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+The Project Gutenberg EBook of The Causes of the Corruption of the
+Traditional Text of the Holy Gospels, by John Burgon
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Causes of the Corruption of the Traditional Text of the Holy Gospels
+       Being the Sequel to The Traditional Text of the Holy Gospels
+
+Author: John Burgon
+
+Editor: Edward Miller
+
+Release Date: April 16, 2007 [EBook #21112]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK CORRUPTION OF THE GOSPELS ***
+
+
+
+
+Produced by Colin Bell, Daniel J. Mount, Dave Morgan, David
+King, and the Online Distributed Proofreading Team at
+http://www.pgdp.net
+
+
+
+
+
+THE
+CAUSES OF THE CORRUPTION
+OF THE
+TRADITIONAL TEXT
+OF THE
+HOLY GOSPELS
+
+
+BEING THE SEQUEL TO
+_THE TRADITIONAL TEXT OF THE HOLY GOSPELS_
+
+
+BY THE LATE
+
+JOHN WILLIAM BURGON, B. D.
+
+DEAN OF CHICHESTER
+
+
+ARRANGED, COMPLETED, AND EDITED
+BY
+
+EDWARD MILLER, M. A.
+
+WYKEHAMICAL PREBENDARY OF CHICHESTER
+
+
+LONDON
+GEORGE BELL AND SONS
+
+CAMBRIDGE: DEIGHTON, BELL AND CO.
+
+1896.
+
+
+'Tenet ecclesia nostra, tenuitque semper firmam illam et immotam
+Tertulliani regulam "Id verius quod prius, id prius quod ab initio." Quo
+propius ad veritatis fontem accedimus, eo purior decurrit Catholicae
+doctrinae rivus.'
+
+Cave's _Proleg._ p. xliv.
+
+'Interrogate de semitis antiquis quae sit via bona, et ambulate in
+ea.'--Jerem. vi. 16.
+
+'In summa, si constat id verius quod prius, id prius quod ab initio, id
+ab initio quod ab Apostolis; pariter utique constabit, id esse ab
+Apostolis traditum, quod apud Ecclesias Apostolorum fuerit
+sacrosanctum.'--Tertull. _adv. Marc._ l. iv. c. 5.
+
+
+
+
+PREFACE
+
+
+The reception given by the learned world to the First Volume of this
+work, as expressed hitherto in smaller reviews and notices, has on the
+whole been decidedly far from discouraging. All have had some word of
+encomium on our efforts. Many have accorded praise and signified their
+agreement, sometimes with unquestionable ability. Some have pronounced
+adverse opinions with considerable candour and courtesy. Others in
+opposing have employed arguments so weak and even irrelevant to the real
+question at issue, as to suggest that there is not after all so much as
+I anticipated to advance against our case. Longer examinations of this
+important matter are doubtless impending, with all the interest
+attaching to them and the judgements involved: but I beg now to offer my
+acknowledgements for all the words of encouragement that have been
+uttered.
+
+Something however must be said in reply to an attack made in the
+_Guardian_ newspaper on May 20, because it represents in the main the
+position occupied by some members of an existing School. I do not linger
+over an offhand stricture upon my 'adhesion to the extravagant claim of
+a second-century origin for the Peshitto,' because I am content with the
+companionship of some of the very first Syriac scholars, and with the
+teaching given in an unanswered article in the _Church Quarterly Review_
+for April, 1895. Nor except in passing do I remark upon a fanciful
+censure of my account of the use of papyrus in MSS. before the tenth
+century--as to which the reviewer is evidently not versed in information
+recently collected, and described for example in Sir E. Maunde
+Thompson's Greek and Latin Palaeography, or in Mr. F. G. Kenyon's Our
+Bible and the Ancient Manuscripts, and in an article in the just
+mentioned Review which appeared in October, 1894. These observations and
+a large number of inaccuracies shew that he was at the least not posted
+up to date. But what will be thought, when attention is drawn to the
+fact that in a question whether a singular set of quotations from the
+early Fathers refer to a passage in St. Matthew or the parallel one in
+St. Luke, the peculiar characteristic of St. Matthew--'them that
+persecute you'--is put out of sight, and both passages (taking the
+lengthened reading of St. Matthew) are represented as having equally
+only four clauses? And again, when quotations going on to the succeeding
+verse in St. Matthew (v. 45) are stated dogmatically to have been
+wrongly referred by me to that Evangelist? But as to the details of this
+point in dispute, I beg to refer our readers to pp. 144-153 of the
+present volume. The reviewer appears also to be entirely unacquainted
+with the history of the phrase [Greek: monogenes Theos] in St. John i.
+18, which, as may be read on pp. 215-218, was introduced by heretics and
+harmonized with Arian tenets, and was rejected on the other side. That
+some orthodox churchmen fell into the trap, and like those who in these
+days are not aware of the pedigree and use of the phrase, employed it
+even for good purposes, is only an instance of a strange phenomenon. We
+must not be led only by first impressions as to what is to be taken for
+the genuine words of the Gospels. Even if phrases or passages make for
+orthodoxy, to accept them if condemned by evidence and history is to
+alight upon the quicksands of conjecture.
+
+A curious instance of a fate like this has been supplied by a critic in
+the _Athenaeum_, who, when contrasting Dean Burgon's style of writing
+with mine to my discredit, quotes a passage of some length as the Dean's
+which was really written by me. Surely the principle upheld by our
+opponents, that much more importance than we allow should be attributed
+to the 'Internal evidence of Readings and Documents,' might have saved
+him from error upon a piece of composition which characteristically
+proclaimed its own origin. At all events, after this undesigned support,
+I am the less inclined to retire from our vantage ground.
+
+But it is gratifying on all accounts to say now, that such
+interpolations as in the companion volume I was obliged frequently to
+supply in order to fill up gaps in the several MSS. and in integral
+portions of the treatise, which through their very frequency would have
+there made square brackets unpleasant to our readers, are not required
+so often in this part of the work. Accordingly, except in instances of
+pure editing or in simple bringing up to date, my own additions or
+insertions have been so marked off. It will doubtless afford great
+satisfaction to others as well as the admirers of the Dean to know what
+was really his own writing: and though some of the MSS., especially
+towards the end of the volume, were not left as he would have prepared
+them for the press if his life had been prolonged, yet much of the book
+will afford, on what he regarded as the chief study of his life,
+excellent examples of his style, so vigorously fresh and so happy in
+idiomatic and lucid expression.
+
+But the Introduction, and Appendix II on 'Conflation' and the 'Neutral
+Text,' have been necessarily contributed by me. I am anxious to invite
+attention particularly to the latter essay, because it has been composed
+upon request, and also because--unless it contains some extraordinary
+mistake--it exhibits to a degree which has amazed me the baselessness of
+Dr. Hort's theory.
+
+The manner in which the Dean prepared piecemeal for his book, and the
+large number of fragments in which he left his materials, as has been
+detailed in the Preface to the former volume, have necessarily produced
+an amount of repetition which I deplore. To have avoided it entirely,
+some of the MSS. must have been rewritten. But in one instance I
+discovered when it was too late that after searching for, and finding
+with difficulty and treating, an example which had not been supplied, I
+had forestalled a subsequent examination of the same passage from his
+abler hand. However I hope that in nearly all, if not all cases, each
+treatment involves some new contribution to the question discussed; and
+that our readers will kindly make allowance for the perplexity which
+such an assemblage of separate papers could not but entail.
+
+My thanks are again due to the Rev. G. H. Gwilliam, B.D., Fellow of
+Hertford College, for much advice and suggestion, which he is so capable
+of giving, and for his valuable care in looking through all the first
+proofs of this volume; to 'M. W.,' Dean Burgon's indefatigable
+secretary, who in a pure labour of love copied out the text of the MSS.
+before and after his death; also to the zealous printers at the
+Clarendon Press, for help in unravelling intricacies still remaining in
+them.
+
+This treatise is now commended to the fair and candid consideration of
+readers and reviewers. The latter body of men should remember that there
+was perhaps never a time when reviewers were themselves reviewed by many
+intelligent readers more than they are at present. I cannot hope that
+all that we have advanced will be finally adopted, though my opinion is
+unfaltering as resting in my belief upon the Rock; still less do I
+imagine that errors may not be discovered in our work. But I trust that
+under Divine Blessing some not unimportant contribution has been made
+towards the establishment upon sound principles of the reverent
+criticism of the Text of the New Testament. And I am sure that, as to
+the Dean's part in it, this trust will be ultimately justified.
+
+EDWARD MILLER.
+
+9 Bradmore Road, Oxford:
+
+_Sept._ 2, 1896.
+
+
+
+
+CONTENTS.
+
+INTRODUCTION.
+
+The Traditional Text--established by evidence--especially before St.
+Chrysostom--corruption--early rise of it--Galilee of the
+Gentiles--Syrio-Low-Latin source--various causes and forms of
+corruption. pp. 1-9
+
+CHAPTER I.
+
+General Corruption.
+
+Sec. 1. Modern re-editing--difference between the New Testament and other
+books--immense number of copies--ordinary causes of error--Doctrinal
+causes. Sec. 2. Elimination of weakly attested readings--nature of inquiry.
+Sec. 3. Smaller blemishes in MSS. unimportant except when constant. Sec. 4.
+Most mistakes arose from inadvertency: many from unfortunate design. pp.
+10-23
+
+CHAPTER II.
+
+Accidental Causes of Corruption. I. Pure Accident.
+
+Sec. 1. St. John x. 29. Sec. 2. Smaller instances, and Acts xx. 24. Sec. 3. St.
+Luke ii. 14. Sec. 4. St. Mark xv. 6; vii. 4; vi. 22. Sec. 5. St. Mark viii. 1;
+vii. 14--St. John xiii. 37. pp. 24-35
+
+CHAPTER III.
+
+Accidental Causes of Corruption. II. Homoeoteleuton.
+
+St. Luke ii. 15--St. John vi. 11; vi. 55--St. Matt. xxiii. 14; xix.
+9--St. Luke xvi. 21. pp. 36-41
+
+CHAPTER IV.
+
+Accidental Causes of Corruption. III. From Writing in Uncials.
+
+Sec. 1. St. John iv. 35-36. Sec. 2. St. Luke xv. 17--St. John v. 44. Sec. 3. Acts
+xxvii. 14--St. John iv. 15--St. Luke xvii. 37--St. Matt. xxii. 23--and
+other passages. Sec. 4. St. John v. 4--St. Luke xxiii. 11--St. Matt. iv.
+23. Sec. 5. 2 St. Peter i. 31--Heb. vii. 1. Sec. 6. St. Matt. xxvii. 17. pp.
+42-55
+
+CHAPTER V.
+
+Accidental Causes of Corruption. IV. Itacism.
+
+Sec. 1. Various passages--St. John xii. 1, 2; 41. Sec. 2. Rev. i. 5--Other
+passages--St. Mark vii. 19. Sec. 3. St. Mark iv. 8. Sec. 4. Titus ii. 5. pp.
+56-66
+
+CHAPTER VI.
+
+Accidental Causes of Corruption. V. Liturgical Influence.
+
+Sec. 1. Lectionaries of the Church--Liturgical influence--Antiquity of the
+Lectionary System. Sec. 2. St. John xiv. 1--Acts iii. 1--Last Twelve Verses
+of St. Mark. Sec. 3. St. Luke vii. 31; ix. 1--Other passages. Sec. 4. St. Mark
+xv. 28. Sec. 5. Acts iii. 1--St. Matt. xiii. 44; xvii. 23. Sec. 6. St. Matt
+vi. 13 (doxology in the Lord's Prayer). pp. 67-88
+
+CHAPTER VII.
+
+Causes of Corruption Chiefly Intentional. I. Harmonistic Influence.
+
+Sec. 1. St. Mark xvi. 9. Sec. 2. St. Luke xxiv. 1--other examples. Sec. 3.
+Chiefly intentional--Diatessarons--St. Matt. xvii. 25, 26--Harmonized
+narratives--Other examples. pp. 89-99
+
+CHAPTER VIII.
+
+Causes of Corruption Chiefly Intentional. II. Assimilation.
+
+Sec. 1. Transfer from one Gospel to another. Sec. 2. Not entirely
+intentional--Various passages. Sec. 3. St. John xvi. 16. Sec. 4. St. John
+xiii. 21-25. Sec. 5. St. Mark i. 1, 2--Other examples--St. Matt. xii. 10
+(St. Luke xiv. 3)--and others. Sec. 6. St. Mark vi. 11. Sec. 7. St. Mark xiv.
+70. pp. 100-122
+
+CHAPTER IX.
+
+Causes of Corruption Chiefly Intentional. III. Attraction.
+
+Sec. 1. St. John vi. 71 and xiii. 26. Sec. 2. Acts xx. 24--2 Cor. iii. 3. pp.
+123-127
+
+CHAPTER X.
+
+Causes of Corruption Chiefly Intentional. IV. Omission.
+
+Sec. 1. Omissions a class of their own--Exemplified from the Last Twelve
+Verses of St. Mark--Omission the besetting fault of transcribers. Sec. 2.
+The _onus probandi_ rests upon omitters. Sec. 3. St Luke vi. 1; and other
+omissions. Sec. 4. St. Matt. xxi. 44. Sec. 5. St. Matt. xv. 8. Sec. 6. St. Matt.
+v. 44--Reply to the Reviewer in the _Guardian_. Sec. 7. Shorter Omissions.
+pp. 128-156
+
+CHAPTER XI.
+
+Causes of Corruption Chiefly Intentional. V. Transposition.
+
+Sec. 1. St. Mark i. 5; ii. 3--Other instances. Sec. 2. St. Luke xiii. 9; xxiv.
+7. Sec. 3. Other examples--St. John v. 27--Transpositions often petty, but
+frequent.
+
+VI. Substitution.
+
+Sec. 4. If taken with Modifications, a large class--Various instances. pp.
+164-165
+
+VII. Addition.
+
+Sec. 5. The smallest of the four--St. Luke vi. 4--St. Matt. xx. 28. Sec. 6.
+St. Matt. viii. 13; xxiv. 36--St. Mark iii. 16--Other examples. pp.
+166-171
+
+CHAPTER XII.
+
+Causes of Corruption Chiefly Intentional. VIII. Glosses.
+
+Sec. 1. Not so numerous as has been supposed--St. Matt. xiii. 36--St. Mark
+vii. 3. Sec. 2. St. Luke ix. 23. Sec. 3. St. John vi. 15; xiii. 24; xx.
+18--St. Matt. xxiv. 31. Sec. 4. St. John xviii. 14--St. Mark vi. 11. Sec. 5.
+St. Mark xiv. 41--St. John ix. 22. Sec. 6. St. John xii. 7. Sec. 7. St. John
+xvii. 4. Sec. 8. St. Luke i. 66. Sec. 9. St. Luke v. 7--Acts xx. 4. pp.
+172-190
+
+CHAPTER XIII.
+
+Causes of Corruption Chiefly Intentional. IX. Corruption by Heretics.
+
+Sec. 1. This class very evident--Began in the earliest times--Appeal to
+what is earlier still--Condemned in all ages and countries. Sec. 2. The
+earliest depravers of the Text--Tatian's Diatessaron. Sec. 3. Gnostics--St.
+John i. 3-4. Sec. 4. St. John x. 14, 15. Sec. 5. Doctrinal--Matrimony--St.
+Matt i. 19. pp. 191-210
+
+CHAPTER XIV.
+
+Causes of Corruption Chiefly Intentional. X. Corruption by the Orthodox.
+
+Sec. 1. St. Luke xix. 41; ii. 40. Sec. 2. St. John viii. 40; and i. 18. Sec. 3. 1
+Cor. xv. 47. Sec. 4. St. John iii. 13. Sec. 5. St. Luke ix. 54-56. pp. 211-231
+
+APPENDIX I.
+
+Pericope de Adultera. pp. 233-265
+
+APPENDIX II.
+
+Dr. Hort's Theory of Conflation and the
+Neutral Text. pp. 266-286
+
+Index of Subjects. pp. 287-288
+
+Index of Passages of the New Testament Discussed. pp. 289-290
+
+
+
+
+THE CAUSES OF THE
+CORRUPTION OF THE TRADITIONAL TEXT
+OF THE HOLY GOSPELS.
+
+
+
+
+INTRODUCTION.
+
+
+In the companion volume to this, the Traditional Text, that is, the Text
+of the Gospels which is the resultant of all the evidence faithfully and
+exhaustively presented and estimated according to the best procedure of
+the courts of law, has been traced back to the earliest ages in the
+existence of those sacred writings. We have shewn, that on the one hand,
+amidst the unprecedented advantages afforded by modern conditions of
+life for collecting all the evidence bearing upon the subject, the
+Traditional Text must be found, not in a mere transcript, but in a
+laborious revision of the Received Text; and that on the other hand it
+must, as far as we can judge, differ but slightly from the Text now
+generally in vogue, which has been generally received during the last
+two and a half centuries.
+
+The strength of the position of the Traditional Text lies in its being
+logically deducible and to be deduced from all the varied evidence which
+the case supplies, when it has been sifted, proved, passed, weighed,
+compared, compounded, and contrasted with dissentient testimony. The
+contrast is indeed great in almost all instances upon which controversy
+has gathered. On one side the vast mass of authorities is assembled: on
+the other stands a small group. Not inconsiderable is the advantage
+possessed by that group, as regards numerous students who do not look
+beneath the surface, in the general witness in their favour borne by the
+two oldest MSS. of the Gospels in existence. That advantage however
+shrinks into nothing under the light of rigid examination. The claim for
+the Text in them made at the Semiarian period was rejected when
+Semiarianism in all its phases fell into permanent disfavour. And the
+argument advanced by Dr. Hort that the Traditional Text was a new Text
+formed by successive recensions has been refuted upon examination of the
+verdict of the Fathers in the first four centuries, and of the early
+Syriac and Latin Versions. Besides all this, those two manuscripts have
+been traced to a local source in the library of Caesarea. And on the
+other hand a Catholic origin of the Traditional Text found on later
+vellum manuscripts has been discovered in the manuscripts of papyrus
+which existed all over the Roman Empire, unless it was in Asia, and were
+to some degree in use even as late as the ninth century; before and
+during the employment of vellum in the Caesarean school, and in
+localities where it was used in imitation of the mode of writing books
+which was brought well-nigh to perfection in that city.
+
+It is evident that the turning-point of the controversy between
+ourselves and the Neologian school must lie in the centuries before St.
+Chrysostom. If, as Dr. Hort maintains, the Traditional Text not only
+gained supremacy at that era but did not exist in the early ages, then
+our contention is vain. That Text can be Traditional only if it goes
+back without break or intermission to the original autographs, because
+if through break or intermission it ceased or failed to exist, it loses
+the essential feature of genuine tradition. On the other hand, if it is
+proved to reach back in unbroken line to the time of the Evangelists, or
+to a period as near to them as surviving testimony can prove, then Dr.
+Hort's theory of a 'Syrian' text formed by recension or otherwise just
+as evidently falls to the ground. Following mainly upon the lines drawn
+by Dean Burgon, though in a divergence of my own devising, I claim to
+have proved Dr. Hort to have been conspicuously wrong, and our
+maintenance of the Traditional Text in unbroken succession to be
+eminently right. The school opposed to us must disprove our arguments,
+not by discrediting the testimony of the Fathers to whom all Textual
+Critics have appealed including Dr. Hort, but by demonstrating if they
+can that the Traditional Text is not recognized by them, or they must
+yield eventually to us[1].
+
+In this volume, the other half of the subject will be discussed. Instead
+of exploring the genuine Text, we shall treat of the corruptions of it,
+and shall track error in its ten thousand forms to a few sources or
+heads. The origination of the pure Text in the inspired writings of the
+Evangelists will thus be vindicated anew by the evident paternity of
+deflections from it discoverable in the natural defects or iniquities of
+men. Corruption will the more shew itself in true colours:--
+
+  Quinquaginta atris immanis hiatibus hydra[2]:
+
+and it will not so readily be mistaken for genuineness, when the real
+history is unfolded, and the mistakes are accounted for. It seems clear
+that corruption arose in the very earliest age. As soon as the Gospel
+was preached, the incapacity of human nature for preserving accuracy
+until long years of intimate acquaintance have bred familiarity must
+have asserted itself in constant distortion more or less of the sacred
+stories, as they were told and retold amongst Christians one to another
+whether in writing or in oral transmission. Mistakes would inevitably
+arise from the universal tendency to mix error with truth which Virgil
+has so powerfully depicted in his description of 'Fame':--
+
+  Tam ficti pravique tenax, quam nuntia veri[3].
+
+And as soon as inaccuracy had done its baleful work, a spirit of
+infidelity and of hostility either to the essentials or the details of
+the new religion must have impelled such as were either imperfect
+Christians, or no Christians at all, to corrupt the sacred stories.
+
+Thus it appears that errors crept in at the very first commencement of
+the life of the Church. This is a matter so interesting and so important
+in the history of corruption, that I must venture to place it again
+before our readers.
+
+Why was Galilee chosen before Judea and Jerusalem as the chief scene of
+our Lord's Life and Ministry, at least as regards the time spent there?
+Partly, no doubt, because the Galileans were more likely than the other
+inhabitants of Palestine to receive Him. But there was as I venture to
+think also another very special reason.
+
+'Galilee of the nations' or 'the Gentiles,' not only had a mixed
+population[4] and a provincial dialect[5], but lay contiguous to the
+rest of Palestine on the one side, and on others to two districts in
+which Greek was largely spoken, namely, Decapolis and the parts of Tyre
+and Sidon, and also to the large country of Syria. Our Lord laid
+foundations for a natural growth in these parts of the Christian
+religion after His death almost independent as it seems of the centre of
+the Church at Jerusalem. Hence His crossings of the lake, His miracles
+on the other side, His retirement in that little understood episode in
+His life when He shrank from persecution[6], and remained secretly in
+the parts of Tyre and Sidon, about the coasts of Decapolis, on the
+shores of the lake, and in the towns of Caesarea Philippi, where the
+traces of His footsteps are even now indicated by tradition[7]. His
+success amongst these outlying populations is proved by the unique
+assemblage of the crowds of 5000 and 4000 men besides women and
+children. What wonder then if the Church sprang up at Damascus, and
+suddenly as if without notice displayed such strength as to draw
+persecution upon it! In the same way the Words of life appear to have
+passed throughout Syria over congenial soil, and Antioch became the
+haven whence the first great missionaries went out for the conversion of
+the world. Such were not only St. Paul, St. Peter, and St. Barnabas, but
+also as is not unreasonable to infer many of that assemblage of
+Christians at Rome whom St. Paul enumerates to our surprise in the last
+chapter of his Epistle to the Romans. Many no doubt were friends whom
+the Apostle of the Gentiles had met in Greece and elsewhere: but there
+are reasons to shew that some at least of them, such as Andronicus and
+Junias or Junia[8] and Herodion, may probably have passed along the
+stream of commerce that flowed between Antioch and Rome[9], and that
+this interconnexion between the queen city of the empire and the
+emporium of the East may in great measure account for the number of
+names well known to the apostle, and for the then flourishing condition
+of the Church which they adorned.
+
+It has been shewn in our first volume that, as is well known to all
+students of Textual Criticism, the chief amount of corruption is to be
+found in what is termed the Western Text; and that the corruption of the
+West is so closely akin to the corruption which is found in Syriac
+remains, that practically they are included under one head of
+classification. What is the reason of this phenomenon? It is evidently
+derived from the close commercial alliance which subsisted between Syria
+and Italy. That is to say, the corruption produced in Syria made its way
+over into Italy, and there in many instances gathered fresh
+contributions. For there is reason to suppose, that it first arose in
+Syria.
+
+We have seen how the Church grew of itself there without regular
+teaching from Jerusalem in the first beginnings, or any regular
+supervision exercised by the Apostles. In fact, as far as the Syrian
+believers in Christ at first consisted of Gentiles, they must perforce
+have been regarded as being outside of the covenant of promise. Yet
+there must have been many who revered the stories told about our Lord,
+and felt extreme interest and delight in them. The story of King Abgar
+illustrates the history: but amongst those who actually heard our Lord
+preach there must have been very many, probably a majority, who were
+uneducated. They would easily learn from the Jews, because the Aramaic
+dialects spoken by Hebrews and Syrians did not greatly differ the one
+from the other. What difference there was, would not so much hinder the
+spread of the stories, as tend to introduce alien forms of speech and
+synonymous words, and so to hinder absolute accuracy from being
+maintained. Much time must necessarily have elapsed, before such
+familiarity with the genuine accounts of our Lord's sayings and doings
+grew up, as would prevent mistakes being made and disseminated in
+telling or in writing.
+
+The Gospels were certainly not written till some thirty years after the
+Ascension. More careful examination seems to place them later rather
+than earlier. For myself, I should suggest that the three first were not
+published long before the year 70 A.D. at the earliest; and that St.
+Matthew's Gospel was written at Pella during the siege of Jerusalem
+amidst Greek surroundings, and in face of the necessity caused by new
+conditions of life that Greek should become the ecclesiastical language.
+The Gospels would thus be the authorized versions in their entirety of
+the stories constituting the Life of our Lord; and corruption must have
+come into existence, before the antidote was found in complete documents
+accepted and commissioned by the authorities in the Church.
+
+I must again remark with much emphasis that the foregoing suggestions
+are offered to account for what may now be regarded as a fact, viz., the
+connexion between the Western Text, as it is called, and Syriac remains
+in regard to corruption in the text of the Gospels and of the Acts of
+the Apostles. If that corruption arose at the very first spread of
+Christianity, before the record of our Lord's Life had assumed permanent
+shape in the Four Gospels, all is easy. Such corruption, inasmuch as it
+beset the oral and written stories which were afterwards incorporated in
+the Gospels, would creep into the authorized narrations, and would
+vitiate them till it was ultimately cast out towards the end of the
+fourth and in the succeeding centuries. Starting from the very
+beginning, and gaining additions in the several ways described in this
+volume by Dean Burgon, it would possess such vigour as to impress itself
+on Low-Latin manuscripts and even on parts of the better Latin ones,
+perhaps on Tatian's Diatessaron, on the Curetonian and Lewis manuscripts
+of the fifth century, on the Codex Bezae of the sixth; also on the
+Vatican and the Sinaitic of the fourth, on the Dublin Palimpsest of St.
+Matthew of the sixth, on the Codex Regius or L of the eighth, on the St.
+Gall MS. of the ninth in St. Mark, on the Codex Zacynthius of the eighth
+in St. Luke, and a few others. We on our side admit that the corruption
+is old even though the manuscripts enshrining it do not date very far
+back, and cannot always prove their ancestry. And it is in this
+admission that I venture to think there is an opening for a meeting of
+opinions which have been hitherto opposed.
+
+In the following treatise, the causes of corruption are divided into (I)
+such as proceeded from Accident, and (II) those which were Intentional.
+Under the former class we find (1) those which were involved in pure
+Accident, or (2) in what is termed Homoeoteleuton where lines or
+sentences ended with the same word or the same syllable, or (3) such as
+arose in writing from Uncial letters, or (4) in the confusion of vowels
+and diphthongs which is called Itacism, or (5) in Liturgical Influence.
+The remaining instances may be conveniently classed as Intentional, not
+because in all cases there was a settled determination to alter the
+text, for such if any was often of the faintest character, but because
+some sort of design was to a greater or less degree embedded in most of
+them. Such causes were (1) Harmonistic Influence, (2) Assimilation, (3)
+Attraction; such instances too in their main character were (4)
+Omissions, (5) Transpositions, (6) Substitutions, (7) Additions, (8)
+Glosses, (9) Corruption by Heretics, (10) Corruption by Orthodox.
+
+This dissection of the mass of corruption, or as perhaps it may be
+better termed, this classification made by Dean Burgon of the numerous
+causes which are found to have been at work from time to time, appears
+to me to be most interesting to the inquirer into the hidden history of
+the Text of the Gospels, because by revealing the influences which have
+been at work it sheds light upon the entire controversy, and often
+enables the student to see clearly how and why certain passages around
+which dispute has gathered are really corrupt. Indeed, the vast and
+mysterious ogre called corruption assumes shape and form under the acute
+penetration and the deft handling of the Dean, whose great knowledge of
+the subject and orderly treatment of puzzling details is still more
+commended by his interesting style of writing. As far as has been
+possible, I have let him in the sequel, except for such clerical
+corrections as were required from time to time and have been much fewer
+than his facile pen would have made, speak entirely for himself.
+
+FOOTNOTES:
+
+[1] It must be always borne in mind, that it is not enough for the
+purpose of the other side to shew that the Traditional Text was in a
+minority as regards attestation. They must prove that it was nowhere in
+the earliest ages, if they are to establish their position that it was
+made in the third and fourth centuries. Traditional Text of the Holy
+Gospels, p. 95.
+
+[2]
+     'A hydra in her direful shape,
+    With fifty darkling throats agape.'--
+
+Altered from Conington's version, Aen. vi. 576.
+
+[3]
+    'How oft soe'er the truth she tell,
+    What's false and wrong she loves too well.'--
+
+Altered from Conington, Aen. iv. 188.
+
+[4] Strabo, xvi, enumerates amongst its inhabitants Egyptians, Arabians,
+and Phoenicians.
+
+[5] Studia Biblica, i. 50-55. Dr. Neubauer, On the Dialects spoken in
+Palestine in the time of Christ.
+
+[6] Isaac Williams, On the Study of the Gospels, 341-352.
+
+[7] My devoted Syrian friend, Miss Helanie Baroody, told me during her
+stay in England that a village is pointed out as having been traversed
+by our Lord on His way from Caesarea Philippi to Mount Hermon.
+
+[8] It is hardly improbable that these two eminent Christians were some
+of those whom St Paul found at Antioch when St. Barnabas brought him
+there, and thus came to know intimately as fellow-workers ([Greek:
+episemoi en tois apostolois, oi kai pro emou gegonasin en Christo]).
+Most of the names in Rom. xvi are either Greek or Hebrew.
+
+[9]
+    'Jam pridem Syrus in Tiberim defluxit Orontes
+    Et _linguam_ et mores ... vexit.'
+
+--Juv. Sat. iii. 62-3.
+
+
+
+
+CHAPTER I.
+
+GENERAL CORRUPTION.
+
+
+Sec. 1.
+
+We hear sometimes scholars complain, and with a certain show of reason,
+that it is discreditable to us as a Church not to have long since put
+forth by authority a revised Greek Text of the New Testament. The chief
+writers of antiquity, say they, have been of late years re-edited by the
+aid of the best Manuscripts. Why should not the Scriptures enjoy the
+same advantage? Men who so speak evidently misunderstand the question.
+They assume that the case of the Scriptures and that of other ancient
+writings are similar.
+
+Such remonstrances are commonly followed up by statements like the
+following:--That the received Text is that of Erasmus:--that it was
+constructed in haste, and without skill:--that it is based on a very
+few, and those bad Manuscripts:--that it belongs to an age when scarcely
+any of our present critical helps were available, and when the Science
+of Textual Criticism was unknown. To listen to these advocates for
+Revision, you would almost suppose that it fared with the Gospel at this
+instant as it had fared with the original Copy of the Law for many years
+until the days of King Josiah[10].
+
+Yielding to no one in my desire to see the Greek of the New Testament
+judiciously revised, I freely avow that recent events have convinced me,
+and I suppose they have convinced the public also, that we have not
+among us the men to conduct such an undertaking. Better a thousand times
+in my judgement to leave things as they are, than to risk having the
+stamp of authority set upon such an unfortunate production as that which
+appeared on the 17th May, 1881, and which claims at this instant to
+represent the combined learning of the Church, the chief Sects, and the
+Socinian[11] body.
+
+Now if the meaning of those who desire to see the commonly received text
+of the New Testament made absolutely faultless, were something of this
+kind:--That they are impatient for the collation of the copies which
+have become known to us within the last two centuries, and which amount
+already in all to upwards of three thousand: that they are bent on
+procuring that the ancient Versions shall be re-edited;--and would hail
+with delight the announcement that a band of scholars had combined to
+index every place of Scripture quoted by any of the Fathers:--if this
+were meant, we should all be entirely at one; especially if we could
+further gather from the programme that a fixed intention was cherished
+of abiding by the result of such an appeal to ancient evidence. But
+unfortunately something entirely different is in contemplation.
+
+Now I am bent on calling attention to certain features of the problem
+which have very generally escaped attention. It does not seem to be
+understood that the Scriptures of the New Testament stand on an entirely
+different footing from every other ancient writing which can be named. A
+few plain remarks ought to bring this fact, for a fact it is, home to
+every thoughtful person. And the result will be that men will approach
+the subject with more caution,--with doubts and misgivings,--with a
+fixed determination to be on their guard against any form of plausible
+influence. Their prejudices they will scatter to the winds. At every
+step they will insist on proof.
+
+In the first place, then, let it be observed that the New Testament
+Scriptures are wholly without a parallel in respect of their having been
+so frequently multiplied from the very first. They are by consequence
+contained at this day in an extravagantly large number of copies
+[probably, if reckoned under the six classes of Gospels, Acts and
+Catholic Epistles, Pauline Epistles, Apocalypse, Evangelistaries, and
+Apostolos, exceeding the number of four thousand]. There is nothing like
+this, or at all approaching to it, in the case of any profane writing
+that can be named[12].
+
+And the very necessity for multiplying copies,--a necessity which has
+made itself felt in every age and in every clime,--has perforce resulted
+in an immense number of variants. Words have been inevitably
+dropped,--vowels have been inadvertently confounded by copyists more or
+less competent:--and the meaning of Scripture in countless places has
+suffered to a surprising degree in consequence. This first.
+
+But then further, the Scriptures for the very reason because they were
+known to be the Word of God became a mark for the shafts of Satan from
+the beginning. They were by consequence as eagerly solicited by
+heretical teachers on the one hand, as they were hotly defended by the
+orthodox on the other. Alike from friends and from foes therefore, they
+are known to have experienced injury, and that in the earliest age of
+all. Nothing of the kind can be predicated of any other ancient
+writings. This consideration alone should suggest a severe exercise of
+judicial impartiality, in the handling of ancient evidence of whatever
+sort.
+
+For I request it may be observed that I have not said--and I certainly
+do not mean--that the Scriptures themselves have been permanently
+corrupted either by friend or foe. Error was fitful and uncertain, and
+was contradicted by other error: besides that it sank eventually before
+a manifold witness to the truth. Nevertheless, certain manuscripts
+belonging to a few small groups--particular copies of a
+Version--individual Fathers or Doctors of the Church,--these do, to the
+present hour, bear traces incontestably of ancient mischief.
+
+But what goes before is not nearly all. The fourfold structure of the
+Gospel has lent itself to a certain kind of licentious handling--of
+which in other ancient writings we have no experience. One critical
+owner of a Codex considered himself at liberty to assimilate the
+narratives: another to correct them in order to bring them into (what
+seemed to himself) greater harmony. Brevity is found to have been a
+paramount object with some, and Transposition to have amounted to a
+passion with others. Conjectural Criticism was evidently practised
+largely: and almost with as little felicity as when Bentley held the
+pen. Lastly, there can be no question that there was a certain school of
+Critics who considered themselves competent to improve the style of the
+Holy Ghost throughout. [And before the members of the Church had gained
+a familiar acquaintance with the words of the New Testament, blunders
+continually crept into the text of more or less heinous importance.] All
+this, which was chiefly done during the second and third centuries,
+introduces an element of difficulty in the handling of ancient evidence
+which can never be safely neglected: and will make a thoughtful man
+suspicious of every various reading which comes in his way, especially
+if it is attended with but slender attestation. [It has been already
+shewn in the companion volume] that the names of the Codexes chiefly
+vitiated in this sort prove to be B[Symbol: Aleph]CDL; of the
+Versions,--the two Coptic, the Curetonian, and certain specimens of the
+Old Latin; of the Fathers,--Origen, Clement of Alexandria, and to some
+extent Eusebius.
+
+Add to all that goes before the peculiar subject-matter of the New
+Testament Scriptures, and it will become abundantly plain why they
+should have been liable to a series of assaults which make it reasonable
+that they should now at last be approached by ourselves as no other
+ancient writings are, or can be. The nature of God,--His Being and
+Attributes:--the history of Man's Redemption:--the soul's eternal
+destiny:--the mysteries of the unseen world:--concerning these and every
+other similar high doctrinal subject, the sacred writings alone speak
+with a voice of absolute authority. And surely by this time enough has
+been said to explain why these Scriptures should have been made a
+battle-field during some centuries, and especially in the fourth; and
+having thus been made the subject of strenuous contention, that copies
+of them should exhibit to this hour traces of those many adverse
+influences. I say it for the last time,--of all such causes of
+depravation the Greek Poets, Tragedians, Philosophers, Historians,
+neither knew nor could know anything. And it thus plainly appears that
+the Textual Criticism of the New Testament is to be handled by ourselves
+in an entirely different spirit from that of any other book.
+
+
+Sec. 2.
+
+I wish now to investigate the causes of the corruption of the Text of
+the New Testament. I do not entitle the present a discussion of 'Various
+Readings,' because I consider that expression to be incorrect and
+misleading[13]. Freely allowing that the term 'variae lectiones,' for
+lack of a better, may be allowed to stand on the Critic's page, I yet
+think it necessary even a second time to call attention to the
+impropriety which attends its use. Thus Codex B differs from the
+commonly received Text of Scripture in the Gospels alone in 7578 places;
+of which no less than 2877 are instances of omission. In fact omissions
+constitute by far the larger number of what are commonly called 'Various
+Readings.' How then can those be called 'various readings' which are
+really not readings at all? How, for example, can that be said to be a
+'various reading' of St. Mark xvi. 9-20, which consists in the
+circumstance that the last 12 verses are left out by two MSS.?
+Again,--How can it be called a 'various reading' of St. John xxi. 25, to
+bring the Gospel abruptly to a close, as Tischendorf does, at v. 24?
+These are really nothing else but indications either of a mutilated or
+else an interpolated text. And the question to be resolved is,--On which
+side does the corruption lie? and, How did it originate?
+
+Waiving this however, the term is objectionable on other grounds. It is
+to beg the whole question to assume that every irregularity in the text
+of Scripture is a 'various reading.' The very expression carries with it
+an assertion of importance; at least it implies a claim to
+consideration. Even might it be thought that, because it is termed a
+'various reading,' therefore a critic is entitled to call in question
+the commonly received text. Whereas, nine divergences out of ten are of
+no manner of significance and are entitled to no manner of
+consideration, as every one must see at a glance who will attend to the
+matter ever so little. 'Various readings' in fact is a term which
+belongs of right to the criticism of the text of profane authors: and,
+like many other notions which have been imported from the same region
+into this department of inquiry, it only tends to confuse and perplex
+the judgement.
+
+No variety in the Text of Scripture can properly be called a 'various
+reading,' of which it may be safely declared that it never has been, and
+never will be, read. In the case of profane authors, where the MSS. are
+for the most part exceedingly few, almost every plausible substitution
+of one word for another, if really entitled to alteration, is looked
+upon as a various reading of the text. But in the Gospels, of which the
+copies are so numerous as has been said, the case is far otherwise. We
+are there able to convince ourselves in a moment that the supposed
+'various reading' is nothing else but an instance of licentiousness or
+inattention on the part of a previous scribe or scribes, and we can
+afford to neglect it accordingly[14]. It follows therefore,--and this is
+the point to which I desire to bring the reader and to urge upon his
+consideration,--that the number of 'various readings' in the New
+Testament properly so called has been greatly exaggerated. They are, in
+reality, exceedingly few in number; and it is to be expected that, as
+sound (sacred) Criticism advances, and principles are established, and
+conclusions recognized, instead of becoming multiplied they will become
+fewer and fewer, and at last will entirely disappear. We cannot afford
+to go on disputing for ever; and what is declared by common consent to
+be untenable ought to be no longer reckoned. That only in short, as I
+venture to think, deserves the name of a Various Reading which comes to
+us so respectably recommended as to be entitled to our sincere
+consideration and respect; or, better still, which is of such a kind as
+to inspire some degree of reasonable suspicion that after all it may
+prove to be the true way of exhibiting the text.
+
+The inquiry therefore on which we are about to engage, grows naturally
+out of the considerations which have been already offered. We propose to
+ascertain, as far as is practicable at the end of so many hundred years,
+in what way these many strange corruptions of the text have arisen. Very
+often we shall only have to inquire how it has come to pass that the
+text exhibits signs of perturbation at a certain place. Such
+disquisitions as those which follow, let it never be forgotten, have no
+place in reviewing any other text than that of the New Testament,
+because a few plain principles would suffice to solve every difficulty.
+The less usual word mistaken for the word of more frequent
+occurrence;--clerical carelessness;--a gloss finding its way from the
+margin into the text;--- such explanations as these would probably in
+other cases suffice to account for every ascertained corruption of the
+text. But it is far otherwise here, as I propose to make fully apparent
+by and by. Various disturbing influences have been at work for a great
+many years, of which secular productions know absolutely nothing, nor
+indeed can know.
+
+The importance of such an inquiry will become apparent as we proceed;
+but it may be convenient that I should call attention to the matter
+briefly at the outset. It frequently happens that the one remaining plea
+of many critics for adopting readings of a certain kind, is the
+inexplicable nature of the phenomena which these readings exhibit. 'How
+will you possibly account for such a reading as the present,' (say
+they,) 'if it be not authentic?' Or they say nothing, but leave it to be
+inferred that the reading they adopt,--in spite of its intrinsic
+improbability, in spite also of the slender amount of evidence on which
+it rests,--must needs be accepted as true. They lose sight of the
+correlative difficulty:--How comes it to pass that the rest of the
+copies read the place otherwise? On all such occasions it is impossible
+to overestimate the importance of detecting the particular cause which
+has brought about, or which at least will fully account for, this
+depravation. When this has been done, it is hardly too much to say that
+a case presents itself like as when a pasteboard mask has been torn
+away, and the ghost is discovered with a broad grin on his face behind
+it.
+
+The discussion on which I now enter is then on the Causes of the various
+Corruptions of the Text. [The reader shall be shewn with illustrations
+to what particular source they are to be severally ascribed. When
+representative passages have been thus labelled, and the causes are seen
+in operation, he will be able to pierce the mystery, and all the better
+to winnow the evil from among the good.]
+
+
+Sec. 3.
+
+When I take into my hands an ancient copy of the Gospels, I expect that
+it will exhibit sundry inaccuracies and imperfections: and I am never
+disappointed in my expectation. The discovery however creates no
+uneasiness, so long as the phenomena evolved are of a certain kind and
+range within easily definable limits. Thus:--
+
+1. Whatever belongs to peculiarities of spelling or fashions of writing,
+I can afford to disregard. For example, it is clearly consistent with
+perfect good faith, that a scribe should spell [Greek: krabatton][15] in
+several different ways: that he should write [Greek: outo] for [Greek:
+outos], or the contrary: that he should add or omit what grammarians
+call the [Greek: n ephelkystikon]. The questions really touched by
+irregularities such as these concern the date and country where the MS.
+was produced; not by any means the honesty or animus of the copyist. The
+man fell into the method which was natural to him, or which he found
+prevailing around him; and that was all. 'Itacisms' therefore, as they
+are called, of whatever kind,--by which is meant the interchange of such
+vowels and diphthongs as [Greek: i-ei, ai-e, e-i, e-oi-u, o-o,
+e-ei],--need excite no uneasiness. It is true that these variations may
+occasionally result in very considerable inconvenience: for it will
+sometimes happen that a different reading is the consequence. But the
+copyist may have done his work in perfect good faith for all that. It is
+not he who is responsible for the perplexity he occasions me, but the
+language and the imperfect customs amidst which he wrote.
+
+2. In like
+manner the reduplication of syllables, words, clauses, sentences, is
+consistent with entire sincerity of purpose on the part of the copyist.
+This inaccuracy is often to be deplored; inasmuch as a reduplicated
+syllable often really affects the sense. But for the most part nothing
+worse ensues than that the page is disfigured with errata.
+
+3. So, on the other hand,--the occasional omission of words, whether few
+or many,--especially that passing from one line to the corresponding
+place in a subsequent line, which generally results from the proximity
+of a similar ending,--is a purely venial offence. It is an evidence of
+carelessness, but it proves nothing worse.
+
+4. Then further,--slight inversions, especially of ordinary words; or
+the adoption of some more obvious and familiar collocation of particles
+in a sentence; or again, the occasional substitution of one common word
+for another, as [Greek: eipe] for [Greek: elege], [Greek: phonesan] for
+[Greek: kraxan], and the like;--need not provoke resentment. It is an
+indication, we are willing to hope, of nothing worse than slovenliness
+on the part of the writer or the group or succession of writers.
+
+5. I will add that besides the substitution of one word for another,
+cases frequently occur, where even the introduction into the text of one
+or more words which cannot be thought to have stood in the original
+autograph of the Evangelist, need create no offence. It is often
+possible to account for their presence in a strictly legitimate way.
+
+But it is high time to point out, that irregularities which fall under
+these last heads are only tolerable within narrow limits, and always
+require careful watching; for they may easily become excessive or even
+betray an animus; and in either case they pass at once into quite a
+different category. From cases of excusable oscitancy they degenerate,
+either into instances of inexcusable licentiousness, or else into cases
+of downright fraud.
+
+6. Thus, if it be observed in the case of a Codex (_a_) that entire
+sentences or significant clauses are habitually omitted:--(_b_) that
+again and again in the course of the same page the phraseology of the
+Evangelist has upon clear evidence been seriously tampered with: and
+(_c_) that interpolations here and there occur which will not admit of
+loyal interpretation:--we cannot but learn to regard with habitual
+distrust the Codex in which all these notes are found combined. It is as
+when a witness, whom we suspected of nothing worse than a bad memory or
+a random tongue or a lively imagination, has been at last convicted of
+deliberate suppression of parts of his evidence, misrepresentation of
+facts,--in fact, deliberate falsehood.
+
+7. But now suppose the case of a MS. in which words or clauses are
+clearly omitted with design; where expressions are withheld which are
+confessedly harsh or critically difficult,--whole sentences or parts of
+them which have a known controversial bearing;--Suppose further that the
+same MS. abounds in worthless paraphrase, and contains apocryphal
+additions throughout:--What are we to think of our guide then? There can
+be but one opinion on the subject. From habitually trusting, we shall
+entertain inveterate distrust. We have ascertained his character. We
+thought he was a faithful witness, but we now find from experience of
+his transgressions that we have fallen into bad company. His witness may
+be false no less than true: confidence is at an end.
+
+
+Sec. 4.
+
+It may be regarded as certain that most of the aberrations discoverable
+in Codexes of the Sacred Text have arisen in the first instance from the
+merest inadvertency of the scribes. That such was the case in a vast
+number of cases is in fact demonstrable. [Inaccuracy in the apprehension
+of the Divine Word, which in the earliest ages was imperfectly
+understood, and ignorance of Greek in primitive Latin translators, were
+prolific sources of error. The influence of Lectionaries, in which Holy
+Scripture was cut up into separate Lections either with or without an
+introduction, remained with habitual hearers, and led them off in
+copying to paths which had become familiar. Acquaintance with
+'Harmonies' or Diatessarons caused copyists insensibly to assimilate one
+Gospel to another. And doctrinal predilections, as in the case of those
+who belonged to the Origenistic school, were the source of lapsing into
+expressions which were not the _verba ipsissima_ of Holy Writ. In such
+cases, when the inadvertency was genuine and was unmingled with any
+overt design, it is much to be noted that the error seldom propagated
+itself extensively.]
+
+But next, well-meant endeavours must have been made at a very early
+period 'to rectify' ([Greek: diorthoun]) the text thus unintentionally
+corrupted; and so, what began in inadvertence is sometimes found in the
+end to exhibit traces of design, and often becomes in a high degree
+perplexing. Thus, to cite a favourite example, it is clear to me that in
+the earliest age of all (A.D. 100?) some copyist of St. Luke ii. 14
+(call him X) inadvertently omitted the second [Greek: en] in the Angelic
+Hymn. Now if the persons (call them Y and Z) whose business it became in
+turn to reproduce the early copy thus inadvertently depraved, had but
+been content both of them to transcribe exactly what they saw before
+them, the error of their immediate predecessor (X) must infallibly have
+speedily been detected, remedied, and forgotten,--simply because, as
+every one must have seen as well as Y and Z, it was impossible to
+translate the sentence which results,--[Greek: epi ges eirene anthropois
+eudokia]. Reference would have been made to any other copy of the third
+Gospel, and together with the omitted preposition ([Greek: en]) sense
+would have been restored to the passage. But unhappily one of the two
+supposed Copyists being a learned grammarian who had no other copy at
+hand to refer to, undertook, good man that he was, _proprio Marte_ to
+force a meaning into the manifestly corrupted text of the copy before
+him: and he did it by affixing to [Greek: eudokia] the sign of the
+genitive case ([Greek: s]). Unhappy effort of misplaced skill! That copy
+[or those copies] became the immediate progenitor [or progenitors] of a
+large family,--from which all the Latin copies are descended; whereby it
+comes to pass that Latin Christendom sings the Hymn 'Gloria in excelsis'
+incorrectly to the present hour, and may possibly sing it incorrectly to
+the end of time. The error committed by that same venerable Copyist
+survives in the four oldest copies of the passage extant, B* and
+[Symbol: Aleph]*, A and D,--though happily in no others,--in the Old
+Latin, Vulgate, and Gothic, alone of Versions; in Irenaeus and Origen
+(who contradict themselves), and in the Latin Fathers. All the Greek
+authorities, with the few exceptions just recorded, of which A and D are
+the only consistent witnesses, unite in condemning the evident
+blunder[16].
+
+I once hoped that it might be possible to refer all the Corruptions of
+the Text of Scripture to ordinary causes: as, careless transcription,--
+divers accidents,--misplaced critical assiduity,--doctrinal
+animus,--small acts of unpardonable licence.
+
+But increased attention and enlarged acquaintance with the subject, have
+convinced me that by far the larger number of the omissions of such
+Codexes as [Symbol: Aleph]BLD must needs be due to quite a different
+cause. These MSS. omit so many words, phrases, sentences, verses of
+Scripture,--that it is altogether incredible that the proximity of like
+endings can have much to do with the matter. Inadvertency may be made to
+bear the blame of some omissions: it cannot bear the blame of shrewd and
+significant omissions of clauses, which invariably leave the sense
+complete. A systematic and perpetual mutilation of the inspired Text
+must needs be the result of design, not of accident[17].
+
+[It will be seen therefore that the causes of the Corruptions of the
+Text class themselves under two main heads, viz. (I.) Those which arose
+from Inadvertency, and (II.) Those which took their origin in Design.]
+
+FOOTNOTES:
+
+[10] 2 Kings xxii. 8 = 2 Chron. xxxiv. 15.
+
+[11] [This name is used for want of a better. Churchmen are Unitarians
+as well as Trinitarians. The two names in combination express our Faith.
+We dare not alienate either of them.]
+
+[12] See The Traditional Text of the Holy Gospels (Burgon and Miller),
+p. 21, note 1.
+
+[13] See Traditional Text, chapter ii, Sec. 6, p. 33.
+
+[14] [Perhaps this point may be cleared by dividing readings into two
+classes, viz. (1) such as really have strong evidence for their support,
+and require examination before we can be certain that they are corrupt;
+and (2) those which afford no doubt as to their being destitute of
+foundation, and are only interesting as specimens of the modes in which
+error was sometimes introduced. Evidently, the latter class are not
+'various' at all.]
+
+[15] [I.e. generally [Greek: krabatton], or else [Greek: krabaton], or
+even [Greek: krabakton]; seldom found as [Greek: krabbatton], or spelt
+in the corrupt form [Greek: krabbaton].]
+
+[16] I am inclined to believe that in the age immediately succeeding
+that of the Apostles, some person or persons of great influence and
+authority executed a Revision of the N.T. and gave the world the result
+of such labours in a 'corrected Text.' The guiding principle seems to
+have been to seek to _abridge_ the Text, to lop off whatever seemed
+redundant, or which might in any way be spared, and to eliminate from
+one Gospel whatever expressions occurred elsewhere in another Gospel.
+Clauses which slightly obscured the speaker's meaning; or which seemed
+to hang loose at the end of a sentence; or which introduced a
+consideration of difficulty:--words which interfered with the easy flow
+of a sentence:--every thing of this kind such a personage seems to have
+held himself free to discard. But what is more serious, passages which
+occasioned some difficulty, as the _pericope de adultera_; physical
+perplexity, as the troubling of the water; spiritual revulsion, as the
+agony in the garden:--all these the reviser or revisers seem to have
+judged it safest simply to eliminate. It is difficult to understand how
+any persons in their senses could have so acted by the sacred deposit;
+but it does not seem improbable that at some very remote period there
+were found some who did act in some such way. Let it be observed,
+however, that unlike some critics I do not base my real argument upon
+what appears to me to be a not unlikely supposition.
+
+[17] [Unless it be referred to the two converging streams of corruption,
+as described in The Traditional Text.]
+
+
+
+
+CHAPTER II.
+
+ACCIDENTAL CAUSES OF CORRUPTION.
+
+I. Pure Accident.
+
+[It often happens that more causes than one are combined in the origin
+of the corruption in any one passage. In the following history of a
+blunder and of the fatal consequences that ensued upon it, only the
+first step was accidental. But much instruction may be derived from the
+initial blunder, and though the later stages in the history come under
+another head, they nevertheless illustrate the effects of early
+accident, besides throwing light upon parts of the discussion which are
+yet to come.]
+
+
+Sec. 1.
+
+We are sometimes able to trace the origin and progress of accidental
+depravations of the text: and the study is as instructive as it is
+interesting. Let me invite attention to what is found in St. John x. 29;
+where,--instead of, 'My Father, who hath given them [viz. My sheep] to
+Me, is greater than all,'--Tischendorf, Tregelles, Alford, are for
+reading, 'That thing which My (_or_ the) Father hath given to Me is
+greater (i.e. is a greater thing) than all.' A vastly different
+proposition, truly; and, whatever it may mean, wholly inadmissible here,
+as the context proves. It has been the result of sheer accident
+moreover,--as I proceed to explain.
+
+St. John certainly wrote the familiar words,--[Greek: ho pater mou]
+[Greek: os dedoke moi, meizon panton esti]. But, with the licentiousness
+[or inaccuracy] which prevailed in the earliest age, some remote copyist
+is found to have substituted for [Greek: hos dedoke], its grammatical
+equivalent [Greek: ho dedokos]. And this proved fatal; for it was only
+necessary that another scribe should substitute [Greek: meizon] for
+[Greek: meizon] (after the example of such places as St. Matt. xii. 6,
+41, 42, &c.), and thus the door had been opened to at least four
+distinct deflections from the evangelical verity,--which straightway
+found their way into manuscripts:--(1) [Greek: o dedokos ... meizon]--of
+which reading at this day D is the sole representative: (2) [Greek: os
+dedoke ... meizon]--which survives only in AX: (3) [Greek: o dedoke ...
+meizon]--which is only found in [Symbol: Aleph]L: (4) [Greek: o dedoke
+... meizon]--which is the peculiar property of B. The 1st and 2nd of
+these sufficiently represent the Evangelist's meaning, though neither of
+them is what he actually wrote; but the 3rd is untranslatable: while the
+4th is nothing else but a desperate attempt to force a meaning into the
+3rd, by writing [Greek: meizon] for [Greek: meizon]; treating [Greek: o]
+not as the article but as the neuter of the relative [Greek: os].
+
+This last exhibition of the text, which in fact scarcely yields an
+intelligible meaning and rests upon the minimum of manuscript evidence,
+would long since have been forgotten, but that, calamitously for the
+Western Church, its Version of the New Testament Scriptures was executed
+from MSS. of the same vicious type as Cod. B[18]. Accordingly, all the
+Latin copies, and therefore all the Latin Fathers[19], translate,--
+'Pater [meus] quod dedit mihi, majus omnibus est[20].' The Westerns
+resolutely extracted a meaning from whatever they presumed to be genuine
+Scripture: and one can but admire the piety which insists on finding
+sound Divinity in what proves after all to be nothing else but a sorry
+blunder. What, asks Augustine, was 'the thing, greater than all,' which
+the Father gave to the Son? To be the Word of the Father (he answers),
+His only-begotten Son and the brightness of His glory[21]. The Greeks
+knew better. Basil[22], Chrysostom[23], Cyril on nine occasions[24],
+Theodoret[25]--as many as quote the place--invariably exhibit the
+_textus receptus_ [Greek: os ... meizon], which is obviously the true
+reading and may on no account suffer molestation.
+
+'But,'--I shall perhaps be asked,--'although Patristic and manuscript
+evidence are wanting for the reading [Greek: o dedoke moi ...
+meizon],--is it not a significant circumstance that three translations
+of such high antiquity as the Latin, the Bohairic, and the Gothic,
+should concur in supporting it? and does it not inspire extraordinary
+confidence in B to find that B alone of MSS. agrees with them?' To which
+I answer,--It makes me, on the contrary, more and more distrustful of
+the Latin, the Bohairic and the Gothic versions to find them exclusively
+siding with Cod. B on such an occasion as the present. It is obviously
+not more 'significant' that the Latin, the Bohairic, and the Gothic,
+should here conspire with--than that the Syriac, the Sahidic, and the
+Ethiopic, should here combine against B. On the other hand, how utterly
+insignificant is the testimony of B when opposed to all the uncials, all
+the cursives, and all the Greek fathers who quote the place. So far from
+inspiring me with confidence in B, the present indication of the fatal
+sympathy of that Codex with the corrupt copies from which confessedly
+many of the Old Latin were executed, confirms me in my habitual distrust
+of it. About the true reading of St. John x. 29, there really exists no
+manner of doubt. As for the 'old uncials' they are (as usual) hopelessly
+at variance on the subject. In an easy sentence of only 9 words,--which
+however Tischendorf exhibits in conformity with no known Codex, while
+Tregelles and Alford blindly follow Cod. B,--they have contrived to
+invent five 'various readings,' as may be seen at foot[26]. Shall we
+wonder more at the badness of the Codexes to which we are just now
+invited to pin our faith; or at the infatuation of our guides?
+
+
+Sec. 2.
+
+I do not find that sufficient attention has been paid to grave
+disturbances of the Text which have resulted from a slight clerical
+error. While we are enumerating the various causes of Textual depravity,
+we may not fail to specify this. Once trace a serious Textual
+disturbance back to (what for convenience may be called) a 'clerical
+error,' and you are supplied with an effectual answer to a form of
+inquiry which else is sometimes very perplexing: viz. If the true
+meaning of this passage be what you suppose, for what conceivable reason
+should the scribe have misrepresented it in this strange way,--made
+nonsense, in short, of the place?... I will further remark, that it is
+always interesting, sometimes instructive, after detecting the remote
+origin of an ancient blunder, to note what has been its subsequent
+history and progress.
+
+Some specimens of the thing referred to I have already given in another
+place. The reader is invited to acquaint himself with the strange
+process by which the '276 souls' who suffered shipwreck with St. Paul
+(Acts xxvii. 37), have since dwindled down to 'about 76[27].'--He is
+further requested to note how 'a certain man' who in the time of St.
+Paul bore the name of 'Justus' (Acts xviii. 7), has been since
+transformed into '_Titus_,' '_Titus Justus_,' and even '_Titius
+Justus_[28].'--But for a far sadder travestie of sacred words, the
+reader is referred to what has happened in St. Matt. xi. 23 and St. Luke
+x. 15,--where our Saviour is made to ask an unmeaning question--instead
+of being permitted to announce a solemn fact--concerning
+Capernaum[29].--The newly-discovered ancient name of the Island of
+Malta, _Melitene_[30], (for which geographers are indebted to the
+adventurous spirit of Westcott and Hort), may also be profitably
+considered in connexion with what is to be the subject of the present
+chapter. And now to break up fresh ground.
+
+Attention is therefore invited to a case of attraction in Acts xx. 24.
+It is but the change of a single letter ([Greek: logoU] for [Greek:
+logoN]), yet has that minute deflection from the truth led to a complete
+mangling of the most affecting perhaps of St. Paul's utterances. I refer
+to the famous words [Greek: all' oudenos logon poioumai, oude echo ten
+psuchen mou timian emauto, hos teleiosai ton dromon mou meta charas]:
+excellently, because idiomatically, rendered by our Translators of
+1611,--'But none of these things move me, neither count I my life dear
+unto myself, so that I might finish my course with joy.'
+
+For [Greek: oudenos loGON], (the accusative after [Greek: poioumai]),
+some one having substituted [Greek: oudenos loGOU],--a reading which
+survives to this hour in B and C[31],--it became necessary to find
+something else for the verb to govern. [Greek: Ten psychen] was at hand,
+but [Greek: oude echo] stood in the way. [Greek: Oude echo] must
+therefore go[32]; and go it did,--as B, C, and [Symbol: Aleph] remain to
+attest. [Greek: Timian] should have gone also, if the sentence was to be
+made translatable; but [Greek: timian] was left behind[33]. The authors
+of ancient embroilments of the text were sad bunglers. In the meantime,
+Cod. [Symbol: Aleph] inadvertently retained St. Luke's word, [Greek:
+LOGON]; and because [Symbol: Aleph] here follows B in every other
+respect, it exhibits a text which is simply unintelligible[34].
+
+Now the second clause of the sentence, viz. the words [Greek: oude echo
+ten psychen mou timian emauto], may on no account be surrendered. It is
+indeed beyond the reach of suspicion, being found in Codd. A, D, E, H,
+L, P, 13, 31,--in fact in every known copy of the Acts, except the
+discordant [Symbol: Aleph]BC. The clause in question is further
+witnessed to by the Vulgate[35],--by the Harkleian[36],--by
+Basil[37],--by Chrysostom[38],--by Cyril[39],--by Euthalius[40],--and by
+the interpolator of Ignatius[41]. What are we to think of our guides
+(Tischendorf, Tregelles, Westcott and Hort, and the Revisers) who have
+nevertheless surrendered the Traditional Text and presented us instead
+with what Dr. Field,--who is indeed a Master in Israel,--describes as
+the impossible [Greek: all' oudenos logou poioumai ten psychen timian
+emauto][42]?
+
+The words of the last-named eminent scholar on the reading just cited
+are so valuable in themselves, and are observed to be so often in point,
+that they shall find place here:--'Modern Critics,' he says, 'in
+deference to the authority of the older MSS., and to certain critical
+canons which prescribe that preference should be given to the shorter
+and more difficult reading over the longer and easier one, have decided
+that the T.R. in this passage is to be replaced by that which is
+contained in those older MSS.
+
+'In regard to the difficulty of this reading, that term seems hardly
+applicable to the present case. A difficult reading is one which
+presents something apparently incongruous in the sense, or anomalous in
+the construction, which an ignorant or half-learned copyist would
+endeavour, by the use of such critical faculty as he possessed, to
+remove; but which a true critic is able, by probable explanation, and a
+comparison of similar cases, to defend against all such fancied
+improvements. In the reading before us, [Greek: all' oudenos logou
+poioumai ten psychen timian emauto], it is the construction, and not the
+sense, which is in question; and this is not simply difficult, but
+impossible. There is really no way of getting over it; it baffles
+novices and experts alike[43].' When will men believe that a reading
+vouched for by only B[Symbol: Aleph]C is safe to be a fabrication[44]?
+But at least when Copies and Fathers combine, as here they do, against
+those three copies, what can justify critics in upholding a text which
+carries on its face its own condemnation?
+
+
+Sec. 3.
+
+We now come to the inattention of those long-since-forgotten Ist or IInd
+century scribes who, beguiled by the similarity of the letters [Greek:
+EN] and [Greek: AN] (in the expression [Greek: ENANthropois eudokia],
+St. Luke ii. 14), left out the preposition. An unintelligible clause was
+the consequence, as has been explained above (p. 21): which some one
+next sought to remedy by adding to [Greek: eudokia] the sign of the
+genitive ([Greek: S]). Thus the Old Latin translations were made.
+
+That this is the true history of a blunder which the latest Editors of
+the New Testament have mistaken for genuine Gospel, is I submit
+certain[45]. Most Latin copies (except 14[46]) exhibit 'pax hominibus
+bonae voluntatis,' as well as many Latin Fathers[47]. On the other hand,
+the preposition [Greek: EN] is retained in every known Greek copy of St.
+Luke without exception, while the reading [Greek: eudokias] is
+absolutely limited to the four uncials AB[Symbol: Aleph]D. The witness
+of antiquity on this head is thus overwhelming and decisive.
+
+
+Sec. 4.
+
+In other cases the source, the very progress of a blunder,--is
+discoverable. Thus whereas St. Mark (in xv. 6) certainly wrote [Greek:
+hena desmion], [Greek: ONPER etounto], the scribe of [Symbol: Delta],
+who evidently derived his text from an earlier copy in uncial letters is
+found to have divided the Evangelist's syllables wrongly, and to exhibit
+in this place [Greek: ON.PERETOUNTO]. The consequence might have been
+predicted. [Symbol: Aleph]AB transform this into [Greek: ON PARETOUNTO]:
+which accordingly is the reading adopted by Tischendorf and by Westcott
+and Hort.
+
+Whenever in fact the final syllable of one word can possibly be mistaken
+for the first syllable of the next, or _vice versa_, it is safe sooner
+or later to have misled somebody. Thus, we are not at all surprised to
+find St. Mark's [Greek: ha parelabon] (vii. 4) transformed into [Greek:
+haper elabon], but only by B.
+
+[Another startling instance of the same phenomenon is supplied by the
+substitution in St. Mark vi. 22 of [Greek: tes thygatros autou
+Herodiados] for [Greek: tes thygatros autes tes Herodiados]. Here a
+first copyist left out [Greek: tes] as being a repetition of the last
+syllable of [Greek: autes], and afterwards a second attempted to improve
+the Greek by putting the masculine pronoun for the feminine ([Greek:
+AUTOU] for [Greek: AUTES]). The consequence was hardly to have been
+foreseen.]
+
+Strange to say it results in the following monstrous figment:--that the
+fruit of Herod's incestuous connexion with Herodias had been a daughter,
+who was also named Herodias; and that she,--the King's own
+daughter,--was the immodest one[48] who came in and danced before him,
+'his lords, high captains, and chief estates of Galilee,' as they sat at
+the birthday banquet. Probability, natural feeling, the obvious
+requirements of the narrative, History itself--, for Josephus expressly
+informs us that 'Salome,' not 'Herodias,' was the name of Herodias'
+daughter[49],--all reclaim loudly against such a perversion of the
+truth. But what ought to be in itself conclusive, what in fact settles
+the question, is the testimony of the MSS.,--of which only seven
+([Symbol: Aleph]BDL[Symbol: Delta] with two cursive copies) can be found
+to exhibit this strange mistake. Accordingly the reading [Greek: AUTOU]
+is rejected by Griesbach, Lachmann, Tregelles, Tischendorf and Alford.
+It has nevertheless found favour with Dr. Hort; and it has even been
+thrust into the margin of the revised Text of our Authorized Version, as
+a reading having some probability.
+
+This is indeed an instructive instance of the effect of accidental
+errors--another proof that [Symbol: Aleph]BDL cannot be trusted.
+
+Sufficiently obvious are the steps whereby the present erroneous reading
+was brought to perfection. The immediate proximity in MSS. of the
+selfsame combination of letters is observed invariably to result in a
+various reading. [Greek: AUTESTES] was safe to part with its second
+[Greek: TES] on the first opportunity, and the definitive article
+([Greek: tes]) once lost, the substitution of [Greek: AUTOU] for [Greek:
+AUTES] is just such a mistake as a copyist with ill-directed
+intelligence would be sure to fall into if he were bestowing sufficient
+attention on the subject to be aware that the person spoken of in verses
+20 and 21 is Herod the King.
+
+[This recurrence of identical or similar syllables near together was a
+frequent source of error. Copying has always a tendency to become
+mechanical: and when the mind of the copyist sank to sleep in his
+monotonous toil, as well as if it became too active, the sacred Text
+suffered more or less, and so even a trifling mistake might be the seed
+of serious depravation.]
+
+
+Sec. 5.
+
+Another interesting and instructive instance of error originating in
+sheer accident, is supplied by the reading in certain MSS. of St. Mark
+viii. 1. That the Evangelist wrote [Greek: pampollou ochlou] 'the
+multitude being very great,' is certain. This is the reading of all the
+uncials but eight, of all the cursives but fifteen. But instead of this,
+it has been proposed that we should read, 'when there was again a great
+multitude,' the plain fact being that some ancient scribe mistook, as he
+easily might, the less usual compound word for what was to himself a far
+more familiar expression: i.e. he mistook [Greek: PAMPOLLOU] for [Greek:
+PALIN POLLOU].
+
+This blunder must date from the second century, for 'iterum' is met with
+in the Old Latin as well as in the Vulgate, the Gothic, the Bohairic,
+and some other versions. On the other hand, it is against 'every true
+principle of Textual Criticism' (as Dr. Tregelles would say), that the
+more difficult expression should be abandoned for the easier, when
+forty-nine out of every fifty MSS. are observed to uphold it; when the
+oldest version of all, the Syriac, is on the same side; when the source
+of the mistake is patent; and when the rarer word is observed to be in
+St. Mark's peculiar manner. There could be in fact no hesitation on this
+subject, if the opposition had not been headed by those notorious false
+witnesses [Symbol: Aleph]BDL, which it is just now the fashion to uphold
+at all hazards. They happen to be supported on this occasion by
+GMN[Symbol: Delta] and fifteen cursives: while two other cursives look
+both ways and exhibit [Greek: palin pampollou].
+
+In St Mark vii. 14, [Greek: palin] was similarly misread by some
+copyists for [Greek: panta], and has been preserved by [Symbol:
+Aleph]BDL[Symbol: Delta] ([Greek: PALIN] for [Greek: PANTA]) against
+thirteen uncials, all the cursives, the Peshitto and Armenian.
+
+So again in St. John xiii. 37. A reads [Greek: dynasai moi] by an
+evident slip of the pen for [Greek: dynamai soi]. And in xix. 31 [Greek:
+megalE E Emera] has become [Greek: megale hemera] in [Symbol:
+Aleph]AE[Symbol: Gamma] and some cursive copies.
+
+FOOTNOTES:
+
+[18] See the passages quoted in Scrivener's Introduction, II. 270-2, 4th
+ed.
+
+[19] Tertull. (Prax. c. 22): Ambr. (ii. 576, 607, 689 _bis_): Hilary
+(930 _bis_, 1089): Jerome (v. 208): Augustin (iii^2. 615): Maximinus, an
+Arian bishop (_ap_. Aug. viii. 651).
+
+[20] Pater (_or_ Pater meus) quod dedit mihi (_or_ mihi dedit), majus
+omnibus est (_or_ majus est omnibus: _or_ omnibus majus est).
+
+[21] iii^2. 615. He begins, '_Quid dedit Filio Pater majus omnibus? Ut
+ipsi ille esset unigenitus Filius_.'
+
+[22] i. 236.
+
+[23] viii. 363 _bis_.
+
+[24] i. 188: ii. 567: iii. 792: iv. 666 (ed. Pusey): v^1. 326, 577, 578:
+_ap._ Mai ii. 13: iii. 336.
+
+[25] v. 1065 (=Dial^{Maced} _ap._ Athanas. ii. 555).
+
+[26] Viz. + [Greek: mou] ABD:--[Greek: mou] [Symbol: Aleph] | [Greek:
+os] A: [Greek: o] B[Symbol: Aleph]D | [Greek: dedoken] B[Symbol:
+Aleph]A: [Greek: dedokos] | [Greek: meizon] [Symbol: Aleph]D: [Greek:
+meizon] AB | [Greek: meiz. panton estin] A: [Greek: panton meiz. estin]
+B[Symbol: Aleph]D.
+
+[27] The Revision Revised, p. 51-3.
+
+[28] The Revision Revised, p. 53-4.
+
+[29] Ibid. p. 51-6.
+
+[30] Ibid. p. 177-8.
+
+[31] Also in Ammonius the presbyter, A.D. 458--see Cramer's Cat. p.
+334-5, _last line_. [Greek: Logou] is read besides in the cursives Act.
+36, 96, 105.
+
+[32] I look for an approving word from learned Dr. Field, who wrote in
+1875--'The real obstacle to our acquiescing in the reading of the T.R.
+is, that if the words [Greek: oude echo] had once formed a part of the
+original text, there is no possibility of accounting for the subsequent
+omission of them.' The same remark, but considerably toned down, is
+found in his delightful Otium Norvicense, P. iii, p. 84.
+
+[33] B and C read--[Greek: all' oudenos logou poioumai ten psychen
+emauto]: which is exactly what Lucifer Calarit. represents,--'_sed pro
+nihilo aestimo animam meam caram esse mihi_' (Galland. vi. 241).
+
+[34] [Symbol: Aleph] reads--[Greek: all' oudenos logon poioumai ten
+psychen timian emauto hos teleioso ton dromon mou].
+
+[35] '_Sed nihil horum_ ([Greek: touton] is found in many Greek Codd.)
+_vereor, nee facio animam meam pretiosiorem quam me_.' So, the _Cod.
+Amiat._ It is evident then that when Ambrose (ii. 1040) writes '_nec
+facio animam meam cariorem mihi_,' he is quoting the latter of these two
+clauses. Augustine (iii^{1}. 516), when he cites the 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
+perplexity which that blunder occasioned from the first.
+
+[45] Another example of the same phenomenon, (viz. the absorption of
+[Greek: EN] by the first syllable of [Greek: ANthropois]) is to be seen
+in Acts iv. 12,--where however the error has led to no mischievous
+results.
+
+[46] For those which insert _in_ (14), and those which reject it (25),
+see Wordsworth's edition of the Vulgate on this passage.
+
+[47] Of Fathers:--Ambrose i. 1298--Hieronymus i. 448^{2}, 693, 876: ii.
+213: iv. 34, 92: v. 147: vi. 638: vii. 241, 251, 283,--Augustine 34
+times,--Optatus (Galland. v. 472, 457),--Gaudentius Brix. (_ap._
+Sabat.),--Chromatius Ag. (Gall. viii. 337),--Orosius (_ib._ ix. 134),
+Marius M. (_ib._ viii. 672), Maximus Taur. (_ib._ ix. 355),--Sedulius
+(_ib._ 575),--Leo M. (_ap._ Sabat.),--Mamertus Claudianus (Gall. x.
+431),--Vigilius Taps. (_ap._ Sabat.),--Zacchaeus (Gall. ix.
+241),--Caesarius Arel. (_ib._ xi. 11),--ps.-Ambros. ii. 394,
+396,--Hormisdas P. (Conc. iv. 1494, 1496),--52 Bps. at 8th Council of
+Toledo (Conc. vi. 395), &c., &c.
+
+[48] See Wetstein on this place.
+
+[49] Antiqq. i. 99, xviii. 5. 4.
+
+
+
+
+CHAPTER III.
+
+ACCIDENTAL CAUSES OF CORRUPTION.
+
+II. Homoeoteleuton.
+
+
+No one who finds the syllable [Greek: OI] recurring six times over in
+about as many words,--e.g. [Greek: kai egeneto, hos apelthon ... OI
+angelOI, kai OI anthropOI OI pOImenes eipon],--is surprised to learn
+that MSS. of a certain type exhibit serious perturbation in that place.
+Accordingly, BL[Symbol: Xi] leave out the words [Greek: kai hoi
+anthropoi]; and in that mutilated form the modern critical editors are
+contented to exhibit St. Luke ii. 15. One would have supposed that
+Tischendorf's eyes would have been opened when he noticed that in his
+own Codex ([Symbol: Aleph]) one word more ([Greek: hoi]) is
+dropped,--whereby nonsense is made of the passage (viz. [Greek: hoi
+angeloi poimenes]). Self-evident it is that a line with a 'like ending'
+has been omitted by the copyist of some very early codex of St. Luke's
+Gospel; which either read,--
+
+[Greek: OI ANGELOI]           }         {[Greek: OI ANGELOI]
+[[Greek: KAI OI A[=NO]I OI]]  } or else {[[Greek: KAI OI A[=NO]I]]
+[Greek: POIMENES]             }         {[Greek: OI POIMENES]
+
+Another such place is found in St. John vi. 11. The Evangelist certainly
+described the act of our Saviour on a famous occasion in the well-known
+words,--[Greek: kai eucharistesas]
+
+        [Greek: diedoke
+tois [mathetais,
+oi de mathetai
+tois] anakeimenois.]
+
+The one sufficient proof that St. John did so write, being the testimony
+of the MSS. Moreover, we are expressly assured by St. Matthew (xiv. 19),
+St. Mark (vi. 41), and St. Luke (ix. 16), that our Saviour's act was
+performed in this way. It is clear however that some scribe has suffered
+his eye to wander from [Greek: tois] in l. 2 to [Greek: tois] in l.
+4,--whereby St. John is made to say that our Saviour himself distributed
+to the 5000. The blunder is a very ancient one; for it has crept into
+the Syriac, Bohairic, and Gothic versions, besides many copies of the
+Old Latin; and has established itself in the Vulgate. Moreover some good
+Fathers (beginning with Origen) so quote the place. But such evidence is
+unavailing to support [Symbol: Aleph]ABL[Symbol: Pi], the early reading
+of [Symbol: Aleph] being also contradicted by the fourth hand in the
+seventh century against the great cloud of witnesses,--beginning with D
+and including twelve other uncials, beside the body of the cursives, the
+Ethiopic and two copies of the Old Latin, as well as Cyril Alex.
+
+Indeed, there does not exist a source of error which has proved more
+fatal to the transcribers of MSS. than the proximity of identical, or
+nearly identical, combinations of letters. And because these are
+generally met with in the final syllables of words, the error referred
+to is familiarly known by a Greek name which denotes 'likeness of
+ending' (Homoeoteleuton). The eye of a scribe on reverting from his copy
+to the original before him is of necessity apt sometimes to alight on
+the same word, or what looks like the same word, a little lower down.
+The consequence is obvious. All that should have come in between gets
+omitted, or sometimes duplicated.
+
+It is obvious, that however inconvenient it may prove to find oneself in
+this way defrauded of five, ten, twenty, perhaps thirty words, no very
+serious consequence for the most part ensues. Nevertheless, the result
+is often sheer nonsense. When this is the case, it is loyally admitted
+by all. A single example may stand for a hundred. [In St. John vi. 55,
+that most careless of careless transcripts, the Sinaitic [Symbol:
+Aleph], omits on a most sacred subject seven words, and the result
+hardly admits of being characterized. Let the reader judge for himself.
+The passage stands thus:--[Greek: he gar sarx mou alethos esti brosis,
+kai to haima mou alethos esti posis]. The transcriber of [Symbol: Aleph]
+by a very easy mistake let his eye pass from one [Greek: alethos] to
+another, and characteristically enough the various correctors allowed
+the error to remain till it was removed in the seventh century, though
+the error issued in nothing less than 'My Flesh is drink indeed.' Could
+that MS. have undergone the test of frequent use?]
+
+But it requires very little familiarity with the subject to be aware
+that occasions must inevitably be even of frequent occurrence when the
+result is calamitous, and even perplexing, in the extreme. The writings
+of Apostles and Evangelists, the Discourses of our Divine Lord Himself,
+abound in short formulae; and the intervening matter on such occasions
+is constantly an integral sentence, which occasionally may be discovered
+from its context without evident injury to the general meaning of the
+place. Thus [ver. 14 in St. Matt, xxiii. was omitted in an early age,
+owing to the recurrence of [Greek: ouai hymin] at the beginning, by some
+copyists, and the error was repeated in the Old Latin versions. It
+passed to Egypt, as some of the Bohairic copies, the Sahidic, and Origen
+testify. The Vulgate is not quite consistent: and of course [Symbol:
+Aleph]BDLZ, a concord of bad witnesses especially in St. Matthew, follow
+suit, in company with the Armenian, the Lewis, and five or more
+cursives, enough to make the more emphatic the condemnation by the main
+body of them. Besides the verdict of the cursives, thirteen uncials (as
+against five) including [Symbol: Phi] and [Symbol: Sigma], the Peshitto,
+Harkleian, Ethiopic, Arabian, some MSS. of the Vulgate, with Origen
+(iii. 838 (only in Lat.)); Chrysostom (vii. 707 (_bis_); ix. 755); Opus
+Imperf. 185 (_bis_); 186 (_bis_); John Damascene (ii. 517); Theophylact
+(i. 124); Hilary (89; 725); Jerome (iv. 276; v. 52; vi. 138: vii. 185)].
+
+Worst of all, it will sometimes of necessity happen that such an
+omission took place at an exceedingly remote period; (for there have
+been careless scribes in every age:) and in consequence the error is
+pretty sure to have propagated itself widely. It is observed to exist
+(suppose) in several of the known copies; and if,--as very often is the
+case,--it is discoverable in two or more of the 'old uncials,' all hope
+of its easy extirpation is at an end. Instead of being loyally
+recognized as a blunder,--which it clearly is,--it is forthwith charged
+upon the Apostle or Evangelist as the case may be. In other words, it is
+taken for granted that the clause in dispute can have had no place in
+the sacred autograph. It is henceforth treated as an unauthorized
+accretion to the text. Quite idle henceforth becomes the appeal to the
+ninety-nine copies out of a hundred which contain the missing words. I
+proceed to give an instance of my meaning.
+
+Our Saviour, having declared (St. Matt. xix. 9) that whosoever putteth
+away his wife [Greek: ei me epi porneia, kai gamese allen,
+moichatai],--adds [Greek: kai ho apolelymenen gamesas moichatai]. Those
+five words are not found in Codd. [Symbol: Aleph]DLS, nor in several
+copies of the Old Latin nor in some copies of the Bohairic, and the
+Sahidic. Tischendorf and Tregelles accordingly reject them.
+
+And yet it is perfectly certain that the words are genuine. Those
+thirty-one letters probably formed three lines in the oldest copies of
+all. Hence they are observed to exist in the Syriac (Peshitto, Harkleian
+and Jerusalem), the Vulgate, some copies of the Old Latin, the Armenian,
+and the Ethiopic, besides at least seventeen uncials (including
+B[Symbol: Phi][Symbol: Sigma]), and the vast majority of the cursives.
+So that there can be no question of the genuineness of the clause.
+
+A somewhat graver instance of omission resulting from precisely the same
+cause meets us a little further on in the same Gospel. The threefold
+recurrence of [Greek: ton] in the expression [Greek: TON psichion TON
+piptonTON] (St. Luke xvi. 21), has (naturally enough) resulted in the
+dropping of the words [Greek: psichion ton] out of some copies.
+Unhappily the sense is not destroyed by the omission. We are not
+surprised therefore to discover that the words are wanting in--[Symbol:
+Aleph]BL: or to find that [Symbol: Aleph]BL are supported here by copies
+of the Old Latin, and (as usual) by the Egyptian versions, nor by
+Clemens Alex.[50] and the author of the Dialogus[51]. Jerome, on the
+other hand, condemns the Latin reading, and the Syriac Versions are
+observed to approve of Jerome's verdict, as well as the Gothic. But what
+settles the question is the fact that every known Greek MS., except
+those three, witnesses against the omission: besides Ambrose[52],
+Jerome[53], Eusebius[54] Alex., Gregory[55] Naz., Asterius[56],
+Basil[57], Ephraim[58] Syr., Chrysostom[59], and Cyril[60] of
+Alexandria. Perplexing it is notwithstanding to discover, and
+distressing to have to record, that all the recent Editors of the
+Gospels are more or less agreed in abolishing 'the crumbs which fell
+from the rich man's table.'
+
+[The foregoing instances afford specimens of the influence of accidental
+causes upon the transmission from age to age of the Text of the Gospels.
+Before the sense of the exact expressions of the Written Word was
+impressed upon the mind of the Church,--when the Canon was not
+definitely acknowledged, and the halo of antiquity had not yet gathered
+round writings which had been recently composed,--severe accuracy was
+not to be expected. Errors would be sure to arise, especially from
+accident, and early ancestors would be certain to have a numerous
+progeny; besides that evil would increase, and slight deviations would
+give rise in the course of natural development to serious and perplexing
+corruptions.
+
+In the next chapter, other kinds of accidental causes will come under
+consideration.]
+
+FOOTNOTES:
+
+[50] P. 232.
+
+[51] _Ap._ Orig. i. 827.
+
+[52] Ambrose i. 659, 1473, 1491:--places which shew how insecure would
+be an inference drawn from i. 543 and 665.
+
+[53] Hieron. v. 966; vi. 969.
+
+[54] _Ap._ Mai ii. 516, 520.
+
+[55] i. 370.
+
+[56] P. 12.
+
+[57] ii. 169.
+
+[58] ii. 142.
+
+[59] i. 715, 720; ii. 662 (_bis_) 764; vii. 779.
+
+[60] v^{2}. 149 (luc. text, 524).
+
+
+
+
+CHAPTER IV.
+
+ACCIDENTAL CAUSES OF CORRUPTION.
+
+III. From Writing in Uncials.
+
+
+Sec. 1.
+
+Corrupt readings have occasionally resulted from the ancient practice of
+writing Scripture in the uncial character, without accents, punctuation,
+or indeed any division of the text. Especially are they found in places
+where there is something unusual in the structure of the sentence.
+
+St. John iv. 35-6 ([Greek: leukai eisi pros therismon ede]) has suffered
+in this way,--owing to the unusual position of [Greek: ede]. Certain of
+the scribes who imagined that [Greek: ede] might belong to ver. 36,
+rejected the [Greek: kai] as superfluous; though no Father is known to
+have been guilty of such a solecism. Others, aware that [Greek: ede] can
+only belong to ver. 35, were not unwilling to part with the copula at
+the beginning of ver. 36. A few, considering both words of doubtful
+authority, retained neither[61]. In this way it has come to pass that
+there are four ways of exhibiting this place:--(_a_) [Greek: pros
+therismon ede. Kai ho therizon]:--(_b_) [Greek: pros therismon. Ede ho
+th.]:--(_c_) [Greek: pros therismon ede. Ho therizon]:--(_d_) [Greek:
+pros therismon. Ho therizon, k.t.l.]
+
+The only point of importance however is the position of [Greek: ede]:
+which is claimed for ver. 35 by the great mass of the copies: as well as
+by Origen[62], Eusebius[63], Chrysostom[64], Cyril[65], the Vulgate,
+Jerome of course, and the Syriac. The Italic copies are hopelessly
+divided here[66]: and Codd. [Symbol: Aleph]BM[Symbol: Pi] do not help
+us. But [Greek: ede] is claimed for ver. 36 by CDEL, 33, and by the
+Curetonian and Lewis (= [Greek: kai ede ho therizon]): while Codex A is
+singular in beginning ver. 36, [Greek: ede kai],--which shews that some
+early copyist, with the correct text before him, adopted a vicious
+punctuation. For there can be no manner of doubt that the commonly
+received text and the usual punctuation is the true one: as, on a
+careful review of the evidence, every unprejudiced reader will allow.
+But recent critics are for leaving out [Greek: kai] (with [Symbol:
+Aleph]BCDL): while Tischendorf, Westcott and Hort, Tregelles (_marg._),
+are for putting the full stop after [Greek: pros therismon] and (with
+ACDL) making [Greek: ede] begin the next sentence,--which (as Alford
+finds out) is clearly inadmissible.
+
+
+Sec. 2.
+
+Sometimes this affects the translation. Thus, the Revisers propose in
+the parable of the prodigal son,--'And I perish _here_ with hunger!' But
+why '_here_?' Because I answer, whereas in the earliest copies of St.
+Luke the words stood thus,--[Greek: EGODELIMOAPOLLYMAI], some careless
+scribe after writing [Greek: EGODE], reduplicated the three last letters
+([Greek: ODE]): he mistook them for an independent word. Accordingly in
+the Codex Bezae, in R and U and about ten cursives, we encounter [Greek:
+ego de ode]. The inventive faculty having thus done its work it remained
+to superadd 'transposition,' as was done by [Symbol: Aleph]BL. From
+[Greek: ego de ode limo], the sentence has now developed into [Greek:
+ego de limo ode]: which approves itself to Griesbach and Schultz, to
+Lachmann and Tischendorf and Tregelles, to Alfoid and Westcott and Hort,
+and to the Revisers. A very ancient blunder, certainly, [Greek: ego de
+ode] is: for it is found in the Latin[67] and the Syriac translations.
+It must therefore date from the second century. But it is a blunder
+notwithstanding: a blunder against which 16 uncials and the whole body
+of the cursives bear emphatic witness[68]. Having detected its origin,
+we have next to trace its progress.
+
+The inventors of [Greek: ode] or other scribes quickly saw that this
+word requires a correlative in the earlier part of the sentence.
+Accordingly, the same primitive authorities which advocate 'here,' are
+observed also to advocate, above, 'in my Father's house.' No extant
+Greek copy is known to contain the bracketed words in the sentence
+[Greek: [en to oiko] tou patros mou]: but such copies must have existed
+in the second century. The Peshitto, the Cureton and Lewis recognize the
+three words in question; as well as copies of the Latin with which
+Jerome[69], Augustine[70] and Cassian[71] were acquainted. The phrase
+'in domo patris mei' has accordingly established itself in the Vulgate.
+But surely we of the Church of England who have been hitherto spared
+this second blunder, may reasonably (at the end of 1700 years) refuse to
+take the first downward step. Our Lord intended no contrast whatever
+between two localities--but between two parties. The comfortable estate
+of the hired servants He set against the abject misery of the Son: not
+the house wherein the servants dwelt, and the spot where the poor
+prodigal was standing when he came to a better mind.--These are many
+words; but I know not how to be briefer. And,--what is worthy of
+discussion, if not the utterances of 'the Word made flesh?'
+
+If hesitation to accept the foregoing verdict lingers in any quarter, it
+ought to be dispelled by a glance at the context in [Symbol: Aleph]BL.
+What else but the instinct of a trained understanding is it to survey
+the neighbourhood of a place like the present? Accordingly, we discover
+that in ver. 16, for [Greek: gemisai ten koilian autou apo], [Symbol:
+Aleph]BDLR present us with [Greek: chortasthenai ek]: and in ver. 22,
+the prodigal, on very nearly the same authority ([Symbol: Aleph]BDUX),
+is made to say to his father,--[Greek: Poieson me hos hena ton misthion
+sou]:
+
+Which certainly he did not say[72]. Moreover, [Symbol: Aleph]BLX and the
+Old Latin are for thrusting in [Greek: tachy] (D [Greek: tacheos]) after
+[Greek: exenenkate]. Are not these one and all confessedly fabricated
+readings? the infelicitous attempts of some well-meaning critic to
+improve upon the inspired original?
+
+From the fact that three words in St. John v. 44 were in the oldest MSS.
+written thus,--[Greek: MONOUTHUOU] (i.e. [Greek: monou Theou ou]), the
+middle word ([Greek: theou]) got omitted from some very early copies;
+whereby the sentence is made to run thus in English,--'And seek not the
+honour which cometh from the only One.' It is so that Origen[73],
+Eusebius[74], Didymus[75], besides the two best copies of the Old Latin,
+exhibit the place. As to Greek MSS., the error survives only in B at the
+present day, the preserver of an Alexandrian error.
+
+
+Sec. 3.
+
+St. Luke explains (Acts xxvii. 14) that it was the 'typhonic wind called
+Euroclydon' which caused the ship in which St. Paul and he sailed past
+Crete to incur the 'harm and loss' so graphically described in the last
+chapter but one of the Acts. That wind is mentioned nowhere but in this
+one place. Its name however is sufficiently intelligible; being
+compounded of [Greek: Euros], the 'south-east wind,' and [Greek:
+klydon], 'a tempest:' a compound which happily survives intact in the
+Peshitto version. The Syriac translator, not knowing what the word
+meant, copied what he saw,--'the blast' (he says) 'of the tempest[76],
+which [blast] is called Tophonikos Eurokl[=i]don.' Not so the licentious
+scribes of the West. They insisted on extracting out of the actual
+'Euroclydon,' the imaginary name 'Euro-aquilo,' which accordingly stands
+to this day in the Vulgate. (Not that Jerome himself so read the name of
+the wind, or he would hardly have explained '_Eurielion_' or
+'_Euriclion_' to mean 'commiscens, sive deorsum ducens[77].') Of this
+feat of theirs, Codexes [Symbol: Aleph] and A (in which [Greek:
+EUROKLUDON] has been perverted into [Greek: EURAKULON]) are at this day
+_the sole surviving Greek witnesses_. Well may the evidence for
+'Euro-aquilo' be scanty! The fabricated word collapses the instant it is
+examined. Nautical men point out that it is 'inconsistent in its
+construction with the principles on which the names of the intermediate
+or compound winds are framed:'--
+
+'_Euronotus_ is so called as intervening immediately between _Eurus_ and
+_Notus_, and as partaking, as was thought, of the qualities of both. The
+same holds true of _Libonotus_, as being interposed between _Libs_ and
+_Notus_. Both these compound winds lie in the same quarter or quadrant
+of the circle with the winds of which they are composed, and no other
+wind intervenes. But _Eurus_ and _Aquilo_ are at 90 deg. distance from one
+another; or according to some writers, at 105 deg.; the former lying in the
+south-east quarter, and the latter in the north-east: and two winds, one
+of which is the East cardinal point, intervene, as Caecias and
+Subsolanus[78].'
+
+Further, why should the wind be designated by an impossible _Latin_
+name? The ship was 'a ship of Alexandria' (ver. 6). The sailors were
+Greeks. What business has '_Aquilo_' here? Next, if the wind did bear
+the name of 'Euro-aquilo,' why is it introduced in this marked way
+([Greek: anemos typhonikos, ho kaloumenos]) as if it were a kind of
+curiosity? Such a name would utterly miss the point, which is the
+violence of the wind as expressed in the term Euroclydon. But above all,
+if St. Luke wrote [Greek: EURAK]-, how has it come to pass that every
+copyist but three has written [Greek: EUROK]-? The testimony of B is
+memorable. The original scribe wrote [Greek: EURAKUDON][79]: the
+_secunda mantis_ has corrected this into [Greek: EURYKLUDON],--which is
+also the reading of Euthalius[80]. The essential circumstance is, that
+_not_ [Greek: ULON] but [Greek: UDON] has all along been the last half
+of the word in Codex B[81].
+
+In St. John iv. 15, on the authority of [Symbol: Aleph]B, Tischendorf
+adopts [Greek: dierchesthai] (in place of the uncompounded verb),
+assigning as his reason, that 'If St. John had written [Greek:
+erchesthai], no one would ever have substituted [Greek: dierchesthai]
+for it.' But to construct the text of Scripture on such considerations,
+is to build a lighthouse on a quicksand. I could have referred the
+learned Critic to plenty of places where the thing he speaks of as
+incredible has been done. The proof that St. John used the uncompounded
+verb is the fact that it is found in all the copies except our two
+untrustworthy friends. The explanation of [Greek: DIerchomai] is
+sufficiently accounted for by the final syllable ([Greek: DE]) of
+[Greek: mede] which immediately precedes. Similarly but without the same
+excuse,
+
+St. Mark x. 16 [Greek: eulogei] has become [Greek: kateulogei]
+               ([Symbol: Aleph]BC).
+  " xii. 17 [Greek: thaumasan] " [Greek: ezethaumasan]
+               ([Symbol: Aleph]B).
+  " xiv. 40 [Greek: bebaremenoi] " [Greek: katabebaremenoi]
+               (A[Symbol: Aleph]B).
+
+It is impossible to doubt that [Greek: kai] (in modern critical editions
+of St. Luke xvii. 37) is indebted for its existence to the same cause.
+In the phrase [Greek: ekei synachthesontai hoi aetoi] it might have been
+predicted that the last syllable of [Greek: ekei] would some day be
+mistaken for the conjunction. And so it has actually come to pass.
+[Greek: KAI oi aetoi] is met with in many ancient authorities. But
+[Symbol: Aleph]LB also transposed the clauses, and substituted [Greek:
+episynachthesontai] for [Greek: synachthesontai]. The self-same
+casualty, viz. [Greek: kai] elicited out of the insertion of [Greek:
+ekei] and the transposition of the clauses, is discoverable among the
+Cursives at St. Matt. xxiv. 28,--the parallel place: where by the way
+the old uncials distinguish themselves by yet graver eccentricities[82].
+How can we as judicious critics ever think of disturbing the text of
+Scripture on evidence so precarious as this?
+
+It is proposed that we should henceforth read St. Matt. xxii. 23 as
+follows:--'On that day there came to Him Sadducees _saying_ that there
+is no Resurrection.' A new incident would be in this way introduced into
+the Gospel narrative: resulting from a novel reading of the passage.
+Instead of [Greek: hoi legontes], we are invited to read [Greek:
+legontes], on the authority of [Symbol: Aleph]BDMSZP and several of the
+Cursives, besides Origen, Methodius, Epiphanius. This is a respectable
+array. There is nevertheless a vast preponderance of numbers in favour
+of the usual reading, which is also found in the Old Latin copies and in
+the Vulgate. But surely the discovery that in the parallel Gospels it
+is--
+
+[Greek: hoitines legousin anastasin me einai] (St. Mark xii. 18) and
+[Greek: hoi antilegontes anastasin me einai] (St. Luke xx. 27)
+
+may be considered as decisive in a case like the present. Sure I am that
+it will be so regarded by any one who has paid close attention to the
+method of the Evangelists. Add that the origin of the mistake is seen,
+the instant the words are inspected as they must have stood in an uncial
+copy:
+
+[Greek: SADDOUKAIOIOILEGONTES]
+
+and really nothing more requires to be said. The second [Greek: OI] was
+safe to be dropped in a collocation of letters like that. It might also
+have been anticipated, that there would be found copyists to be confused
+by the antecedent [Greek: KAI]. Accordingly the Peshitto, Lewis, and
+Curetonian render the place 'et dicentes;' shewing that they mistook
+[Greek: KAI OI LEGONTES] for a separate phrase.
+
+
+Sec. 4.
+
+The termination [Greek: TO] (in certain tenses of the verb), when
+followed by the neuter article, naturally leads to confusion; sometimes
+to uncertainty. In St. John v. 4 for instance, where we read in our
+copies [Greek: kai etarasse to hydor], but so many MSS. read [Greek:
+etarasseto], that it becomes a perplexing question which reading to
+follow. The sense in either case is excellent: the only difference being
+whether the Evangelist actually says that the Angel 'troubled' the
+water, or leaves it to be inferred from the circumstance that after the
+Angel had descended, straightway the water 'was troubled.'
+
+The question becomes less difficult of decision when (as in St. Luke
+vii. 21) we have to decide between two expressions [Greek: echarisato
+blepein] (which is the reading of [Symbol: Aleph]*ABDEG and 11 other
+uncials) and [Greek: echarisato to blepein] which is only supported by
+[Symbol: Aleph]^{b}ELVA. The bulk of the Cursives faithfully maintain
+the former reading, and merge the article in the verb.
+
+Akin to the foregoing are all those instances,--and they are literally
+without number--, where the proximity of a like ending has been the
+fruitful cause of error. Let me explain: for this is a matter which
+cannot be too thoroughly apprehended.
+
+Such a collection of words as the following two instances exhibit will
+shew my meaning.
+
+In the expression [Greek: estheta lampran anepempsen] (St. Luke xxiii.
+11), we are not surprised to find the first syllable of the verb
+([Greek: an]) absorbed by the last syllable of the immediately preceding
+[Greek: lampran]. Accordingly, [Symbol: Aleph]LR supported by one copy
+of the Old Latin and a single cursive MS. concur in displaying [Greek:
+epempsen] in this place.
+
+The letters [Greek: NAIKONAIKAI] in the expression (St. Luke xxiii. 27)
+[Greek: gynaikon hai kai] were safe to produce confusion. The first of
+these three words could of course take care of itself. (Though D, with
+some of the Versions, make it into [Greek: gynaikes].) Not so however
+what follows. ABCDLX and the Old Latin (except c) drop the [Greek: kai]:
+[Symbol: Aleph] and C drop the [Greek: ai]. The truth rests with the
+fourteen remaining uncials and with the cursives.
+
+Thus also the reading [Greek: en ole te Galilaia] (B) in St. Matt. iv.
+23, (adopted by Lachmann, Tischendorf, Tregelles, Alford, Westcott and
+Hort and the Revisers,) is due simply to the reduplication on the part
+of some inattentive scribe of the last two letters of the immediately
+preceding word,--[Greek: periegen]. The received reading of the place is
+the correct one,--[Greek: kai periegen holen ten Galilaian ho Iesous],
+because the first five words are so exhibited in all the Copies except
+B[Symbol: Aleph]C; and those three MSS. are observed to differ as usual
+from one another,--which ought to be deemed fatal to their evidence.
+Thus,
+
+B reads           [Greek: kai periegen en holei tei Galilaiai].
+[Symbol: Aleph] " [Greek: kai periegen ho _is_ en tei Galilaiai].
+C "               [Greek: kai periegen ho _is_ en hole tei Galilaiai].
+
+But--(I shall be asked)--what about the position of the Sacred Name? How
+comes it to pass that [Greek: ho Iesous], which comes after [Greek:
+Galilaian] in almost every other known copy, should come after [Greek:
+periegen] in three of these venerable authorities (in D as well as in
+[Symbol: Aleph] and C), and in the Latin, Peshitto, Lewis, and
+Harkleian? Tischendorf, Alford, Westcott and Hort and the Revisers at
+all events (who simply follow B in leaving out [Greek: ho Iesous]
+altogether) will not ask me this question: but a thoughtful inquirer is
+sure to ask it.
+
+The phrase (I reply) is derived by [Symbol: Aleph]CD from the twin place
+in St. Matthew (ix. 35) which in all the MSS. begins [Greek: kai
+periegen ho _is_]. So familiar had this order of the words become, that
+the scribe of [Symbol: Aleph], (a circumstance by the way of which
+Tischendorf takes no notice,) has even introduced the expression into
+St. Mark vi. 6,--the parallel place in the second Gospel,--where [Greek:
+ho _is_] clearly has no business. I enter into these minute details
+because only in this way is the subject before us to be thoroughly
+understood. This is another instance where 'the Old Uncials' shew their
+text to be corrupt; so for assurance in respect of accuracy of detail we
+must resort to the Cursive Copies.
+
+
+Sec. 5.
+
+The introduction of [Greek: apo] in the place of [Greek: hagioi] made by
+the 'Revisers' into the Greek Text of 2 Peter i. 21,--derives its origin
+from the same prolific source. (1) some very ancient scribe mistook the
+first four letters of [Greek: agioi] for [Greek: apo]. It was but the
+mistaking of [Greek: AGIO] for [Greek: APO]. At the end of 1700 years,
+the only Copies which witness to this deformity are BP with four
+cursives,--in opposition to [Symbol: Aleph]AKL and the whole body of the
+cursives, the Vulgate[83] and the Harkleian. Euthalius knew nothing of
+it[84]. Obvious it was, next, for some one in perplexity,--(2) to
+introduce both readings ([Greek: apo] and [Greek: hagioi]) into the
+text. Accordingly [Greek: apo Theou hagioi] is found in C, two cursives,
+and Didymus[85]. Then, (3), another variant crops up, (viz. [Greek:
+hypo] for [Greek: apo]--but only because [Greek: hypo] went immediately
+before); of which fresh blunder ([Greek: hypo Theou hagioi]) Theophylact
+is the sole patron[86]. The consequence of all this might have been
+foreseen: (4) it came to pass that from a few Codexes, both [Greek: apo]
+and [Greek: agioi] were left out,--which accounts for the reading of
+certain copies of the Old Latin[87]. Unaware how the blunder began,
+Tischendorf and his followers claim '(2)', '(3)', and '(4)', as proofs
+that '(1)' is the right reading: and, by consequence, instead of '_holy_
+men of God spake,' require us to read 'men spake _from_ God,' which is
+wooden and vapid. Is it not clear that a reading attested by only BP and
+four cursive copies must stand self-condemned?
+
+Another excellent specimen of this class of error is furnished by Heb.
+vii. 1. Instead of [Greek: Ho synantesas Abraam]--said of
+Melchizedek,--[Symbol: Aleph]ABD exhibit [Greek: OS]. The whole body of
+the copies, headed by CLP, are against them[88],--besides
+Chrysostom[89], Theodoret[90], Damascene[91]. It is needless to do more
+than state how this reading arose. The initial letter of [Greek:
+synantesas] has been reduplicated through careless transcription:
+[Greek: OSSYN]--instead of [Greek: OSYN]--. That is all. But the
+instructive feature of the case is that it is in the four oldest of the
+uncials that this palpable blunder is found.
+
+
+Sec. 6.
+
+I have reserved for the last a specimen which is second to none in
+suggestiveness. 'Whom will ye that I release unto you?' asked Pilate on
+a memorable occasion[92]: and we all remember how his enquiry proceeds.
+But the discovery is made that, in an early age there existed copies of
+the Gospel which proceeded thus,--'Jesus [who is called[93]] Barabbas,
+or Jesus who is called Christ?' Origen so quotes the place, but 'In many
+copies,' he proceeds, 'mention is not made that Barabbas was also called
+Jesus: and those copies may perhaps be right,--else would the name of
+Jesus belong to one of the wicked,--of which no instance occurs in any
+part of the Bible: nor is it fitting that the name of Jesus should like
+Judas have been borne by saint and sinner alike. I think,' Origen adds,
+'something of this sort must have been an interpolation of the
+heretics[94].' From this we are clearly intended to infer that 'Jesus
+Barabbas' was the prevailing reading of St. Matt. xxvii. 17 in the time
+of Origen, a circumstance which--besides that a multitude of copies
+existed as well as those of Origen--for the best of reasons, we take
+leave to pronounce incredible[95].
+
+The sum of the matter is probably this:--Some inattentive second century
+copyist [probably a Western Translator into Syriac who was an
+indifferent Greek scholar] mistook the final syllable of '_unto you_'
+([Greek: UMIN]) for the word '_Jesus_' ([Greek: IN]): in other words,
+carelessly reduplicated the last two letters of [Greek: UMIN],--from
+which, strange to say, results the form of inquiry noticed at the
+outset. Origen caught sight of the extravagance, and condemned it though
+he fancied it to be prevalent, and the thing slept for 1500 years. Then
+about just fifty years ago Drs. Lachmann, Tischendorf and Tregelles
+began to construct that 'fabric of Textual Criticism' which has been the
+cause of the present treatise [though indeed Tischendorf does not adopt
+the suggestion of those few aberrant cursives which is supported by no
+surviving uncial, and in fact advocates the very origin of the mischief
+which has been just described]. But, as every one must see, 'such things
+as these are not 'readings' at all, nor even the work of 'the heretics;'
+but simply transcriptional mistakes. How Dr. Hort, admitting the
+blunder, yet pleads that 'this remarkable reading is attractive by the
+new and interesting fact which it seems to attest, and by the antithetic
+force which it seems to add to the question in ver. 17,' [is more than
+we can understand. To us the expression seems most repulsive. No
+'antithetic force' can outweigh our dislike to the idea that Barabbas
+was our Saviour's namesake! We prefer Origen's account, though he
+mistook the cause, to that of the modern critic.]
+
+FOOTNOTES:
+
+[61] It is clearly unsafe to draw any inference from the mere omission
+of [Greek: ede] in ver. 35, by those Fathers who do not shew how they
+would have began ver. 36--as Eusebius (see below, note 2), Theodoret (i.
+1398: ii. 233), and Hilary (78. 443. 941. 1041).
+
+[62] i. 219: iii. 158: iv. 248, 250 _bis_, 251 _bis_, 252, 253, 255
+_bis_, 256, 257. Also iv. 440 note, which = cat^{ox} iv. 21.
+
+[63] _dem._ 440. But not _in cs._ 426: _theoph._ 262, 275.
+
+[64] vii. 488, 662: ix. 32.
+
+[65] i. 397. 98. (Palladius) 611: iii. 57. So also in iv. 199, [Greek:
+etoimos ede pros to pisteuein].
+
+[66] Ambrose, ii. 279, has '_Et qui metit_.' Iren.^{int} substitutes
+'_nam_' for '_et_,' and omits '_jam_.' Jerome 9 times introduces '_jam_'
+before '_albae sunt_.' So Aug. (iii.^2 417): but elsewhere (iv. 639: v.
+531) he omits the word altogether.
+
+[67] 'Hic' is not recognized in Ambrose. _Append._ ii. 367.
+
+[68] The Fathers render us very little help here. Ps.-Chrys. twice
+(viii. 34: x. 838) has [Greek: ego de ode]: once (viii. 153) not. John
+Damascene (ii. 579) is without the [Greek: ode].
+
+[69] i. 76: vi. 16 (_not_ vi. 484).
+
+[70] iii.^{2} 259 (_not_ v. 511).
+
+[71] p. 405.
+
+[72] [The prodigal was prepared to say this; but his father's kindness
+stopped him:--a feature in the account which the Codexes in question
+ignore.]
+
+[73] iii. 687. But in i. 228 and 259 he recognizes [Greek: theou].
+
+[74] _Ap._ Mai vii. 135.
+
+[75] Praep. xiii. 6,--[Greek: monou tou henos] (vol. ii. 294).
+
+[76] Same word occurs in St. Mark iv. 37.
+
+[77] iii. 101.
+
+[78] Falconer's Dissertation on St. Paul's Voyage, pp. 16 and 12.
+
+[79] Let the learned Vercellone be heard on behalf of Codex B: 'Antequam
+manum de tabula amoveamus, e re fore videtur, si, ipso codice Vaticano
+inspecto, duos injectos scrupulos eximamus. Cl. Tischendorfius in
+nuperrima sua editione scribit (Proleg. p. cclxxv), Maium ad Act. xxvii.
+14, codici Vaticano tribuisse a prima manu [Greek: euraklydon]; nos vero
+[Greek: eurakydon]; atque subjungit, "_utrumque, ut videtur, male_." At,
+quidquid "videri" possit, certum nobis exploratumque est Vaticanum
+codicem primo habuisse [Greek: eurakydon], prout expressum fuit tum in
+tabella qua Maius Birchianas lectiones notavit, tum in altera qua nos
+errata corrigenda recensuimus.'--Praefatio to Mai's 2nd ed. of the Cod.
+Vaticanus, 1859 (8vo), p. v. Sec. vi. [Any one may now see this in the
+photographed copy.]
+
+[80] _Ap._ Galland. x. 225.
+
+[81] Remark that some vicious sections evidently owed their origin to
+the copyist _knowing more of Latin than of Greek_.
+
+True, that the compounds euronotus euroauster exist in Latin. _That is
+the reason why_ the Latin translator (not understanding the word)
+rendered it _Euroaquilo_: instead of writing _Euraquilo_.
+
+I have no doubt that it was some Latin copyist who began the mischief.
+Like the man who wrote [Greek: ep' auto to phoro] for [Greek: ep'
+autophoro].
+
+    Readings of Euroclydon
+
+    [Greek: EURAKYDON] B (sic)
+    [Greek: EURAKYLON] [Symbol: Aleph]A
+    [Greek: EURAKELON]
+    [Greek: EUTRAKELON]
+    [Greek: EURAKLEDON] Peshitto.
+    [Greek: EURAKYKLON]
+
+    Euroaquilo Vulg.
+
+    [Greek: EUROKLYDON] HLP
+    [Greek: EURAKLYDON] Syr. Harkl.
+    [Greek: EURYKLYDON] B^{2 man.}
+
+[82] [Greek: Opou] ([Greek: ou] [Symbol: Aleph]) [Greek: gar] (--[Greek:
+gar] [Symbol: Aleph]BDL) [Greek: ean] ([Greek: an] D) [Greek: to ptoma]
+([Greek: soma] [Symbol: Aleph]).
+
+[83] _Sancti Dei homines._
+
+[84] _Ap._ Galland. x. 236 a.
+
+[85] Trin. 234.
+
+[86] iii. 389.
+
+[87] '_Locuti sunt homines D_.'
+
+[88] Their only supporters seem to be K [i.e. Paul 117 (Matthaei's Sec.)],
+17, 59 [published in full by Cramer, vii. 202], 137 [Reiche, p. 60]. Why
+does Tischendorf quote besides E of Paul, which is nothing else but a
+copy of D of Paul?
+
+[89] Chrys. xii. 120 b, 121 a.
+
+[90] Theodoret, iii. 584.
+
+[91] J. Damascene, ii. 240 c.
+
+[92] St. Matt. xxvii. 17.
+
+[93] Cf. [Greek: ho legomenos Barabbas]. St. Mark xv. 7.
+
+[94] _Int._ iii. 918 c d.
+
+[95] On the two other occasions when Origen quotes St. Matt. xxvii. 17
+(i. 316 a and ii. 245 a) nothing is said about 'Jesus Barabbas.'--
+Alluding to the place, he elsewhere (iii. 853 d) merely says that
+'_Secundum quosdam Barabbas dicebatur et Jesus._'--The author of a
+well-known scholion, ascribed to Anastasius, Bp. of Antioch, but query,
+for see Migne, vol. lxxxix. p. 1352 b c (= Galland. xii. 253 c), and
+1604 a, declares that he had found the same statement 'in very early
+copies.' The scholion in question is first cited by Birch (Varr. Lectt.
+p. 110) from the following MSS.:--S, 108, 129, 137, 138, 143, 146, 181,
+186, 195, 197, 199 or 200, 209, 210, 221, 222: to which Scholz adds 41,
+237, 238, 253, 259, 299: Tischendorf adds 1, 118. In Gallandius (Bibl.
+P. P. xiv. 81 d e, _Append._), the scholion may be seen more fully given
+than by Birch,--from whom Tregelles and Tischendorf copy it. Theophylact
+(p. 156 a) must have seen the place as quoted by Gallandius. The only
+evidence, so far as I can find, for reading '_Jesus_ Barabbas' (in St.
+Matt. xxvii. 16, 17) are five disreputable Evangelia 1, 118, 209, 241,
+299,--the Armenian Version, the Jerusalem Syriac, [and the Sinai
+Syriac]; (see Adler, pp. 172-3).
+
+
+
+
+CHAPTER V.
+
+ACCIDENTAL CAUSES OF CORRUPTION.
+
+IV. Itacism.
+
+
+[It has been already shewn in the First Volume that the Art of
+Transcription on vellum did not reach perfection till after the lapse of
+many centuries in the life of the Church. Even in the minute elements of
+writing much uncertainty prevailed during a great number of successive
+ages. It by no means followed that, if a scribe possessed a correct
+auricular knowledge of the Text, he would therefore exhibit it correctly
+on parchment. Copies were largely disfigured with misspelt words. And
+vowels especially were interchanged; accordingly, such change became in
+many instances the cause of corruption, and is known in Textual
+Criticism under the name 'Itacism.']
+
+
+Sec. 1.
+
+It may seem to a casual reader that in what follows undue attention is
+being paid to minute particulars. But it constantly happens,--and this
+is a sufficient answer to the supposed objection,--that, from
+exceedingly minute and seemingly trivial mistakes, there result
+sometimes considerable and indeed serious misrepresentations of the
+Spirit's meaning. New incidents:--unheard-of statements:--facts as yet
+unknown to readers of Scripture:--perversions of our Lord's Divine
+sayings:--such phenomena are observed to follow upon the omission of the
+article,--the insertion of an expletive,--the change of a single letter.
+Thus [Greek: palin], thrust in where it has no business, makes it appear
+that our Saviour promised to return the ass on which He rode in triumph
+into Jerusalem[96]. By writing [Greek: o] for [Greek: o], many critics
+have transferred some words from the lips of Christ to those of His
+Evangelist, and made Him say what He never could have dreamed of
+saying[97]. By subjoining [Greek: s] to a word in a place which it has
+no right to fill, the harmony of the heavenly choir has been marred
+effectually, and a sentence produced which defies translation[98]. By
+omitting [Greek: to] and [Greek: Kyrie], the repenting malefactor is
+made to say, 'Jesus! remember me, when Thou comest in Thy kingdom[99].'
+
+Speaking of our Saviour's triumphal entry into Jerusalem, which took
+place 'the day after' 'they made Him a supper' and Lazarus 'which had
+been dead, whom He raised from the dead,' 'sat at the table with Him'
+(St. John xii. 1, 2), St. John says that 'the multitude which had been
+with Him _when_ He called Lazarus out of the tomb and raised Him from
+the dead bare testimony' (St. John xii. 17). The meaning of this is best
+understood by a reference to St. Luke xix. 37, 38, where it is explained
+that it was the sight of so many acts of Divine Power, the chiefest of
+all being the raising of Lazarus, which moved the crowds to yield the
+memorable testimony recorded by St. Luke in ver. 38,--by St. John in
+ver. 13[100]. But Tischendorf and Lachmann, who on the authority of D
+and four later uncials read [Greek: hoti] instead of [Greek: hote],
+import into the Gospel quite another meaning. According to their way of
+exhibiting the text, St. John is made to say that 'the multitude which
+was with Jesus, testified _that_ He called Lazarus out of the tomb and
+raised him from the dead': which is not only an entirely different
+statement, but also the introduction of a highly improbable
+circumstance. That many copies of the Old Latin (not of the Vulgate)
+recognize [Greek: hoti], besides the Peshitto and the two Egyptian
+versions, is not denied. This is in fact only one more proof of the
+insufficiency of such collective testimony. [Symbol: Aleph]AB with the
+rest of the uncials and, what is of more importance, _the whole body of
+the cursives_, exhibit [Greek: hote],--which, as every one must see, is
+certainly what St. John wrote in this place. Tischendorf's assertion
+that the prolixity of the expression [Greek: ephonesen ek tou mnemeiou
+kai egeiren auton ek nekron] is inconsistent with [Greek:
+hote][101],--may surprise, but will never convince any one who is even
+moderately acquainted with St. John's peculiar manner.
+
+The same mistake--of [Greek: hoti] for [Greek: hote]--is met with at
+ver. 41 of the same chapter. 'These things said Isaiah _because_ he saw
+His glory' (St. John xii. 41). And why not '_when_ he saw His glory'?
+which is what the Evangelist wrote according to the strongest
+attestation. True, that eleven manuscripts (beginning with [Symbol:
+Aleph]ABL) and the Egyptian versions exhibit [Greek: hoti]: also Nonnus,
+who lived in the Thebaid (A.D. 410): but all other MSS., the Latin,
+Peshitto, Gothic, Ethiopic, Georgian, and one Egyptian version:--
+Origen[102],--Eusebius in four places[103],--Basil[104],--Gregory of
+Nyssa twice[105],--Didymus three times[106],--Chrysostom twice[107],--
+Severianus of Gabala[108];--these twelve Versions and Fathers constitute
+a body of ancient evidence which is overwhelming. Cyril three times
+reads [Greek: hoti][109], three times [Greek: hote][110],--and once
+[Greek: henika][111], which proves at least how he understood the place.
+
+
+Sec. 2.
+
+[A suggestive example[112] of the corruption introduced by a petty
+Itacism may be found in Rev. i. 5, where the beautiful expression which
+has found its way into so many tender passages relating to Christian
+devotion, 'Who hath _washed_[113] us from our sins in His own blood'
+(A.V.), is replaced in many critical editions (R.V.) by, 'Who hath
+_loosed_[114] us from our sins by His blood.' In early times a purist
+scribe, who had a dislike of anything that savoured of provincial
+retention of Aeolian or Dorian pronunciations, wrote from unconscious
+bias [Greek: u] for [Greek: ou], transcribing [Greek: lusanti] for
+[Greek: lousanti] (unless he were not Greek scholar enough to understand
+the difference): and he was followed by others, especially such as,
+whether from their own prejudices or owing to sympathy with the scruples
+of other people, but at all events under the influence of a slavish
+literalism, hesitated about a passage as to which they did not rise to
+the spiritual height of the precious meaning really conveyed therein.
+Accordingly the three uncials, which of those that give the Apocalypse
+date nearest to the period of corruption, adopt [Greek: u], followed by
+nine cursives, the Harkleian Syriac, and the Armenian versions. On the
+other side, two uncials--viz. B^{2} of the eighth century and P of the
+ninth--the Vulgate, Bohairic, and Ethiopic, write [Greek: lousanti]
+and--what is most important--all the other cursives except the handful
+just mentioned, so far as examination has yet gone, form a barrier which
+forbids intrusion.]
+
+[An instance where an error from an Itacism has crept into the Textus
+Receptus may be seen in St. Luke xvi. 25. Some scribes needlessly
+changed [Greek: hode] into [Greek: hode], misinterpreting the letter
+which served often for both the long and the short [Greek: o], and
+thereby cast out some illustrative meaning, since Abraham meant to lay
+stress upon the enjoyment 'in his bosom' of comfort by Lazarus. The
+unanimity of the uncials, a majority of the cursives, the witness of the
+versions, that of the Fathers quote the place being uncertain, are
+sufficient to prove that [Greek: hode] is the genuine word.]
+
+[Again, in St. John xiii. 25, [Greek: houtos] has dropped out of many
+copies and so out of the Received Text because by an Itacism it was
+written [Greek: outos] in many manuscripts. Therefore [Greek: ekeinos
+outos] was thought to be a clear mistake, and the weaker word was
+accordingly omitted. No doubt Latins and others who did not understand
+Greek well considered also that [Greek: houtos] was redundant, and this
+was the cause of its being omitted in the Vulgate. But really [Greek:
+houtos], being sufficiently authenticated[115], is exactly in consonance
+with Greek usage and St. John's style[116], and adds considerably to the
+graphic character of the sacred narrative. St. John was reclining
+([Greek: anakeimenos]) on his left arm over the bosom of the robe
+([Greek: en toi kolpoi]) of the Saviour. When St. Peter beckoned to him
+he turned his head for the moment and sank ([Greek: epipeson], not
+[Greek: anapeson] which has the testimony only of B and about
+twenty-five uncials, [Symbol: Aleph] and C being divided against
+themselves) on the breast of the Lord, being still in the general
+posture in which he was ([Greek: houtos][117]), and asked Him in a
+whisper 'Lord, who is it?']
+
+[Another case of confusion between [Greek: o] and [Greek: o] may be seen
+in St. Luke xv. 24, 32, where [Greek: apololos] has gained so strong a
+hold that it is found in the Received Text for [Greek: apololos], which
+last being the better attested appears to be the right reading[118]. But
+the instance which requires the most attention is [Greek: katharizon] in
+St. Mark vii. 19, and all the more because in _The Last Twelve Verses of
+St. Mark_, the alteration into [Greek: katharizon] is advocated as being
+'no part of the Divine discourse, but the Evangelist's inspired comment
+on the Saviour's words[119].' Such a question must be decided strictly
+by the testimony, not upon internal evidence--which in fact is in this
+case absolutely decisive neither way, for people must not be led by the
+attractive view opened by [Greek: katharizon], and [Greek: katharizon]
+bears a very intelligible meaning. When we find that the uncial evidence
+is divided, there being eight against the change ([Symbol: Phi][Symbol:
+Sigma]KMUV[Symbol: Gamma][Symbol: Pi]), and eleven for it ([Symbol:
+Aleph]ABEFGHLSX[Symbol: Delta]);--that not much is advanced by the
+versions, though the Peshitto, the Lewis Codex, the Harkleian (?), the
+Gothic, the Old Latin[120], the Vulgate, favour [Greek:
+katharizon];--nor by the Fathers:--since Aphraates[121], Augustine
+(?)[122], and Novatian[123] are contradicted by Origen[124],
+Theophylact[125], and Gregory Thaumaturgus[126], we discover that we
+have not so far made much way towards a satisfactory conclusion. The
+only decided element of judgement, so far as present enquiries have
+reached, since suspicion is always aroused by the conjunction of
+[Symbol: Aleph]AB, is supplied by the cursives which with a large
+majority witness to the received reading. It is not therefore safe to
+alter it till a much larger examination of existing evidence is made
+than is now possible. If difficulty is felt in the meaning given by
+[Greek: katharizon],--and that there is such difficulty cannot candidly
+be denied,--this is balanced by the grammatical difficulty introduced by
+[Greek: katharizon], which would be made to agree in the same clause
+with a verb separated from it by thirty-five parenthetic words,
+including two interrogations and the closing sentence. Those people who
+form their judgement from the Revised Version should bear in mind that
+the Revisers, in order to make intelligible sense, were obliged to
+introduce three fresh English words that have nothing to correspond to
+them in the Greek; being a repetition of what the mind of the reader
+would hardly bear in memory. Let any reader who doubts this leave out
+the words in italics and try the effect for himself. The fact is that to
+make this reading satisfactory, another alteration is required. [Greek:
+Katharizon panta ta bromata] ought either to be transferred to the 20th
+verse or to the beginning of the 18th. Then all would be clear enough,
+though destitute of a balance of authority: as it is now proposed to
+read, the passage would have absolutely no parallel in the simple and
+transparent sentences of St. Mark. We must therefore be guided by the
+balance of evidence, and that is turned by the cursive testimony.]
+
+
+Sec. 3.
+
+Another minute but interesting indication of the accuracy and fidelity
+with which the cursive copies were made, is supplied by the constancy
+with which they witness to the preposition [Greek: en] (_not the
+numeral_ [Greek: hen]) in St. Mark iv. 8. Our Lord says that the seed
+which 'fell into the good ground' 'yielded by ([Greek: en]) thirty, and
+by ([Greek: en]) sixty, and by ([Greek: en]) an hundred.' Tischendorf
+notes that besides all the uncials which are furnished with accents and
+breathings (viz. EFGHKMUV[Symbol: Pi]) 'nearly 100 cursives' exhibit
+[Greek: en] here and in ver. 20. But this is to misrepresent the case.
+All the cursives may be declared to exhibit [Greek: en], e.g. all
+Matthaei's and all Scrivener's. I have myself with this object examined
+a large number of Evangelia, and found [Greek: en] in all. The Basle MS.
+from which Erasmus derived his text[127] exhibits [Greek: en],--though
+he printed [Greek: hen] out of respect for the Vulgate. The
+Complutensian having [Greek: hen], the reading of the Textus Receptus
+follows in consequence: but the Traditional reading has been shewn to be
+[Greek: en],--which is doubtless intended by [Greek: EN] in Cod. A.
+
+Codd. [Symbol: Aleph]C[Symbol: Delta] (two ever licentious and [Symbol:
+Delta] similarly so throughout St. Mark) substitute for the preposition
+[Greek: en] the preposition [Greek: eis],--(a sufficient proof to me
+that they understand [Greek: EN] to represent [Greek: en], not [Greek:
+hen]): and are followed by Tischendorf, Tregelles, and the Revisers. As
+for the chartered libertine B (and its servile henchman L), for the
+first [Greek: en] (but not for the second and third) it substitutes the
+preposition [Greek: EIS]: while, in ver. 20, it retains the first
+[Greek: en], but omits the other two. In all these vagaries Cod. B is
+followed by Westcott and Hort[128].
+
+
+Sec. 4.
+
+St. Paul[129] in his Epistle to Titus [ii. 5] directs that young women
+shall be 'keepers at home,' [Greek: oikourous]. So, (with five
+exceptions,) every known Codex[130], including the corrected [Symbol:
+Aleph] and D,--HKLP; besides 17, 37, 47. So also Clemens Alex.[131]
+(A.D. 180),--Theodore of Mopsuestia[132],--Basil[133],--Chrysostom[134]--
+Theodoret[135],--Damascene[136]. So again the Old Latin (_domum
+custodientes_[137]),--the Vulgate (_domus curam habentes_[138]),--and
+Jerome (_habentes domus diligentiam_[139]): and so the Peshitto and the
+Harkleian versions,--besides the Bohairic. There evidently can be no
+doubt whatever about such a reading so supported. To be [Greek:
+oikouros] was held to be a woman's chiefest praise[140]: [Greek:
+kalliston ergon gyne oikouros], writes Clemens Alex.[141]; assigning to
+the wife [Greek: oikouria] as her proper province[142]. On the contrary,
+'gadding about from house to house' is what the Apostle, writing to
+Timothy[143], expressly condemns. But of course the decisive
+consideration is not the support derived from internal evidence; but the
+plain fact that antiquity, variety, respectability, numbers, continuity
+of attestation, are all in favour of the Traditional reading.
+
+Notwithstanding this, Lachmann, Tischendorf, Tregelles, Westcott and
+Hort, because they find [Greek: oikourgous] in [Symbol: Aleph]*ACD*F-G,
+are for thrusting that 'barbarous and scarcely intelligible' word, if it
+be not even a non-existent[144], into Titus ii. 5. The Revised Version
+in consequence exhibits 'workers at home'--which Dr. Field may well call
+an 'unnecessary and most tasteless innovation.' But it is insufficiently
+attested as well, besides being a plain perversion of the Apostle's
+teaching. [And the error must have arisen from carelessness and
+ignorance, probably in the West where Greek was not properly
+understood.]
+
+So again, in the cry of the demoniacs, [Greek: ti hemin kai soi, Iesou,
+huie tou Theou]; (St. Matt. viii. 29) the name [Greek: Iesou] is omitted
+by B[Symbol: Aleph].
+
+The reason is plain the instant an ancient MS. is inspected:--[Greek:
+KAISOI_IU_UIETOU_THU_]:--the recurrence of the same letters caused too
+great a strain to scribes, and the omission of two of them was the
+result of ordinary human infirmity.
+
+Indeed, to this same source are to be attributed an extraordinary number
+of so-called 'various readings'; but which in reality, as has already
+been shewn, are nothing else but a collection of mistakes,--the
+surviving tokens that anciently, as now, copying clerks left out words;
+whether misled by the fatal proximity of a like ending, or by the speedy
+recurrence of the like letters, or by some other phenomenon with which
+most men's acquaintance with books have long since made them familiar.
+
+FOOTNOTES:
+
+[96] St. Mark xi. 4. See Revision Revised, pp. 57-58.
+
+[97] St. Mark vii. 19, [Greek: katharizon] for [Greek: katharizon]. See
+below, pp. 61-3.
+
+[98] St. Luke ii. 14.
+
+[99] St. Luke xxiii. 42.
+
+[100] St. Matt. xx. 9. See also St. Mark xi. 9, 10.
+
+[101] 'Quae quidem orationis prolixitas non conveniens esset si [Greek:
+hote] legendum esset.'
+
+[102] iv. 577: 'quando.'
+
+[103] Dem. Ev. 310, 312, 454 _bis._
+
+[104] i. 301.
+
+[105] ii. 488, and _ap._ Gall. vi. 580.
+
+[106] Trin. 59, 99, 242.
+
+[107] viii. 406, 407. Also ps.-Chrysost. v. 613. Note, that
+'Apolinarius' in Cramer's Cat. 332 is Chrys. viii. 407.
+
+[108] _Ap._ Chrys. vi. 453.
+
+[109] iv. 505, 709, and _ap_. Mai iii. 85.
+
+[110] ii. 102: iv. 709, and _ap_. Mai iii. 118.
+
+[111] v^{1}. 642.
+
+[112] Unfortunately, though the Dean left several lists of instances of
+Itacism, he worked out none, except the substitution of [Greek: hen] for
+[Greek: en] in St. Mark iv. 8, which as it is not strictly on all fours
+with the rest I have reserved till last. He mentioned all that I have
+introduced (besides a few others), on detached papers, some of them more
+than once, and [Greek: lousanti] and [Greek: katharizon] even more than
+the others. In the brief discussion of each instance which I have
+supplied, I have endeavoured whenever it was practicable to include any
+slight expressions of the Dean's that I could find, and to develop all
+surviving hints.
+
+[113] [Greek: lousanti].
+
+[114] [Greek: lusanti].
+
+[115]
+    [Greek: houtos]. BCEFGHLMX[Symbol: Delta]. Most cursives. Goth.
+    [Greek: outos]. KSU[Symbol: Gamma][Symbol: Lambda]. Ten cursives.
+    _Omit_ [Symbol: Aleph]AD[Pi]. Many cursives. Vulg. Pesh. Ethiop.
+      Armen. Georg. Slavon.
+    Bohair. Pers.
+
+[116] E.g. Thuc. vii. 15, St. John iv. 6.
+
+[117] See St. John iv. 6: Acts xx. 11, xxvii. 17. The beloved Apostle
+was therefore called [Greek: ho epistethios]. See Suicer. s. v. Westcott
+on St. John xiii. 25.
+
+[118]
+    24. [Greek: apololos.] [Symbol: Aleph]^{a}ABD &c.
+    [Greek: apololos]. [Symbol: Aleph]*GKMRSX[Symbol: Gamma][Symbol:
+    Pi]*. Most curs.
+
+    32. [Greek: apololos]. [Symbol: Aleph]*ABD &c.
+    [Greek: apololos]. [Symbol: Aleph]^{c}KMRSX[Symbol: Gamma][Symbol:
+    Pi]*. Most curs.
+
+[119] Pp. 179, 180. Since the Dean has not adopted [Greek: katharizon]
+into his corrected text, and on account of other indications which
+caused me to doubt whether he retained the opinion of his earlier years,
+I applied to the Rev. W. F. Rose, who answered as follows:--'I am
+thankful to say that I can resolve all doubt as to my uncle's later
+views of St. Mark vii. 19. In his annotated copy of the _Twelve Verses_
+he deletes the words in his note p. 179, "This appears to be the true
+reading," and writes in the margin, "The old reading is doubtless the
+true one," and in the margin of the paragraph referring to [Greek:
+katharizon] on p. 180 he writes, "Alter the wording of this." This
+entirely agrees with my own recollection of many conversations with him
+on the subject. I think he felt that the weight of the cursive testimony
+to the old rending was conclusive,--at least that he was not justified
+in changing the text in spite of it.' These last words of Mr. Rose
+express exactly the inference that I had drawn.
+
+[120] 'The majority of the Old Latin MSS. have "in secessum uadit (or
+exiit) purgans omnes escas"; _i_ (Vindobonensis) and _r_ (Usserianus)
+have "et purgat" for "purgans": and _a_ has a conflation "in secessum
+exit purgans omnes escas et exit in rivum"--so they all point the same
+way.'--(Kindly communicated by Mr. H. J. White.)
+
+[121] Dem. xv. (Graffin)--'Vadit enim esca in ventrem, unde purgatione
+in secessum emittitur.' (Lat.)
+
+[122] iii. 764. 'Et in secessum exit, purgans omnes escas.'
+
+[123] Galland. iii. 319. 'Cibis, quos Dominus dicit perire, et in
+secessu naturali lege purgari.'
+
+[124] iii. 494. [Greek: elege tauta ho Soter, katharizon panta ta
+bromata.]
+
+[125] i. 206. [Greek: ekkatharizon panta ta bromata.]
+
+[126] Galland. iii. 400. [Greek: alla kai ho Soter, panta katharizon ta
+bromata.]
+
+[127] Evan. 2. See Hoskier, Collation of Cod. Evan. 604, App. F. p. 4.
+
+[128] [The following specimens taken from the first hand of B may
+illustrate the kakigraphy, if I may use the expression, which is
+characteristic of that MS. and also of [Symbol: Aleph]. The list might
+be easily increased.
+
+I. _Proper Names._
+
+[Greek: Ioanes], generally: [Greek: Ioannes], Luke i. 13*, 60, 63; Acts
+iii. 4; iv. 6, 13, 19; xii. 25; xiii. 5, 25; xv. 37; Rev. i. 1, 4, 9;
+xxii. 8.
+
+[Greek: Beezeboul], Matt. x. 25; xii. 24, 27; Mark iii. 22; Luke xi. 15,
+18, 19.
+
+[Greek: Nazaret], Matt. ii. 23; Luke i. 26; John i. 46, 47. [Greek:
+Nazara], Matt. iv. 13. [Greek: Nazareth], Matt. xxi. 11; Luke ii. 51;
+iv. 16.
+
+[Greek: Maria] for [Greek: Mariam], Matt. i. 20; Luke ii. 19. [Greek:
+Mariam] for [Greek: Maria], Matt. xxvii. 61; Mark xx. 40; Luke x. 42;
+xi. 32; John xi. 2; xii. 3; xx. 16, 18. See Traditional Text, p. 86.
+
+[Greek: Koum], Mark v. 41. [Greek: Golgoth], Luke xix. 17.
+
+[Greek: Istraeleitai, Istraelitai, Israeleitai, Israelitai].
+
+[Greek: Eleisabet, Elisabet].
+
+[Greek: Moses, Mouses.]
+
+[Greek: Dalmanountha], Mark viii. 10.
+
+[Greek: Iose] (Joseph of Arimathea), Mark xv. 45. [Greek: Ioseph], Matt.
+xxvii. 57, 59; Mark xv. 42; Luke xxiii. 50; John xix. 38.
+
+
+II. _Mis-spelling of ordinary words._
+
+[Greek: kath' idian], Matt. xvii. 1, 19; xxi v. 3; Mark iv. 34; vi. 31,
+&c. [Greek: kat' idian], Matt. xiv. 13, 23; Mark vi. 32; vii. 33, &c.
+
+[Greek: genema], Matt. xxvi. 29; Mark xiv. 25; Luke xxii. 18. [Greek:
+gennema], Matt. iii. 7; xii. 34; xxiii. 33; Luke iii. 7 (the well-known
+[Greek: gennemata echidnon]).
+
+A similar confusion between [Greek: genesis] and [Greek: gennesis],
+Matt. i, and between [Greek: egenethen] and [Greek: egennethen], and
+[Greek: gegenemai] and [Greek: gegennemai]. See Kuenen and Cobet N. T.
+ad fid. Cod. Vaticani lxxvii.
+
+
+III. _Itacisms._
+
+[Greek: kreino], John xii. 48 ([Greek: kreinei]). [Greek: krino], Matt.
+vii. 1; xix. 28; Luke vi. 37; vii. 43; xii. 57, &c.
+
+[Greek: teimo, timo], Matt. xv. 4, 5, 8; xix. 19; xxvii. 9; Mark vii. 6,
+10, &c.
+
+[Greek: enebreimethe] (Matt. ix. 30) for [Greek: enebrimesato]. [Greek:
+anakleithenai] (Mark vi. 39) for [Greek: anaklinai. seitos] for [Greek:
+sitos] (Mark iv. 28).
+
+
+IV. _Bad Grammar._
+
+[Greek: toi oikodespotei epekalesan] for [Greek: ton oikodespoten ekal.]
+(Matt. x. 25). [Greek: katapatesousin] for [Greek:-sosin] (Matt. vii.
+6). [Greek: ho an aitesetai] (Matt. xiv. 7). [Greek: hotan de akouete]
+(Mark xiii. 7).
+
+
+V. _Impossible words._
+
+[Greek: emnesteumenen] (Luke i. 27). [Greek: ouranou] for [Greek:
+ouraniou] (ii. 13). [Greek: anezetoun] (Luke ii. 44). [Greek: kopiousin]
+(Matt. vi. 28). [Greek: erotoun] (Matt. xv. 23). [Greek: kataskenoin]
+(Mark iv. 32). [Greek: hemeis] for [Greek: hymeis]. [Greek: hymeis] for
+[Greek: hemeis].]
+
+[129] This paper on Titus ii. 5 was marked by the Dean as being 'ready
+for press.' It was evidently one of his later essays, and was left in
+one of his later portfolios.
+
+[130] _All_ Matthaei's 16,--_all_ Rinck's 7,--_all_ Reiche's 6,--_all_
+Scrivener's 13, &c., &c.
+
+[131] 622.
+
+[132] _Ed._ Swete, ii. 247 (_domos suas bene regentes_); 248 (_domus
+proprias optime regant_).
+
+[133] ii. (_Eth._) 291 a, 309 b.
+
+[134] xi. 750 a, 751 b c d--[Greek: he oikouros kai oikonomike.]
+
+[135] iii. 704.
+
+[136] ii. 271.
+
+[137] Cod. Clarom.
+
+[138] Cod. Amiat., and August. iii^{1}. 804.
+
+[139] vii. 716 c, 718 b (_Bene domum regere_, 718 c).
+
+[140] [Greek: kat' oikon oikourousin hoste parthenoi] (Soph. Oed. Col.
+343).--'[Greek: Oikouros] est quasi proprium vocabulum mulierum: [Greek:
+oikourgos] est scribarum commentum,'--as Matthaei, whose note is worth
+reading, truly states. Wetstein's collections here should by all means
+be consulted. See also Field's delightful Otium Norv., pp. 135-6.
+
+[141] P. 293, _lin._ 4 (see _lin._ 2).
+
+[142] P. 288, _lin._ 20.
+
+[143] 1 Tim. v. 13.
+
+[144] [Greek: oikourgein]--which occurs in Clemens Rom. (ad Cor. c.
+1)--is probably due to the scribe.
+
+
+
+
+CHAPTER VI.
+
+ACCIDENTAL CAUSES OF CORRUPTION.
+
+V. Liturgical Influence.
+
+
+Sec. 1.
+
+There is one distinct class of evidence provided by Almighty God for the
+conservation of the deposit in its integrity[145], which calls for
+special notice in this place. The Lectionaries of the ancient Church
+have not yet nearly enjoyed the attention they deserve, or the laborious
+study which in order to render them practically available they
+absolutely require. Scarcely any persons, in fact, except professed
+critics, are at all acquainted with the contents of the very curious
+documents alluded to: while collations of any of them which have been
+hitherto effected are few indeed. I speak chiefly of the Books called
+Evangelistaria (or Evangeliaria), in other words, the proper lessons
+collected out of the Gospels, and transcribed into a separate volume.
+Let me freely admit that I subjoin a few observations on this subject
+with unfeigned diffidence; having had to teach myself throughout the
+little I know;--and discovering in the end how very insufficient for my
+purpose that little is. Properly handled, an adequate study of the
+Lectionaries of the ancient Church would become the labour of a life. We
+require exact collations of at least 100 of them. From such a practical
+acquaintance with about a tenth of the extant copies some very
+interesting results would infallibly be obtained[146].
+
+As for the external appearance of these documents, it may be enough to
+say that they range, like the mass of uncial and cursive copies, over a
+space of about 700 years,--the oldest extant being of about the eighth
+century, and the latest dating in the fifteenth. Rarely are any so old
+as the former date,--or so recent as the last named. When they began to
+be executed is not known; but much older copies than any which at
+present exist must have perished through constant use: [for they are in
+perfect order when we first become acquainted with them, and as a whole
+they are remarkably consistent with one another]. They are almost
+invariably written in double columns, and not unfrequently are
+splendidly executed. The use of Uncial letters is observed to have been
+retained in documents of this class to a later period than in the case
+of the Evangelia, viz. down to the eleventh century. For the most part
+they are furnished with a kind of musical notation executed in
+vermilion; evidently intended to guide the reader in that peculiar
+recitative which is still customary in the oriental Church.
+
+In these books the Gospels always stand in the following order: St.
+John: St. Matthew: St. Luke: St. Mark. The lessons are brief,--
+resembling the Epistles and Gospels in our Book of Common Prayer.
+
+They seem to me to fall into two classes: (_a_) Those which contain a
+lesson for every day in the year: (_b_) Those which only contain
+[lessons for fixed Festivals and] the Saturday-Sunday lessons ([Greek:
+sabbatokyriakai]). We are reminded by this peculiarity that it was not
+till a very late period in her history that the Eastern Church was able
+to shake herself clear of the shadow of the old Jewish Sabbath[147]. [To
+these Lectionaries Tables of the Lessons were often added, of a similar
+character to those which we have in our Prayer-books. The Table of daily
+Lessons went under the title of Synaxarion (or Eclogadion); and the
+Table of the Lessons of immovable Festivals and Saints' days was styled
+Menologion[148].]
+
+Liturgical use has proved a fruitful source of textual perturbation.
+Nothing less was to have been expected,--as every one must admit who has
+examined ancient Evangelia with any degree of attention. For a period
+before the custom arose of writing out the Ecclesiastical Lections in
+the 'Evangelistaries,' and 'Apostolos,' it may be regarded as certain
+that the practice generally prevailed of accommodating an ordinary copy,
+whether of the Gospels or of the Epistles, to the requirements of the
+Church. This continued to the last to be a favourite method with the
+ancients[149]. Not only was it the invariable liturgical practice to
+introduce an ecclesiastical lection with an ever-varying formula,--by
+which means the holy Name is often found in MSS. where it has no proper
+place,--but notes of time, &c., ['like the unique and indubitably
+genuine word [Greek: deuteroprotoi][150],' are omitted as carrying no
+moral lesson, as well as longer passages like the case of the two verses
+recounting the ministering Angel with the Agony and the Bloody
+Sweat[151].
+
+That Lessons from the New Testament were probably read in the assemblies
+of the faithful according to a definite scheme, and on an established
+system, at least as early as the fourth century, has been shewn to
+follow from plain historical fact in the tenth chapter of the Twelve
+Last Verses of St. Mark's Gospel, to which the reader is referred for
+more detailed information. Cyril, at Jerusalem,--and by implication, his
+namesake at Alexandria,--Chrysostom, at Antioch and at Constantinople,--
+Augustine, in Africa,--all four expressly witness to the circumstance.
+In other words, there is found to have been at least at that time fully
+established throughout the Churches of Christendom a Lectionary, which
+seems to have been essentially one and the same in the West and in the
+East. That it must have been of even Apostolic antiquity may be inferred
+from several considerations[152]. For example, Marcion, in A.D. 140,
+would hardly have constructed an Evangelistarium and Apostolicon of his
+own, as we learn from Epiphanius[153], if he had not been induced by the
+Lectionary System prevailing around him to form a counterplan of
+teaching upon the same model.]
+
+
+Sec. 2.
+
+Indeed, the high antiquity of the Church's Lectionary System is inferred
+with certainty from many a textual phenomenon with which students of
+Textual Science are familiar.
+
+It may be helpful to a beginner if I introduce to his notice the class
+of readings to be discussed in the present chapter, by inviting his
+attention to the first words of the Gospel for St. Philip and St. James'
+Day in our own English Book of Common Prayer,--'And Jesus said unto His
+disciples.' Those words he sees at a glance are undeniably nothing else
+but an Ecclesiastical accretion to the Gospel,--words which breed
+offence in no quarter, and occasion error to none. They have
+nevertheless stood prefixed to St. John xiv. 1 from an exceedingly
+remote period; for, besides establishing themselves in every Lectionary
+of the ancient Church[154], they are found in Cod. D[155],--in copies of
+the Old Latin[156] as the Vercellensis, Corbeiensis, Aureus, Bezae,--and
+in copies of the Vulgate. They may be of the second or third, they must
+be as old as the fourth century. It is evident that it wants but a very
+little for those words to have established their claim to a permanent
+place in the Text. Readings just as slenderly supported have been
+actually adopted before now[157].
+
+I proceed to cite another instance; and here the success of an ordinary
+case of Lectionary licence will be perceived to have been complete: for
+besides recommending itself to Lachmann, Tischendorf, Tregelles, and
+Westcott and Hort, the blunder in question has established itself in the
+pages of the Revised Version. Reference is made to an alteration of the
+Text occurring in certain copies of Acts iii. 1, which will be further
+discussed below[158]. When it has been stated that these copies are
+[Symbol: Aleph]ABCG,--the Vulgate,--the two Egyptian versions,--besides
+the Armenian,--and the Ethiopic,--it will be admitted that the
+Ecclesiastical practice which has resulted in so widespread a reading,
+must be primitive indeed. To some persons such a formidable array of
+evidence may seem conclusive in favour of any reading: but it can only
+seem so to those who do not realize the weight of counter-testimony.
+
+But by far the most considerable injury which has resulted to the Gospel
+from this cause is the suspicion which has alighted in certain quarters
+on the last twelve verses of the Gospel according to St. Mark. [Those
+verses made up by themselves a complete Lection. The preceding Lection,
+which was used on the Second Sunday after Easter, was closed with the
+Liturgical note 'The End,' or [Greek: TO TELOS], occurring after the
+eighth verse. What more probable, nay, more certain result could there
+be, than that some scribe should mistake the end of the Lection for the
+end of St. Mark's Gospel, if the last leaf should chance to have been
+torn off, and should then transcribe no more[159]? How natural that St.
+Mark should express himself in a more condensed and abrupt style than
+usual. This of course is only put forward as an explanation, which
+leaves the notion of another writer and a later date unnecessary. If it
+can be improved upon, so much the better. Candid critics ought to study
+Dean Burgon's elaborate chapter already referred to before rejecting
+it.]
+
+
+Sec. 3.
+
+And there probably does not exist, in the whole compass of the Gospel, a
+more interesting instance of this than is furnished by the words [Greek:
+eipe de ho Kyrios], in St. Luke vii. 31. This is certainly derived from
+the Lectionaries; being nothing else but the formula with which it was
+customary to introduce the lection that begins at this place.
+Accordingly, only one out of forty copies which have been consulted for
+the purpose contains them. But the circumstance of interest remains to
+be stated. When these four unauthorized words have been thus got rid of,
+the important discovery is made that the two preceding verses (verses 28
+and 29) must needs form a part of our Lord's discourse,--which it is
+perceived flows on unbroken from v. 24 to v. 35. This has been seen
+already by some[160], though denied by others. But the fact does not
+admit of rational doubt; though it is certainly not as yet generally
+known. It is not generally known, I mean, that the Church has recovered
+a piece of knowledge with which she was once familiar[161], but which
+for many centuries she has forgotten, viz. that thirty-two words which
+she supposed to be those of the Evangelist are in reality those of her
+Lord.
+
+Indeed, when the expressions are considered, it is perceived that this
+account of them must needs be the true one. Thus, we learn from the 24th
+verse that our Saviour was at this time addressing 'the crowds' or
+'multitudes.' But the four classes specified in verses 29, 30, cannot
+reasonably be thought to be the Evangelist's analysis of those crowds.
+In fact what is said of 'the Pharisees and Lawyers' in ver. 30 is
+clearly not a remark made by the Evangelist on the reception which our
+Saviour's words were receiving at the hands of his auditory; but our
+Saviour's own statement of the reception which His Forerunner's
+preaching had met with at the hands of the common people and the
+publicans on the one hand,--the Pharisees and the Scribes on the other.
+Hence the inferential particle [Greek: oun] in the 31st verse; and the
+use in ver. 35 of the same verb ([Greek: edikaiothe]) which the Divine
+Speaker had employed in ver. 29: whereby He takes up His previous
+statement while He applies and enforces it.
+
+Another specimen of unauthorized accretion originating in the same way
+is found a little farther on. In St. Luke ix. 1 ('And having called
+together His twelve Disciples'), the words [Greek: mathetas autou] are
+confessedly spurious: being condemned by nearly every known cursive and
+uncial. Their presence in the meantime is fully accounted for by the
+adjacent rubrical direction how the lesson is to be introduced: viz. 'At
+that time Jesus having called together His twelve Disciples.'
+Accordingly we are not surprised to find the words [Greek: ho Iesous]
+also thrust into a few of the MSS.: though we are hardly prepared to
+discover that the words of the Peshitto, besides the Latin and Cureton's
+Syriac, are disfigured in the same way. The admirers of 'the old
+uncials' will learn with interest that, instead of [Greek: mathetas
+autou], [Symbol: Aleph]C with LX[Symbol: Lambda][Symbol: Xi] and a
+choice assortment of cursives exhibit [Greek: apostolous],--being
+supported in this manifestly spurious reading by the best copies of the
+Old Latin, the Vulgate, Gothic, Harkleian, Bohairic, and a few other
+translations.
+
+Indeed, it is surprising what a fertile source of corruption Liturgical
+usage has proved. Every careful student of the Gospels remembers that
+St. Matthew describes our Lord's first and second missionary journey in
+very nearly the same words. The former place (iv. 23) ending [Greek: kai
+pasan malakian en to lao] used to conclude the lesson for the second
+Sunday after Pentecost,--the latter (ix. 35) ending [Greek: kai pasan
+malakian] occupies the same position in the Gospel for the seventh
+Sunday. It will not seem strange to any one who considers the matter,
+that [Greek: en to lao] has in consequence not only found its way into
+ix. 35, but has established itself there very firmly: and that from a
+very early time. The spurious words are first met with in the Codex
+Sinaiticus[162].
+
+But sometimes corruptions of this class are really perplexing. Thus
+[Symbol: Aleph] testifies to the existence of a short additional clause
+([Greek: kai polloi ekolouthesan auto]) at the end, as some critics say,
+of the same 35th verse. Are we not rather to regard the words as the
+beginning of ver. 36, and as being nothing else but the liturgical
+introduction to the lection for the Twelve Apostles, which follows (ix.
+36-x. 8), and whose Festival falls on the 30th June? Whatever its
+origin, this confessedly spurious accretion to the Text, which exists
+besides only in L and six cursive copies, must needs be of extraordinary
+antiquity, being found in the two oldest copies of the Old Latin:--a
+sufficient indication, by the way, of the utter insufficiency of such an
+amount of evidence for the genuineness of any reading.
+
+This is the reason why, in certain of the oldest documents accessible,
+such a strange amount of discrepancy is discoverable in the text of the
+first words of St. Luke x. 25 ([Greek: kai idou nomikos tis aneste,
+ekpeirazon aiton, kai legon]). Many of the Latin copies preface this
+with _et haec eo dicente_. Now, the established formula of the
+lectionaries here is,--[Greek: nomikos tis prosethen to I.], which
+explains why the Curetonian, the Lewis, with 33, 'the queen of the
+cursives,' as their usual leader in aberrant readings is absurdly
+styled, so read the place: while D, with one copy of the Old Latin,
+stands alone in exhibiting,--[Greek: aneste de tis nomikos]. Four
+Codexes ([Symbol: Aleph]BL[Symbol: Xi]) with the Curetonian omit the
+second [Greek: kai] which is illegible in the Lewis. To read this place
+in its purity you have to take up any ordinary cursive copy.
+
+
+Sec. 4.
+
+Take another instance. St. Mark xv. 28 has been hitherto read in all
+Churches as follows:--'And the Scripture was fulfilled, which saith,
+"And He was numbered with the transgressors."' In these last days
+however the discovery is announced that every word of this is an
+unauthorized addition to the inspired text. Griesbach indeed only marks
+the verse as probably spurious; while Tregelles is content to enclose it
+in brackets. But Alford, Tischendorf, Westcott and Hort, and the
+Revisers eject the words [Greek: kai eplerothe he graphe he legousa, kai
+meta anomon elogisthe] from the text altogether. What can be the reason
+for so extraordinary a proceeding?
+
+Let us not be told by Schulz (Griesbach's latest editor) that 'the
+quotation is not in Mark's manner; that the formula which introduces it
+is John's: and that it seems to be a gloss taken from Luke xxii. 37.'
+This is not criticism but dictation,--imagination, not argument. Men who
+so write forget that they are assuming the very point which they are
+called upon to prove.
+
+Now it happens that all the Uncials but six and an immense majority of
+the Cursive copies contain the words before us:--that besides these, the
+Old Latin, the Syriac, the Vulgate, the Gothic and the Bohairic
+versions, all concur in exhibiting them:--that the same words are
+expressly recognized by the Sectional System of Eusebius;--having a
+section ([Greek: sis] / [Greek: e] i.e. 216/8) to themselves--which is
+the weightiest sanction that Father had it in his power to give to words
+of Scripture. So are they also recognized by the Syriac sectional system
+(260/8), which is diverse from that of Eusebius and independent of it.
+What then is to be set against such a weight of ancient evidence? The
+fact that the following six Codexes are without this 28th verse,
+[Symbol: Aleph]ABCDX, together with the Sahidic and Lewis. The notorious
+Codex k (Bobiensis) is the only other ancient testimony producible; to
+which Tischendorf adds 'about forty-five cursive copies.' Will it be
+seriously pretended that this evidence for omitting ver. 28 from St.
+Mark's Gospel can compete with the evidence for retaining it?
+
+Let it not be once more insinuated that we set numbers before antiquity.
+Codex D is of the sixth century; Cod. X not older than the ninth: and
+not one of the four Codexes which remain is so old, within perhaps two
+centuries, as either the Old Latin or the Peshitto versions. We have
+Eusebius and Jerome's Vulgate as witnesses on the same side, besides the
+Gothic version, which represents a Codex probably as old as either. To
+these witnesses must be added Victor of Antioch, who commented on St.
+Mark's Gospel before either A or C were written[163].
+
+It will be not unreasonably asked by those who have learned to regard
+whatever is found in B or [Symbol: Aleph] as oracular,--'But is it
+credible that on a point like this such authorities as [Symbol:
+Aleph]ABCD should all be in error?'
+
+It is not only credible, I answer, but a circumstance of which we meet
+with so many undeniable examples that it ceases to be even a matter of
+surprise. On the other hand, what is to be thought of the credibility
+that on a point like this all the ancient versions (except the Sahidic)
+should have conspired to mislead mankind? And further, on what
+intelligible principle is the consent of all the other uncials, and the
+whole mass of cursives, to be explained, if this verse of Scripture be
+indeed spurious?
+
+I know that the rejoinder will be as follows:--'Yes, but if the ten
+words in dispute really are part of the inspired verity, how is their
+absence from the earliest Codexes to be accounted for?' Now it happens
+that for once I am able to assign the reason. But I do so under protest,
+for I insist that to point out the source of the mistakes in our oldest
+Codexes is no part of a critic's business. It would not only prove an
+endless, but also a hopeless task. This time, however, I am able to
+explain.
+
+If the reader will take the trouble to inquire at the Bibliotheque at
+Paris for a Greek Codex numbered '71,' an Evangelium will be put into
+his hands which differs from any that I ever met with in giving
+singularly minute and full rubrical directions. At the end of St. Mark
+xv. 27, he will read as follows:--'When thou readest the sixth Gospel of
+the Passion,--also when thou readest the second Gospel of the Vigil of
+Good Friday,--stop here: skip verse 28: then go on at verse 29.' The
+inference from this is so obvious, that it would be to abuse the
+reader's patience if I were to enlarge upon it, or even to draw it out
+in detail. Very ancient indeed must the Lectionary practice in this
+particular have been that it should leave so fatal a trace of its
+operation in our four oldest Codexes: but _it has left it_[164]. The
+explanation is evident, the verse is plainly genuine, and the Codexes
+which leave it out are corrupt.
+
+One word about the evidence of the cursive copies on this occasion.
+Tischendorf says that 'about forty-five' of them are without this
+precious verse of Scripture. I venture to say that the learned critic
+would be puzzled to produce forty-five copies of the Gospels in which
+this verse has no place. But in fact his very next statement (viz. that
+about half of these are Lectionaries),--satisfactorily explains the
+matter. Just so. From every Lectionary in the world, for the reason
+already assigned, these words are away; as well as in every MS. which,
+like B and [Symbol: Aleph], has been depraved by the influence of the
+Lectionary practice.
+
+And now I venture to ask,--What is to be thought of that Revision of our
+Authorized Version which omits ver. 28 altogether; with a marginal
+intimation that 'many ancient authorities insert it'? Would it not have
+been the course of ordinary reverence,--I was going to say of truth and
+fairness,--to leave the text unmolested: with a marginal memorandum that
+just 'a very few ancient authorities leave it out'?
+
+
+Sec. 5.
+
+A gross depravation of the Text resulting from this cause, which
+nevertheless has imposed on several critics, as has been already said,
+is furnished by the first words of Acts iii. The most ancient witness
+accessible, namely the Peshitto, confirms the usual reading of the
+place, which is also the text of the cursives: viz. [Greek: Epi to auto
+de Petros kai Ioannes k.t.l.] So the Harkleian and Bede. So Codex E.
+
+The four oldest of the six available uncials conspire however in
+representing the words which immediately precede in the following
+unintelligible fashion:--[Greek: ho de Kyrios prosetithei tous
+sozomenous kath' hemeran epi to auto. Petros de k.t.l.] How is it to be
+thought that this strange and vapid presentment of the passage had its
+beginning? It results, I answer, from the ecclesiastical practice of
+beginning a fresh lection at the name of 'Peter,' prefaced by the usual
+formula 'In those days.' It is accordingly usual to find the liturgical
+word [Greek: arche]--indicative of the beginning of a lection,--thrust
+in between [Greek: epi to auto de] and [Greek: Petros]. At a yet earlier
+period I suppose some more effectual severance of the text was made in
+that place, which unhappily misled some early scribe[165]. And so it
+came to pass that in the first instance the place stood thus: [Greek: ho
+de Kyrios prosetithei tous sozomenous kath' hemeran te ekklesia epi to
+auto],--which was plainly intolerable.
+
+What I am saying will commend itself to any unprejudiced reader when it
+has been stated that Cod. D in this place actually reads as
+follows:--[Greek: kathemeran epi to auto en te ekklesia. En de tais
+hemerais tautais Petros k.t.l.]: the scribe with simplicity both giving
+us the liturgical formula with which it was usual to introduce the
+Gospel for the Friday after Easter, and permitting us to witness the
+perplexity with which the evident surplusage of [Greek: te ekklesia epi
+to auto] occasioned him. He inverts those two expressions and thrusts in
+a preposition. How obvious it now was to solve the difficulty by getting
+rid of [Greek: te ekklesia].
+
+It does not help the adverse case to shew that the Vulgate as well as
+the copy of Cyril of Alexandria are disfigured with the same corrupt
+reading as [Symbol: Aleph]ABC. It does but prove how early and how
+widespread is this depravation of the Text. But the indirect proof thus
+afforded that the actual Lectionary System must needs date from a period
+long anterior to our oldest Codexes is a far more important as well as a
+more interesting inference. In the meantime I suspect that it was in
+Western Christendom that this corruption of the text had its beginning:
+for proof is not wanting that the expression [Greek: epi to auto] seemed
+hard to the Latins[166].
+
+Hence too the omission of [Greek: palin] from [Symbol: Aleph]BD (St.
+Matt, xiii. 43). A glance at the place in an actual Codex[167] will
+explain the matter to a novice better than a whole page of writing:--
+
+  [Greek: akoueto. telos]
+  [Greek: palin. arche. eipen o Kurios ten parabolen tauten.]
+  [Greek: Omoia estin k.t.l.]
+
+The word [Greek: palin], because it stands between the end ([Greek:
+telos]) of the lesson for the sixth Thursday and the beginning ([Greek:
+arche]) of the first Friday after Pentecost, got left out [though every
+one acquainted with Gospel MSS. knows that [Greek: arche] and [Greek:
+telos] were often inserted in the text]. The second of these two lessons
+begins with [Greek: homoia] [because [Greek: palin] at the beginning of
+a lesson is not wanted]. Here then is a singular token of the antiquity
+of the Lectionary System in the Churches of the East: as well as a proof
+of the untrustworthy character of Codd. [Symbol: Aleph]BD. The discovery
+that they are supported this time by copies of the Old Latin (a c e
+ff^{1.2} g^{1.2} k l), Vulgate, Curetonian, Bohairic, Ethiopic, does but
+further shew that such an amount of evidence in and by itself is wholly
+insufficient to determine the text of Scripture.
+
+When therefore I see Tischendorf, in the immediately preceding verse
+(xiii. 43) on the sole authority of [Symbol: Aleph]B and a few Latin
+copies, omitting the word [Greek: akouein],--and again in the present
+verse on very similar authority (viz. [Symbol: Aleph]D, Old Latin,
+Vulgate, Peshitto, Curetonian, Lewis, Bohairic, together with five
+cursives of aberrant character) transposing the order of the words
+[Greek: panta hosa echei polei],--I can but reflect on the utterly
+insecure basis on which the Revisers and the school which they follow
+would remodel the inspired Text.
+
+It is precisely in this way and for the selfsame reason, that the clause
+[Greek: kai elypethesan sphodra] (St. Matt. xvii. 23) comes to be
+omitted in K and several other copies. The previous lesson ends at
+[Greek: egerthesetai],--the next lesson begins at [Greek: proselthon].
+
+
+Sec. 6.
+
+Indeed, the Ancient Liturgy of the Church has frequently exercised a
+corrupting influence on the text of Scripture. Having elsewhere
+considered St. Luke's version of the Lord's Prayer[168], I will in this
+place discuss the genuineness of the doxology with which the Lord's
+Prayer concludes in St. Matt. vi. 13[169],--[Greek: hoti sou estin he
+basileia kai he dynamis kai he doxa eis tous aionas. amen],--words which
+for 360 years have been rejected by critical writers as spurious,
+notwithstanding St. Paul's unmistakable recognition of them in 2 Tim.
+iv. 18,--which alone, one would have thought, should have sufficed to
+preserve them from molestation.
+
+The essential note of primitive antiquity at all events these fifteen
+words enjoy in perfection, being met with in all copies of the
+Peshitto:--and this is a far weightier consideration than the fact that
+they are absent from most of the Latin copies. Even of these however
+four (k f g^{1} q) recognize the doxology, which is also found in
+Cureton's Syriac and the Sahidic version; the Gothic, the Ethiopic,
+Armenian, Georgian, Slavonic, Harkleian, Palestinian, Erpenius' Arabic,
+and the Persian of Tawos; as well as in the [Greek: Didache] (with
+variations); Apostolical Constitutions (iii. 18-vii. 25 with
+variations); in St. Ambrose (De Sacr. vi. 5. 24), Caesarius (Dial. i.
+29). Chrysostom comments on the words without suspicion, and often
+quotes them (In Orat. Dom., also see Hom. in Matt. xiv. 13): as does
+Isidore of Pelusium (Ep. iv. 24). See also Opus Imperfectum (Hom. in
+Matt. xiv), Theophylact on this place, and Euthymius Zigabenus (in Matt.
+vi. 13 and C. Massal. Anath. 7). And yet their true claim to be accepted
+as inspired is of course based on the consideration that they are found
+in ninety-nine out of a hundred of the Greek copies, including [Symbol:
+Phi] and [Symbol: Sigma] of the end of the fifth and beginning of the
+sixth centuries. What then is the nature of the adverse evidence with
+which they have to contend and which is supposed to be fatal to their
+claims?
+
+Four uncial MSS. ([Symbol: Aleph]BDZ), supported by five cursives of bad
+character (1, 17 which gives [Greek: amen], 118, 130, 209), and, as we
+have seen, all the Latin copies but four, omit these words; which, it is
+accordingly assumed, must have found their way surreptitiously into the
+text of all the other copies in existence. But let me ask,--Is it at all
+likely, or rather is it any way credible, that in a matter like this,
+all the MSS. in the world but nine should have become corrupted? No
+hypothesis is needed to account for one more instance of omission in
+copies which exhibit a mutilated text in every page. But how will men
+pretend to explain an interpolation universal as the present; which may
+be traced as far back as the second century; which has established
+itself without appreciable variety of reading in all the MSS.; which has
+therefore found its way from the earliest time into every part of
+Christendom; is met with in all the Lectionaries, and in all the Greek
+Liturgies; and has so effectually won the Church's confidence that to
+this hour it forms part of the public and private devotions of the
+faithful all over the world?
+
+One and the same reply has been rendered to this inquiry ever since the
+days of Erasmus. A note in the Complutensian Polyglott (1514) expresses
+it with sufficient accuracy. 'In the Greek copies, after _And deliver us
+from evil_, follows _For thine is the kingdom, and the power, and the
+glory, for ever_. But it is to be noted that in the Greek liturgy, after
+the choir has said _And deliver us from evil_, it is the Priest who
+responds as above: and those words, according to the Greeks, the priest
+alone may pronounce. This makes it probable that the words in question
+are no integral part of the Lord's Prayer: but that certain copyists
+inserted them in error, supposing, from their use in the liturgy, that
+they formed part of the text.' In other words, they represent that men's
+ears had grown so fatally familiar with this formula from its habitual
+use in the liturgy, that at last they assumed it to be part and parcel
+of the Lord's Prayer. The same statement has been repeated ad nauseam by
+ten generations of critics for 360 years. The words with which our
+Saviour closed His pattern prayer are accordingly rejected as an
+interpolation resulting from the liturgical practice of the primitive
+Church. And this slipshod account of the matter is universally
+acquiesced in by learned and unlearned readers alike at the present day.
+
+From an examination of above fifty ancient oriental liturgies, it is
+found then that though the utmost variety prevails among them, yet that
+_not one_ of them exhibits the evangelical formula as it stands in St.
+Matt. vi. 13; while in some instances the divergences of expression are
+even extraordinary. Subjoined is what may perhaps be regarded as the
+typical eucharistic formula, derived from the liturgy which passes as
+Chrysostom's. Precisely the same form recurs in the office which is
+called after the name of Basil: and it is essentially reproduced by
+Gregory of Nyssa, Cyril of Jerusalem, and pseudo-Caesarius; while
+something very like it is found to have been in use in more of the
+Churches of the East.
+
+'_For thine is the kingdom, and the power, and the glory_, Father, Son
+and Holy Ghost, now and always and _for ever_ and ever. _Amen_.'
+
+But as every one sees at a glance, such a formula as the
+foregoing,--with its ever-varying terminology of praise,--its constant
+reference to the blessed Trinity,--its habitual [Greek: nun kai
+aei],--and its invariable [Greek: eis tous aionas ton aionon], (which
+must needs be of very high antiquity, for it is mentioned by
+Irenaeus[170], and may be as old as 2 Tim. iv. 18 itself;)--the
+doxology, I say, which formed part of the Church's liturgy, though
+transcribed 10,000 times, could never by possibility have resulted in
+the unvarying doxology found in MSS. of St. Matt. vi. 13,--'_For thine
+is the kingdom, and the power, and the glory, for ever. Amen._'
+
+On the other hand, the inference from a careful survey of so many
+Oriental liturgies is inevitable. The universal prevalence of a doxology
+of some sort at the end of the Lord's Prayer; the general prefix 'for
+thine'; the prevailing mention therein of 'the kingdom and the power and
+the glory'; the invariable reference to Eternity:--all this constitutes
+a weighty corroboration of the genuineness of the form in St. Matthew.
+Eked out with a confession of faith in the Trinity, and otherwise
+amplified as piety or zeal for doctrinal purity suggested, every
+liturgical formula of the kind is clearly derivable from the form of
+words in St. Matt. vi. 13. In no conceivable way, on the other hand,
+could that briefer formula have resulted from the practice of the
+ancient Church. The thing, I repeat, is simply impossible.
+
+What need to point out in conclusion that the Church's peculiar method
+of reciting the Lord's Prayer in the public liturgy does notwithstanding
+supply the obvious and sufficient explanation of all the adverse
+phenomena of the case? It was the invariable practice from the earliest
+time for the Choir to break off at the words 'But deliver us from evil.'
+They never pronounced the doxology. The doxology must for that reason
+have been omitted by the critical owner of the archetypal copy of St.
+Matthew from which nine extant Evangelia, Origen, and the Old Latin
+version originally derived their text. This is the sum of the matter.
+There can be no simpler solution of the alleged difficulty. That
+Tertullian, Cyprian, Ambrose recognize no more of the Lord's Prayer than
+they found in their Latin copies, cannot create surprise. The wonder
+would have been if they did.
+
+Much stress has been laid on the silence of certain of the Greek Fathers
+concerning the doxology although they wrote expressly on the Lord's
+Prayer; as Origen, Gregory of Nyssa[171], Cyril of Jerusalem, Maximus.
+Those who have attended most to such subjects will however bear me most
+ready witness, that it is never safe to draw inferences of the kind
+proposed from the silence of the ancients. What if they regarded a
+doxology, wherever found, as hardly a fitting subject for exegetical
+comment? But however their silence is to be explained, it is at least
+quite certain that the reason of it is not because their copies of St.
+Matthew were unfurnished with the doxology. Does any one seriously
+imagine that in A.D. 650, when Maximus wrote, Evangelia were, in this
+respect, in a different state from what they are at present?
+
+The sum of what has been offered may be thus briefly stated:--The
+textual perturbation observable at St. Matt. vi. 13 is indeed due to a
+liturgical cause, as the critics suppose. But then it is found that not
+the great bulk of the Evangelia, but only Codd. [Symbol: Aleph]BDZ, 1,
+17, 118, 130, 209, have been victims of the corrupting influence. As
+usual, I say, it is the few, not the many copies, which have been led
+astray. Let the doxology at the end of the Lord's Prayer be therefore
+allowed to retain its place in the text without further molestation. Let
+no profane hands be any more laid on these fifteen precious words of the
+Lord Jesus Christ.
+
+There yet remains something to be said on the same subject for the
+edification of studious readers; to whom the succeeding words are
+specially commended. They are requested to keep their attention
+sustained, until they have read what immediately follows.
+
+The history of the rejection of these words is in a high degree
+instructive. It dates from 1514, when the Complutensian editors, whilst
+admitting that the words were found in their Greek copies, banished them
+from the text solely in deference to the Latin version. In a marginal
+annotation they started the hypothesis that the doxology is a liturgical
+interpolation. But how is that possible, seeing that the doxology is
+commented on by Chrysostom? 'We presume,' they say, 'that this
+corruption of the original text must date from an antecedent period.'
+The same adverse sentence, supported by the same hypothesis, was
+reaffirmed by Erasmus, and on the same grounds; but in his edition of
+the N.T. he suffered the doxology to stand. As the years have rolled
+out, and Codexes DBZ[Symbol: Aleph] have successively come to light,
+critics have waxed bolder and bolder in giving their verdict. First,
+Grotius, Hammond, Walton; then Mill and Grabe; next Bengel, Wetstein,
+Griesbach; lastly Scholz, Lachmann, Tischendorf, Tregelles, Alford,
+Westcott and Hort, and the Revisers have denounced the precious words as
+spurious.
+
+But how does it appear that tract of time has strengthened the case
+against the doxology? Since 1514, scholars have become acquainted with
+the Peshitto version; which by its emphatic verdict, effectually
+disposes of the evidence borne by all but three of the Old Latin copies.
+The [Greek: Didache] of the first or second century, the Sahidic version
+of the third century, the Apostolic Constitutions (2), follow on the
+same side. Next, in the fourth century come Chrysostom, Ambrose,
+ps.-Caesarius, the Gothic version. After that Isidore, the Ethiopic,
+Cureton's Syriac. The Harkleian, Armenian, Georgian, and other versions,
+with Chrysostom (2), the Opus Imperfectum, Theophylact, and Euthymius
+(2), bring up the rear[172]. Does any one really suppose that two
+Codexes of the fourth century (B[Symbol: Aleph]), which are even
+notorious for their many omissions and general accuracy, are any
+adequate set-off against such an amount of ancient evidence? L and 33,
+generally the firm allies of BD and the Vulgate, forsake them at St.
+Matt. vi. 13: and dispose effectually of the adverse testimony of D and
+Z, which are also balanced by [Symbol: Phi] and [Symbol: Sigma]. But at
+this juncture the case for rejecting the doxology breaks down: and when
+it is discovered that every other uncial and every other cursive in
+existence may be appealed to in its support, and that the story of its
+liturgical origin proves to be a myth,--what must be the verdict of an
+impartial mind on a survey of the entire evidence?
+
+The whole matter may be conveniently restated thus:--Liturgical use has
+indeed been the cause of a depravation of the text at St. Matt. vi. 13;
+but it proves on inquiry to be the very few MSS.,--not the very
+many,--which have been depraved.
+
+Nor is any one at liberty to appeal to a yet earlier period than is
+attainable by existing liturgical evidence; and to suggest that then the
+doxology used by the priest may have been the same with that which is
+found in the ordinary text of St. Matthew's Gospel. This may have been
+the case or it may not. Meanwhile, the hypothesis, which fell to the
+ground when the statement on which it rested was disproved, is not now
+to be built up again on a mere conjecture. But if the fact could be
+ascertained,--and I am not at all concerned to deny that such a thing is
+possible,--I should regard it only as confirmatory of the genuineness of
+the doxology. For why should the liturgical employment of the last
+fifteen words of the Lord's Prayer be thought to cast discredit on their
+genuineness? In the meantime, the undoubted fact, that for an
+indefinitely remote period the Lord's Prayer was not publicly recited by
+the people further than 'But deliver us from evil,'--a doxology of some
+sort being invariably added, but pronounced by the priest alone,--this
+clearly ascertained fact is fully sufficient to account for a phenomenon
+so ordinary [found indeed so commonly throughout St. Matthew, to say
+nothing of occurrences in the other Gospels] as really not to require
+particular explanation, viz. the omission of the last half of St.
+Matthew vi. 13 from Codexes [Symbol: Aleph]BDZ.
+
+FOOTNOTES:
+
+[145] [I have retained this passage notwithstanding the objections made
+in some quarters against similar passages in the companion volume,
+because I think them neither valid, nor creditable to high intelligence,
+or to due reverence.]
+
+[146] [The Textual student will remember that besides the Lectionaries
+of the Gospels mentioned here, of which about 1000 are known, there are
+some 300 more of the Acts and Epistles, called by the name Apostolos.]
+
+[147] ['It seems also a singular note of antiquity that the Sabbath and
+the Sunday succeeding it do as it were cohere, and bear one appellation;
+so that the week takes its name--_not_ from the Sunday with which it
+commences, but--from the Saturday-and-Sunday with which it concludes.'
+Twelve Verses, p. 194, where more particulars are given.]
+
+[148] [For the contents of these Tables, see Scrivener's Plain
+Introduction, 4th edition, vol. i. pp. 80-89.]
+
+[149] See Scrivener's Plain Introduction, 4th edition, vol. i. pp.
+56-65.
+
+[150] Twelve Verses, p. 220. The MS. stops in the middle of a sentence.
+
+[151] St. Luke xxii. 43, 44.
+
+[152] In the absence of materials supplied by the Dean upon what was his
+own special subject, I have thought best to extract the above sentences
+from the Twelve Last Verses, p. 207. The next illustration is his own,
+though in my words.
+
+[153] i. 311.
+
+[154] [Greek: eipen ho Kyrios tois heautou mathetais; me tarassestho.]
+
+[155] [Greek: kai eipen tois mathetais autou]. The same Codex (D) also
+prefixes to St. Luke xvi. 19 the Ecclesiastical formula--[Greek: eipen
+de kai eteran parabolen].
+
+[156] '_Et ait discipulis suis, non turbetur_.'
+
+[157] E.g. the words [Greek: kai legei autois; eirene hymin] have been
+omitted by Tisch, and rejected by W.-Hort from St. Luke xxiv. 36 _on the
+sole authority_ of D and five copies of the Old Latin. Again, on the
+same sorry evidence, the words [Greek: proskynesantes auton] have been
+omitted or rejected by the same critics from St. Luke xxiv. 52. In both
+instances the expressions are also branded with doubt in the R. V.
+
+[158] Pp. 78-80.
+
+[159] See Traditional Text, Appendix VII.
+
+[160] Bp. C. Wordsworth. But Alford, Westcott and Hort, doubt it.
+
+[161] Thus Codex [Symbol: Xi] actually interpolates at this place the
+words--[Greek: ouketi ekeinois elegeto, alla tois mathetais.] Tisch. _ad
+loc_.
+
+[162] Cyril Alex, (four times) and the Verona Codex (b), besides L and a
+few other copies, even append the same familiar words to [Greek: kai
+pasan malakian] in St. Matt. x. 1.
+
+[163] Investigate Possinus, 345, 346, 348.
+
+[164] It is surprising to find so great an expert as Griesbach in the
+last year of his life so entirely misunderstanding this subject. See his
+Comment. Crit. Part ii. p. 190. 'Nec ulla ... debuerint.'
+
+[165] [Greek: tous sozomenous kathemeran en te ekklesia. epi to auto de
+(TE S' TES DIAKINESIMOU) Petros kai Ioannes, k.t.l.] Addit. 16,184, fol.
+152 _b_.
+
+[166] Bede, Retr. 111. D (add. [Greek: hoi en t. ekkl.]). Brit. Mus.
+Addit. 16, 184. fol. 152 _b._ Vulgate.
+
+[167] So the place stands in Evan. 64. The liturgical notes are printed
+in a smaller type, for distinction.
+
+[168] The Revision Revised, 34-6.
+
+[169] See The Traditional Text, p. 104.
+
+[170] [Greek: alla kai hemas epi tes Eucharistias legontas, 'eis tous
+aionas ton aionon,' k.t.l.] Contra Haer. lib. i. c. 3.
+
+[171] But the words of Gregory of Nyssa are doubtful. See Scrivener,
+Introduction, ii. p. 325, note 1.
+
+[172] See my Textual Guide, Appendix V. pp. 131-3 (G. Bell & Sons). I
+have increased the Dean's list with a few additional authorities.
+
+
+
+
+CHAPTER VII.
+
+CAUSES OF CORRUPTION CHIEFLY INTENTIONAL.
+
+I. Harmonistic Influence.
+
+
+[It must not be imagined that all the causes of the depravation of the
+text of Holy Scripture were instinctive, and that mistakes arose solely
+because scribes were overcome by personal infirmity, or were
+unconsciously the victims of surrounding circumstances. There was often
+more design and method in their error. They, or those who directed them,
+wished sometimes to correct and improve the copy or copies before them.
+And indeed occasionally they desired to make the Holy Scriptures witness
+to their own peculiar belief. Or they had their ideas of taste, and did
+not scruple to alter passages to suit what they fancied was their
+enlightened judgement.
+
+Thus we can trace a tendency to bring the Four Records into one
+harmonious narrative, or at least to excise or vary statements in one
+Gospel which appeared to conflict with parallel statements in another.
+Or else, some Evangelical Diatessaron, or Harmony, or combined narrative
+now forgotten, exercised an influence over them, and whether consciously
+or not,--since it is difficult always to keep designed and unintentional
+mistakes apart, and we must not be supposed to aim at scientific
+exactness in the arrangement adopted in this analysis,--induced them to
+adopt alterations of the pure Text.
+
+We now advance to some instances which will severally and conjointly
+explain themselves.]
+
+
+Sec. 1.
+
+Nothing can be more exquisitely precise than St. John's way of
+describing an incident to which St. Mark (xvi. 9) only refers; viz. our
+Lord's appearance to Mary Magdalene,--the first of His appearances after
+His Resurrection. The reason is discoverable for every word the
+Evangelist uses:--its form and collocation. Both St. Luke (xxiv. 3) and
+previously St. Mark (xvi. 5) expressly stated that the women who visited
+the Sepulchre on the first Easter morning, 'after they had entered in'
+([Greek: eiselthousai]), saw the Angels. St John explains that at that
+time Mary was not with them. She had separated herself from their
+company;--had gone in quest of Simon Peter and 'the other disciple.'
+When the women, their visit ended, had in turn departed from the
+Sepulchre, she was left in the garden alone. 'Mary was standing [with
+her face] _towards the sepulchre_ weeping,--_outside_[173].'
+
+All this, singular to relate, was completely misunderstood by the
+critics of the two first centuries. Not only did they identify the
+incident recorded in St. John xx. 11, 12 with St. Mark xv. 5 and St.
+Luke xxiv. 3, 4, from which, as we have seen, the first-named Evangelist
+is careful to distinguish it;--not only did they further identify both
+places with St. Matt, xxviii. 2, 3[174], from which they are clearly
+separate;--but they considered themselves at liberty to tamper with the
+inspired text in order to bring it into harmony with their own
+convictions. Some of them accordingly altered [Greek: pros to mnemeion]
+into [Greek: pros to mnemeio] (which is just as ambiguous in Greek as
+'_at_ the sepulchre' in English[175]), and [Greek: exo] they boldly
+erased. It is thus that Codex A exhibits the text. But in fact this
+depravation must have begun at a very remote period and prevailed to an
+extraordinary extent: for it disfigures the best copies of the Old
+Latin, (the Syriac being doubtful): a memorable circumstance truly, and
+in a high degree suggestive. Codex B, to be sure, reads [Greek:
+heistekei pros to mnemeio, exo klaiousa],--merely transposing (with many
+other authorities) the last two words. But then Codex B substitutes
+[Greek: elthousai] for [Greek: eiselthousai] in St. Mark xvi. 5, in
+order that the second Evangelist may not seem to contradict St. Matt,
+xxviii. 2, 3. So that, according to this view of the matter, the Angelic
+appearance was outside the sepulchre[176]. Codex [Symbol: Aleph], on the
+contrary, is thorough. Not content with omitting [Greek: exo],--(as in
+the next verse it leaves out [Greek: duo], in order to prevent St. John
+xx. 12 from seeming to contradict St. Matt. xxviii. 2, 3, and St. Mark
+xvi. 5),--it stands alone in reading [Greek: EN to mnemeio]. (C and D
+are lost here.) When will men learn that these 'old uncials' are _ignes
+fatui_,--not beacon lights; and admit that the texts which they exhibit
+are not only inconsistent but corrupt?
+
+There is no reason for distrusting the received reading of the present
+place in any particular. True, that most of the uncials and many of the
+cursives read [Greek: pros to mnemeio]: but so did neither
+Chrysostom[177] nor Cyril[178] read the place. And if the Evangelist
+himself had so written, is it credible that a majority of the copies
+would have forsaken the easier and more obvious, in order to exhibit the
+less usual and even slightly difficult expression? Many, by writing
+[Greek: pros to mnemeio], betray themselves; for they retain a sure
+token that the accusative ought to end the sentence. I am not concerned
+however just now to discuss these matters of detail. I am only bent on
+illustrating how fatal to the purity of the Text of the Gospels has been
+the desire of critics, who did not understand those divine compositions,
+to bring them into enforced agreement with one another. The sectional
+system of Eusebius, I suspect, is not so much the cause as the
+consequence of the ancient and inveterate misapprehensions which
+prevailed in respect of the history of the Resurrection. It is time
+however to proceed.
+
+
+Sec. 2.
+
+Those writers who overlook the corruptions which the text has actually
+experienced through a mistaken solicitude on the part of ancient critics
+to reconcile what seemed to them the conflicting statements of different
+Evangelists, are frequently observed to attribute to this kind of
+officiousness expressions which are unquestionably portions of the
+genuine text. Thus, there is a general consensus amongst critics of the
+destructive school to omit the words [Greek: kai tines syn autais] from
+St. Luke xxiv. 1. Their only plea is the testimony of [Symbol: Aleph]BCL
+and certain of the Latin copies,--a conjunction of authorities which,
+when they stand alone, we have already observed to bear invariably false
+witness. Indeed, before we proceed to examine the evidence, we discover
+that those four words of St. Luke are even required in this place. For
+St. Matthew (xxvii. 61), and St. Mark after him (xv. 47), had distinctly
+specified two women as witnesses of how and where our Lord's body was
+laid. Now they were the same women apparently who prepared the spices
+and ointment and hastened therewith at break of day to the sepulchre.
+Had we therefore only St. Matthew's Gospel we should have assumed that
+'the ointment-bearers,' for so the ancients called them, were but two
+(St. Matt. xxviii. 1). That they were at least three, even St. Mark
+shews by adding to their number Salome (xvi. 1). But in fact their
+company consisted of more than four; as St. Luke explains when he states
+that it was the same little band of holy women who had accompanied our
+Saviour out of Galilee (xxiii. 55, cf. viii. 2). In anticipation
+therefore of what he will have to relate in ver. 10, he says in ver. 1,
+'and certain with them.'
+
+But how, I shall be asked, would you explain the omission of these words
+which to yourself seem necessary? And after insisting that one is never
+bound to explain how the text of any particular passage came to be
+corrupted, I answer, that these words were originally ejected from the
+text in order to bring St. Luke's statement into harmony with that of
+the first Evangelist, who mentions none but Mary Magdalene and Mary the
+mother of James and Joses. The proof is that four of the same Latin
+copies which are for the omission of [Greek: kai tines syn autais] are
+observed to begin St. Luke xxiii. 55 as follows,--[Greek:
+katakolouthesasai de DUO gynaikes]. The same fabricated reading is found
+in D. It exists also in the Codex which Eusebius employed when he wrote
+his Demonstratio Evangelica. Instead therefore of wearying the reader
+with the evidence, which is simply overwhelming, for letting the text
+alone, I shall content myself with inviting him to notice that the
+tables have been unexpectedly turned on our opponents. There is indeed
+found to have been a corruption of the text hereabouts, and of the words
+just now under discussion; but it belongs to an exceedingly remote age;
+and happily the record of it survives at this day only in [Symbol:
+Aleph]BCDL and certain of the Old Latin copies. Calamitous however it
+is, that what the Church has long since deliberately refused to part
+with should, at the end of so many centuries, by Lachmann and Tregelles
+and Tischendorf, by Alford and Westcott and Hort, be resolutely thrust
+out of place; and indeed excluded from the Sacred Text by a majority of
+the Revisers.
+
+[A very interesting instance of such Harmonistic Influence may be found
+in the substitution of 'wine' ([Greek: oinon]) for vinegar ([Greek:
+oxos]), respecting which the details are given in the second Appendix to
+the Traditional Text.]
+
+[Observe yet another instance of harmonizing propensities in the Ancient
+Church.]
+
+In St. Luke's Gospel iv. 1-13, no less than six copies of the Old Latin
+versions (b c f g^{1} l q) besides Ambrose (Com. St. Luke, 1340), are
+observed to transpose the second and third temptations; introducing
+verses 9-12 between verses 4 and 5; in order to make the history of the
+Temptation as given by St. Luke correspond with the account given by St.
+Matthew.
+
+The scribe of the Vercelli Codex (a) was about to do the same thing; but
+he checked himself when he had got as far as 'the pinnacle of the
+temple,'--which he seems to have thought as good a scene for the third
+temptation as 'a high mountain,' and so left it.
+
+
+Sec. 3.
+
+A favourite, and certainly a plausible, method of accounting for the
+presence of unauthorized matter in MSS. is to suggest that, in the first
+instance, it probably existed only in the shape of a marginal gloss,
+which through the inadvertence of the scribes, in process of time, found
+its way into the sacred text. That in this way some depravations of
+Scripture may possibly have arisen, would hardly I presume be doubted.
+But I suspect that the hypothesis is generally a wholly mistaken one;
+having been imported into this subject-matter (like many other notions
+which are quite out of place here), from the region of the
+Classics,--where (as we know) the phenomenon is even common. Especially
+is this hypothesis resorted to (I believe) in order to explain those
+instances of assimilation which are so frequently to be met with in
+Codd. B and [Symbol: Aleph].
+
+Another favourite way of accounting for instances of assimilation, is by
+taking for granted that the scribe was thinking of the parallel or the
+cognate place. And certainly (as before) there is no denying that just
+as the familiar language of a parallel place in another Gospel presents
+itself unbidden to the memory of a reader, so may it have struck a
+copyist also with sufficient vividness to persuade him to write, not the
+words which he saw before him, but the words which he remembered. All
+this is certainly possible.
+
+But I strongly incline to the suspicion that this is not by any means
+the right way to explain the phenomena under discussion. I am of opinion
+that such depravations of the text were in the first instance
+intentional. I do not mean that they were introduced with any sinister
+motive. My meaning is that [there was a desire to remove obscurities, or
+to reconcile incongruous passages, or generally to improve the style of
+the authors, and thus to add to the merits of the sacred writings,
+instead of detracting from them. Such a mode of dealing with the holy
+deposit evinced no doubt a failure in the part of those who adopted it
+to understand the nature of the trust committed to the Church, just as
+similar action at the present day does in the case of such as load the
+New Testament with 'various readings,' and illustrate it as they imagine
+with what are really insinuations of doubt, in the way that they prepare
+an edition of the classics for the purpose of enlarging and sharpening
+the minds of youthful students. There was intention, and the intention
+was good: but it was none the less productive of corruption.]
+
+I suspect that if we ever obtain access to a specimen of those connected
+Gospel narratives called Diatessarons, which are known to have existed
+anciently in the Church, we shall be furnished with a clue to a problem
+which at present is shrouded in obscurity,--and concerning the solution
+of which, with such instruments of criticism as we at present possess,
+we can do little else but conjecture. I allude to those many occasions
+on which the oldest documents extant, in narrating some incident which
+really presents no special difficulty, are observed to diverge into
+hopeless variety of expression. An example of the thing referred to will
+best explain my meaning. Take then the incident of our Lord's paying
+tribute,--set down in St. Matt. xvii. 25, 26.
+
+The received text exhibits,--'And when he [Peter] had entered ([Greek:
+hote eiselthen]) into the house, Jesus was beforehand with him, saying,
+What thinkest thou, Simon? Of whom do earthly kings take toll or
+tribute? of their sons or of strangers?' Here, for [Greek: hote
+eiselthen], Codex B (but no other uncial) substitutes [Greek: elthonta]:
+Codex [Symbol: Aleph] (but no other) [Greek: eiselthonta]: Codex D (but
+no other) [Greek: eiselthonti]: Codex C (but no other) [Greek: hote
+elthon]: while a fifth lost copy certainly contained [Greek:
+eiselthonton]; and a sixth, [Greek: elthonton auton]. A very fair
+specimen this, be it remarked in passing, of the _concordia discors_
+which prevails in the most ancient uncial copies[179]. How is all this
+discrepancy to be accounted for?
+
+The Evangelist proceeds,--'Peter saith unto Him ([Greek: Legei auto ho
+Petros]), Of strangers.' These four words C retains, but continues--'Now
+when he had said, Of strangers' ([Greek: Eipontos de autou, apo ton
+allotrion]);--which unauthorized clause, all but the word [Greek:
+autou], is found also in [Symbol: Aleph], but in no other uncial. On the
+other hand, for [Greek: Legei auto ho Petros], [Symbol: Aleph] (alone of
+uncials) substitutes [Greek: Ho de ephe]: and B (also alone of uncials)
+substitutes [Greek: Eipontos de],--and then proceeds exactly like the
+received text: while D merely omits [Greek: ho Petros]. Again I
+ask,--How is all this discrepancy to be explained[180]?
+
+As already hinted, I suspect that it was occasioned in the first
+instance by the prevalence of harmonized Gospel narratives. In no more
+loyal way can I account for the perplexing phenomenon already described,
+which is of perpetual recurrence in such documents as Codexes B[Symbol:
+Aleph]D, Cureton's Syriac, and copies of the Old Latin version. It is
+well known that at a very remote period some eminent persons occupied
+themselves in constructing such exhibitions of the Evangelical history:
+and further, that these productions enjoyed great favour, and were in
+general use. As for their contents,--the notion we form to ourselves of
+a Diatessaron, is that it aspired to be a weaving of the fourfold Gospel
+into one continuous narrative: and we suspect that in accomplishing this
+object, the writer was by no means scrupulous about retaining the
+precise words of the inspired original. He held himself at liberty, on
+the contrary, (_a_) to omit what seemed to himself superfluous clauses:
+(_b_) to introduce new incidents: (_c_) to supply picturesque details:
+(_d_) to give a new turn to the expression: (_e_) to vary the
+construction at pleasure: (_f_) even slightly to paraphrase. Compiled
+after some such fashion as I have been describing, at a time too when
+the preciousness of the inspired documents seems to have been but
+imperfectly apprehended,--the works I speak of, recommended by their
+graphic interest, and sanctioned by a mighty name, must have imposed
+upon ordinary readers. Incautious owners of Codexes must have
+transferred without scruple certain unauthorized readings to the margins
+of their own copies. A calamitous partiality for the fabricated document
+may have prevailed with some for whom copies were executed. Above all,
+it is to be inferred that licentious and rash Editors of
+Scripture,--among whom Origen may be regarded as a prime offender,--must
+have deliberately introduced into their recensions many an unauthorized
+gloss, and so given it an extended circulation.
+
+Not that we would imply that permanent mischief has resulted to the
+Deposit from the vagaries of individuals in the earliest age. The Divine
+Author of Scripture hath abundantly provided for the safety of His Word
+written. In the multitude of copies,--in Lectionaries,--in Versions,--in
+citations by the Fathers, a sufficient safeguard against error hath been
+erected. But then, of these multitudinous sources of protection we must
+not be slow to avail ourselves impartially. The prejudice which would
+erect Codexes B and [Symbol: Aleph] into an authority for the text of
+the New Testament from which there shall be no appeal:--the
+superstitious reverence which has grown up for one little cluster of
+authorities, to the disparagement of all other evidence wheresoever
+found; this, which is for ever landing critics in results which are
+simply irrational and untenable, must be unconditionally abandoned, if
+any real progress is to be made in this department of inquiry. But when
+this has been done, men will begin to open their eyes to the fact that
+the little handful of documents recently so much in favour, are, on the
+contrary, the only surviving witnesses to corruptions of the Text which
+the Church in her corporate capacity has long since deliberately
+rejected. But to proceed.
+
+[From the Diatessaron of Tatian and similar attempts to harmonize the
+Gospels, corruption of a serious nature has ensued in some well-known
+places, such as the transference of the piercing of the Lord's side from
+St. John xix. 34 to St. Matt. xxvii. 49[181], and the omission of the
+words 'and of an honeycomb' ([Greek: kai apo tou melissiou
+keriou][182]).]
+
+Hence also, in Cureton's Syriac[183], the _patch-work_ supplement to St.
+Matt. xxi. 9: viz.:--[Greek: polloi de] (St. Mark xi. 8) [Greek:
+exelthon eis hypantesin autou. kai] (St. John xii. 13) [Greek: erxanto
+... chairontes ainein ton Theon ... peri pason hon eidon] (St. Luke xix.
+37). This self-evident fabrication, 'if it be not a part of the original
+Aramaic of St. Matthew,' remarks Dr. Cureton, 'would appear to have been
+supplied from the parallel passages of Luke and John conjointly.' How is
+it that even a sense of humour did not preserve that eminent scholar
+from hazarding the conjecture, that such a self-evident deflection of
+his corrupt Syriac Codex from the course all but universally pursued is
+a recovery of one more genuine utterance of the Holy Ghost?
+
+FOOTNOTES:
+
+[173] [Greek: Maria de heistekei pros to mnemeion klaiousa exo] (St.
+John xx. 11). Comp. the expression [Greek: pros to phos] in St. Luke
+xxii. 56. Note, that the above is not offered as a revised translation;
+but only to shew unlearned readers what the words of the original
+exactly mean.
+
+[174] Note, that in the sectional system of Eusebius _according to the
+Greek_, the following places are brought together:--
+
+    (St. Matt. xxviii) (St. Mark xvi) (St. Luke xxiv) (St. John xx)
+          1-4.             2-5.             1-4.       1, 11, 12.
+                       _According to the Syriac_:--
+          3, 4.             5.            3, 4, 5(1/2).   11, 12.
+
+[175] Consider [Greek: ho de Petros heistekei pros te thyra exo] (St.
+John xviii. 16). Has not this place, by the way, exerted an assimilating
+influence over St. John xx. 11?
+
+[176] Hesychius, _qu._ 51 (apud Cotelerii Eccl. Gr. Mon. iii. 43),
+explains St. Mark's phrase [Greek: en tois dexiois] as follows:--[Greek:
+delonoti tou exoterou spelaiou].
+
+[177] viii. 513.
+
+[178] iv. 1079.
+
+[179] Traditional Text, pp. 81-8.
+
+[180] I am tempted to inquire,--By virtue of what verifying faculty do
+Lachmann and Tregelles on the former occasion adopt the reading of
+[Symbol: Aleph]; Tischendorf, Alford, W. and Hort, the reading of B? On
+the second occasion, I venture to ask,--What enabled the Revisers, with
+Lachmann, Tischendorf, Tregelles, Westcott and Hort, to recognize in a
+reading, which is the peculiar property of B, the genuine language of
+the Holy Ghost? Is not a superstitious reverence for B and [Symbol:
+Aleph] betraying for ever people into error?
+
+[181] Revision Revised, p. 33.
+
+[182] Traditional Text, Appendix I, pp. 244-252.
+
+[183] The Lewis MS. is defective here.
+
+
+
+
+CHAPTER VIII.
+
+CAUSES OF CORRUPTION CHIEFLY INTENTIONAL.
+
+II. Assimilation.
+
+
+Sec. 1.
+
+There results inevitably from the fourfold structure of the
+Gospel,--from the very fact that the story of Redemption is set forth in
+four narratives, three of which often ran parallel,--this practical
+inconvenience: namely, that sometimes the expressions of one Evangelist
+get improperly transferred to another. This is a large and important
+subject which calls for great attention, and requires to be separately
+handled. The phenomena alluded to, which are similar to some of those
+which have been treated in the last chapter, may be comprised under the
+special head of Assimilation.
+
+It will I think promote clearness in the ensuing discussion if we
+determine to consider separately those instances of Assimilation which
+may rather be regarded as deliberate attempts to reconcile one Gospel
+with another: indications of a fixed determination to establish harmony
+between place and place. I am saying that between ordinary cases of
+Assimilation such as occur in every page, and extraordinary instances
+where _per fas et nefas_ an enforced Harmony has been established,--
+which abound indeed, but are by no means common,--I am disposed to draw
+a line.
+
+This whole province is beset with difficulties: and the matter is in
+itself wondrously obscure. I do not suppose, in the absence of any
+evidence direct or indirect on the subject,--at all events I am not
+aware--that at any time has there been one definite authoritative
+attempt made by the Universal Church in her corporate capacity to
+remodel or revise the Text of the Gospels. An attentive study of the
+phenomena leads me, on the contrary, to believe that the several
+corruptions of the text were effected at different times, and took their
+beginning in widely different ways. I suspect that Accident was the
+parent of many; and well meant critical assiduity of more. Zeal for the
+Truth is accountable for not a few depravations: and the Church's
+Liturgical and Lectionary practice must insensibly have produced others.
+Systematic villainy I am persuaded has had no part or lot in the matter.
+The decrees of such an one as Origen, if there ever was another like
+him, will account for a strange number of aberrations from the Truth:
+and if the Diatessaron of Tatian could be recovered[184], I suspect that
+we should behold there the germs at least of as many more. But, I repeat
+my conviction that, however they may have originated, the causes [are
+not to be found in bad principle, but either in infirmities or
+influences which actuated scribes unconsciously, or in a want of
+understanding as to what is the Church's duty in the transmission from
+generation to generation of the sacred deposit committed to her
+enlightened care.]
+
+
+Sec. 2.
+
+1. When we speak of Assimilation, we do not mean that a writer while
+engaged in transcribing one Gospel was so completely beguiled and
+overmastered by his recollections of the parallel place in another
+Gospel,--that, forsaking the expressions proper to the passage before
+him, he unconsciously adopted the language which properly belongs to a
+different Evangelist. That to a very limited extent this may have
+occasionally taken place, I am not concerned to deny: but it would argue
+incredible inattention to what he was professing to copy, on the one
+hand,--astonishing familiarity with what he was not professing to copy,
+on the other,--that a scribe should have been capable of offending
+largely in this way. But in fact a moderate acquaintance with the
+subject is enough to convince any thoughtful person that the corruptions
+in MSS. which have resulted from accidental Assimilation must needs be
+inconsiderable in bulk, as well as few in number. At all events, the
+phenomenon referred to, when we speak of 'Assimilation,' is not to be so
+accounted for: it must needs be explained in some entirely different
+way. Let me make my meaning plain:
+
+(_a_) We shall probably be agreed that when the scribe of Cod. [Symbol:
+Aleph], in place of [Greek: basanisai hemas] (in St. Matt. viii. 29),
+writes [Greek: hemas apolesai],--it may have been his memory which
+misled him. He may have been merely thinking of St. Mark i. 24, or of
+St. Luke iv. 34.
+
+(_b_) Again, when in Codd. [Symbol: Aleph]B we find [Greek: tassomenos]
+thrust without warrant into St. Matt. viii. 9, we see that the word has
+lost its way from St. Luke vii. 8; and we are prone to suspect that only
+by accident has it crept into the parallel narrative of the earlier
+Evangelist.
+
+(_c_) In the same way I make no doubt that [Greek: potamo] (St. Matt.
+iii. 6) is indebted for its place in [Symbol: Aleph]BC, &c., to the
+influence of the parallel place in St. Mark's Gospel (i. 5); and I am
+only astonished that critics should have been beguiled into adopting so
+clear a corruption of the text as part of the genuine Gospel.
+
+(_d_) To be brief:--the insertion by [Symbol: Aleph] of [Greek: adelphe]
+(in St. Matt. vii. 4) is confessedly the result of the parallel passage
+in St. Luke vi. 42. The same scribe may be thought to have written
+[Greek: to anemo] instead of [Greek: tois anemois] in St. Matt. viii.
+26, only because he was so familiar with [Greek: to anemo] in St. Luke
+viii. 24 and in St. Mark iv. 39.--The author of the prototype of
+[Symbol: Aleph]BD (with whom by the way are some of the Latin versions)
+may have written [Greek: echete] in St. Matt, xvi. 8, only because he
+was thinking of the parallel place in St. Mark viii. 17.--[Greek:
+Erxanto aganaktein] (St. Matt. xx. 24) can only have been introduced
+into [Symbol: Aleph] from the parallel place in St. Mark x. 41, and
+_may_ have been supplied _memoriter_.--St. Luke xix. 21 is clearly not
+parallel to St. Matt. xxv. 24; yet it evidently furnished the scribe of
+[Symbol: Aleph] with the epithet [Greek: austeros] in place of [Greek:
+skleros].--The substitution by [Symbol: Aleph] of [Greek: hon
+paretounto] in St. Matt. xxvii. 15 for [Greek: hon ethelon] may seem to
+be the result of inconvenient familiarity with the parallel place in St.
+Mark xv. 6; where, as has been shewn[185], instead of [Greek: honper
+eitounto], Symbol: [Aleph]AB viciously exhibit [Greek: hon paretounto],
+which Tischendorf besides Westcott and Hort mistake for the genuine
+Gospel. Who will hesitate to admit that, when [Symbol: Aleph]L exhibit
+in St. Matt. xix. 16,--instead of the words [Greek: poieso hina echo
+zoen aionion],--the formula which is found in the parallel place of St.
+Luke xviii. 18, viz. [Greek: poiesas zoen aionion kleronomeso],--those
+unauthorized words must have been derived from this latter place? Every
+ordinary reader will be further prone to assume that the scribe who
+first inserted them into St. Matthew's Gospel did so because, for
+whatever reason, he was more familiar with the latter formula than with
+the former.
+
+(_e_) But I should have been willing to go further. I might have been
+disposed to admit that when [Symbol: Aleph]DL introduce into St. Matt.
+x. 12 the clause [Greek: legontes, eirene to oiko touto] (which last
+four words confessedly belong exclusively to St. Luke x. 5), the author
+of the depraved original from which [Symbol: Aleph]DL were derived may
+have been only yielding to the suggestions of an inconveniently good
+memory:--may have succeeded in convincing himself from what follows in
+verse 13 that St. Matthew must have written, 'Peace be to this house;'
+though he found no such words in St. Matthew's text. And so, with the
+best intentions, he may most probably have inserted them.
+
+(_f_) Again. When [Symbol: Aleph] and Evan. 61 thrust into St. Matt. ix.
+34 (from the parallel place in St. Luke viii. 53) the clause [Greek:
+eidotes hoti apethanen], it is of course conceivable that the authors of
+those copies were merely the victims of excessive familiarity with the
+third Gospel. But then,--although we are ready to make every allowance
+that we possibly can for memories so singularly constituted, and to
+imagine a set of inattentive scribes open to inducements to recollect or
+imagine instead of copying, and possessed of an inconvenient familiarity
+with one particular Gospel,--it is clear that our complaisance must stop
+somewhere. Instances of this kind of licence at last breed suspicion.
+Systematic 'assimilation' cannot be the effect of accident. Considerable
+interpolations must of course be intentional. The discovery that Cod. D,
+for example, introduces at the end of St. Luke v. 14 thirty-two words
+from St. Mark's Gospel (i. 45--ii. 1, [Greek: ho de exelthon] down to
+[Greek: Kapharnaoum]), opens our eyes. This wholesale importation
+suggests the inquiry,--How did it come about? We look further, and we
+find that Cod. D abounds in instances of 'Assimilation' so unmistakably
+intentional, that this speedily becomes the only question, How may all
+these depravations of the sacred text be most satisfactorily accounted
+for? [And the answer is evidently found in the existence of extreme
+licentiousness in the scribe or scribes responsible for Codex D, being
+the product of ignorance and carelessness combined with such looseness
+of principle, as permitted the exercise of direct attempts to improve
+the sacred Text by the introduction of passages from the three remaining
+Gospels and by other alterations.]
+
+
+Sec. 3.
+
+Sometimes indeed the true Text bears witness to itself, as may be seen
+in the next example.
+
+The little handful of well-known authorities ([Symbol: Aleph]BDL, with a
+few copies of the Old Latin, and one of the Egyptian Versions[186]),
+conspire in omitting from St. John xvi. 16 the clause [Greek: hoti ego
+hypago pros ton Patera]: for which reason Tischendorf, Tregelles,
+Alford, Westcott and Hort omit those six words, and Lachmann puts them
+into brackets. And yet, let the context be considered. Our Saviour had
+said (ver. 16),--'A little while, and ye shall not see Me: and again, a
+little while, and ye shall see Me, because I go to the Father.' It
+follows (ver. 17),--'Then said some of His disciples among themselves,
+What is this that He saith unto us, A little while, and ye shall not see
+Me: and again, a little while, and ye shall see Me: and, _Because I go
+to the_ Father?'--Now, the context here,--the general sequence of words
+and ideas--in and by itself, creates a high degree of probability that
+the clause is genuine. It must at all events be permitted to retain its
+place in the Gospel, unless there is found to exist an overwhelming
+amount of authority for its exclusion. What then are the facts? All the
+other uncials, headed by A and I^{b} (_both_ of the fourth
+century),--every known Cursive--all the Versions, (Latin, Syriac,
+Gothic, Coptic, &c.)--are for retaining the clause. Add, that
+Nonnus[187] (A.D. 400) recognizes it: that the texts of Chrysostom[188]
+and of Cyril[189] do the same; and that both those Fathers (to say
+nothing of Euthymius and Theophylact) in their Commentaries expressly
+bear witness to its genuineness:--and, With what shew of reason can it
+any longer be pretended that some Critics, including the Revisers, are
+warranted in leaving out the words?... It were to trifle with the reader
+to pursue this subject further. But how did the words ever come to be
+omitted? Some early critic, I answer, who was unable to see the
+exquisite proprieties of the entire passage, thought it desirable to
+bring ver. 16 into conformity with ver. 19, where our Lord seems at
+first sight to resyllable the matter. That is all!
+
+Let it be observed--and then I will dismiss the matter--that the
+selfsame thing has happened in the next verse but one (ver. 18), as
+Tischendorf candidly acknowledges. The [Greek: touto ti hestin] of the
+Evangelist has been tastelessly assimilated by BDLY to the [Greek: ti
+estin touto] which went immediately before.
+
+
+Sec. 4.
+
+Were I invited to point to a beautifully described incident in the
+Gospel, I should find it difficult to lay my finger on anything more apt
+for my purpose than the transaction described in St. John xiii. 21-25.
+It belongs to the closing scene of our Saviour's Ministry. 'Verily,
+verily, I say unto you,' (the words were spoken at the Last Supper),
+'one of you will betray Me. The disciples therefore looked one at
+another, wondering of whom He spake. Now there was reclining in the
+bosom of Jesus ([Greek: en de anakeimenos en to kolpo tou 'I.]) one of
+His disciples whom Jesus loved. To him therefore Simon Peter motioneth
+to inquire who it may be concerning whom He speaketh. He then, just
+sinking on the breast of Jesus ([Greek: epipeson de ekeinos houtos epi
+to stethos tou 'I.]) [i.e. otherwise keeping his position, see above, p.
+60], saith unto Him, Lord, who is it?'
+
+The Greek is exquisite. At first, St. John has been simply 'reclining
+([Greek: anakeimenos]) in the bosom' of his Divine Master: that is, his
+place at the Supper is the next adjoining His,--for the phrase really
+means little more. But the proximity is of course excessive, as the
+sequel shews. Understanding from St. Peter's gesture what is required of
+him, St. John merely sinks back, and having thus let his head fall
+([Greek: epipeson]) on (or close to) His Master's chest ([Greek: epi to
+stethos]), he says softly,--'Lord, who is it?' ... The moment is perhaps
+the most memorable in the Evangelist's life: the position, one of
+unutterable privilege. Time, place, posture, action,--all settle so deep
+into his soul, that when, in his old age, he would identify himself, he
+describes himself as 'the disciple whom Jesus loved; who also at the
+Supper' (that memorable Supper!) 'lay ([Greek: anepesen][190]) on Jesus'
+breast,' (literally, 'upon His chest,'--[Greek: epi to stethos autou]),
+and said, 'Lord, who is it that is to betray Thee?' (ch. xxi. 20)....
+Yes, and the Church was not slow to take the beautiful hint. His
+language so kindled her imagination that the early Fathers learned to
+speak of St. John the Divine, as [Greek: ho epistethios],--'the
+(recliner) on the chest[191].'
+
+Now, every delicate discriminating touch in this sublime picture is
+faithfully retained throughout by the cursive copies in the proportion
+of about eighty to one. The great bulk of the MSS., as usual, uncial and
+cursive alike, establish the undoubted text of the Evangelist, which is
+here the Received Text. Thus, a vast majority of the MSS., with [Symbol:
+Aleph]AD at their head, read [Greek: epipeson] in St. John xiii. 25.
+Chrysostom[192] and probably Cyril[193] confirm the same reading. So
+also Nonnus[194]. Not so B and C with four other uncials and about
+twenty cursives (the vicious Evan. 33 being at their head), besides
+Origen[195] in two places and apparently Theodorus of Mopsuestia[196].
+These by mischievously assimilating the place in ch. xiii to the later
+place in ch. xxi in which such affecting reference is made to it,
+hopelessly obscure the Evangelist's meaning. For they substitute [Greek:
+anapeson oun ekeinos k.t.l.] It is exactly as when children, by way of
+improving the sketch of a great Master, go over his matchless outlines
+with a clumsy pencil of their own.
+
+That this is the true history of the substitution of [Greek: anapeson]
+in St. John xiii. 25 for the less obvious [Greek: epipeson] is certain.
+Origen, who was probably the author of all the mischief, twice sets the
+two places side by side and elaborately compares them; in the course of
+which operation, by the way, he betrays the viciousness of the text
+which he himself employed. But what further helps to explain how easily
+[Greek: anapeson] might usurp the place of [Greek: epipeson][197], is
+the discovery just noticed, that the ancients from the earliest period
+were in the habit of identifying St. John, as St. John had identified
+himself, by calling him '_the one that lay_ ([Greek: ho anapeson]) _upon
+the Lord's chest_.' The expression, derived from St. John xxi. 20, is
+employed by Irenaeus[198] (A.D. 178) and by Polycrates[199] (Bp. of
+Ephesus A.D. 196); by Origen[200] and by Ephraim Syrus[201]: by
+Epiphanius[202] and by Palladius[203]: by Gregory of Nazianzus[204] and
+by his namesake of Nyssa[205]: by pseudo-Eusebius[206], by
+pseudo-Caesarius[207], and by pseudo-Chrysostom[208]. The only wonder
+is, that in spite of such influences all the MSS. in the world except
+about twenty-six have retained the true reading.
+
+Instructive in the meantime it is to note the fate which this word has
+experienced at the hands of some Critics. Lachmann, Tischendorf,
+Tregelles, Alford, Westcott and Hort, have all in turn bowed to the
+authority of Cod. B and Origen. Bishop Lightfoot mistranslates[209] and
+contends on the same side. Alford informs us that [Greek: epipeson] has
+surreptitiously crept in 'from St. Luke xv. 20': (why should it? how
+could it?) '[Greek: anapeson] not seeming appropriate.' Whereas, on the
+contrary, [Greek: anapeson] is the invariable and obvious
+expression,--[Greek: epipeson] the unusual, and, till it has been
+explained, the unintelligible word. Tischendorf,--who had read [Greek:
+epipeson] in 1848 and [Greek: anapeson] in 1859,--in 1869 reverts to his
+first opinion; advocating with parental partiality what he had since met
+with in Cod. [Symbol: Aleph]. Is then the truth of Scripture aptly
+represented by that fitful beacon-light somewhere on the French
+coast,--now visible, now eclipsed, now visible again,--which benighted
+travellers amuse themselves by watching from the deck of the Calais
+packet?
+
+It would be time to pass on. But because in this department of study men
+are observed never to abandon a position until they are fairly shelled
+out and left without a pretext for remaining, I proceed to shew that
+[Greek: anapeson] (for [Greek: epipeson]) is only one corrupt reading
+out of many others hereabouts. The proof of this statement follows.
+Might it not have been expected that the old uncials' ([Symbol:
+Aleph]ABCD) would exhibit the entire context of such a passage as the
+present with tolerable accuracy? The reader is invited to attend to the
+results of collation:--
+
+    xiii. 21.-[Greek: o] [Symbol: Aleph]B: [Greek: umin lego] _tr._
+    B.
+
+    xiii. 22.-[Greek: oun] BC: + [Greek: oi Ioudaioi] [Symbol:
+    Aleph]: [Greek: aporountei] D.
+
+    xiii. 23.-[Greek: de] B: + [Greek: ek] [Symbol:
+    Aleph]ABCD:-[Greek: o] B: + [Greek: kai] D.
+
+    xiii. 24. (_for_ [Greek: pythesthai tis an eie] + [Greek: outos]
+    D) [Greek: kai legei auto, eipe tis estin] BC: (_for_ [Greek:
+    legei]) [Greek: elegen] [Symbol: Aleph]: + [Greek: kai legei
+    auto eipe tis estin peri ou legei] [Symbol: Aleph].
+
+    xiii. 25. (_for_ [Greek: epipeson]) [Greek: anapeson] BC:-[Greek: de]
+    BC: (_for_ [Greek: de]) [Greek: oun] [Symbol: Aleph]D; -[Greek:
+    outos] [Symbol: Aleph]AD.
+
+    xiii. 26. + [Greek: oun] BC: + [Greek: auto] D:--[Greek: o] B: +
+    [Greek: kai legei] [Symbol: Aleph]BD: + [Greek: an] D: (_for_
+    [Greek: bapsas]) [Greek: embapsas] AD: [Greek: bapso ... kai
+    doso auto] BC: + [Greek: psomou] (_after_ [Greek: psomion]) C:
+    (_for_ [Greek: embapsas]) [Greek: bapsas] D: (_for_ [Greek: kai
+    embapsas]) [Greek: bapsas oun] [Symbol: Aleph]BC: -[Greek: to]
+    B: + [Greek: lambanei kai] BC: [Greek: Iskariotou] [Symbol:
+    Aleph]BC: [Greek: apo Karyotou] D.
+
+    xiii. 27.-[Greek: tote] [Symbol: Aleph]:-[Greek: meta to psomion
+    tote] D: (_for_ [Greek: legei oun]) [Greek: kai legei]
+    D:-[Greek: o] B.
+
+In these seven verses therefore, (which present no special difficulty to
+a transcriber,) the Codexes in question are found to exhibit at least
+thirty-five varieties,--for twenty-eight of which (jointly or singly) B
+is responsible: [Symbol: Aleph] for twenty-two: C for twenty-one: D for
+nineteen: A for three. It is found that twenty-three words have been
+added to the text: fifteen substituted: fourteen taken away; and the
+construction has been four times changed. One case there has been of
+senseless transposition. Simon, the father of Judas, (not Judas the
+traitor), is declared by [Symbol: Aleph]BCD to have been called
+'Iscariot.' Even this is not all. What St. John relates concerning
+himself is hopelessly obscured; and a speech is put into St. Peter's
+mouth which he certainly never uttered. It is not too much to say that
+every delicate lineament has vanished from the picture. What are we to
+think of guides like [Symbol: Aleph]BCD, which are proved to be utterly
+untrustworthy?
+
+
+Sec. 5.
+
+The first two verses of St. Mark's Gospel have fared badly. Easy of
+transcription and presenting no special difficulty, they ought to have
+come down to us undisfigured by any serious variety of reading. On the
+contrary. Owing to entirely different causes, either verse has
+experienced calamitous treatment. I have elsewhere[210] proved that the
+clause [Greek: huiou tou Theou] in verse 1 is beyond suspicion. Its
+removal from certain copies of the Gospel was originally due to
+heretical influence. But because Origen gave currency to the text so
+mutilated, it re-appears mechanically in several Fathers who are intent
+only on reproducing a certain argument of Origen's against the Manichees
+in which the mutilated text occurs. The same Origen is responsible to
+some extent, and in the same way, for the frequent introduction of
+'Isaiah's' name into verse 21--whereas 'in the prophets' is what St.
+Mark certainly wrote; but the appearance of 'Isaiah' there in the first
+instance was due to quite a different cause. In the meantime, it is
+witnessed to by the Latin, Syriac[211], Gothic, and Egyptian versions,
+as well as by [Symbol: Aleph]BDL[Symbol: Delta], and (according to
+Tischendorf) by nearly twenty-five cursives; besides the following
+ancient writers: Irenaeus, Origen, Porphyry, Titus, Basil, Serapion,
+Epiphanius, Severianus, Victor, Eusebius, Victorinus, Jerome, Augustine.
+I proceed to shew that this imposing array of authorities for reading
+[Greek: en to Esaia to prophete] instead of [Greek: en tois prophetais]
+in St. Mark i. 2, which has certainly imposed upon every recent editor
+and critic[212],--has been either overestimated or else misunderstood.
+
+1. The testimony of the oldest versions, when attention is paid to their
+contents, is discovered to be of inferior moment in minuter matters of
+this nature. Thus, copies of the Old Latin version thrust Isaiah's name
+into St. Matt. i. 22, and Zechariah's name into xxi. 4: as well as
+thrust out Jeremiah's name from xxvii. 9:--the first, with Curetonian,
+Lewis, Harkleian, Palestinian, and D,--the second, with Chrysostom and
+Hilary,--the third, with the Peshitto. The Latin and the Syriac further
+substitute [Greek: tou prophetou] for [Greek: ton propheton] in St.
+Matt. ii. 23,--through misapprehension of the Evangelist's meaning. What
+is to be thought of Cod. [Symbol: Aleph] for introducing the name of
+'Isaiah' into St. Matt. xiii. 35,--where it clearly cannot stand, the
+quotation being confessedly from Ps. lxxviii. 2; but where nevertheless
+Porphyry[213], Eusebius[214], and pseudo-Jerome[215] certainly found it
+in many ancient copies?
+
+2. Next, for the testimony of the Uncial Codexes [Symbol:
+Aleph]BDL[Symbol: Delta]:--If any one will be at the pains to tabulate
+the 900[216] new 'readings' adopted by Tischendorf in editing St. Mark's
+Gospel, he will discover that for 450, or just half of them,--all the
+450, as I believe, being corruptions of the text,--[Symbol: Aleph]BL are
+responsible: and further, that their responsibility is shared on about
+200 occasions by D: on about 265 by C: on about 350 by [Delta][217]. At
+some very remote period therefore there must have grown up a vicious
+general reading of this Gospel which remains in the few bad copies: but
+of which the largest traces (and very discreditable traces they are) at
+present survive in [Symbol: Aleph]BCDL[Symbol: Delta]. After this
+discovery the avowal will not be thought extraordinary that I regard
+with unmingled suspicion readings which are exclusively vouched for by
+five of the same Codexes: e.g. by [Symbol: Aleph]BDL[Symbol: Delta].
+
+3. The cursive copies which exhibit 'Isaiah' in place of 'the prophet.'
+reckoned by Tischendorf at 'nearly twenty-five,' are probably less than
+fifteen[218], and those, almost all of suspicious character. High time
+it is that the inevitable consequence of an appeal to such evidence were
+better understood.
+
+4. From Tischendorf's list of thirteen Fathers, serious deductions have
+to be made. Irenaeus and Victor of Antioch are clearly with the Textus
+Receptus. Serapion, Titus, Basil do but borrow from Origen; and, with
+his argument, reproduce his corrupt text of St. Mark i. 2. The
+last-named Father however saves his reputation by leaving out the
+quotation from Malachi; so, passing directly from the mention of Isaiah
+to the actual words of that prophet. Epiphanius (and Jerome too on one
+occasion[219]) does the same thing. Victorinus and Augustine, being
+Latin writers, merely quote the Latin version ('sicut scriptum est in
+Isaia propheta'), which is without variety of reading. There remain
+Origen (the faulty character of whose Codexes has been remarked upon
+already), Porphyry[220] the heretic (who wrote a book to convict the
+Evangelists of mis-statements[221], and who is therefore scarcely a
+trustworthy witness), Eusebius, Jerome and Severianus. Of these,
+Eusebius[222] and Jerome[223] deliver it as their opinion that the name
+of 'Isaiah' had obtained admission into the text through the
+inadvertency of copyists. Is it reasonable, on the slender residuum of
+evidence, to insist that St. Mark has ascribed to Isaiah words
+confessedly written by Malachi? 'The fact,' writes a recent editor in
+the true spirit of modern criticism, 'will not fail to be observed by
+the careful and honest student of the Gospels.' But what if 'the fact'
+should prove to be 'a fiction' only? And (I venture to ask) would not
+'carefulness' be better employed in scrutinizing the adverse testimony?
+'honesty' in admitting that on grounds precarious as the present no
+indictment against an Evangelist can be seriously maintained? This
+proposal to revive a blunder which the Church in her corporate capacity
+has from the first refused to sanction (for the Evangelistaria know
+nothing of it) carries in fact on its front its own sufficient
+condemnation. Why, in the face of all the copies in the world (except a
+little handful of suspicious character), will men insist on imputing to
+an inspired writer a foolish mis-statement, instead of frankly admitting
+that the text must needs have been corrupted in that little handful of
+copies through the officiousness of incompetent criticism?
+
+And do any inquire,--How then did this perversion of the truth arise? In
+the easiest way possible, I answer. Refer to the Eusebian tables, and
+note that the foremost of his sectional parallels is as follows:--
+
+    St. Matt. [Greek: e] (i.e. iii. 3).
+    St. Mark. [Greek: b] (i.e. i. 3).
+    St. Luke. [Greek: z] (i.e. iii. 3-6).
+    St. John. [Greek: i] (i.e. i. 23)[224].
+
+Now, since the name of Isaiah occurs in the first, the third and the
+fourth of these places in connexion with the quotation from Is. xl. 3,
+_what_ more obvious than that some critic with harmonistic proclivities
+should have insisted on supplying _the second also_, i.e. the parallel
+place in St. Mark's Gospel, with the name of the evangelical prophet,
+elsewhere so familiarly connected with the passage quoted? This is
+nothing else in short but an ordinary instance of Assimilation, so
+unskilfully effected however as to betray itself. It might have been
+passed by with fewer words, for the fraud is indeed transparent, but
+that it has so largely imposed upon learned men, and established itself
+so firmly in books. Let me hope that we shall not hear it advocated any
+more.
+
+Regarded as an instrument of criticism, Assimilation requires to be very
+delicately as well as very skilfully handled. If it is to be applied to
+determining the text of Scripture, it must be employed, I take leave to
+say, in a very different spirit from what is met with in Dr.
+Tischendorf's notes, or it will only mislead. Is a word--a clause--a
+sentence--omitted by his favourite authorities [Symbol: Aleph]BDL? It is
+enough if that learned critic finds nearly the same word,--a very
+similar clause,--a sentence of the same general import,--in an account
+of the same occurrence by another Evangelist, for him straightway to
+insist that the sentence, the clause, the word, has been imported into
+the commonly received Text from such parallel place; and to reject it
+accordingly.
+
+But, as the thoughtful reader must see, this is not allowable, except
+under peculiar circumstances. For first, whatever _a priori_
+improbability might be supposed to attach to the existence of identical
+expressions in two Evangelical records of the same transaction, is
+effectually disposed of by the discovery that very often identity of
+expression actually does occur. And (2), the only condition which could
+warrant the belief that there has been assimilation, is observed to be
+invariably away from Dr. Tischendorf's instances.--viz. a sufficient
+number of respectable attesting witnesses: it being a fundamental
+principle in the law of Evidence, that the very few are rather to be
+suspected than the many. But further (3), if there be some marked
+diversity of expression discoverable in the two parallel places; and if
+that diversity has been carefully maintained all down the ages in either
+place;--then it may be regarded as certain, on the contrary, that there
+has not been assimilation; but that this is only one more instance of
+two Evangelists saying similar things or the same thing in slightly
+different language. Take for example the following case:--Whereas St.
+Matt. (xxiv. 15) speaks of 'the abomination of desolation [Greek: to
+rhethen DIA Daniel tou prophetou], standing ([Greek: hestos]) in the
+holy place'; St. Mark (xiii. 14) speaks of it as '[Greek: to rhethen UPO
+Daniel tou prophetou] standing ([Greek: hestos]) where it ought not.'
+Now, because [Symbol: Aleph]BDL with copies of the Italic, the Vulgate,
+and the Egyptian versions omit from St. Mark's Gospel the six words
+written above in Greek, Tischendorf and his school are for expunging
+those six words from St. Mark's text, on the plea that they are probably
+an importation from St. Matthew. But the little note of variety which
+the Holy Spirit has set on the place in the second Gospel (indicated
+above in capital letters) suggests that these learned men are mistaken.
+Accordingly, the other fourteen uncials and all the cursives,--besides
+the Peshitto, Harkleian, and copies of the Old Latin--a much more
+weighty body of evidence--are certainly right in retaining the words in
+St. Mark xiii. 14.
+
+Take two more instances of misuse in criticism of Assimilation.
+
+St. Matthew (xii. 10), and St. Luke in the parallel place of his Gospel
+(xiv. 3), describe our Lord as asking,--'Is it lawful to heal on the
+sabbath day?' Tischendorf finding that his favourite authorities in this
+latter place continue the sentence with the words 'or _not_?' assumes
+that those two words must have fallen out of the great bulk of the
+copies of St. Luke, which, according to him, have here assimilated their
+phraseology to that of St. Matthew. But the hypothesis is clearly
+inadmissible,--though it is admitted by most modern critics. Do not
+these learned persons see that the supposition is just as lawful, and
+the probability infinitely greater, that it is on the contrary the few
+copies which have here undergone the process of assimilation; and that
+the type to which they have been conformed, is to be found in St. Matt.
+xxii. 17; St. Mark xii. 14; St. Luke xx. 22?
+
+It is in fact surprising how often a familiar place of Scripture has
+exerted this kind of assimilating influence over a little handful of
+copies. Thus, some critics are happily agreed in rejecting the proposal
+of [Symbol: Aleph]BDLR, (backed scantily by their usual retinue of
+evidence) to substitute for [Greek: gemisai ten koilian autou apo], in
+St. Luke xv. 16, the words [Greek: chortasthenai ek]. But editors have
+omitted to point out that the words [Greek: epethymei chortasthenai],
+introduced in defiance of the best authorities into the parable of
+Lazarus (xvi. 20), have simply been transplanted thither out of the
+parable of the prodigal son.
+
+The reader has now been presented with several examples of Assimilation.
+Tischendorf, who habitually overlooks the phenomenon where it seems to
+be sufficiently conspicuous, is observed constantly to discover cases of
+Assimilation where none exist. This is in fact his habitual way of
+accounting for not a few of the omissions in Cod. [Symbol: Aleph]. And
+because he has deservedly enjoyed a great reputation, it becomes the
+more necessary to set the reader on his guard against receiving such
+statements without a thorough examination of the evidence on which they
+rest.
+
+
+Sec. 6.
+
+The value--may I not say, the use?--of these delicate differences of
+detail becomes apparent whenever the genuineness of the text is called
+in question. Take an example. The following fifteen words are
+deliberately excluded from St. Mark's Gospel (vi. 11) by some critics on
+the authority of [Symbol: Aleph]BCDL[Symbol: Delta],--a most suspicious
+company, and three cursives; besides a few copies of the Old Latin,
+including the Vulgate:--[Greek: amen lego hymin, anektoteron estai
+Sodomois e Gomorrois en hemerai kriseos, he te polei ekeine]. It is
+pretended that this is nothing else but an importation from the parallel
+place of St. Matthew's Gospel (x. 15). But that is impossible: for, as
+the reader sees at a glance, a delicate but decisive note of
+discrimination has been set on the two places. St. Mark writes, [Greek:
+SodomOIS E GomorrOIS]: St. Matthew, [Greek: GE SodomON KAI GomorrON].
+And this threefold, or rather fourfold, diversity of expression has
+existed from the beginning; for it has been faithfully retained all down
+the ages: it exists to this hour in every known copy of the Gospel,--
+except of course those nine which omit the sentence altogether. There
+can be therefore no doubt about its genuineness. The critics of the
+modern school (Lachmann, Tischendorf, Tregelles, Alford, Westcott and
+Hort) seek in vain to put upon us a mutilated text by omitting those
+fifteen words. The two places are clearly independent of each other.
+
+It does but remain to point out that the exclusion of these fifteen
+words from the text of St. Mark, has merely resulted from the influence
+of the parallel place in St. Luke's Gospel (ix. 5),--where nothing
+whatever is found[225] corresponding with St. Matt. x. 5--St. Mark vi.
+11. The process of Assimilation therefore has been actively at work
+here, although not in the way which some critics suppose. It has
+resulted, not in the insertion of the words in dispute in the case of
+the very many copies; but on the contrary in their omission from the
+very few. And thus, one more brand is set on [Symbol: Aleph]BCDL[Symbol:
+Delta] and their Latin allies,--which will be found _never_ to conspire
+together exclusively except to mislead.
+
+
+Sec. 7.
+
+Because a certain clause (e.g. [Greek: kai he lalia sou homoiazei] in
+St. Mark xiv. 70) is absent from Codd. [Symbol: Aleph]BCDL, Lachmann,
+Tischendorf, Tregelles, Alford, Westcott and Hort entirely eject these
+five precious words from St. Mark's Gospel, Griesbach having already
+voted them 'probably spurious.' When it has been added that many copies
+of the Old Latin also, together with the Vulgate and the Egyptian
+versions, besides Eusebius, ignore their existence, the present writer
+scarcely expects to be listened to if he insists that the words are
+perfectly genuine notwithstanding. The thing is certain however, and the
+Revisers are to blame for having surrendered five precious words of
+genuine Scripture, as I am going to shew.
+
+1. Now, even if the whole of the case were already before the reader,
+although to some there might seem to exist a _prima facie_ probability
+that the clause is spurious, yet even so,--it would not be difficult to
+convince a thoughtful man that the reverse must be nearer the truth. For
+let the parallel places in the first two Gospels be set down side by
+side:--
+
+St. Matt. xxvi. 73.           St. Mark xiv. 70.
+
+(1) [Greek: Alethos kai su]  (1) [Greek: Alethos]
+(2) [Greek: ex auton ei.]    (2) [Greek: ex auton ei.]
+(3) [Greek: kai gar]         (3) [Greek: kai gar Galilaios ei,]
+(4) [Greek: he lalia sou delon se poiei]
+                             (4) [Greek: kai he lalia sou homoiazei.]
+
+What more clear than that the later Evangelist is explaining what his
+predecessor meant by 'thy speech bewrayeth thee' [or else is giving an
+independent account of the same transaction derived from the common
+source]? To St. Matthew,--a Jew addressing Jews,--it seemed superfluous
+to state that it was the peculiar accent of Galilee which betrayed Simon
+Peter. To St. Mark,--or rather to the readers whom St. Mark specially
+addressed,--the point was by no means so obvious. Accordingly, he
+paraphrases,--'for thou art a Galilean and thy speech correspondeth.'
+Let me be shewn that all down the ages, in ninety-nine copies out of
+every hundred, this peculiar diversity of expression has been faithfully
+retained, and instead of assenting to the proposal to suppress St.
+Mark's (fourth) explanatory clause with its unique verb [Greek:
+homoiazei], I straightway betake myself to the far more pertinent
+inquiry,--What is the state of the text hereabouts? What, in fact, the
+context? This at least is not a matter of opinion, but a matter of fact.
+
+1. And first, I discover that Cod. D, in concert with several copies of
+the Old Latin (a b c ff^{2} h q, &c.), only removes clause (4) from its
+proper place in St. Mark's Gospel, in order to thrust it into the
+parallel place in St. Matthew,--where it supplants the [Greek: he lalia
+sou delon se poiei] of the earlier Evangelist; and where it clearly has
+no business to be.
+
+Indeed the object of D is found to have been to assimilate St. Matthew's
+Gospel to St. Mark,--for D also omits [Greek: kai su] in clause (1).
+
+2. The Ethiopic version, on the contrary, is for assimilating St. Mark
+to St. Matthew, for it transfers the same clause (4) as it stands in St.
+Matthew's Gospel ([Greek: kai he lalia sou delon se poiei]) to St. Mark.
+
+3. Evan. 33 (which, because it exhibits an ancient text of a type like
+B, has been styled [with grim irony] 'the Queen of the Cursives') is
+more brilliant here than usual; exhibiting St. Mark's clause (4)
+thus,--[Greek: kai gar he lalia sou delon se homoiazei].
+
+4. In C (and the Harkleian) the process of Assimilation is as
+conspicuous as in D, for St. Mark's third clause (3) is imported bodily
+into St. Matthew's Gospel. C further omits from St. Mark clause (4).
+
+5. In the Vercelli Codex (a) however, the converse process is
+conspicuous. St. Mark's Gospel has been assimilated to St. Matthew's by
+the unauthorized insertion into clause (1) of [Greek: kai su] (which by
+the way is also found in M), and (in concert with the Gothic and Evann.
+73, 131, 142*) by the entire suppression of clause (3).
+
+6. Cod. L goes beyond all. [True to the craze of omission], it further
+obliterates as well from St. Matthew's Gospel as from St. Mark's all
+trace of clause (4).
+
+7. [Symbol: Aleph] and B alone of Codexes, though in agreement with the
+Vulgate and the Egyptian version, do but eliminate the final clause (4)
+of St. Mark's Gospel. But note, lastly, that--
+
+8. Cod. A, together with the Syriac versions, the Gothic, and the whole
+body of the cursives, recognizes none of these irregularities: but
+exhibits the commonly received text with entire fidelity.
+
+On a survey of the premisses, will any candid person seriously contend
+that [Greek: kai he lalia sou homiazei] is no part of the genuine text
+of St. Mark xiv. 70? The words are found in what are virtually the most
+ancient authorities extant: the Syriac versions (besides the Gothic and
+Cod. A), the Old Latin (besides Cod. D)--retain them;--those in their
+usual place,--these, in their unusual. Idle it clearly is in the face of
+such evidence to pretend that St. Mark cannot have written the words in
+question[226]. It is too late to insist that a man cannot have lost his
+watch when his watch is proved to have been in his own pocket at eight
+in the morning, and is found in another man's pocket at nine. As for C
+and L, their handling of the Text hereabouts clearly disqualifies them
+from being cited in evidence. They are condemned under the note of
+Context. Adverse testimony is borne by B and [Symbol: Aleph]: and by
+them only. They omit the words in dispute,--the ordinary habit of
+theirs, and most easily accounted for. But how is the punctual insertion
+of the words in every other known copy to be explained? In the meantime,
+it remains to be stated,--and with this I shall take leave of the
+discussion,--that hereabouts 'we have a set of passages which bear clear
+marks of wilful and critical correction, thoroughly carried out in Cod.
+[Symbol: Aleph], and only partially in Cod. B and some of its compeers;
+the object being so far to assimilate the narrative of Peter's denials
+with those of the other Evangelists, as to suppress the fact, vouched
+for by St. Mark only, that the cock crowed twice[227].' _That_ incident
+shall be treated of separately. Can those principles stand, which in the
+face of the foregoing statement, and the evidence which preceded it,
+justify the disturbance of the text in St. Mark xiv. 70?
+
+[We now pass on to a kindred cause of adulteration of
+the text of the New Testament.]
+
+FOOTNOTES:
+
+[184] This paper bears the date 1877: but I have thought best to keep
+the words with this caution to the reader.
+
+[185] Above, p. 32.
+
+[186] The alleged evidence of Origen (iv. 453) is _nil_; the sum of it
+being that he takes no notice whatever of the forty words between
+[Greek: opsesthe me] (in ver. 16), and [Greek: touto ti estin] (in ver.
+18).
+
+[187] Nonnus,--[Greek: hixomai eis gennetera].
+
+[188] viii. 465 a and c.
+
+[189] iv. 932 and 933 c.
+
+[190] = [Greek: ana-keimenos + epi-peson]. [Used not to suggest
+over-familiarity (?).]
+
+[191] Beginning with Anatolius Laodicenus, A.D. 270 (_ap._ Galland. iii.
+548). Cf. Routh, Rell. i. 42.
+
+[192] [Greek: Ouk anakeitai monon, alla kai to stethei epipiptei] (Opp.
+viii. 423 a).--[Greek: Ti de kai epipiptei to stethei] (ibid. d). Note
+that the passage ascribed to 'Apolinarius' in Cord. Cat. p. 342 (which
+includes the second of these two references) is in reality part of
+Chrysostom's Commentary on St. John (ubi supra, c d).
+
+[193] Cord. Cat. p. 341. But it is only in the [Greek: keimenon] (or
+text) that the verb is found,--Opp. iv. 735.
+
+[194] [Greek: ho de thrasys oxei palmo | stethesin achrantoisi peson
+perilemenos aner].
+
+[195] iv. 437 c: 440 d.
+
+[196] Ibid. p. 342.
+
+[197] Even Chrysostom, who certainly read the place as we do, is
+observed twice to glide into the more ordinary expression, viz. xiii.
+423, line 13 from the bottom, and p. 424, line 18 from the top.
+
+[198] [Greek: ho epi to stethos autou anapeson] (iii. 1, Sec. 1).
+
+[199] [Greek: ho epi to stethos tou Kyriou anapeson] (_ap._ Euseb. iii.
+31).
+
+[200] [Greek: Ti dei peri tou anapesontos epi to stethos legein tou
+'Iesou] (ibid. vi. 25. Opp. iv. 95).
+
+[201] [Greek: ho epi to stethei tou phlogos anapeson] (Opp. ii. 49 a.
+Cf. 133 c).
+
+[202] (As quoted by Polycrates): Opp. i. 1062: ii. 8.
+
+[203] [Greek: tou eis to tes sophias stethos pistos epanapesontos]
+(_ap._ Chrys, xiii. 55).
+
+[204] [Greek: ho epi to stethos tou Iesou anapauetai] (Opp. i. 591).
+
+[205] (As quoted by Polycrates): Opp. i. 488.
+
+[206] Wright's Apocryphal Acts (fourth century), translated from the
+Syriac, p. 3.
+
+[207] (Fourth or fifth century) _ap._ Galland. vi. 132.
+
+[208] _Ap._ Chrys. viii. 296.
+
+[209] On a fresh Revision, &c., p. 73.--'[Greek: Anapiptein], (which
+occurs eleven times in the N.T.), when said of guests ([Greek:
+anakeimenoi]) at a repast, denotes nothing whatever but the preliminary
+act of each in taking his place at the table; being the Greek equivalent
+for our "_sitting down_" to dinner. So far only does it signify "change
+of posture." The notion of "falling _backward_" quite disappears in the
+notion of "reclining" or "lying down."'--In St. John xxi. 20, the
+language of the Evangelist is the very mirror of his thought; which
+evidently passed directly from the moment when he assumed his place at
+the table ([Greek: anepesen]), to that later moment when ([Greek: epi to
+stethos autou]) he interrogated his Divine Master concerning Judas. It
+is a _general_ description of an incident,--for the details of which we
+have to refer to the circumstantial and authoritative narrative which
+went before.
+
+[210] Traditional Text, Appendix IV.
+
+[211] Pesh. and Harkl.: Cur. and Lew. are defective.
+
+[212] Thus Griesbach, Scholz, Lachmann, Tischendorf, Tregelles, Alford,
+Wordsworth, Green, Scrivener, M^{c}Clellan, Westcott and Hort, and the
+Revisers.
+
+[213] In pseudo-Jerome's Brev. in Psalm., Opp. vii. (ad calc.) 198.
+
+[214] Mont. i. 462.
+
+[215] Ubi supra.
+
+[216] Omitting trifling variants.
+
+[217] [Symbol: Aleph]BL are _exclusively_ responsible on 45 occasions:
++C (i.e. [Symbol: Aleph]BCL), on 27: +D, on 35: +[Symbol: Delta], on 73:
++CD, on 19: +C[Symbol: Delta], on 118: +D[Symbol: Delta] (i.e. [Symbol:
+Aleph]BDL[Symbol: Delta]), on 42: +CD[Symbol: Delta], on 66.
+
+[218] In the text of Evan. 72 the reading in dispute is _not_ found:
+205, 206 are duplicates of 209: and 222, 255 are only fragments. There
+remain 1, 22, 33, 61, 63, 115, 131, 151, 152, 161, 184, 209, 253, 372,
+391:--of which the six at Rome require to be re-examined.
+
+[219] v. 10.
+
+[220] _Ap._ Hieron. vii. 17.
+
+[221] 'Evangelistas arguere falsitatis, hoc impiorum est, Celsi,
+Porphyrii, Juliani.' Hieron. i. 311.
+
+[222] [Greek: grapheos toinun esti sphalma]. Quoted (from the lost work
+of Eusebius ad Marinum) in Victor of Ant.'s Catena, ed. Cramer, p. 267.
+(See Simon, iii. 89; Mai, iv. 299; Matthaei's N.T. ii. 20, &c.)
+
+[223] 'Nos autem nomen Isaiae putamus _additum Scriptorum vitio_, quod
+et in aliis locis probare possumus.' vii. 17 (I suspect he got it from
+Eusebius).
+
+[224] See Studia Biblica, ii. p. 249. Syrian Form of Ammonian sections
+and Eusebian Canons by Rev. G. H. Gwilliam, B.D. Mr. Gwilliam gives St.
+Luke iii. 4-6, according to the Syrian form.
+
+[225] Compare St. Mark vi. 7-13 with St. Luke ix. 1-6.
+
+[226] Schulz,--'et [Greek: lalia] et [Greek: omoiazei] aliena a Marco.'
+Tischendorf--'omnino e Matthaeo fluxit: ipsum [Greek: omoiazei]
+glossatoris est.' This is foolishness,--not criticism.
+
+[227] Scrivener's Full Collation of the Cod. Sin., &c., 2nd ed., p.
+xlvii.
+
+
+
+
+CHAPTER IX.
+
+CAUSES OF CORRUPTION CHIEFLY INTENTIONAL.
+
+III. Attraction.
+
+
+Sec. 1.
+
+There exist not a few corrupt Readings,--and they have imposed largely
+on many critics,--which, strange to relate, have arisen from nothing
+else but the proneness of words standing side by side in a sentence to
+be attracted into a likeness of ending,--whether in respect of
+grammatical form or of sound; whereby sometimes the sense is made to
+suffer grievously,--sometimes entirely to disappear. Let this be called
+the error of Attraction. The phenomena of 'Assimilation' are entirely
+distinct. A somewhat gross instance, which however has imposed on
+learned critics, is furnished by the Revised Text and Version of St.
+John vi. 71 and xiii. 26.
+
+'Judas Iscariot' is a combination of appellatives with which every
+Christian ear is even awfully familiar. The expression [Greek: Ioudas
+Iskariotes] is found in St. Matt. x. 4 and xxvi. 14: in St. Mark iii. 19
+and xiv. 10: in St. Luke vi. 16, and in xxii. 31 with the express
+statement added that Judas was so 'surnamed.' So far happily we are all
+agreed. St. John's invariable practice is to designate the traitor, whom
+he names four times, as 'Judas Iscariot, the son of Simon;'--jealous
+doubtless for the honour of his brother Apostle, 'Jude ([Greek: Ioudas])
+the brother of James[228]': and resolved that there shall be no mistake
+about the traitor's identity. Who does not at once recall the
+Evangelist's striking parenthesis in St. John xiv. 22,--'Judas (not
+Iscariot)'? Accordingly, in St. John xiii. 2 the Revisers present us
+with 'Judas Iscariot, Simon's son': and even in St. John xii. 4 they are
+content to read 'Judas Iscariot.' But in the two places of St. John's
+Gospel which remain to be noticed, viz. vi. 71 and xiii. 26, instead of
+'Judas Iscariot the son of Simon' the Revisers require us henceforth to
+read, 'Judas the son of Simon Iscariot.' And _why_? Only, I answer,
+because--in place of [Greek: Ioudan Simonos IskarioTEN] (in vi. 71) and
+[Greek: Iouda Simonos IskarioTE] (in xiii. 26)--a little handful of
+copies substitute on both occasions [Greek: IskarioTOU]. Need I go on?
+Nothing else has evidently happened but that, through the oscitancy of
+some very early scribe, the [Greek: IskarioTEN], [Greek: IskarioTE],
+have been attracted into concord with the immediately preceding genitive
+[Greek: SImoNOS] ... So transparent a blunder would have scarcely
+deserved a passing remark at our hands had it been suffered to
+remain,--where such _betises_ are the rule and not the exception,--viz.
+in the columns of Codexes B and [Symbol: Aleph]. But strange to say, not
+only have the Revisers adopted this corrupt reading in the two passages
+already mentioned, but they have not let so much as a hint fall that any
+alteration whatsoever has been made by them in the inspired Text.
+
+
+Sec. 2.
+
+Another and a far graver case of 'Attraction' is found in Acts xx. 24.
+St. Paul, in his address to the elders of Ephesus, refers to the
+discouragements he has had to encounter. 'But none of these things move
+me,' he grandly exclaims, 'neither count I my life dear unto myself, so
+that I might finish my course with joy.' The Greek for this begins
+[Greek: all' oudenos logon poioumai]: where some second or third century
+copyist (misled by the preceding genitive) in place of [Greek: logoN]
+writes [Greek: logoU]; with what calamitous consequence, has been found
+largely explained elsewhere[229]. Happily, the error survives only in
+Codd. B and C: and their character is already known by the readers of
+this book and the Companion Volume. So much has been elsewhere offered
+on this subject that I shall say no more about it here: but proceed to
+present my reader with another and more famous instance of attraction.
+
+St. Paul in a certain place (2 Cor. iii. 3) tells the Corinthians, in
+allusion to the language of Exodus xxxi. 12, xxxiv. 1, that they are an
+epistle not written on '_stony tables_ ([Greek: en plaxi lithinais]),'
+but on '_fleshy tables_ of the heart ([Greek: en plaxi kardias
+sarkinais]).' The one proper proof that this is what St. Paul actually
+wrote, is not only (1) That the Copies largely preponderate in favour of
+so exhibiting the place: but (2) That the Versions, with the single
+exception of 'that abject slave of manuscripts the Philoxenian [or
+Harkleian] Syriac,' are all on the same side: and lastly (3) That the
+Fathers are as nearly as possible unanimous. Let the evidence for
+[Greek: kardias] (unknown to Tischendorf and the rest) be produced in
+detail:--
+
+In the second century, Irenaeus[230],--the Old Latin,--the Peshitto.
+
+In the third century, Origen seven times[231],--the Coptic version.
+
+In the fourth century, the
+Dialogus[232],--Didymus[233],--Basil[234],--Gregory Nyss.[235],--Marcus
+the Monk[236],--Chrysostom in two places[237],--Nilus[238],--the
+Vulgate,--and the Gothic versions.
+
+In the fifth century, Cyril[239],--Isidorus[240],--Theodoret[241],--the
+Armenian--and the Ethiopic versions.
+
+In the seventh century, Victor, Bp. of Carthage addressing Theodorus
+P.[242]
+
+In the eighth century, J. Damascene[243] ... Besides, of the Latins,
+Hilary[244],--Ambrose[245],--Optatus[246],--Jerome[247],--
+Tichonius[248],--Augustine thirteen times[249],--Fulgentius[250], and
+others[251] ... If this be not overwhelming evidence, may I be told what
+_is_[252]?
+
+But then it so happens that--attracted by the two datives between which
+[Greek: kardias] stands, and tempted by the consequent jingle, a
+surprising number of copies are found to exhibit the 'perfectly absurd'
+and 'wholly unnatural reading[253],' [Greek: plaxi kardiAIS sarkinAIS].
+And because (as might have been expected from their character)
+A[254]B[Symbol: Aleph]CD[255] are all five of the number,--Lachmann,
+Tischendorf, Tregelles, Alford, Westcott and Hort, one and all adopt and
+advocate the awkward blunder[256]. [Greek: Kardiais] is also adopted by
+the Revisers of 1881 without so much as a hint let fall in the margin
+that the evidence is overwhelmingly against themselves and in favour of
+the traditional Text of the Authorized Version[257].
+
+FOOTNOTES:
+
+[228] St. Luke vi. 16; Acts i. 13; St. Jude 1.
+
+[229] Above, pp. 28-31.
+
+[230] 753 _int_.
+
+[231] ii. 843 c. Also _int_ ii. 96, 303; iv. 419, 489, 529, 558.
+
+[232] _Ap_. Orig. i. 866 a,--interesting and emphatic testimony.
+
+[233] Cord. Cat. in Ps. i. 272.
+
+[234] i. 161 e. Cord. Cat. in Ps. i. 844.
+
+[235] i. 682 ([Greek: ouk en plaxi lithinais ... all' en to tes kardias
+pyxio]).
+
+[236] Galland. viii. 40 b.
+
+[237] vii. 2: x. 475.
+
+[238] i. 29.
+
+[239] i. 8: ii. 504: v^{2}. 65. (Aubert prints [Greek: kardias
+sarkines]. The published Concilia (iii. 140) exhibits [Greek: kardias
+sarkinais]. Pusey, finding in one of his MSS. [Greek: all' en plaxi
+kardias lithinais] (sic), prints [Greek: kardias sarkinais].) _Ap_. Mai,
+iii. 89, 90.
+
+[240] 299.
+
+[241] iii. 302.
+
+[242] Concil. vi. 154.
+
+[243] ii. 129.
+
+[244] 344.
+
+[245] i. 762: ii. 668, 1380.
+
+[246] Galland. v. 505.
+
+[247] vi. 609.
+
+[248] Galland. viii. 742 dis.
+
+[249] i. 672: ii. 49: iii^{1}. 472, 560: iv. 1302: v. 743-4: viii. 311:
+x. 98, 101, 104, 107, 110.
+
+[250] Galland. xi. 248.
+
+[251] Ps.-Ambrose, ii. 176.
+
+[252] Yet strange to say, Tischendorf claims the support of Didymus and
+Theodoret for [Greek: kardiais], on the ground that in the course of
+their expository remarks they contrast [Greek: kardiai sarkinai] (or
+[Greek: logikai]) with [Greek: plakes lithinai]: as if it were not the
+word [Greek: plaxi] which alone occasions difficulty. Again, Tischendorf
+enumerates Cod. E (Paul) among his authorities. Had he then forgotten
+that E is '_nothing better than a transcript of Cod. D_ (Claromontanus),
+made by some ignorant person'? that 'the Greek _is manifestly
+worthless_, and that it should long since have been removed from the
+list of authorities'? [Scrivener's Introd., 4th edit., i. 177. See also
+Traditional Text, p. 65, and note. Tischendorf is frequently inaccurate
+in his references to the fathers.]
+
+[253] Scrivener's Introd. ii. 254.
+
+[254] A in the Epistles differs from A in the Gospels.
+
+[255] Besides GLP and the following cursives,--29, 30, 44, 45, 46, 47,
+48, 55, 74, 104, 106, 109, 112, 113, 115, 137, 219, 221, 238, 252, 255,
+257, 262, 277.
+
+[256] That I may not be accused of suppressing what is to be said on the
+other side, let it be here added that the sum of the adverse evidence
+(besides the testimony of many MSS.) is the Harkleian version:--the
+doubtful testimony of Eusebius (for, though Valerius reads [Greek:
+kardias], the MSS. largely preponderate which read [Greek: kardiais] in
+H. E. Mart. Pal. cxiii. Sec. 6. See Burton's ed. p. 637):--Cyril in one
+place, as explained above:--and lastly, a quotation from Chrysostom on
+the Maccabees, given in Cramer's Catena, vii. 595 ([Greek: en plaxi
+kardiais sarkinais]), which reappears at the end of eight lines without
+the word [Greek: plaxi].
+
+[257] [The papers on Assimilation and Attraction were left by the Dean
+in the same portfolio. No doubt he would have separated them, if he had
+lived to complete his work, and amplified his treatment of the latter,
+for the materials under that head were scanty.--For 2 Cor. iii. 3, see
+also a note of my own to p. 65 of The Traditional Text.]
+
+
+
+
+CHAPTER X.
+
+CAUSES OF CORRUPTION CHIEFLY INTENTIONAL.
+
+IV. Omission.
+
+
+[We have now to consider the largest of all classes of corrupt
+variations from the genuine Text[258]--the omission of words and clauses
+and sentences,--a truly fertile province of inquiry. Omissions are much
+in favour with a particular school of critics; though a habit of
+admitting them whether in ancient or modern times cannot but be
+symptomatic of a tendency to scepticism.]
+
+
+Sec. 1.
+
+Omissions are often treated as 'Various Readings.' Yet only by an
+Hibernian licence can words omitted be so reckoned: for in truth the
+very essence of the matter is that on such occasions nothing is read. It
+is to the case of words omitted however that this chapter is to be
+exclusively devoted. And it will be borne in mind that I speak now of
+those words alone where the words are observed to exist in ninety-nine
+MSS. out of a hundred, so to speak;--being away only from that hundredth
+copy.
+
+Now it becomes evident, as soon as attention has been called to the
+circumstance, that such a phenomenon requires separate treatment. Words
+so omitted labour _prima facie_ under a disadvantage which is all their
+own. My meaning will be best illustrated if I may be allowed to adduce
+and briefly discuss a few examples. And I will begin with a crucial
+case;--the most conspicuous doubtless within the whole compass of the
+New Testament. I mean the last twelve verses of St. Mark's Gospel; which
+verses are either bracketed off, or else entirely severed from the rest
+of the Gospel, by Tischendorf, Tregelles, Alford and others.
+
+The warrant of those critics for dealing thus unceremoniously with a
+portion of the sacred deposit is the fact that whereas Eusebius, for the
+statement rests solely with him, declares that anciently many copies
+were without the verses in question, our two oldest extant MSS. conspire
+in omitting them. But, I reply, the latter circumstance does not conduct
+to the inference that those verses are spurious. It only proves that the
+statement of Eusebius was correct. The Father cited did not, as is
+evident from his words[259], himself doubt the genuineness of the verses
+in question; but admitted them to be genuine. [He quotes two
+opinions;--the opinion of an advocate who questions their genuineness,
+and an opposing opinion which he evidently considers the better of the
+two, since he rests upon the latter and casts a slur upon the former as
+being an off-hand expedient; besides that he quotes several words out of
+the twelve verses, and argues at great length upon the second
+hypothesis.
+
+On the other hand, one and that the least faulty of the two MSS.
+witnessing for the omission confesses mutely its error by leaving a
+vacant space where the omitted verses should have come in; whilst the
+other was apparently copied from an exemplar containing the verses[260].
+And all the other copies insert them, except L and a few cursives which
+propose a manifestly spurious substitute for the verses,--together with
+all the versions, except one Old Latin (k), the Lewis Codex, two
+Armenian MSS. and an Arabic Lectionary,--besides more than ninety
+testimonies in their favour from more than 'forty-four' ancient
+witnesses[261];--such is the evidence which weighs down the conflicting
+testimony over and over and over again. Beyond all this, the cause of
+the error is patent. Some scribe mistook the [Greek: Telos] occurring at
+the end of an Ecclesiastical Lection at the close of chapter xvi. 8 for
+the 'End' of St. Mark's Gospel[262].
+
+That is the simple truth: and the question will now be asked by an
+intelligent reader, 'If such is the balance of evidence, how is it that
+learned critics still doubt the genuineness of those verses?'
+
+To this question there can be but one answer, viz. 'Because those
+critics are blinded by invincible prejudice in favour of two unsafe
+guides, and on behalf of Omission.'
+
+We have already seen enough of the character of those guides, and are
+now anxious to learn what there can be in omissions which render them so
+acceptable to minds of the present day. And we can imagine nothing
+except the halo which has gathered round the detection of spurious
+passages in modern times, and has extended to a supposed detection of
+passages which in fact are not spurious. Some people appear to feel
+delight if they can prove any charge against people who claim to be
+orthodox; others without any such feeling delight in superior criticism;
+and the flavour of scepticism especially commends itself to the taste of
+many. To the votaries of such criticism, omissions of passages which
+they style 'interpolations,' offer temptingly spacious hunting-fields.
+
+Yet the experience of copyists would pronounce that Omission is the
+besetting fault of transcribers. It is so easy under the influence of
+the desire of accomplishing a task, or at least of anxiety for making
+progress, to pass over a word, a line, or even more lines than one. As
+has been explained before, the eye readily moves from one ending to a
+similar ending with a surprising tendency to pursue the course which
+would lighten labour instead of increasing it. The cumulative result of
+such abridgement by omission on the part of successive scribes may be
+easily imagined, and in fact is just what is presented in Codex B[263].
+Besides these considerations, the passages which are omitted, and which
+we claim to be genuine, bear in themselves the character belonging to
+the rest of the Gospels, indeed--in Dr. Hort's expressive phrase--'have
+the true ring of genuineness.' They are not like some which some critics
+of the same school would fain force upon us[264]. But beyond all,--and
+this is the real source and ground of attestation,--they enjoy superior
+evidence from copies, generally beyond comparison with the opposing
+testimony, from Versions, and from Fathers.]
+
+
+Sec. 2.
+
+The fact seems to be all but overlooked that a very much larger amount
+of proof than usual is required at the hands of those who would persuade
+us to cancel words which have been hitherto by all persons,--in all
+ages,--in all countries,--regarded as inspired Scripture. They have (1)
+to account for the fact of those words' existence: and next (2), to
+demonstrate that they have no right to their place in the sacred page.
+The discovery that from a few copies they are away, clearly has very
+little to do with the question. We may be able to account for the
+omission from those few copies: and the instant we have done this, the
+negative evidence--the argument _e silentio_--has been effectually
+disposed of. A very different task--a far graver responsibility--is
+imposed upon the adverse party, as may be easily shewn. [They must
+establish many modes of accounting for many classes and groups of
+evidence. Broad and sweeping measures are now out of date. The burden of
+proof lies with them.]
+
+
+Sec. 3.
+
+The force of what I am saying will be best understood if a few actual
+specimens of omission may be adduced, and individually considered. And
+first, let us take the case of an omitted word. In St. Luke vi. 1
+[Greek: deuteroproto] is omitted from some MSS. Westcott and Hort and
+the Revisers accordingly exhibit the text of that place as
+follows:--[Greek: Egeneto de en sabbato diaporeuesthai auton dia
+sporimon].
+
+Now I desire to be informed how it is credible that so very difficult
+and peculiar a word as this,--for indeed the expression has never yet
+been satisfactorily explained,--should have found its way into every
+known Evangelium except [Symbol: Aleph]BL and a few cursives, if it be
+spurious? How it came to be here and there omitted, is intelligible
+enough. (_a_) One has but to glance at the Cod. [Symbol: Aleph],
+
+  [Greek: TO EN SABBATO]
+  [Greek: DEUTEROPROTO]
+
+in order to see that the like ending ([Greek: TO]) in the superior line,
+fully accounts for the omission of the second line. (_b_) A proper
+lesson begins at this place; which by itself would explain the
+phenomenon. (_c_) Words which the copyists were at a loss to understand,
+are often observed to be dropped: and there is no harder word in the
+Gospels than [Greek: deuteroprotos]. But I repeat,--will you tell us how
+it is conceivable that [a word nowhere else found, and known to be a
+_crux_ to commentators and others, should have crept into all the copies
+except a small handful?]
+
+In reply to all this, I shall of course be told that really I must yield
+to what is after all the weight of external evidence: that Codd.
+[Symbol: Aleph]BL are not ordinary MSS. but first-class authorities, of
+sufficient importance to outweigh any number of the later cursive MSS.
+
+My rejoinder is plain:--Not only am I of course willing to yield to
+external evidence, but it is precisely 'external evidence' which makes
+me insist on retaining [Greek: deuteroproto--apo melissiou keriou--haras
+ton stauron--kai anephereto eis ton ouranon--hotan eklipete]--the 14th
+verse of St. Matthew's xxiiird chapter--and the last twelve verses of
+St. Mark's Gospel. For my own part, I entirely deny the cogency of the
+proposed proof, and I have clearly already established the grounds of my
+refusal. Who then is to be the daysman between us? We are driven back on
+first principles, in order to ascertain if it may not be possible to
+meet on some common ground, and by the application of ordinary logical
+principles of reasoning to clear our view. [As to these we must refer
+the reader to the first volume of this work. Various cases of omission
+have been just quoted, and many have been discussed elsewhere.
+Accordingly, it will not be necessary to exhibit this large class of
+corruptions at the length which it would otherwise demand. But a few
+more instances are required, in order that the reader may see in this
+connexion that many passages at least which the opposing school
+designate as Interpolations are really genuine, and that students may be
+placed upon their guard against the source of error that we are
+discussing.]
+
+
+Sec. 4.
+
+And first as to the rejection of an entire verse.
+
+The 44th verse of St. Matt. xxi, consisting of the fifteen words printed
+at foot[265], is marked as doubtful by Tregelles, Westcott and Hort, and
+the Revisers:--by Tischendorf it is rejected as spurious. We insist
+that, on the contrary, it is indubitably genuine; reasoning from the
+antiquity, the variety, the respectability, the largeness, or rather,
+the general unanimity of its attestation.
+
+For the verse is found in the Old Latin, and in the Vulgate,--in the
+Peshitto, Curetonian, and Harkleian Syriac,--besides in the Coptic,
+Armenian, and Ethiopic versions. It is found also in Origen[266],--
+ps.-Tatian[267]--Aphraates[268],--Chrysostom[269],--Cyril Alex.[270],--
+the Opus Imperfectum[271],--Jerome[272],--Augustine[273]:--in Codexes
+B[Symbol: Aleph]C[Symbol: Theta][Symbol: Sigma]XZ[Symbol: Delta][Symbol:
+Pi]EFG HKLMSUV,--in short, it is attested by every known Codex except
+two of bad character, viz.--D, 33; together with five copies of the Old
+Latin, viz.--a b e ff^{1} ff^{2}. There have therefore been adduced for
+the verse in dispute at least five witnesses of the second or third
+century:--at least eight of the fourth:--at least seven if not eight of
+the fifth: after which date the testimony in favour of this verse is
+overwhelming. How could we be justified in opposing to such a mass of
+first-rate testimony the solitary evidence of Cod. D (concerning which
+see above, Vol. I. c. viii.) supported only by a single errant Cursive
+and a little handful of copies of the Old Latin versions, [even although
+the Lewis Codex has joined this petty band?]
+
+But, says Tischendorf,--the verse is omitted by Origen and by
+Eusebius,--by Irenaeus and by Lucifer of Cagliari,--as well as by Cyril
+of Alexandria. I answer, this most insecure of arguments for mutilating
+the traditional text is plainly inadmissible on the present occasion.
+The critic refers to the fact that Irenaeus[274], Origen[275],
+Eusebius[276] and Cyril[277] having quoted 'the parable of the wicked
+husbandmen' _in extenso_ (viz. from verse 33 to verse 43), _leave off at
+verse_ 43. Why may they not leave off where the parable leaves off? Why
+should they quote any further? Verse 44 is nothing to their purpose. And
+since the Gospel for Monday morning in Holy Week [verses 18-43], in
+every known copy of the Lectionary actually ends at verse 43,--why
+should not their quotation of it end at the same verse? But,
+unfortunately for the critic, Origen and Cyril (as we have seen,--the
+latter expressly,) elsewhere actually quote the verse in dispute. And
+how can Tischendorf maintain that Lucifer yields adverse testimony[278]?
+That Father quotes _nothing but_ verse 43, which is all he requires for
+his purpose[279]. Why should he have also quoted verse 44, which he does
+not require? As well might it be maintained that Macarius Egyptius[280]
+and Philo of Carpasus[281] omit verse 44, because (like Lucifer) they
+only quote verse 43.
+
+I have elsewhere explained what I suspect occasioned the omission of St.
+Matt. xxi. 44 from a few Western copies of the Gospels[282].
+Tischendorf's opinion that this verse is a fabricated imitation of the
+parallel verse in St. Luke's Gospel[283] (xx. 18) is clearly untenable.
+Either place has its distinctive type, which either has maintained all
+down the ages. The single fact that St. Matt. xxi. 44 in the Peshitto
+version has a sectional number to itself[284] is far too weighty to be
+set aside on nothing better than suspicion. If a verse so elaborately
+attested as the present be not genuine, we must abandon all hope of ever
+attaining to any certainty concerning the Text of Scripture.
+
+In the meantime there emerges from the treatment which St. Matt. xxi. 44
+has experienced at the hands of Tischendorf, the discovery that, in the
+estimation of Tischendorf, Cod. D [is a document of so much importance
+as occasionally to outweigh almost by itself the other copies of all
+ages and countries in Christendom.]
+
+
+Sec. 5.
+
+I am guided to my next example, viz. the text of St. Matt. xv. 8, by the
+choice deliberately made of that place by Dr. Tregelles in order to
+establish the peculiar theory of Textual Revision which he advocates so
+strenuously; and which, ever since the days of Griesbach, has it must be
+confessed enjoyed the absolute confidence of most of the illustrious
+editors of the New Testament. This is, in fact, the second example on
+Tregelles' list. In approaching it, I take leave to point out that that
+learned critic unintentionally hoodwinks his readers by not setting
+before them in full the problem which he proposes to discuss. Thoroughly
+to understand this matter, the student should be reminded that there is
+found in St. Matt. xv. 8,--and parallel to it in St. Mark vii. 6,--
+
+St. Matt.
+
+'Ye hypocrites, well did Isaiah prophesy of you saying, "This people
+draweth nigh unto Me with their mouth and honoureth me with their lips
+([Greek: engizei moi ho laos houtos to stomati auton, kai tois cheilesi
+me tima]), but their heart is far from Me."'
+
+St. Mark.
+
+'Well did Isaiah prophesy of you, hypocrites, as it is written, "This
+people honoureth Me with their lips ([Greek: houtos ho laos tois
+cheilesi me tima]), but their heart is far from Me."'
+
+The place of Isaiah referred to, viz. ch. xxix. 13, reads as follows in
+the ordinary editions of the LXX:--[Greek: kai eipe Kyrios, engizei moi
+ho laos houtos en to stomati autou, kai en tois cheilesin auton timosi
+me].
+
+Now, about the text of St. Mark in this place no question is raised.
+Neither is there any various reading worth speaking of in ninety-nine
+MSS. out of a hundred in respect of the text in St. Matthew. But when
+reference is made to the two oldest copies in existence, B and [Symbol:
+Aleph], we are presented with what, but for the parallel place in St.
+Mark, would have appeared to us a strangely abbreviated reading. Both
+MSS. conspire in exhibiting St. Matt. xv. 8, as follows:--[Greek: ho
+laos houtos tois cheilesi me tima]. So that six words ([Greek: engizei
+moi] and [Greek: to stomati auton, kai]) are not recognized by them: in
+which peculiarity they are countenanced by DLT^{c}, two cursive copies,
+and the following versions:--Old Latin except f, Vulgate, Curetonian,
+Lewis, Peshitto, and Bohairic, (Cod. A, the Sahidic and Gothic versions,
+being imperfect here.) To this evidence, Tischendorf adds a phalanx of
+Fathers:--Clemens Romanus (A.D. 70), Ptolemaeus the Gnostic (A.D. 150),
+Clemens Alexandrinus (A.D. 190), Origen in three places (A.D. 210),
+Eusebius (A.D. 325), Basil, Cyril of Alexandria, Chrysostom: and Alford
+supplies also Justin Martyr (A.D. 150). The testimony of Didymus (A.D.
+350), which has been hitherto overlooked, is express. Tertullian,
+Cyprian, Hilary, are naturally found to follow the Latin copies. Such a
+weight of evidence may not unreasonably inspire Dr. Tregelles with an
+exceeding amount of confidence. Accordingly he declares 'that this one
+passage might be relied upon as an important proof that it is the few
+MSS. and not the many which accord with ancient testimony.' Availing
+himself of Dr. Scrivener's admission of 'the possibility that the
+disputed words in the great bulk of the MSS. were inserted from the
+Septuagint of Isaiah xxix. 13[285],' Dr. Tregelles insists 'that on
+every true principle of textual criticism, the words must be regarded as
+an amplification borrowed from the Prophet. This naturally explains
+their introduction,' (he adds); 'and when once they had gained a footing
+in the text, it is certain that they would be multiplied by copyists,
+who almost always preferred to make passages as full and complete as
+possible' (p. 139). Dr. Tregelles therefore relies upon this one
+passage,--not so much as a 'proof that it is the few MSS. and not the
+many which accord with ancient testimony';--for one instance cannot
+possibly prove that; and that is after all beside the real
+question;--but, as a proof that we are to regard the text of Codd.
+B[Symbol: Aleph] in this place as genuine, and the text of all the other
+Codexes in the world as corrupt.
+
+The reader has now the hypothesis fully before him by which from the
+days of Griesbach it has been proposed to account for the discrepancy
+between 'the few copies' on the one hand, and the whole torrent of
+manuscript evidence on the other.
+
+Now, as I am writing a book on the principles of Textual Criticism, I
+must be allowed to set my reader on his guard against all such
+unsupported dicta as the preceding, though enforced with emphasis and
+recommended by a deservedly respected name. I venture to think that the
+exact reverse will be found to be a vast deal nearer the truth: viz.
+that undoubtedly spurious readings, although they may at one time or
+other have succeeded in obtaining a footing in MSS., and to some extent
+may be observed even to have propagated themselves, are yet discovered
+to die out speedily; seldom indeed to leave any considerable number of
+descendants. There has always in fact been a process of elimination
+going on, as well as of self-propagation: a corrective force at work, as
+well as one of deterioration. How else are we to account for the utter
+disappearance of the many _monstra potius quam variae lectiones_ which
+the ancients nevertheless insist were prevalent in their times? It is
+enough to appeal to a single place in Jerome, in illustration of what I
+have been saying[286]. To return however from this digression.
+
+We are invited then to believe,--for it is well to know at the outset
+exactly what is required of us,--that from the fifth century downwards
+every _extant copy of the Gospels except five_ (DLT^{c}, 33, 124)
+exhibits a text arbitrarily interpolated in order to bring it into
+conformity with the Greek version of Isa. xxix. 13. On this wild
+hypothesis I have the following observations to make:--
+
+1. It is altogether unaccountable, if this be indeed a true account of
+the matter, how it has come to pass that in no single MS. in the world,
+so far as I am aware, has this conformity been successfully achieved:
+for whereas the Septuagintal reading is [Greek: engizei moi ho laos
+outos EN to stomati AUTOU, kai EN tois cheilesin AUTON TIMOSI me],--the
+Evangelical Text is observed to differ therefrom in no less than six
+particulars.
+
+2. Further,--If there really did exist this strange determination on the
+part of the ancients in general to assimilate the text of St. Matthew to
+the text of Isaiah, how does it happen that not one of them ever
+conceived the like design in respect of the parallel place in St. Mark?
+
+3. It naturally follows to inquire,--Why are we to suspect the mass of
+MSS. of having experienced such wholesale depravation in respect of the
+text of St. Matthew in this place, while yet we recognize in them such a
+marked constancy to their own peculiar type; which however, as already
+explained, is _not_ the text of Isaiah?
+
+4. Further,--I discover in this place a minute illustration of the
+general fidelity of the ancient copyists: for whereas in St. Matthew it
+is invariably [Greek: ho laos outos], I observe that in the copies of
+St. Mark,--except to be sure in (_a_) Codd. B and D, (_b_) copies of the
+Old Latin, (_c_) the Vulgate, and (_d_) the Peshitto (all of which are
+confessedly corrupt in this particular,)--it is invariably [Greek: outos
+ho laos]. But now,--Is it reasonable that the very copies which have
+been in this way convicted of licentiousness in respect of St. Mark vii.
+6 should be permitted to dictate to us against the great heap of copies
+in respect of their exhibition of St. Matt. xv. 8?
+
+And yet, if the discrepancy between Codd. B and [Symbol: Aleph] and the
+great bulk of the copies in this place did not originate in the way
+insisted on by the critics, how is it to be accounted for? Now, on
+ordinary occasions, we do not feel ourselves called upon to institute
+any such inquiry,--as indeed very seldom would it be practicable to do.
+Unbounded licence of transcription, flagrant carelessness, arbitrary
+interpolations, omissions without number, disfigure those two ancient
+MSS. in every page. We seldom trouble ourselves to inquire into the
+history of their obliquities. But the case is of course materially
+changed when so many of the oldest of the Fathers and all the oldest
+Versions seem to be at one with Codexes B and [Symbol: Aleph]. Let then
+the student favour me with his undivided attention for a few moments,
+and I will explain to him how the misapprehension of Griesbach,
+Tischendorf, Tregelles and the rest, has arisen. About the MSS. and the
+Versions these critics are sufficiently accurate: but they have fatally
+misapprehended the import of the Patristic evidence; as I proceed to
+explain.
+
+The established Septuagintal rendering of Isa. xxix. 13 in the Apostolic
+age proves to have been this,--[Greek: Engizei moi ho laos outos tois
+cheilesin auton timosi me]: the words [Greek: en to stomati auton, kai
+en] being omitted. This is certain. Justin Martyr[287] and Cyril of
+Alexandria in two places[288] so quote the passage. Procopius Gazaeus in
+his Commentary on Origen's Hexapla of Isaiah says expressly that the six
+words in question were introduced into the text of the Septuagint by
+Aquila, Symmachus, and Theodotion. Accordingly they are often observed
+to be absent from MSS.[289] They are not found, for example, in the
+Codex Alexandrinus.
+
+But the asyndeton resulting from the suppression of these words was felt
+to be intolerable. In fact, without a colon point between [Greek: outos]
+and [Greek: tois], the result is without meaning. When once the
+complementary words have been withdrawn, [Greek: engizei moi] at the
+beginning of the sentence is worse than superfluous. It fatally
+encumbers the sense. To drop those two words, after the example of the
+parallel place in St. Mark's Gospel, became thus an obvious proceeding.
+Accordingly the author of the (so-called) second Epistle of Clemens
+Romanus (Sec. 3), professing to quote the place in the prophet Isaiah,
+exhibits it thus,--[Greek: Ho laos outos tois cheilesi me tima]. Clemens
+Alexandrinus certainly does the same thing on at least two
+occasions[290]. So does Chrysostom[291]. So does Theodoret[292].
+
+Two facts have thus emerged, which entirely change the aspect of the
+problem: the first, (_a_) That the words [Greek: en to stomati auton,
+kai en] were anciently absent from the Septuagintal rendering of Isaiah
+xxix. 13: the second, (_b_) that the place of Isaiah was freely quoted
+by the ancients without the initial words [Greek: engizei moi].
+
+And after this discovery will any one be so perverse as to deny that on
+the contrary it must needs be Codexes B and [Symbol: Aleph], and not the
+great bulk of the MSS., which exhibit a text corrupted by the influence
+of the Septuagint rendering of Isaiah xxix. 13? The precise extent to
+which the assimilating influence of the parallel place in St. Mark's
+Gospel has been felt by the copyists, I presume not to determine. The
+essential point is that the omission from St. Matthew xv. 8 of the words
+[Greek: To stomati auton, kai], is certainly due in the first instance
+to the ascertained Septuagint omission of those very words in Isaiah
+xxix. 13.
+
+But that the text of St. Mark vii. 6 has exercised an assimilating
+influence on the quotation from Isaiah is demonstrable. For there can be
+no doubt that Isaiah's phrase (retained by St. Matthew) is [Greek: ho
+laos outos],--St. Mark's [Greek: outos ho laos]. And yet, when Clemens
+Romanus quotes Isaiah, he begins--[Greek: outos ho laos][293]; and so
+twice does Theodoret[294].
+
+The reader is now in a position to judge how much attention is due to
+Dr. Tregelles' dictum 'that this one passage may be relied upon' in
+support of the peculiar views he advocates: as well as to his confident
+claim that the fuller text which is found in ninety-nine MSS. out of a
+hundred 'must be regarded as an amplification borrowed from the
+prophet.' It has been shewn in answer to the learned critic that in the
+ancient Greek text of the prophet the 'amplification' he speaks of did
+not exist: it was the abbreviated text which was found there. So that
+the very converse of the phenomenon he supposes has taken place. Freely
+accepting his hypothesis that we have here a process of assimilation,
+occasioned by the Septuagintal text of Isaiah, we differ from him only
+as to the direction in which that process has manifested itself. He
+assumes that the bulk of the MSS. have been conformed to the generally
+received reading of Isaiah xxix. 13. But it has been shewn that, on the
+contrary, it is the two oldest MSS. which have experienced assimilation.
+Their prototypes were depraved in this way at an exceedingly remote
+period.
+
+To state this matter somewhat differently.--In all the extant uncials
+but five, and in almost every known cursive copy of the Gospels, the
+words [Greek: to stomati auton, kai] are found to belong to St. Matt.
+xv. 8. How is the presence of those words to be accounted for? The reply
+is obvious:--By the fact that they must have existed in the original
+autograph of the Evangelist. Such however is not the reply of Griesbach
+and his followers. They insist that beyond all doubt those words must
+have been imported into the Gospel from Isaiah xxix. But I have shewn
+that this is impossible; because, at the time spoken of, the words in
+question had no place in the Greek text of the prophet. And this
+discovery exactly reverses the problem, and brings out the directly
+opposite result. For now we discover that we have rather to inquire how
+is the absence of the words in question from those few MSS. out of the
+mass to be accounted for? The two oldest Codexes are convicted of
+exhibiting a text which has been corrupted by the influence of the
+oldest Septuagint reading of Isaiah xxix. 13.
+
+I freely admit that it is in a high degree remarkable that five ancient
+Versions, and all the following early writers,--Ptolemaeus[295], Clemens
+Alexandrinus[296], Origen[297], Didymus[298], Cyril[299], Chrysostom[300],
+and possibly three others of like antiquity[301],--should all quote St.
+Matthew in this place from a faulty text. But this does but prove at how
+extremely remote a period the corruption must have begun. It probably
+dates from the first century. Especially does it seem to shew how
+distrustful we should be of our oldest authorities when, as here, they
+are plainly at variance with the whole torrent of manuscript authority.
+This is indeed no ordinary case. There are elements of distrust here,
+such as are not commonly encountered.
+
+
+Sec. 6.
+
+What I have been saying is aptly illustrated by a place in our Lord's
+Sermon on the Mount: viz. St. Matt. v. 44; which in almost every MS. in
+existence stands as follows:
+
+  (1) [Greek: agapate tous echthrous humon],
+  (2) [Greek: eulogeite tous kataromenous humas],
+  (3) [Greek: kalos poieite tois misousin[302] humas],
+  (4) [Greek: kai proseuchesthe huper ton epereazonton humas],
+  (5) [Greek: kai diokonton hymas][303].
+
+On the other hand, it is not to be denied that there exists an
+appreciable body of evidence for exhibiting the passage in a shorter
+form. The fact that Origen six times[304] reads the place thus:
+
+  [Greek: agapate tous echthrous humon,
+  kai proseuchesthe huper ton diokonton humas].
+
+(which amounts to a rejection of the second, third, and fourth
+clauses;)--and that he is supported therein by B[Symbol: Aleph],
+(besides a few cursives) the Curetonian, the Lewis, several Old Latin
+MSS., and the Bohairic[305], seems to critics of a certain school a
+circumstance fatal to the credit of those clauses. They are aware that
+Cyprian[306], and they are welcome to the information that
+Tertullian[307] once and Theodoret once[308] [besides Irenaeus[309],
+Eusebius[310], and Gregory of Nyssa[311]] exhibit the place in the same
+way. So does the author of the Dialogus contra Marcionitas[312],--whom
+however I take to be Origen. Griesbach, on far slenderer evidence, was
+for obelizing all the three clauses. But Lachmann, Tregelles,
+Tischendorf and the Revisers reject them entirely. I am persuaded that
+they are grievously mistaken in so doing, and that the received text
+represents what St. Matthew actually wrote. It is the text of all the
+uncials but two, of all the cursives but six or seven; and this alone
+ought to be decisive. But it is besides the reading of the Peshitto, the
+Harkleian, and the Gothic; as well as of three copies of the Old Latin.
+
+Let us however inquire more curiously for the evidence of Versions and
+Fathers on this subject; remembering that the point in dispute is
+nothing else but the genuineness of clauses 2, 3, 4. And here, at
+starting, we make the notable discovery that Origen, whose practice was
+relied on for retaining none but the first and the fifth
+clauses,--himself twice[313] quotes the first clause in connexion with
+the fourth: while Theodoret, on two occasions[314], connects with clause
+1 what he evidently means for clause 2; and Tertullian once if not twice
+connects closely clauses 1, 2; and once, clauses 1, 2, 5[315]. From
+which it is plain that neither Origen nor Theodoret, least of all
+Tertullian, can be held to disallow the clauses in question. They
+recognize them on the contrary, which is simply a fatal circumstance,
+and effectively disposes of their supposed hostile evidence.
+
+But in fact the Western Church yields unfaltering testimony. Besides the
+three copies of the Old Latin which exhibit all the five clauses, the
+Vulgate retains the first, third, fifth and fourth. Augustine[316]
+quotes consecutively clauses 1, 3, 5: Ambrose[317] clauses 1, 3, 4,
+5--1, 4, 5: Hilary[318], clauses 1, 4, 5, and (apparently) 2, 4, 5:
+Lucifer[319], clauses 1, 2, 3 (apparently), 5: pseudo-Epiphanius[320]
+connects clauses 1, 3,--1, 3, 5: and Pacian[321], clauses 5, 2. Next we
+have to ascertain what is the testimony of the Greek Fathers.
+
+And first we turn to Chrysostom[322] who (besides quoting the fourth
+clause from St. Matthew's Gospel by itself five times) quotes
+consecutively clauses 1, 3--iii. 167; 1, 4--iv. 619; 2, 4--v. 436; 4,
+3--ii. 340, v. 56, xii. 654; 4, 5--ii. 258, iii. 341; 1, 2, 4--iv. 267;
+1, 3, 4, 5--xii. 425; thus recognizing them _all._
+
+Gregory Nyss.[323] quotes connectedly clauses 3, 4, 5.
+
+Eusebius[324], clauses 4, 5--2, 4, 5--1, 3, 4, 5.
+
+The Apostolic Constitutions[325] (third century), clauses 1, 3, 4, 5
+(having immediately before quoted clause 2,)--also clauses 2, 4, 1.
+
+Clemens Alex.[326] (A.D. 192), clauses 1, 2, 4.
+
+Athenagoras[327] (A.D. 177), clauses 1, 2, 5.
+
+Theophilus[328] (A.D. 168), clauses 1, 4.
+
+While Justin M.[329] (A.D. 140) having paraphrased clause 1, connects
+therewith clauses 2 and 4.
+
+And Polycarp[330] (A.D. 108) apparently connects clauses 4 and 5.
+
+Didache[331] (A.D. 100?) quotes 2, 4, 5 and combines 1 and 3 (pp. 5, 6).
+
+In the face of all this evidence, no one it is presumed will any more be
+found to dispute the genuineness of the generally received reading in
+St. Matt. v. 44. All must see that if the text familiarly known in the
+age immediately after that of the Apostles had been indeed the bald,
+curt thing which the critics imagine, viz.
+
+  [Greek: agapate tous echthrous humon,
+  kai proseuchesthe huper ton diokonton humas,--]
+
+by no possibility could the men of that age in referring to St. Matt. v.
+44 have freely mentioned 'blessing those who curse,--doing good to those
+who hate,--and praying for those who despitefully use.' Since there are
+but two alternative readings of the passage,--one longer, one
+briefer,--every clear acknowledgement of a single disputed clause in the
+larger reading necessarily carries with it all the rest.
+
+This result of 'comparative criticism' is therefore respectfully
+recommended to the notice of the learned. If it be not decisive of the
+point at issue to find such a torrent of primitive testimony at one with
+the bulk of the Uncials and Cursives extant, it is clear that there can
+be no Science of Textual Criticism. The Law of Evidence must be held to
+be inoperative in this subject-matter. Nothing deserving of the name of
+'proof' will ever be attainable in this department of investigation.
+
+But if men admit that the ordinarily received text of St. Matt. v. 44
+has been clearly established, then let the legitimate results of the
+foregoing discussion be loyally recognized. The unique value of
+Manuscripts in declaring the exact text of Scripture--the conspicuous
+inadequacy of Patristic evidence by themselves,--have been made
+apparent: and yet it has been shewn that Patristic quotations are
+abundantly sufficient for their proper purpose,--which is, to enable us
+to decide between conflicting readings. One more indication has been
+obtained of the corruptness of the text which Origen employed,--
+concerning which he is so strangely communicative,--and of which
+B[Symbol: Aleph] are the chief surviving examples; and the probability
+has been strengthened that when these are the sole, or even the
+principal witnesses, for any particular reading, that reading will prove
+to be corrupt.
+
+Mill was of opinion, (and of course his opinion finds favour with
+Griesbach, Tischendorf, and the rest,) that these three clauses have
+been imported hither from St. Luke vi. 27, 28. But, besides that this is
+mere unsupported conjecture, how comes it then to pass that the order of
+the second and third clauses in St. Matthew's Gospel is the reverse of
+the order in St. Luke's? No. I believe that there has been excision
+here: for I hold with Griesbach that it cannot have been the result of
+accident[332].
+
+[I take this opportunity to reply to a reviewer in the _Guardian_
+newspaper, who thought that he had reduced the authorities quoted from
+before A.D. 400 on page 103 of The Traditional Text to two on our side
+against seven, or rather six[333], on the other. Let me first say that
+on this perilous field I am not surprised at being obliged to re-judge
+or withdraw some authorities. I admit that in the middle of a long
+catena of passages, I did not lay sufficient stress, as I now find, upon
+the parallel passage in St. Luke vi. 27, 28. After fresh examination, I
+withdraw entirely Clemens Alex., Paed. i. 8,--Philo of Carpasus, I.
+7,--Ambrose, De Abrahamo ii. 30, Ps. cxviii. 12. 51, and the two
+referred to Athanasius. Also I do not quote Origen, Cels. viii.
+41,--Eusebius in Ps. iii.,--Apost. Const. vii. 4,--Greg. Nyss., In S.
+Stephanum, because they may be regarded as doubtful, although for
+reasons which I proceed to give they appear to witness in favour of our
+contention. It is necessary to add some remarks before dealing with the
+rest of the passages.]
+
+[1. It must be borne in mind, that this is a question both negative and
+positive:--negative on the side of our opponents, with all the
+difficulties involved in establishing a negative conclusion as to the
+non-existence in St. Matthew's Gospel of clauses 2, 3, and 5,--and
+positive for us, in the establishment of those clauses as part of the
+genuine text in the passage which we are considering. If we can so
+establish the clauses, or indeed any one of them, the case against us
+fails: but unless we can establish all, we have not proved everything
+that we seek to demonstrate. Our first object is to make the adverse
+position untenable: when we have done that, we fortify our own.
+Therefore both the Dean and myself have drawn attention to the fact that
+our authorities are summoned as witnesses to the early existence in each
+case of 'some of the clauses,' if they do not depose to all of them. We
+are quite aware of the reply: but we have with us the advantage of
+positive as against negative evidence. This advantage especially rules
+in such an instance as the present, because alien circumstances govern
+the quotation, and regulate particularly the length of it. Such
+quotation is always liable to shortening, whether by leaving out
+intermediate clauses, or by sudden curtailment in the midst of the
+passage. Therefore, actual citation of separate clauses, being
+undesigned and fortuitous, is much more valuable than omission arising
+from what cause soever.]
+
+[2. The reviewer says that 'all four clauses are read by both texts,'
+i.e. in St. Matthew and St. Luke, and appears to have been unaware as
+regards the present purpose of the existence of the fifth clause, or
+half-clause, in St. Matthew. Yet the words--[Greek: huper ... ton
+diokonton humas] are a very label, telling incontestibly the origin of
+many of the quotations. Sentences so distinguished with St. Matthew's
+label cannot have come from St. Luke's Gospel. The reviewer has often
+gone wrong here. The [Greek: huper]--instead of the [Greek: peri] after
+[Symbol: Aleph]BL[Symbol: Xi] in St. Luke--should be to our opponents a
+sign betraying the origin, though when it stands by itself--as in
+Eusebius, In Ps. iii.--I do not press the passage.]
+
+[3. Nor again does the reviewer seem to have noticed the effects of the
+context in shewing to which source a quotation is to be referred. It is
+a common custom for Fathers to quote v. 45 in St. Matthew, which is
+hardly conceivable if they had St. Luke vi. 27, 28 before them, or even
+if they were quoting from memory. Other points in the context of greater
+or less importance are often found in the sentence or sentences
+preceding or following the words quoted, and are decisive of the
+reference.]
+
+[The references as corrected are given in the note[334]. It will be seen
+by any one who compares the verifications with the reviewer's list, how
+his failure to observe the points just explained has led him astray. The
+effect upon the list given in The Traditional Text will be that before
+the era of St. Chrysostom twenty-five testimonies are given in favour of
+the Traditional Text of St. Matt. v. 44, and adding Tertullian from the
+Dean nine against it. And the totals on page 102, lines 2 and 3 will be
+522 and 171 respectively.]
+
+
+Sec. 7.
+
+Especially have we need to be on our guard against conniving at the
+ejection of short clauses consisting of from twelve to fourteen
+letters,--which proves to have been the exact length of a line in the
+earliest copies. When such omissions leave the sense manifestly
+imperfect, no evil consequence can result. Critics then either take no
+notice of the circumstance, or simply remark in passing that the
+omission has been the result of accident. In this way, [[Greek: hoi
+pateres auton], though it is omitted by Cod. B in St. Luke vi. 26, is
+retained by all the Editors: and the strange reading of Cod. [Symbol:
+Aleph] in St. John vi. 55, omitting two lines, was corrected on the
+manuscript in the seventh century, and has met with no assent in modern
+times].
+
+  [Greek: EGAR]
+  [Greek: SARXMOUALETHOS]
+  [[Greek: ESTIBROSISKAI]
+  [Greek: TOAIMAMOUALETHOS]]
+  [Greek: ESTIPOSIS]
+
+But when, notwithstanding the omission of two or three words, the sense
+of the context remains unimpaired,--the clause being of independent
+signification,--then great danger arises lest an attempt should be made
+through the officiousness of modern Criticism to defraud the Church of a
+part of her inheritance. Thus [[Greek: kai hoi syn auto] (St. Luke viii.
+45) is omitted by Westcott and Hort, and is placed in the margin by the
+Revisers and included in brackets by Tregelles as if the words were of
+doubtful authority, solely because some scribe omitted a line and was
+followed by B, a few cursives, the Sahidic, Curetonian, Lewis, and
+Jerusalem Versions].
+
+When indeed the omission dates from an exceedingly remote period; took
+place, I mean, in the third, or more likely still in the second century;
+then the fate of such omitted words may be predicted with certainty.
+Their doom is sealed. Every copy made from that defective original of
+necessity reproduced the defects of its prototype: and if (as often
+happens) some of those copies have descended to our times, they become
+quoted henceforward as if they were independent witnesses[335]. Nor is
+this all. Let the taint have been communicated to certain copies of the
+Old Latin, and we find ourselves confronted with formidable because very
+venerable foes. And according to the recently approved method of editing
+the New Testament, the clause is allowed no quarter. It is declared
+without hesitation to be a spurious accretion to the Text. Take, as an
+instance of this, the following passage in St. Luke xii. 39. 'If' (says
+our Lord) 'the master of the house had known in what hour
+
+  [Greek: OKLEPTES]
+  [Greek: ERCHETAI] [[Greek: EGREGOR]
+  [Greek: ESENKAI]] [Greek: OUKANA]
+  [Greek: PHEKEN]
+
+his house to be broken through.' Here, the clause within brackets, which
+has fallen out for an obvious reason, does not appear in Codd. [Symbol:
+Aleph] and D. But the omission did not begin with [Symbol: Aleph]. Two
+copies of the Old Latin are also without the words [Greek: egregoresen
+kai],--which are wanting besides in Cureton's Syriac. Tischendorf
+accordingly omits them. And yet, who sees not that such an amount of
+evidence as this is wholly insufficient to warrant the ejection of the
+clause as spurious? What is the 'Science' worth which cannot preserve to
+the body a healthy limb like this?
+
+[The instances of omission which have now been examined at some length
+must by no means be regarded as the only specimens of this class of
+corrupt passages[336]. Many more will occur to the minds of the readers
+of the present volume and of the earlier volume of this work. In fact,
+omissions are much more common than Additions, or Transpositions, or
+Substitutions: and this fact, that omissions, or what seem to be
+omissions, are apparently so common,--to say nothing of the very strong
+evidence wherewith they are attested--when taken in conjunction with the
+natural tendency of copyists to omit words and passages, cannot but
+confirm the general soundness of the position. How indeed can it
+possibly be more true to the infirmities of copyists, to the verdict of
+evidence on the several passages, and to the origin of the New Testament
+in the infancy of the Church and amidst associations which were not
+literary, to suppose that a terse production was first produced and
+afterwards was amplified in a later age with a view to 'lucidity and
+completeness[337],' rather than that words and clauses and sentences
+were omitted upon definitely understood principles in a small class of
+documents by careless or ignorant or prejudiced scribes? The reply to
+this question must now be left for candid and thoughtful students to
+determine.]
+
+FOOTNOTES:
+
+[258] It will be observed that these are empirical, not logical,
+classes. Omissions are found in many of the rest.
+
+[259] Last Twelve Verses of St. Mark's Gospel, chapter v. and Appendix
+B.
+
+[260] See Dr. Gwynn's remarks in Appendix VII of The Traditional Text,
+pp. 298-301.
+
+[261] The Revision Revised, pp. 42-45, 422-424: Traditional Text, p.
+109, where thirty-eight testimonies are quoted before 400 A.D.
+
+[262] The expression of Jerome, that almost all the Greek MSS. omit this
+passage, is only a translation of Eusebius. It cannot express his own
+opinion, for he admitted the twelve verses into the Vulgate, and quoted
+parts of them twice, i.e. ver. 9, ii. 744-5, ver. 14, i. 327 c.
+
+[263] Dr. Dobbin has calculated 330 omissions in St. Matthew, 365 in St.
+Mark, 439 in St Luke, 357 in St. John, 384 in the Acts, and 681 in the
+Epistles--3,556 in all as far as Heb. ix. 14, where it terminates.
+Dublin University Magazine, 1859, p. 620.
+
+[264] Such as in Cod. D after St. Luke vi. 4. 'On the same day He beheld
+a certain man working on the sabbath, and said unto him, "Man, blessed
+art thou if thou knowest what thou doest; but if thou knowest not, thou
+art cursed and a transgressor of the law"' (Scrivener's translation,
+Introduction, p. 8). So also a longer interpolation from the Curetonian
+after St. Matt. xx. 28. These are condemned by internal evidence as well
+as external.
+
+[265] [Greek: kai ho peson epi ton lithon touton synthlasthesetai; eph'
+on d' an pese, likmesei auton].
+
+[266] iv. 25 d, 343 d.--What proves these two quotations to be from St.
+Matt. xxi. 44, and not from St. Luke xx. 18, is, that they alike exhibit
+expressions which are peculiar to the earlier Gospel. The first is
+introduced by the formula [Greek: oudepote anegnote] (ver. 42: comp.
+Orig. ii. 794 c), and both exhibit the expression [Greek: epi ton lithon
+touton] (ver. 44), not [Greek: ep' ekeinon ton lithon]. Vainly is it
+urged on the opposite side, that [Greek: pas ho peson] belongs to St.
+Luke,--whereas [Greek: kai ho peson] is the phrase found in St.
+Matthew's Gospel. Chrysostom (vii. 672) writes [Greek: pas ho pipton]
+while professing to quote from St. Matthew; and the author of Cureton's
+Syriac, who had this reading in his original, does the same.
+
+[267] P. 193.
+
+[268] P. 11.
+
+[269] vii. 672 a [freely quoted as Greg. Naz. in the Catena of Nicetas,
+p. 669] xii. 27 d.
+
+[270] _Ap_. Mai, ii. 401 dis.
+
+[271] _Ap_. Chrys. vi. 171 c.
+
+[272] vii. 171 d.
+
+[273] iii^{2}. 86, 245: v. 500 e, 598 d.
+
+[274] 682-3 (Massuet 277).
+
+[275] iii. 786.
+
+[276] Theoph. 235-6 (= Mai, iv. 122).
+
+[277] ii. 660 a, b, c.
+
+[278] 'Praeterit et Lucifer.'
+
+[279] _Ap._ Galland. vi. 191 d.
+
+[280] Ibid. vii. 20 c.
+
+[281] Ibid. ix. 768 a.
+
+[282] [I am unable to find any place in the Dean's writings where he has
+made this explanation. The following note, however, is appended here]:--
+
+With verse 43, the long lesson for the Monday in Holy-week (ver. 18-43)
+comes to an end.
+
+Verse 44 has a number all to itself (in other words, is sect. 265) in
+the fifth of the Syrian Canons,--which contains whatever is found
+exclusively in St. Matthew and St. Luke.
+
+[283] 'Omnino ex Lc. assumpta videntur.'
+
+[284] The section in St. Matthew is numbered 265,--in St. Luke, 274:
+both being referred to Canon V, in which St. Matthew and St. Luke are
+exclusively compared.
+
+[285] Vol. i. 13.
+
+[286] Letter to Pope Damasus. See my book on St. Mark, p. 28.
+
+[287] Dial. Sec. 78, _ad fin._ (p. 272).
+
+[288] Opp. ii. 215 a: v. part ii. 118 c.
+
+[289] See Holmes and Parsons' ed. of the LXX,--vol. iv. _in loc._
+
+[290] Opp. pp. 143 and 206. P. 577 is allusive only.
+
+[291] Opp. vii. 158 c: ix. 638 b.
+
+[292] Opp. ii. 1345: iii. 763-4.
+
+[293] Sec. xv:--on which his learned editor (Bp. Jacobson) pertinently
+remarks,--'Hunc locum Prophetae Clemens exhibuisset sicut a Christo
+laudatam, S. Marc. vii. 6, si pro [Greek: apestin] dedisset [Greek:
+apechei].'
+
+[294] Opp. i. 1502: iii. 1114.
+
+[295] _Ap._ Epiphanium, Opp. i. 218 d.
+
+[296] Opp. p. 461.
+
+[297] Opp. iii. 492 (a remarkable place): ii. 723: iv. 121.
+
+[298] De Trinitate, p. 242.
+
+[299] Opp. ii. 413 b. [Observe how this evidence leads us to
+Alexandria.]
+
+[300] Opp. vii. 522 d. The other place, ix. 638 b, is uncertain.
+
+[301] It is uncertain whether Eusebius and Basil quote St. Matthew or
+Isaiah: but a contemporary of Chrysostom certainly quotes the
+Gospel,--Chrys. Opp. vi. 425 d (cf. p. 417, line 10).
+
+[302] But Eus.^{Es 589} [Greek: tous m.]
+
+[303] I have numbered the clauses for convenience.--It will perhaps
+facilitate the study of this place, if (on my own responsibility) I
+subjoin a representation of the same words in Latin:--
+
+    (1) Diligite inimicos vestros,
+    (2) benedicite maledicentes vos,
+    (3) benefacite odientibus vos,
+    (4) et orate pro calumniantibus vos,
+    (5) et persequentibus vos.
+
+[304] Opp. iv. 324 _bis_, 329 _bis_, 351. Gall. xiv. App. 106.
+
+[305] 'A large majority, all but five, omit it. Some add it in the
+margin.' Traditional Text, p. 149.
+
+[306] Opp. p. 79, cf. 146.
+
+[307] Scap. c. 1.
+
+[308] Opp. iv. 946.
+
+[309] Haer. III. xviii. 5.
+
+[310] Dem. Evan. xiii. 7.
+
+[311] In Bapt. Christ.
+
+[312] Orig. Opp. i. 812.
+
+[313] Opp. i. 768: iv. 353.
+
+[314] Opp. i. 827: ii. 399.
+
+[315] Spect. c. 16: (Anim. c. 35): Pat. c. 6.
+
+[316] [In Ep. Joh. IV. Tract, ix. 3 (1, 3 (ver. 45 &c.)); In Ps.
+cxxxviii. 37 (1, 3); Serm. XV. 8 (1, 3, 5); Serm. LXII. _in loc._ (1, 3,
+4, 5).]
+
+[317] In Ps. xxxviii. 2.
+
+[318] Opp. pp. 303, 297.
+
+[319] Pro S. Athanas. ii.
+
+[320] Ps. cxviii. 10. 16; 9. 9.
+
+[321] Ep. ii.
+
+[322] Opp. iii. 167: iv. 619: v. 436:--ii. 340: v. 56: xii. 654:--ii.
+258: iii. 41:--iv. 267: xii. 425.
+
+[323] Opp. iii. 379.
+
+[324] Praep. 654: Ps. 137, 699: Es. 589.
+
+[325] Pp. 3. 198.
+
+[326] Opp. p. 605 and 307.
+
+[327] Leg. pro Christian. 11.
+
+[328] Ad Autolycum, iii. 14.
+
+[329] Opp. i. 40.
+
+[330] Ad Philipp. c. 12.
+
+[331] Sec. 1.
+
+[332] Theodoret once (iv. 946) gives the verse as Tischendorf gives it:
+but on two other occasions (i. 827: ii. 399) the same Theodoret exhibits
+the second member of the sentence thus,--[Greek: eulogeite tous
+diokontas humas] (so pseud.-Athan. ii. 95), which shews how little
+stress is to be laid on such evidence as the first-named place
+furnishes.
+
+Origen also (iv. 324 bis, 329 bis, 351) repeatedly gives the place as
+Tischendorf gives it--but on one occasion, which it will be observed is
+_fatal_ to his evidence (i. 768), he gives the second member thus,--iv.
+353:
+
+[Greek: kai proseuchesthe huper ton epereazonton humas].... 1. 4.
+
+Next observe how Clemens Al. (605) handles the same place:--
+
+[Greek: agapate tous echthrous humon, eulogeite tous kataromenous humas,
+kai proseuchesthe huper ton epereazynton humin, kai ta homoia.]... 1, 2,
+4.--3, 5.
+
+Justin M. (i. 40) quoting the same place from memory (and with exceeding
+licence), yet is observed to recognize in part _both_ the clauses which
+labour under suspicion:... 1, 2, 4.--3, 5.
+
+[Greek: euchesthe huper ton echthron humon kai agapate tous misountas
+humas], which roughly represents [Greek: kai eulogeite tous kataromenous
+humin kai euchesthe huper ton epereazonton humas].
+
+The clause which hitherto lacks support is that which regards [Greek:
+tous misountas humas]. But the required help is supplied by Irenaeus (i.
+521), who (loosely enough) quotes the place thus,--
+
+_Diligite inimicos vestros, et orate pro eis, qui vos oderunt._ ... 1
+(made up of 3, 4).--2, 5.
+
+And yet more by the most venerable witness of all, Polycarp, who
+writes:--ad Philipp. c. 12:--
+
+_Orate pro persequentibus et odientibus vos._... 4, 5.--1, 2, 3.
+
+I have examined [Didache] _Justin_, _Irenaeus_, _Eusebius_,
+_Hippolytus_, _Cyril Al._, _Greg. Naz._, _Basil_, _Athan._, _Didymus_,
+_Cyril Hier._, _Chrys._, _Greg. Nyss._, _Epiph._, _Theod._, _Clemens._
+
+And the following are the results:--
+
+Didache. [Greek: Eulogeite tous kataromenous humin, kai proseuchesthe
+huper ton echthron humon, nesteuete huper ton diokonton humas ... humeis
+de agapate tous misountas humas].... 2, 3, 4, 5.
+
+Aphraates, Dem. ii. The Latin Translation runs:--Diligite inimicos
+vestros, benedicite ei qui vobis maledicit, orate pro eis qui vos vexunt
+et persequuntur.
+
+Eusebius Prae 654.... 2, 4, 5, omitting 1, 3.
+
+Eusebius Ps 699.... 4, 5, omitting 1, 2, 3.
+
+Eusebius Es 589.... 1, 3, 4, 5, omitting 2.
+
+Clemens Al. 605.... 1, 2, 4, omitting 3, 5.
+
+Greg. Nyss. iii. 379.... 3, 4, 5, omitting 1, 2.
+
+Vulg. Diligite inimicos vestros, benefacite his qui oderunt vos, et
+orate pro persequentibus et calumniantibus vos.... 1, 3, 5, 4, omitting
+2.
+
+Hilary, 297. Benedicite qui vos persequuntur, et orate pro
+calumniantibus vos ac persequentibus vos.... 2, 4, 5, omitting the
+_first and third_.
+
+Hilary, 303. Diligite inimicos vestros, et orate pro calumniantibus vos
+ac persequentibus vos.... 1, 4, 5, omitting the _second and third_. Cf.
+128.
+
+Cyprian, 79 (cf. 146). Diligite inimicos vestros, et orate pro his qui
+vos persequuntur.... 1, 5, omitting 2, 3, 4.
+
+Tertullian. Diligite (enim) inimicos vestros, (inquit,) et orate pro
+maledicentibus vos--which apparently is meant for a quotation of 1, 2.
+... 1, 2, omitting 3, 4, 5.
+
+Tertullian. Diligite (enim) inimicos vestros, (inquit,) et
+maledicentibus benedicite, et orate pro persecutoribus vestris--which is
+a quotation of 1, 2, 5. ... 1, 2, 5, omitting 3, 4.
+
+Tertullian. Diligere inimicos, et orare pro eis qui vos persequuntur.
+... 1, 5, omitting 2, 3, 4.
+
+Tertullian. Inimicos diligi, maledicentes benedici.... 1, 2, omitting 3,
+4, 5.
+
+Ambrose. Diligite inimicos vestros benefacite iis qui oderunt vos: orate
+pro calumniantibus et persequentibus vos.... 1, 3, 4, 5, omitting 2.
+
+Ambrose. Diligite inimicos vestros, orate pro calumniantibus et
+persequentibus vos.... 1, 4, 5, omitting 2, 3.
+
+Augustine. Diligite inimicos vestros benefacite his qui vos oderunt: et
+orate pro eis qui vos persequuntur.... 1, 3, 5, omitting 2, 4.
+
+'Benedicite qui vos persequuntur, et orate pro calumniantibus vos ac
+persequentibus vos.' Hilary, 297.
+
+Cyril Al. twice (i. 270: ii. 807) quotes the place thus,--
+
+[Greek: eu poieite tous echthrous humon, kai proseuchesthe huper ton
+epereazonton humas.]
+
+Chrys. (iii. 355) says
+
+[Greek: autos gar eipen, euchesthe huper ton echthron] [[Greek: humon]]
+
+and repeats the quotation at iii. 340 and xii. 453.
+
+So Tertull. (Apol. c. 31), pro inimicis deum orare, et _persecutoribus_
+nostris bone precari.... 1, 5.
+
+If the lost Greek of Irenaeus (i. 521) were recovered, we should
+probably find
+
+[Greek: agapate tous echthrous humon, kai proseuchesthe huper ton
+misounton humas]:
+
+and of Polycarp (ad Philipp. c. 12),
+
+[Greek: proseuchesthe huper ton diokonton kai misounton humas].
+
+[333] _Dialogus Adamantii_ is not adducible within my limits, because
+'it is in all probability the production of a later age.' My number was
+eight.
+
+[334] Observe that 5 = [Greek: huper ... ton diokonton].
+
+For--
+
+Didache (Sec. 1), 2 (3), 3 (2), 4, 5.
+
+Polycarp (xii), 3 (2), 5.
+
+Justin Martyr, Apol. i. 15, 3 (2), 2 (3), 4 (4), 5? [Greek: huper ton
+echthron] (=[Greek: diokonton]?), but the passage more like St. Luke,
+the context more like St. Matt., ver. 45.
+
+Athenagoras (Leg. pro Christian. 11), 1, 2 (3). 5. ver. 45.
+
+Tertullian (De Patient, vi), 1, 2 (3), 5, pt. ver. 45. Add Apol. c. 31.
+1, 5.
+
+Theophilus Ant. (Ad Autolycum iii. 14), 1, 4 (4), [Greek: hyper] and
+ver. 46.
+
+Clemens Alex. (Strom, iv. 14), 1, 2 (3), 4 (4), pt. ver. 45; (Strom,
+vii. 14), favours St. Matt.
+
+Origen (De Orat. i), 1, 4 (4), [Greek: huper] and in the middle of two
+quotations from St. Matthew; (Cels. viii. 45), 1, 4 (4) [Greek: huper]
+and all ver. 45.
+
+Eusebius (Praep. Evan. xiii. 7), 2 (3), 4 (4), 5, all ver. 45; (Comment,
+in Is. 66), 1, 3 (2), 4 (4), 5, also ver. 45; (In Ps. cviii), 4, 5.
+
+Apost. Const, (i. 2), 1, 3 (2), 4 (4), 5, [Greek: huper] and ver. 45.
+
+Greg. Naz. (Orat. iv. 124), 2 (3), 4 (4), 5, [Greek: hupereuchesthai].
+
+Greg. Nyss. (In Bapt. Christi), 3 (2), 4 (4), 5, [Greek: huper], ver.
+45.
+
+Lucifer (Pro S. Athan. ii) omits 4 (4), but quotes ver. 44 ... end of
+chapter.
+
+Pacianus (Epist. ii), 2 (3), 5.
+
+Hilary (Tract, in Ps. cxviii. 9. 9), 2 (3), 4 (4), 5; (ibid. 10. 16), 1,
+4 (4), 5. (The reviewer omits 'ac persequentibus vos' in both cases.)
+
+Ambrose (In Ps. xxxviii. 2), 1, 3, 4, 5; (In Ps. xxxviii. 10), 1, 4 (4),
+5.
+
+Aphraates (Dem. ii), 1, 2 (3), 4 (4), 5, [Greek: ethnikoi].
+
+Apocryphal Acts of the Apostles (p. 89), 2 (3), 3 (2), 4 (4), ver. 45.
+
+Number = 25.
+
+[335] See Traditional Text, p. 55.
+
+[336] For one of the two most important omissions in the New Testament,
+viz. the _Pericope de Adultera_, see Appendix I. See also Appendix II.
+
+[337] Westcott and Hort, Introduction, p. 134.
+
+
+
+
+CHAPTER XI.
+
+CAUSES OF CORRUPTION CHIEFLY INTENTIONAL.
+
+V. Transposition, VI. Substitution, and VII. Addition.
+
+
+Sec. 1.
+
+One of the most prolific sources of Corrupt Readings, is Transposition,
+or the arbitrary inversion of the order of the sacred words,--generally
+in the subordinate clauses of a sentence. The extent to which this
+prevails in Codexes of the type of B[Symbol: Aleph]CD passes belief. It
+is not merely the occasional writing of [Greek: tauta panta] for [Greek:
+panta tauta],--or [Greek: ho laos outos] for [Greek: outos ho laos], to
+which allusion is now made: for if that were all, the phenomenon would
+admit of loyal explanation and excuse. But what I speak of is a
+systematic putting to wrong of the inspired words throughout the entire
+Codex; an operation which was evidently regarded in certain quarters as
+a lawful exercise of critical ingenuity,--perhaps was looked upon as an
+elegant expedient to be adopted for improving the style of the original
+without materially interfering with the sense.
+
+Let me before going further lay before the reader a few specimens of
+Transposition.
+
+Take for example St. Mark i. 5,--[Greek: kai ebaptizonto pantes],--is
+unreasonably turned into [Greek: pantes kai ebaptizonto]; whereby the
+meaning of the Evangelical record becomes changed, for [Greek: pantes]
+is now made to agree with [Greek: Hierosolumitai], and the Evangelist is
+represented as making the very strong assertion that _all_ the people of
+Jerusalem came to St. John and were baptized. This is the private
+property of BDL[Symbol: Delta].
+
+And sometimes I find short clauses added which I prefer to ascribe to
+the misplaced critical assiduity of ancient Critics. Confessedly
+spurious, these accretions to the genuine text often bear traces of
+pious intelligence, and occasionally of considerable ability. I do not
+suppose that they 'crept in' from the margin: but that they were
+inserted by men who entirely failed to realize the wrongness of what
+they did,--the mischievous consequences which might possibly ensue from
+their well-meant endeavours to improve the work of the Holy Ghost.
+
+[Take again St. Mark ii. 3, in which the order in [Greek: pros auton
+paralytikon pherontes],--is changed by [Symbol: Aleph]BL into [Greek:
+pherontes pros auton paralytikon]. A few words are needed to explain to
+those who have not carefully examined the passage the effect of this
+apparently slight alteration. Our Lord was in a house at Capernaum with
+a thick crowd of people around Him: there was no room even at the door.
+Whilst He was there teaching, a company of people come to Him ([Greek:
+erchontai pros auton]), four of the party carrying a paralytic on a bed.
+When they arrive at the house, a few of the company, enough to represent
+the whole, force their way in and reach Him: but on looking back they
+see that the rest are unable to bring the paralytic near to Him ([Greek:
+prosengisai auto][338]). Upon which they all go out and uncover the
+roof, take up the sick man on his bed, and the rest of the familiar
+story unfolds itself. Some officious scribe wished to remove all
+antiquity arising from the separation of [Greek: paralytikon] from
+[Greek: airomenon] which agrees with it, and transposed [Greek:
+pherontes] to the verb it is attached to, thus clumsily excluding the
+exquisite hint, clear enough to those who can read between the lines,
+that in the ineffectual attempt to bring in the paralytic only some of
+the company reached our Lord's Presence. Of course the scribe in
+question found followers in [Symbol: Aleph]BL.]
+
+It will be seen therefore that some cases of transposition are of a kind
+which is without excuse and inadmissible. Such transposition consists in
+drawing back a word which occurs further on, but is thus introduced into
+a new context, and gives a new sense. It seems to be assumed that since
+the words are all there, so long as they be preserved, their exact
+collocation is of no moment. Transpositions of that kind, to speak
+plainly, are important only as affording conclusive proof that such
+copies as B[Symbol: Aleph]D preserve a text which has undergone a sort
+of critical treatment which is so obviously indefensible that the
+Codexes themselves, however interesting as monuments of a primitive
+age,--however valuable commercially and to be prized by learned and
+unlearned alike for their unique importance,--are yet to be prized
+chiefly as beacon-lights preserved by a watchful Providence to warn
+every voyaging bark against making shipwreck on a shore already strewn
+with wrecks[339].
+
+Transposition may sometimes be as conveniently illustrated in English as
+in Greek. St. Luke relates (Acts ii. 45, 46) that the first believers
+sold their goods 'and parted them to all men, as every man had need. And
+they, continuing daily,' &c. For this, Cod. D reads, 'and parted them
+daily to all men as every man had need. And they continued in the
+temple.'
+
+
+Sec. 2.
+
+It is difficult to divine for what possible reason most of these
+transpositions were made. On countless occasions they do not in the
+least affect the sense. Often, they are incapable of being idiomatically
+represented, in English. Generally speaking, they are of no manner of
+importance, except as tokens of the licence which was claimed by
+disciples, as I suspect, of the Alexandrian school [or exercised
+unintentionally by careless or ignorant Western copyists]. But there
+arise occasions when we cannot afford to be so trifled with. An
+important change in the meaning of a sentence is sometimes effected by
+transposing its clauses; and on one occasion, as I venture to think, the
+prophetic intention of the Speaker is obscured in consequence. I allude
+to St. Luke xiii. 9, where under the figure of a barren fig-tree, our
+Lord hints at what is to befall the Jewish people, because in the fourth
+year of His Ministry it remained unfruitful. 'Lo, these three years,'
+(saith He to the dresser of His Vineyard), 'come I seeking fruit on this
+fig-tree, and find none; cut it down; why cumbereth it the ground?'
+'Spare it for this year also' (is the rejoinder), 'and if it bear
+fruit,--well: but if not, next year thou shalt cut it down.' But on the
+strength of [Symbol: Aleph]BLT^{w}, some recent Critics would have us
+read,--'And if it bear fruit next year,--well: but if not, thou shalt
+cut it down':--which clearly would add a year to the season of the
+probation of the Jewish race. The limit assigned in the genuine text is
+the fourth year: in the corrupt text of [Symbol: Aleph]BLT^{w}, two bad
+Cursives, and the two chief Egyptian versions, this period becomes
+extended to the fifth.
+
+To reason about such transpositions of words, a wearisome proceeding at
+best, soon degenerates into the veriest trifling. Sometimes, the order
+of the words is really immaterial to the sense. Even when a different
+shade of meaning is the result of a different collocation, that will
+seem the better order to one man which seems not to be so to another.
+The best order of course is that which most accurately exhibits the
+Author's precise shade of meaning: but of this the Author is probably
+the only competent judge. On our side, an appeal to actual evidence is
+obviously the only resource: since in no other way can we reasonably
+expect to ascertain what was the order of the words in the original
+document. And surely such an appeal can be attended with only one
+result: viz. the unconditional rejection of the peculiar and often
+varying order advocated by the very few Codexes,--a cordial acceptance
+of the order exhibited by every document in the world besides.
+
+I will content myself with inviting attention to one or two samples of
+my meaning. It has been made a question whether St. Luke (xxiv. 7)
+wrote,--[Greek: legon, Hoti dei ton huion tou anthropou paradothenai],
+as all the MSS. in the world but four, all the Versions, and all the
+available Fathers'[340] evidence from A.D. 150 downwards attest: or
+whether he wrote,--[Greek: legon ton huion tou anthropou hoti dei
+paradothenai], as [Symbol: Aleph]BCL,--and those four documents
+only--would have us believe? [The point which first strikes a scholar is
+that there is in this reading a familiar classicism which is alien to
+the style of the Gospels, and which may be a symptom of an attempt on
+the part of some early critic who was seeking to bring them into
+agreement with ancient Greek models.] But surely also it is even obvious
+that the correspondence of those four Codexes in such a particular as
+this must needs be the result of their having derived the reading from
+one and the same original. On the contrary, the agreement of all the
+rest in a trifling matter of detail like the present can be accounted
+for in only one way, viz., by presuming that they also have all been
+derived through various lines of descent from a single document: but
+_that_ document the autograph of the Evangelist. [For the great number
+and variety of them necessitates their having been derived through
+various lines of descent. Indeed, they must have the notes of number,
+variety, as well as continuity, and weight also.]
+
+
+Sec. 3.
+
+On countless occasions doubtless, it is very difficult--perhaps
+impossible--to determine, apart from external evidence, which
+collocation of two or more words is the true one, whether e.g. [Greek:
+echei zoen] for instance or [Greek: zoen echei][341],--[Greek: egerthe
+eutheos] or [Greek: eutheos egerthe][342],--[Greek: cholous,
+typhlous]--or [Greek: typhlous, cholous][343],--shall be preferred. The
+burden of proof rests evidently with innovators on Traditional use.
+
+Obvious at the same time is it to foresee that if a man sits down before
+the Gospel with the deliberate intention of improving the style of the
+Evangelists by transposing their words on an average of seven (B), eight
+([Symbol: Aleph]), or twelve (D) times in every page, he is safe to
+convict himself of folly in repeated instances, long before he has
+reached the end of his task. Thus, when the scribe of [Symbol: Aleph],
+in place of [Greek: exousian edoken auto kai krisin poiein][344],
+presents us with [Greek: kai krisin edoken auto exousian poiein], we
+hesitate not to say that he has written nonsense[345]. And when BD
+instead of [Greek: eisi tines ton ode hestekoton] exhibit [Greek: eise
+ton ode ton hestekoton], we cannot but conclude that the credit of those
+two MSS. must be so far lowered in the eyes of every one who with true
+appreciation of the niceties of Greek scholarship observes what has been
+done.
+
+[This characteristic of the old uncials is now commended to the
+attention of students, who will find in the folios of those documents
+plenty of instances for examination. Most of the cases of Transposition
+are petty enough, whilst some, as the specimens already presented to the
+reader indicate, constitute blots not favourable to the general
+reputation of the copies on which they are found. Indeed, they are so
+frequent that they have grown to be a very habit, and must have
+propagated themselves. For it is in this secondary character rather than
+in any first intention, so to speak, that Transpositions, together with
+Omissions and Substitutions and Additions, have become to some extent
+independent causes of corruption. Originally produced by other forces,
+they have acquired a power of extension in themselves.
+
+It is hoped that the passages already quoted may be found sufficient to
+exhibit the character of the large class of instances in which the pure
+Text of the original Autographs has been corrupted by Transposition.
+That it has been so corrupted, is proved by the evidence which is
+generally overpowering in each case. There has clearly been much
+intentional perversion: carelessness also and ignorance of Greek
+combined with inveterate inaccuracy, characteristics especially of
+Western corruption as may be seen in Codex D and the Old Latin versions,
+must have had their due share in the evil work. The result has been
+found in constant slurs upon the sacred pages, lessening the beauty and
+often perverting the sense,--a source of sorrow to the keen scholar and
+reverent Christian, and reiterated indignity done in wantonness or
+heedlessness to the pure and easy flow of the Holy Books.]
+
+
+Sec. 4.
+
+[All the Corruption in the Sacred Text may be classed under four heads,
+viz. Omission, Transposition, Substitution, and Addition. We are
+entirely aware that, in the arrangement adopted in this Volume for
+purposes of convenience, Scientific Method has been neglected. The
+inevitable result must be that passages are capable of being classed
+under more heads than one. But Logical exactness is of less practical
+value than a complete and suitable treatment of the corrupted passages
+that actually occur in the four Gospels.
+
+It seems therefore needless to supply with a scrupulousness that might
+bore our readers a disquisition upon Substitution which has not forced
+itself into a place amongst Dean Burgon's papers, although it is found
+in a fragmentary plan of this part of the treatise. Substituted forms or
+words or phrases, such as [Greek: OS] ([Greek: hos]) for [Greek: THS]
+([Greek: Theos])[346] [Greek: eporei] for [Greek: epoiei] (St. Mark vi.
+20), or [Greek: ouk oidate dokimazein] for [Greek: dokimazete] (St. Luke
+xii. 56), have their own special causes of substitution, and are
+naturally and best considered under the cause which in each case gave
+them birth.
+
+Yet the class of Substitutions is a large one, if Modifications, as they
+well may be, are added to it[347]. It will be readily concluded that
+some substitutions are serious, some of less importance, and many
+trivial. Of the more important class, the reading of [Greek:
+hamartematos] for [Greek: kriseos] (St. Mark iii. 29) which the Revisers
+have adopted in compliance with [Symbol: Aleph]BL[Symbol: Delta] and
+three Cursives, is a specimen. It is true that D reads [Greek:
+hamartias] supported by the first corrector of C, and three of the
+Ferrar group (13, 69, 346): and that the change adopted is supported by
+the Old Latin versions except f, the Vulgate, Bohairic, Armenian,
+Gothic, Lewis, and Saxon. But the opposition which favours [Greek:
+kriseos] is made up of A, C under the first reading and the second
+correction, [Symbol: Phi][Symbol: Sigma] and eleven other Uncials, the
+great bulk of the Cursives, f, Peshitto, and Harkleian, and is superior
+in strength. The internal evidence is also in favour of the Traditional
+reading, both as regards the usage of [Greek: enochos], and the natural
+meaning given by [Greek: kriseos]. [Greek: Hamartematos] has clearly
+crept in from ver. 28. Other instances of Substitution may be found in
+the well-known St. Luke xxiii. 45 ([Greek: tou heliou eklipontos]), St.
+Matt. xi. 27 ([Greek: bouletai apokalypsai]), St. Matt. xxvii. 34
+([Greek: oinon] for [Greek: oxos]), St. Mark i. 2 ([Greek: Hesaia] for
+[Greek: tois prophetais]), St. John i. 18 ([Greek: ho Monogenes Theos]
+being a substitution made by heretics for [Greek: ho Monogenes Huios]),
+St. Mark vii. 31 ([Greek: dia Sidonos] for [Greek: kai Sidonos]). These
+instances may perhaps suffice: many more may suggest themselves to
+intelligent readers. Though most are trivial, their cumulative force is
+extremely formidable. Many of these changes arose from various causes
+which are described in many other places in this book.]
+
+
+Sec. 5.
+
+[The smallest of the four Classes, which upon a pure survey of the
+outward form divide among themselves the surface of the entire field of
+Corruption, is that of Additions[348]. And the reason of their smallness
+of number is discoverable at once. Whilst it is but too easy for scribes
+or those who have a love of criticism to omit words and passages under
+all circumstances, or even to vary the order, or to use another word or
+form instead of the right one, to insert anything into the sacred Text
+which does not proclaim too glaringly its own unfitness--in a word, to
+invent happily--is plainly a matter of much greater difficulty.
+Therefore to increase the Class of Insertions or Additions or
+Interpolations, so that it should exceed the Class of Omissions, is to
+go counter to the natural action of human forces. There is no difficulty
+in leaving out large numbers of the Sacred Words: but there is much
+difficulty in placing in the midst of them human words, possessed of
+such a character and clothed in such an uniform, as not to betray to
+keen observation their earthly origin.
+
+A few examples will set this truth in clearer light. It is remarkable
+that efforts at interpolation occur most copiously amongst the books of
+those who are least fitted to make them. We naturally look amongst the
+representatives of the Western school where Greek was less understood
+than in the East where Greek acumen was imperfectly represented by Latin
+activity, and where translation into Latin and retranslation into Greek
+was a prolific cause of corruption. Take then the following passage from
+the Codex D (St. Luke vi. 4):--
+
+'On the same day He beheld a certain man working on the sabbath, and
+said to him, "Man, blessed art thou if thou knowest what thou doest; but
+if thou knowest not, thou art cursed and a transgressor of the law."'
+
+And another from the Curetonian Syriac (St. Matt. xx. 28), which occurs
+under a worse form in D.
+
+'But seek ye from little to become greater, and not from greater to
+become less. When ye are invited to supper in a house, sit not down in
+the best place, lest some one come who is more honourable than thou, and
+the lord of the supper say to thee, "Go down below," and thou be ashamed
+in the presence of them that have sat down. But if thou sit down in the
+lower place, and one who is inferior to thee come in, the lord also of
+the supper will say to thee, "Come near, and come up, and sit down," and
+thou shalt have greater honour in the presence of them that have sat
+down.'
+
+Who does not see that there is in these two passages no real 'ring of
+genuineness'?
+
+Take next some instances of lesser insertions.]
+
+
+Sec. 6.
+
+Conspicuous beyond all things in the Centurion of Capernaum (St. Matt.
+viii. 13) was his faith. It occasioned wonder even in the Son of Man. Do
+we not, in the significant statement, that when they who had been sent
+returned to the house, 'they found the servant whole that had been
+sick[349],' recognize by implication the assurance that the Centurion,
+because he needed no such confirmation of his belief, went _not_ with
+them; but enjoyed the twofold blessedness of remaining with Christ, and
+of believing without seeing? I think so. Be this however as it may,
+[Symbol: Aleph]CEMUX besides about fifty cursives, append to St. Matt.
+viii. 13 the clearly apocryphal statement, 'And the Centurion returning
+to his house in that same hour found the servant whole.' It does not
+improve the matter to find that Eusebius[350], besides the Harkleian and
+the Ethiopic versions, recognize the same appendix. We are thankful,
+that no one yet has been found to advocate the adoption of this patent
+accretion to the inspired text. Its origin is not far to seek. I presume
+it was inserted in order to give a kind of finish to the story[351].
+
+[Another and that a most remarkable Addition may be found in St. Matt.
+xxiv. 36, into which the words [Greek: oude ho Huios], 'neither the Son'
+have been transferred from St. Mark xiii. 32 in compliance with a wholly
+insufficient body of authorities. Lachmann was the leader in this
+proceeding, and he has been followed by Tischendorf, Westcott and Hort,
+and the Revisers. The latter body add in their margin, 'Many
+authorities, some ancient, omit _neither the Son_.' How inadequate to
+the facts of the case this description is, will be seen when the
+authorities are enumerated. But first of those who have been regarded by
+the majority of the Revisers as the disposers of their decision,
+according to the information supplied by Tischendorf.
+
+They are (_a_) of Uncials [Symbol: Aleph] (in the first reading and as
+re-corrected in the seventh century) BD; (_b_) five Cursives (for a
+present of 346 may be freely made to Tischendorf); (_c_) ten Old Latin
+copies also the Aureus (Words.), some of the Vulgate (four according to
+Wordsworth), the Palestinian, Ethiopic, Armenian; (_d_) Origen (Lat.
+iii. 874), Hilary (733^{a}), Cyril Alex. (Mai Nova Pp. Bibliotheca,
+481), Ambrose (i. 1478^{f}). But Irenaeus (Lat. i. 386), Cyril (Zach.
+800), Chrysostom (ad locum) seem to quote from St. Mark. So too, as
+Tischendorf admits, Amphilochius.
+
+On the other hand we have, (_a_) the chief corrector of [Symbol:
+Aleph](c^{a})[Symbol: Phi][Symbol: Sigma] with thirteen other Uncials
+and the Greek MSS. of Adamantius and Pierius mentioned by Jerome[352];
+(_b_) all the Cursives, as far as is known (except the aforenamed);
+(_c_) the Vulgate, with the Peshitto, Harkletan, Lewis, Bohairic, and
+the Sahidic; (_d_) Jerome (in the place just now quoted), St. Basil who
+contrasts the text of St. Matthew with that of St. Mark, Didymus, who is
+also express in declaring that the three words in dispute are not found
+in St. Matthew (Trin. 195), St. John Damascene (ii. 346), Apollonius
+Philosophus (Galland. ix. 247), Euthymius Zigabenus (in loc), Paulinus
+(iii. 12), St. Ambrose (ii. 656^{a}), and Anastasius Sinaita (Migne,
+lxxxix. 941).
+
+Theophylact (i. 133), Hesychius Presb. (Migne, lxiii. 142) Eusebius
+(Galland. ix. 580), Facundus Herm. (Galland. xi. 782), Athanasius (ii.
+660), quote the words as from the Gospel without reference, and may
+therefore refer to St. Mark. Phoebadius (Galland. v. 251), though quoted
+against the Addition by Tischendorf, is doubtful.
+
+On which side the balance of evidence inclines, our readers will judge.
+But at least they cannot surely justify the assertion made by the
+majority of the Revisers, that the Addition is opposed only by 'many
+authorities, some ancient,' or at any rate that this is a fair and
+adequate description of the evidence opposed to their decision.
+
+An instance occurs in St. Mark iii. 16 which illustrates the
+carelessness and tastelessness of the handful of authorities to which it
+pleases many critics to attribute ruling authority. In the fourteenth
+verse, it had been already stated that our Lord 'ordained twelve,'
+[Greek: kai epoiese dodeka]; but because [Symbol: Aleph]B[Symbol: Delta]
+and C (which was corrected in the ninth century with a MS. of the
+Ethiopic) reiterate these words two verses further on, Tischendorf with
+Westcott and Hort assume that it is necessary to repeat what has been so
+recently told. Meanwhile eighteen other uncials (including A[Symbol:
+Phi][Symbol: Sigma] and the third hand of C); nearly all the Cursives;
+the Old Latin, Vulgate, Peshitto, Lewis, Harkleian, Gothic, Armenian,
+and the other MSS. of the Ethiopic omit them. It is plainly unnecessary
+to strengthen such an opposition by researches in the pages of the
+Fathers.
+
+Explanation has been already given, how the introductions to Lections,
+and other Liturgical formulae, have been added by insertion to the Text
+in various places. Thus [Greek: ho Iesous] has often been inserted, and
+in some places remains wrongly (in the opinion of Dean Burgon) in the
+pages of the Received Text. The three most important additions to the
+Received Text occur, as Dean Burgon thought, in St. Matt. vi. 18, where
+[Greek: en to phanero] has crept in from v. 6 against the testimony of a
+large majority both of Uncial and of Cursive MSS.: in St. Matt. xxv. 13,
+where the clause [Greek: en he ho huios tou anthropou erchetai] seemed
+to him to be condemned by a superior weight of authority: and in St.
+Matt. xxvii. 35, where the quotation ([Greek: hina plerothe ... ebalon
+kleron]) must be taken for similar reasons to have been originally a
+gloss.]
+
+FOOTNOTES:
+
+[338] [Greek: prosengisai] is transitive here, like [Greek: engizo] in
+Gen. xlviii. 10, 13: 2 Kings iv. 6: Isaiah xlvi. 13.
+
+[339] The following are the numbers of Transpositions supplied by B,
+[Symbol: Aleph], and D in the Gospels:--B, 2,098: [Symbol: Aleph],
+2,299: D, 3,471. See Revision Revised, pp. 12, 13.
+
+[340] Marcion (Epiph. i. 317): Eusebius (Mai, iv. 266): Epiphanius (i.
+348): Cyril (Mai, ii. 438): John Thess. (Gall. xiii. 188).
+
+[341] St. John v. 26, in [Symbol: Aleph]
+
+[342] St. Mark ii. 12, in D.
+
+[343] St. Luke xiv. 13, in [Symbol: Aleph]B.
+
+[344] St. John v. 27.
+
+[345] 'Nec aliter' (says Tischendorf) 'Tertull.' (Prax. 21),--'_et
+judicium dedit illi facere in potestate_.' But this (begging the learned
+critic's pardon) is quite a different thing.
+
+[346] See the very learned, ingenious, and satisfactory disquisition in
+The Revision Revised, pp. 424-501.
+
+[347] The numbers are:--
+
+    B, substitutions, 935; modifications, 1,132; total, 2,067.
+    [Symbol: Aleph], " 1,114; " 1,265; " 2,379.
+    D, " 2,121; " 1,772; " 3,893.
+
+Revision Revised, pp. 12, 13.
+
+[348] B has 536 words added in the Gospels: [Symbol: Aleph], 839: D,
+2,213. Revision Revised, pp. 12, 13. The interpolations of D are
+notorious.
+
+[349] St. Luke vii. 10.
+
+[350] Theoph. p. 212.
+
+[351] An opposite fate, strange to say, has attended a short clause in
+the same narrative, which however is even worse authenticated. Instead
+of [Greek: oude en to Israel tosauten pistin euron] (St. Matt. viii.
+10), we are invited henceforth to read [Greek: par' oudeni tosauten
+pistin en to Israel euron];--a tame and tasteless gloss, witnessed to by
+only B, and five cursives,--but having no other effect, if it should
+chance to be inserted, than to mar and obscure the Divine utterance.
+
+For when our Saviour declares 'Not even in Israel have I found so great
+faith,' He is clearly contrasting this proficiency of an earnest Gentile
+against whatever of a like nature He had experienced in His dealing with
+the Jewish people; and declaring the result. He is contrasting Jacob's
+descendants, the heirs of so many lofty privileges, with this Gentile
+soldier: their spiritual attainments with his; and assigning the palm to
+him. Substitute 'With no one in Israel have I found so great faith,' and
+the contrast disappears. Nothing else is predicated but a greater
+measure of faith in one man than in any other. The author of this feeble
+attempt to improve upon St. Matthew's Gospel is found to have also tried
+his hand on the parallel place in St. Luke, but with even inferior
+success: for there his misdirected efforts survive only in certain
+copies of the Old Latin. Ambrose notices his officiousness, remarking
+that it yields an intelligible sense; but that, 'juxta Graecos,' the
+place is to be read differently (i. 1376.)
+
+It is notorious that a few copies of the Old Latin (Augustine _once_
+(iv. 322), though he quotes the place nearly twenty times in the usual
+way) and the Egyptian versions exhibit the same depravation. Cyril
+habitually employed an Evangelium which was disfigured in the same way
+(iii. 833, also Opp. v. 544, ed. Pusey.). But are we out of such
+materials as these to set about reconstructing the text of Scripture?
+
+[352] 'In quibusdam Latinis codicibus additum est, _neque Filius_: quum
+in Graecis, et maxime Adamantii et Pierii exemplaribus hoc non habeatur
+adscriptum. Sed quia in nonnullis legitur, disserendum videtur.' Hier.
+vii. 199 a. 'Gaudet Arius et Eunomius, quasi ignorantia magistri gloria
+discipulorum sit, et dicunt:--"Non potest aequalis esse qui novit et qui
+ignorat."' Ibid. 6.
+
+In vi. 919, we may quote from St. Mark.
+
+
+
+
+CHAPTER XII.
+
+CAUSES OF CORRUPTION CHIEFLY INTENTIONAL.
+
+VIII. Glosses.
+
+
+Sec. 1.
+
+'Glosses,' properly so called, though they enjoy a conspicuous place in
+every enumeration like the present, are probably by no means so numerous
+as is commonly supposed. For certainly _every_ unauthorized accretion to
+the text of Scripture is not a 'gloss': but only those explanatory words
+or clauses which have surreptitiously insinuated themselves into the
+text, and of which no more reasonable account can be rendered than that
+they were probably in the first instance proposed by some ancient Critic
+in the way of useful comment, or necessary explanation, or lawful
+expansion, or reasonable limitation of the actual utterance of the
+Spirit. Thus I do not call the clause [Greek: nekrous egeirete] in St.
+Matt. x. 8 'a gloss.' It is a gratuitous and unwarrantable
+interpolation,--nothing else but a clumsy encumbrance of the text[353].
+
+[Glosses, or _scholia_, or comments, or interpretations, are of various
+kinds, but are generally confined to Additions or Substitutions, since
+of course we do not omit in order to explain, and transposition of words
+already placed in lucid order, such as the sacred Text may be reasonably
+supposed to have observed, would confuse rather than illustrate the
+meaning. A clause, added in Hebrew fashion[354], which may perhaps
+appear to modern taste to be hardly wanted, must not therefore be taken
+to be a gloss.]
+
+Sometimes a 'various reading' is nothing else but a gratuitous
+gloss;--the unauthorized substitution of a common for an uncommon word.
+This phenomenon is of frequent occurrence, but only in Codexes of a
+remarkable type like B[Symbol: Aleph]CD. A few instances follow:--
+
+1. The disciples on a certain occasion (St. Matt. xiii. 36), requested
+our Lord to 'explain' to them ([Greek: PHRASON hemin], 'they said') the
+parable of the tares. So every known copy, except two: so, all the
+Fathers who quote the place,--viz. Origen, five times[355],--
+Basil[356],--J. Damascene[357]. And so _all_ the Versions[358]. But
+because B-[Symbol: Aleph], instead of [Greek: phrason], exhibit [Greek:
+DIASAPHESON] ('make clear to us'),--which is also _once_ the reading of
+Origen[359], who was but too well acquainted with Codexes of the same
+depraved character as the archetype of B and [Symbol: Aleph],--Lachmann,
+Tregelles (not Tischendorf), Westcott and Hort, and the Revisers of
+1881, assume that [Greek: diasapheson] (a palpable gloss) stood in the
+inspired autograph of the Evangelist. They therefore thrust out [Greek:
+phrason] and thrust in [Greek: diasapheson]. I am wholly unable to
+discern any connexion between the premisses of these critics and their
+conclusions[360].
+
+2. Take another instance. [Greek: Pygme],--the obscure expression
+([Symbol: Delta] leaves it out) which St. Mark employs in vii. 3 to
+denote the strenuous frequency of the Pharisees' ceremonial
+washings,--is exchanged by Cod. [Symbol: Aleph], but by no other known
+copy of the Gospels, for [Greek: pykna], which last word is of course
+nothing else but a sorry gloss. Yet Tischendorf degrades [Greek: pygme]
+and promotes [Greek: pykna] to honour,--happily standing alone in his
+infatuation. Strange, that the most industrious of modern accumulators
+of evidence should not have been aware that by such extravagances he
+marred his pretension to critical discernment! Origen and
+Epiphanius--the only Fathers who quote the place--both read [Greek:
+pygme]. It ought to be universally admitted that it is a mere waste of
+time that we should argue out a point like this[361].
+
+
+Sec. 2.
+
+A gloss little suspected, which--not without a pang of regret--I proceed
+to submit to hostile scrutiny, is the expression 'daily' ([Greek: kath'
+hemeran]) in St. Luke ix. 23. Found in the Peshitto and in Cureton's
+Syriac,--but only in some Copies of the Harkleian version[362]: found in
+most Copies of the Vulgate,--but largely disallowed by copies of the Old
+Latin[363]: found also in Ephraem Syrus[364],--but clearly not
+recognized by Origen[365]: found again in [Symbol: Aleph]AB and six
+other uncials,--but not found in CDE and ten others: the expression
+referred to cannot, at all events, plead for its own retention in the
+text higher antiquity than can be pleaded for its exclusion. Cyril, (if
+in such a matter the Syriac translation of his Commentary on St. Luke
+may be trusted,) is clearly an authority for reading [Greek: kath'
+hemeran] in St. Luke ix. 23[366]; but then he elsewhere twice quotes St.
+Luke ix. 23 in Greek without it[367]. Timotheus of Antioch, of the fifth
+century, omits the phrase[368]. Jerome again, although he suffered
+'_quotidie_' to stand in the Vulgate, yet, when for his own purposes he
+quotes the place in St. Luke[369],--ignores the word. All this is
+calculated to inspire grave distrust. On the other hand, [Greek: kath'
+hemeran] enjoys the support of the two Egyptian Versions,--of the
+Gothic,--of the Armenian,--of the Ethiopic. And this, in the present
+state of our knowledge, must be allowed to be a weighty piece of
+evidence in its favour.
+
+But the case assumes an entirely different aspect the instant it is
+discovered that out of the cursive copies only eight are found to
+contain [Greek: kath hemeran] in St. Luke ix. 23[370]. How is it to be
+explained that nine manuscripts out of every ten in existence should
+have forgotten how to transmit such a remarkable message, had it ever
+been really so committed to writing by the Evangelist? The omission
+(says Tischendorf) is explained by the parallel places[371]. Utterly
+incredible, I reply; as no one ought to have known better than
+Tischendorf himself. We now scrutinize the problem more closely; and
+discover that the very _locus_ of the phrase is a matter of uncertainty.
+Cyril once makes it part of St. Matt. x. 38[372]. Chrysostom twice
+connects it with St. Matt. xvi. 24[373]. Jerome, evidently regarding the
+phrase as a curiosity, informs us that 'juxta antiqua exemplaria' it was
+met with in St. Luke xiv. 27[374]. All this is in a high degree
+unsatisfactory. We suspect that we ourselves enjoy some slight
+familiarity with the 'antiqua exemplaria' referred to by the Critic; and
+we freely avow that we have learned to reckon them among the least
+reputable of our acquaintance. Are they not represented by those
+Evangelia, of which several copies are extant, that profess to have been
+'transcribed from, and collated with, ancient copies at Jerusalem'?
+These uniformly exhibit [Greek: kath hemeran] in St. Luke ix. 23[375].
+But then, if the phrase be a gloss,--it is obvious to inquire,--how is
+its existence in so many quarters to be accounted for?
+
+Its origin is not far to seek. Chrysostom, in a certain place, after
+quoting our Lord's saying about taking up the cross and following Him,
+remarks that the words 'do not mean that we are actually to bear the
+wood upon our shoulders, but to keep the prospect of death steadily
+before us, and like St. Paul to "die daily"[376].' The same Father, in
+the two other places already quoted from his writings, is observed
+similarly to connect the Saviour's mention of 'bearing the Cross' with
+the Apostle's announcement--'I die daily.' Add, that Ephraem Syrus[377],
+and Jerome quoted already,--persistently connect the same two places
+together; the last named Father even citing them in immediate
+succession;--and the inference is unavoidable. The phrase in St. Luke
+ix. 23 must needs be a very ancient as well as very interesting
+expository gloss, imported into the Gospel from 1 Cor. xv. 31,--as
+Mill[378] and Matthaei[379] long since suggested.
+
+Sincerely regretting the necessity of parting with an expression with
+which one has been so long familiar, we cannot suffer the sentimental
+plea to weigh with us when the Truth of the Gospel is at stake. Certain
+it is that but for Erasmus, we should never have known the regret: for
+it was he that introduced [Greek: kath hemeran] into the Received Text.
+The MS. from which he printed is without the expression: which is also
+not found in the Complutensian. It is certainly a spurious accretion to
+the inspired Text.
+
+[The attention of the reader is particularly invited to this last
+paragraph. The learned Dean has been sneered at for a supposed
+sentimental and effeminate attachment to the Textus Receptus. He was
+always ready to reject words and phrases, which have not adequate
+support; but he denied the validity of the evidence brought against many
+texts by the school of Westcott and Hort, and therefore he refused to
+follow them in their surrender of the passages.]
+
+
+Sec. 3.
+
+Indeed, a great many 'various readings,' so called, are nothing else but
+very ancient interpretations,--fabricated readings therefore,--of which
+the value may be estimated by the fact that almost every trace of them
+has long since disappeared. Such is the substitution of [Greek: pheugei]
+for [Greek: anechoresen] in St. John vi. 15;--which, by the way,
+Tischendorf thrusts into his text on the sole authority of [Symbol:
+Aleph], some Latin copies including the Vulgate, and Cureton's
+Syriac[380]: though Tregelles ignores its very existence. That our
+Lord's 'withdrawal' to the mountain on that occasion was of the nature
+of 'flight,' or 'retreat' is obvious. Hence Chrysostom and Cyril remark
+that He '_fled_ to the mountain.' And yet both Fathers (like Origen and
+Epiphanius before them) are found to have read [Greek: anechoresen].
+
+Almost as reasonably in the beginning of the same verse might
+Tischendorf (with [Symbol: Aleph]) have substituted [Greek:
+anadeiknynai] for [Greek: hina poiesosin auton], on the plea that
+Cyril[381] says, [Greek: zetein auton anadeixai kai basilea]. We may on
+no account suffer ourselves to be imposed upon by such shallow pretences
+for tampering with the text of Scripture: or the deposit will never be
+safe. A patent gloss,--rather an interpretation,--acquires no claim to
+be regarded as the genuine utterance of the Holy Spirit by being merely
+found in two or three ancient documents. It is the little handful of
+documents which loses in reputation,--not the reading which gains in
+authority on such occasions.
+
+In this way we are sometimes presented with what in effect are new
+incidents. These are not unfrequently discovered to be introduced in
+defiance of the reason of the case; as where (St. John xiii. 34) Simon
+Peter is represented (in the Vulgate) as _actually saying_ to St. John,
+'Who is it concerning whom He speaks?' Other copies of the Latin
+exhibit, 'Ask Him who it is,' &c.: while [Symbol: Aleph]BC (for on such
+occasions we are treated to any amount of apocryphal matter) would
+persuade us that St. Peter only required that the information should be
+furnished him by St. John:--'Say who it is of whom He speaks.' Sometimes
+a very little licence is sufficient to convert the _oratio obliqua_ into
+the recta. Thus, by the change of a single letter (in [Symbol: Aleph]BX)
+Mary Magdalene is made to say to the disciples 'I have seen the Lord'
+(St. John xx. 18). But then, as might have been anticipated, the new
+does not altogether agree with the old. Accordingly D and others
+paraphrase the remainder of the sentence thus,--'and she signified to
+them what He had said unto her.' How obvious is it to foresee that on
+such occasions the spirit of officiousness will never know when to stop!
+In the Vulgate and Sahidic versions the sentence proceeds, 'and He told
+these things unto me.'
+
+Take another example. The Hebraism [Greek: meta salpingos phones
+megales] (St. Matt. xxiv. 31) presents an uncongenial ambiguity to
+Western readers, as our own incorrect A. V. sufficiently shews. Two
+methods of escape from the difficulty suggested themselves to the
+ancients:--(_a_) Since 'a trumpet of great sound' means nothing else but
+'a loud trumpet,' and since this can be as well expressed by [Greek:
+salpingos megales], the scribes at a very remote period are found to
+have omitted the word [Greek: phones]. The Peshitto and Lewis
+(interpreting rather than translating) so deal with the text.
+Accordingly, [Greek: phones] is not found in [Symbol: Aleph]L[Symbol:
+Delta] and five cursives. Eusebius[382], Cyril Jerus.[383],
+Chrysostom[384], Theodoret[385], and even Cyprian[386] are also without
+the word. (_b_) A less violent expedient was to interpolate [Greek: kai]
+before [Greek: phones]. This is accordingly the reading of the best
+Italic copies, of the Vulgate, and of D. So Hilary[387] and Jerome[388],
+Severianus[389], Asterius[390], ps.-Caesarius[391], Damascene[392] and
+at least eleven cursive copies, so read the place.--There can be no
+doubt at all that the commonly received text is right. It is found in
+thirteen uncials with B at their head: in Cosmas[393], Hesychius[394],
+Theophylact[395]. But the decisive consideration is that the great body
+of the cursives have faithfully retained the uncongenial Hebraism, and
+accordingly imply the transmission of it all down the ages: a phenomenon
+which will not escape the unprejudiced reader. Neither will he overlook
+the fact that the three 'old uncials' (for A and C are not available
+here) advocate as many different readings: the two wrong readings being
+respectively countenanced by our two most ancient authorities, viz. the
+Peshitto version and the Italic. It only remains to point out that
+Tischendorf blinded by his partiality for [Symbol: Aleph] contends here
+for the mutilated text, and Westcott and Hort are disposed to do the
+same.
+
+
+Sec. 4.
+
+Recent Editors are agreed that we are henceforth to read in St. John
+xviii. 14 [Greek: apothanein] instead of [Greek: apolesthai]:--'Now
+Caiaphas was he who counselled the Jews that it was expedient that one
+man should _die_' (instead of '_perish_') 'for the people.' There is
+certainly a considerable amount of ancient testimony in favour of this
+reading: for besides [Symbol: Aleph]BC, it is found in the Old Latin
+copies, the Egyptian, and Peshitto versions, besides the Lewis MS., the
+Chronicon, Cyril, Nonnus, Chrysostom. Yet may it be regarded as certain
+that St. John wrote [Greek: apolesthai] in this place. The proper proof
+of the statement is the consentient voice of all the copies,--except
+about nineteen of loose character:--we know their vagaries but too well,
+and decline to let them impose upon us. In real fact, nothing else is
+[Greek: apothanein] but a critical assimilation of St. John xviii. 14 to
+xi. 50,--somewhat as 'die' in our A. V. has been retained by King James'
+translators, though they certainly had [Greek: apolesthai] before them.
+
+Many of these glosses are rank, patent, palpable. Such is the
+substitution (St. Mark vi. 11) of [Greek: hos an topos me dexetai hymas]
+by [Symbol: Aleph]BL[Symbol: Delta] for [Greek: hosoi an me dexontai
+hymas],--which latter is the reading of the Old Latin and Peshitto, as
+well as of the whole body of uncials and cursives alike. Some Critic
+evidently considered that the words which follow, 'when you go out
+_thence_,' imply that _place_, not _persons_, should have gone before.
+Accordingly, he substituted 'whatsoever place' for '_whosoever_[396]':
+another has bequeathed to us in four uncial MSS. a lasting record of his
+rashness and incompetency. Since however he left behind the words
+[Greek: mede akousosin hymon], which immediately follow, who sees not
+that the fabricator has betrayed himself? I am astonished that so patent
+a fraud should have imposed upon Tischendorf, and Tregelles, and
+Lachmann, and Alford, and Westcott and Hort. But in fact it does not
+stand alone. From the same copies [Symbol: Aleph]BL[Symbol: Delta] (with
+two others, CD) we find the woe denounced in the same verse on the
+unbelieving city erased ([Greek: amen lego hymin, anektoteron estai
+Sodomois e Gomorrois en hemerai kriseos, e te polei ekeine]). Quite idle
+is it to pretend (with Tischendorf) that these words are an importation
+from the parallel place in St. Matthew. A memorable note of diversity
+has been set on the two places, which in _all_ the copies is religiously
+maintained, viz. [Greek: Sodomois e Gomorrois], in St. Mark: [Greek: ge
+Sodomon kai Gomorron], in St. Matt. It is simply incredible that this
+could have been done if the received text in this place had been of
+spurious origin.
+
+
+Sec. 5.
+
+The word [Greek: apechei] in St. Mark xiv. 41 has proved a
+stumbling-block. The most obvious explanation is probably the truest.
+After a brief pause[397], during which the Saviour has been content to
+survey in silence His sleeping disciples;--or perhaps, after telling
+them that they will have time and opportunity enough for sleep and rest
+when He shall have been taken from them;--He announces the arrival of
+'the hour,' by exclaiming, [Greek: Apechei],--'It is enough;' or, 'It is
+sufficient;' i.e. _The season for repose is over._
+
+But the 'Revisers' of the second century did not perceive that [Greek:
+apechei] is here used impersonally[398]. They understood the word to
+mean 'is fully come'; and supplied the supposed nominative, viz. [Greek:
+to telos][399]. Other critics who rightly understood [Greek: apechei] to
+signify 'sufficit,' still subjoined 'finis.' The Old Latin and the
+Syriac versions must have been executed from Greek copies which
+exhibited,--[Greek: apechei to telos]. This is abundantly proved by the
+renderings _adest finis_ (f),--_consummatus est finis_ (a); from which
+the change to [Greek: apechei to telos KAI he hora] (the reading of D)
+was obvious: _sufficit finis et hora_ (d q); _adest enim consummatio;
+et_ (ff^{2} _venit_) _hora_ (c); or, (as the Peshitto more fully gives
+it), _appropinquavit finis, et venit hora_[400]. Jerome put this matter
+straight by simply writing _sufficit_. But it is a suggestive
+circumstance, and an interesting proof how largely the reading [Greek:
+apechei to telos] must once have prevailed, that it is frequently met
+with in cursive copies of the Gospels to this hour[401]. Happily it is
+an 'old reading' which finds no favour at the present day. It need not
+therefore occupy us any longer.
+
+As another instance of ancient Glosses introduced to help out the sense,
+the reading of St. John ix. 22 is confessedly [Greek: hina ean tis auton
+homologesei Christon]. So all the MSS. but one, and so the Old Latin. So
+indeed all the ancient versions except the Egyptian. Cod. D alone adds
+[Greek: einai]: but [Greek: einai] must once have been a familiar gloss:
+for Jerome retains it in the Vulgate: and indeed Cyril, whenever he
+quotes the place[402], exhibits [Greek: ton Christon einai]. Not so
+however Chrysostom[403] and Gregory of Nyssa[404].
+
+
+Sec. 6.
+
+There is scarcely to be found, amid the incidents immediately preceding
+our Saviour's Passion, one more affecting or more exquisite than the
+anointing of His feet at Bethany by Mary the sister of Lazarus, which
+received its unexpected interpretation from the lips of Christ Himself.
+'Let her alone. Against the day of My embalming hath she kept it.' (St.
+John xii. 7.) He assigns to her act a mysterious meaning of which the
+holy woman little dreamt. She had treasured up that precious unguent
+against the day,--(with the presentiment of true Love, she knew that it
+could not be very far distant),--when His dead limbs would require
+embalming. But lo, she beholds Him reclining at supper in her sister's
+house: and yielding to a Divine impulse she brings forth her reserved
+costly offering and bestows it on Him at once. Ah, she little knew,--she
+could not in fact have known,--that it was the only anointing those
+sacred feet were destined ever to enjoy!... In the meantime through a
+desire, as I suspect, to bring this incident into an impossible harmony
+with what is recorded in St. Mark xvi. 1, with which obviously it has no
+manner of connexion, a scribe is found at some exceedingly remote period
+to have improved our Lord's expression into this:--'Let her alone in
+order that against the day of My embalming she may keep it.' Such an
+exhibition of the Sacred Text is its own sufficient condemnation. What
+that critic exactly meant, I fail to discover: but I am sure he has
+spoilt what he did not understand: and though it is quite true that
+[Symbol: Aleph]BD with five other Uncial MSS. and Nonnus, besides the
+Latin and Bohairic, Jerusalem, Armenian, and Ethiopic versions, besides
+four errant cursives so exhibit the place, this instead of commending
+the reading to our favour, only proves damaging to the witnesses by
+which it is upheld. We learn that no reliance is to be placed even in
+such a combination of authorities. This is one of the places which the
+Fathers pass by almost in silence. Chrysostom[405] however, and
+evidently Cyril Alex.[406], as well as Ammonius[407] convey though
+roughly a better sense by quoting the verse with [Greek: epoiese] for
+[Greek: tetereken]. Antiochus[408] is express. [A and eleven other
+uncials, and the cursives (with the petty exception already noted),
+together with the Peshitto, Harkleian (which only notes the other
+reading in the margin), Lewis, Sahidic, and Gothic versions, form a body
+of authority against the palpable emasculation of the passage, which for
+number, variety, weight, and internal evidence is greatly superior to
+the opposing body. Also, with reference to continuity and antiquity it
+preponderates plainly, if not so decisively; and the context of D is
+full of blunders, besides that it omits the next verse, and B and
+[Symbol: Aleph] are also inaccurate hereabouts[409]. So that the
+Traditional text enjoys in this passage the support of all the Notes of
+Truth.]
+
+In accordance with what has been said above, for [Greek: Aphes auten;
+eis ten hemeran tou entaphiasmou mou tetereken auto] (St. John xii. 7),
+the copies which it has recently become the fashion to adore, read
+[Greek: aphes auten hina ... terese auto]. This startling
+innovation,--which destroys the sense of our Saviour's words, and
+furnishes a sorry substitute which no one is able to explain[410],--is
+accepted by recent Editors and some Critics: yet is it clearly nothing
+else but a stupid correction of the text,--introduced by some one who
+did not understand the intention of the Divine Speaker. Our Saviour is
+here discovering to us an exquisite circumstance,--revealing what until
+now had been a profound and tender secret: viz. that Mary, convinced by
+many a sad token that the Day of His departure could not be very far
+distant, had some time before provided herself with this costly
+ointment, and 'kept it' by her,--intending to reserve it against the
+dark day when it would be needed for the 'embalming' of the lifeless
+body of her Lord. And now it wants only a week to Easter. She beholds
+Him (with Lazarus at His side) reclining in her sister's house at
+supper, amid circumstances of mystery which fill her soul with awful
+anticipation. She divines, with love's true instinct, that this may
+prove her only opportunity. Accordingly, she '_anticipates_ to anoint'
+([Greek: proelabe myrisai], St. Mark xiv. 8) His Body: and, yielding to
+an overwhelming impulse, bestows upon Him all her costly offering at
+once!... How does it happen that some professed critics have overlooked
+all this? Any one who has really studied the subject ought to know, from
+a mere survey of the evidence, on which side the truth in respect of the
+text of this passage must needs lie.
+
+
+Sec. 7.
+
+Our Lord, in His great Eucharistic address to the eternal Father, thus
+speaks:--'I have glorified Thee on the earth. I have perfected the work
+which Thou gavest Me to do' (St. John xvii. 4). Two things are stated:
+first, that the result of His Ministry had been the exhibition upon
+earth of the Father's 'glory[411]': next, that the work which the Father
+had given the Son to do[412] was at last finished[413]. And that this is
+what St. John actually wrote is certain: not only because it is found in
+all the copies, except twelve of suspicious character (headed by
+[Symbol: Aleph]ABCL); but because it is vouched for by the Peshitto[414]
+and the Latin, the Gothic and the Armenian versions[415]: besides a
+whole chorus of Fathers; viz. Hippolytus[416], Didymus[417],
+Eusebius[418], Athanasius[419], Basil[420], Chrysostom[421], Cyril[422],
+ps.-Polycarp[423], the interpolator of Ignatius[424], and the authors of
+the Apostolic Constitutions[425]: together with the following among the
+Latins:--Cyprian[426], Ambrose[427], Hilary[428], Zeno[429],
+Cassian[430], Novatian[431], certain Arians[432], Augustine[433].
+
+But the asyndeton (so characteristic of the fourth Gospel) proving
+uncongenial to certain of old time, D inserted [Greek: kai]. A more
+popular device was to substitute the participle ([Greek: teleiosas]) for
+[Greek: eteleiosa]: whereby our Lord is made to say that He had
+glorified His Father's Name 'by perfecting' or 'completing'--'in that He
+had finished'--the work which the Father had given Him to do; which
+damages the sense by limiting it, and indeed introduces a new idea. A
+more patent gloss it would be hard to find. Yet has it been adopted as
+the genuine text by all the Editors and all the Critics. So general is
+the delusion in favour of any reading supported by the combined evidence
+of [Symbol: Aleph]ABCL, that the Revisers here translate--'I glorified
+Thee on the earth, _having accomplished_ ([Greek: teleiosas]) the work
+which Thou hast given Me to do:' without so much as vouchsafing a hint
+to the English reader that they have altered the text.
+
+When some came with the message 'Thy daughter is dead: why troublest
+thou the Master further?' the Evangelist relates that Jesus '_as soon as
+He heard_ ([Greek: eutheos akousas]) what was being spoken, said to the
+ruler of the synagogue, Fear not: only believe.' (St. Mark v. 36.) For
+this, [Symbol: Aleph]BL[Symbol: Delta] substitute 'disregarding ([Greek:
+parakousas]) what was being spoken': which is nothing else but a sorry
+gloss, disowned by every other copy, including ACD, and all the
+versions. Yet does [Greek: parakousas] find favour with Teschendorf,
+Tregelles, and others.
+
+
+Sec. 8.
+
+In this way it happened that in the earliest age the construction of St.
+Luke i. 66 became misapprehended. Some Western scribe evidently imagined
+that the popular saying concerning John Baptist,--[Greek: ti apa to
+paidion touto estai], extended further, and comprised the Evangelist's
+record,--[Greek: kai cheir Kyriou en met' autou]. To support this
+strange view, [Greek: kai] was altered into [Greek: kai gar], and
+[Greek: esti] was substituted for [Greek: en]. It is thus that the place
+stands in the Verona copy of the Old Latin (b). In other quarters the
+verb was omitted altogether: and that is how D, Evan. 59 with the
+Vercelli (a) and two other copies of the Old Latin exhibit the place.
+Augustine[434] is found to have read indifferently--'manus enim Domini
+cum illo,' and 'cum illo est': but he insists that the combined clauses
+represent the popular utterance concerning the Baptist[435]. Unhappily,
+there survives a notable trace of the same misapprehension in [Symbol:
+Aleph]-BCL which, alone of MSS., read [Greek: kai gar ... en][436]. The
+consequence might have been anticipated. All recent Editors adopt this
+reading, which however is clearly inadmissible. The received text,
+witnessed to by the Peshitto, Harkleian, and Armenian versions, is
+obviously correct. Accordingly, A and all the uncials not already named,
+together with the whole body of the cursives, so read the place. With
+fatal infelicity the Revisers exhibit 'For indeed the hand of the Lord
+was with him.' They clearly are to blame: for indeed the MS. evidence
+admits of no uncertainty. It is much to be regretted that not a single
+very ancient Greek Father (so far as I can discover) quotes the place.
+
+
+Sec. 9.
+
+It seems to have been anciently felt, in connexion with the first
+miraculous draught of fishes, that St. Luke's statement (v. 7) that the
+ships were so full that 'they were sinking' ([Greek: hoste bythizesthai
+auta]) requires some qualification. Accordingly C inserts [Greek: ede]
+(were 'just' sinking); and D, [Greek: para ti] ('within a little'):
+while the Peshitto the Lewis and the Vulgate, as well as many copies of
+the Old Latin, exhibit 'ita ut _pene_.' These attempts to improve upon
+Scripture, and these paraphrases, indicate laudable zeal for the
+truthfulness of the Evangelist; but they betray an utterly mistaken view
+of the critic's office. The truth is, [Greek: bythizesthai], as the
+Bohairic translators perceived and as most of us are aware, means 'were
+beginning to sink.' There is no need of further qualifying the
+expression by the insertion with Eusebius[437] of any additional word.
+
+I strongly suspect that the introduction of the name of 'Pyrrhus' into
+Acts xx. 4 as the patronymic of 'Sopater of Beraea,' is to be accounted
+for in this way. A very early gloss it certainly is, for it appears in
+the Old Latin: yet, the Peshitto knows nothing of it, and the Harkleian
+rejects it from the text, though not from the margin. Origen and the
+Bohairic recognize it, but not Chrysostom nor the Ethiopic. I suspect
+that some foolish critic of the primitive age invented [Greek: Pyrou]
+(or [Greek: Pyrrou]) out of [Greek: Beroiaios] (or [Greek: Berroiaios])
+which follows. The Latin form of this was 'Pyrus[438],' 'Pyrrhus,' or
+'Pirrus[439].' In the Sahidic version he is called the 'son of Berus'
+([Greek: huios Berou]),--which confirms me in my conjecture. But indeed,
+if it was with some _Beraean_ that the gloss originated,--and what more
+likely?--it becomes an interesting circumstance that the inhabitants of
+that part of Macedonia are known to have confused the _p_ and _b_
+sounds[440].... This entire matter is unimportant in itself, but the
+letter of Scripture cannot be too carefully guarded: and let me invite
+the reader to consider,--If St. Luke actually wrote [Greek: Sopatros
+Pyrrou Beroiaios], why at the present day should five copies out of six
+record nothing of that second word?
+
+FOOTNOTES:
+
+[353] See The Traditional Text, pp. 51-52.
+
+[354] St. Mark vi. 33. See The Traditional Text, p. 80.
+
+[355] iii. 3 e: 4 b and c: 442 a: 481 b. Note, that the [Greek: rhesis]
+in which the first three of these quotations occur seems to have been
+obtained by De la Rue from a Catena on St. Luke in the Mazarine Library
+(see his Monitum, iii. 1). A large portion of it (viz. from p. 3, line
+25, to p. 4, line 29) is ascribed to 'I. Geometra in Proverbia' in the
+Catena in Luc. of Corderius, p. 217.
+
+[356] ii. 345.
+
+[357] ii. 242.
+
+[358] The Latin is _edissere_ or _dissere_, _enarra_ or _narra_, both
+here and in xv. 15.
+
+[359] iv. 254 a.
+
+[360] In St. Matthew xiii. 36 the Peshitto Syriac has [Syriac letters]
+'declare to us' and in St. Matthew xv. 15 the very same words, there
+being _no_ various reading in either of these two passages.
+
+The inference is, that the translators had the same Greek word in each
+place, especially considering that in the only other place where,
+besides St. Matt. xiii. 36, v. 1., [Greek: diasaphein] occurs, viz. St.
+Matt. xviii. 31, they render [Greek: diesaphesan] by [Syriac
+letters]--they made known.
+
+Since [Greek: phrazein] only occurs in St. Matt. xiii. 36 and xv. 15, we
+cannot generalize about the Peshitto rendering of this verb. Conversely,
+[Syriac letters] is used as the rendering of other Greek words besides
+[Greek: phrazein], e.g.
+
+    of [Greek: epiluein], St. Mark iv. 34;
+    of [Greek: diermeneuein], St. Luke xxiv. 27;
+    of [Greek: dianoigein], St. Luke xxiv. 32 and Acts xvii. 3.
+
+On the whole I have _no doubt_ (though it is not susceptible of _proof_)
+that the Peshitto had, in both the places quoted above, [Greek:
+phrason].
+
+[361] In St. Mark vii. 3, the translators of the Peshitto render
+whatever Greek they had before them by [Syriac letters], which means
+'eagerly,' 'sedulously'; cf. use of the word for [Greek: spoudaios], St.
+Luke vii. 4; [Greek: epimelos], St Luke xv. 8.
+
+The Root means 'to cease'; thence 'to have leisure for a thing': it has
+nothing to do with 'Fist.' [Rev. G.H. Gwilliam.]
+
+[362] Harkl. Marg. _in loc._, and Adler, p. 115.
+
+[363] Viz. a b c e ff^{2} l q.
+
+[364] [Greek: 'Opheilei psyche, en to logo tou Kyriou katakolouthousa,
+ton stauron autou kath' hemeran airein, hos gegraptai; tout' estin,
+hetoimos echousa hypomenein dia Christon pasan thlipsin kai peirasmon,
+k.t.l.] (ii. 326 e). In the same spirit, further on, he exhorts to
+constancy and patience,--[Greek: ton epi tou Kyriou thanaton en
+epithymiai pantote pro ophthalmon echontes, kai (kathos eiretai hypo tou
+Kyriou) kath' hemeran ton stauron airontes, ho esti thanatos] (ii. 332
+e). It is fair to assume that Ephraem's reference is to St. Luke ix. 23,
+seeing that he wrote not in Greek but in Syriac, and that in the
+Peshitto the clause is found only in that place.
+
+[365] [Greek: Akoue Louka legontos],--i. 281 f. Also, int. iii. 543.
+
+[366] Pp. 221 (text), 222, 227.
+
+[367] ii. 751 e, 774 e (in Es.)--the proof that these quotations are
+from St. Luke; that Cyril exhibits [Greek: arnesastho] instead of
+[Greek: aparn]. (see Tischendorf's note on St. Luke ix. 23). The
+quotation in i. 40 (Glaph.) _may_ be from St. Matt. xvi. 24.
+
+[368] Migne, vol. lxxxvi. pp. 256 and 257.
+
+[369] After quoting St. Mark viii. 34,--'aut juxta Lucam, _dicebat ad
+cunctos: Si quis vult post me venire, abneget semetipsum; et tollat
+crucem suam, et sequetur me_.'--i. 852 c.
+
+This is found in his solution of _XI Quaestiones_, 'ad Algasiam,'--free
+translations probably from the Greek of some earlier Father. Six lines
+lower down (after quoting words found nowhere in the Gospels), Jerome
+proceeds:--'_Quotidie_ credens in Christum _tollit crucem suam_, et
+negat seipsum.'
+
+[370] This spurious clause adorned the lost archetype of Evann. 13, 69,
+124, 346 (Ferrar's four); and survives in certain other Evangelia which
+enjoy a similar repute,--as 1, 33, 72 (with a marginal note of
+distrust), 131.
+
+[371] They are St. Matt. xvi. 24; St. Mark viii. 34.
+
+[372] i. 597 c (Adorat.)--elsewhere (viz. i. 21 d; 528 c; 580 b; iv.
+1058 a; v^(2). 83 c) Cyril quotes the place correctly. Note, that the
+quotation found in Mai, iii. 126, which Pusey edits (v. 418), in Ep. ad
+Hebr., is nothing else but an excerpt from the treatise de Adorat. i.
+528 c.
+
+[373] In his Commentary on St. Matt. xvi. 24:--[Greek: Dia pantos tou
+biou touto dei poiein. Dienekos gar, phesi, periphere ton thanaton
+touton, kai kath hemeran hetoimos eso pros sphagen] (vii. 557 b). Again,
+commenting on ch. xix. 21,--[Greek: Dei proegoumenos akolouthein to
+Christo toutesti, panta ta par autou keleuomena poiein, pros sphgas
+einai hetoimon, kai thanaton kathemerinin] (p. 629 e):--words which
+Chrysostom immediately follows up by quoting ch. xvi. 24 (630 a).
+
+[374] i. 949 b,--'_Quotidie_ (inquit Apostolus) _morior propter vestram
+salutem_. Et Dominus, juxta antiqua exemplaria, _Nisi quis tulerit
+crucem suam quotidie, et sequntus fuerit me, non potest meus esse
+discipulus_'--Commenting on St. Matt. x. 38 (vol. vii. p. 65 b), Jerome
+remarks,--'in alio Evangelio scribitur,--_Qui non accipit crucem suam
+quotidie_': but the corresponding place to St. Matt. x. 38, in the
+sectional system of Eusebius (Greek and Syriac), is St. Luke xiv. 27.
+
+[375] Viz. Evan. 473 (2^{pe}).
+
+[376] ii. 66 c, d.
+
+[377] See above, p. 175, note 2.
+
+[378] Proleg. p. cxlvi.
+
+[379] N.T. (1803), i. 368.
+
+[380] Lewis here agrees with Peshitto.
+
+[381] iv. 745.
+
+[382] In Ps. 501.
+
+[383] 229 and 236.
+
+[384] vii. 736: xi. 478.
+
+[385] ii. 1209.
+
+[386] 269.
+
+[387] 577.
+
+[388] i. 881.
+
+[389] _Ap._ Chrys. vi. 460.
+
+[390] _Ap_. Greg. Nyss. ii. 258.
+
+[391] Galland. vi. 53.
+
+[392] ii. 346.
+
+[393] ii. 261, 324.
+
+[394] _Ap._ Greg. Nyss. iii. 429.
+
+[395] i. 132.
+
+[396] The attentive student of the Gospels will recognize with interest
+how gracefully the third Evangelist St. Luke (ix. 5) has overcome this
+difficulty.
+
+[397] Augustine, with his accustomed acuteness, points out that St.
+Mark's narrative shews that after the words of 'Sleep on now and take
+your rest,' our Lord must have been silent for a brief space in order to
+allow His disciples a slight prolongation of the refreshment which his
+words had already permitted them to enjoy. Presently, He is heard to
+say,--'It is enough'--(that is, 'Ye have now slept and rested enough');
+and adds, 'The hour is come. Behold, the Son of Man is betrayed into the
+hands of sinners.' 'Sed quia commemorata non est ipsa interpositio
+silentii Domini, propterea coartat intellectum, ut in illis verbis alia
+pronuntiatio requiratur.'--iii^{2}. 106 a, b. The passage in question
+runs thus:--[Greek: Katheidete to loipon kai anapauesthe. apechei;
+elthen he hora; idou, k.t.l.]
+
+[398] Those who saw this, explain the word amiss. Note the Scholion
+(Anon. Vat.) in Possinus, p. 321:--[Greek: apechei, toutesti,
+peplerotai, telos echei to kat' eme]. Last Twelve Verses, p. 226, note.
+
+[399] I retract unreservedly what I offered on this subject in a former
+work (Last Twelve Verses, &c., pp. 225, 226). I was misled by one who
+seldom indeed misleads,--the learned editor of the Codex Bezae (_in
+loco_).
+
+[400] So Peshitto. Lewis, _venit hora, appropinquat finis_. Harkleian,
+_adest consummatio, venit hora._
+
+[401] [Greek: apechei]. Vg. _sufficit_. + [Greek: to telos], 13, 69,
+124, 2^{pe}, c^{scr}, 47, 54, 56, 61, 184, 346, 348, 439. d, q,
+_sufficit finis et hora_. f, _adest finis, venit hora_. c, ff^{2},
+_adest enim consummatio, et_ (ff^{2} venit) _hora_. a, _consummatus est
+finis, advenit hora_. It is certain that one formidable source of danger
+to the sacred text has been its occasional obscurity. This has
+resulted,--(1) sometimes in the omission of words: [Greek:
+Deuteroproton]. (2) Sometimes in substitution, as [Greek: pygmei]. (3)
+Sometimes in the insertion of unauthorized matter: thus, [Greek: to
+telos], as above.
+
+[402] iii. 105: iv. 913. So also iv. 614.
+
+[403] vi. 283.
+
+[404] i. 307.
+
+[405] viii. 392.
+
+[406] iv. 696.
+
+[407] Cramer's Cat. _in loc._
+
+[408] 1063.
+
+[409] E.g. ver. 1. All the three officiously insert [Greek: ho Iesous],
+in order to prevent people from imagining that Lazarus raised Lazarus
+from the dead; ver. 4, D gives the gloss, [Greek: apo Karyotou] for
+[Greek: Iskariotes]; ver. 13, spells thus,--[Greek: hossana]; besides
+constant inaccuracies, in which it is followed by none. [Symbol: Aleph]
+omits nineteen words in the first thirty-two verses of the chapter,
+besides adding eight and making other alterations. B is far from being
+accurate.
+
+[410] 'Let her alone, that she may keep it against the day of My
+burying' (Alford). But how _could_ she keep it after she had poured it
+all out?--'Suffer her to have kept it against the day of My preparation
+unto burial' (M^{c}Clellan). But [Greek: hina terese] could hardly mean
+that: and the day of His [Greek: entaphiasmos] had not yet arrived.
+
+[411] Consider ii. 11 and xi. 40: St. Luke xiii. 17: Heb. i. 3.
+
+[412] Consider v. 36 and iv. 34.
+
+[413] Consider St. John xix. 30. Cf. St. Luke xxii. 37.
+
+[414] Lewis, 'and the work I have perfected': Harkleian, 'because the
+work,' &c., 'because' being obelized.
+
+[415] The Bohairic and Ethiopic are hostile.
+
+[416] i. 245 (= Constt. App. viii. 1; _ap._ Galland. iii. 199).
+
+[417] P. 419.
+
+[418] Mcell p. 157.
+
+[419] i. 534.
+
+[420] ii. 196, 238: iii. 39.
+
+[421] v. 256: viii. 475 _bis_.
+
+[422] iii. 542: iv. 954: v^{1}. 599, 601, 614: v^{2}. 152.--In the
+following places Cyril shews himself acquainted with the other
+reading,--iv. 879: v^{1}. 167, 366: vi. 124.
+
+[423] Polyc. frg. v (ed. Jacobson).
+
+[424] Ps.-Ignat. 328.
+
+[425] _Ap._ Gall. iii. 215.
+
+[426] P. 285.
+
+[427] ii. 545.
+
+[428] Pp. 510, 816, 1008. But _opere constummato_, pp. 812, 815.--Jerome
+also once (iv. 563) has _opere completo._
+
+[429] _Ap._ Gall. v. 135.
+
+[430] P. 367.
+
+[431] _Ap._ Gall. iii. 308.
+
+[432] _Ap._ Aug. viii. 622.
+
+[433] iii^{2}. 761: viii. 640.
+
+[434] v. 1166.
+
+[435] Ibid. 1165 g, 1166 a.
+
+[436] Though the Bohairic, Gothic, Vulgate, and Ethiopic versions are
+disfigured in the same way, and the Lewis reads 'is.'
+
+[437] Theoph. 216 note: [Greek: hos kindyneuein auta bythisthenai].
+
+[438] Cod. Amiat.
+
+[439] g,--at Stockholm.
+
+[440] Stephanus De Urbibus in voc. [Greek: Beroia].
+
+
+
+
+CHAPTER XIII.
+
+CAUSES OF CORRUPTION CHIEFLY INTENTIONAL.
+
+IX. Corruption by Heretics.
+
+
+Sec. 1.
+
+The Corruptions of the Sacred Text which we have been hitherto
+considering, however diverse the causes from which they may have
+resulted, have yet all agreed in this: viz. that they have all been of a
+lawful nature. My meaning is, that apparently, at no stage of the
+business has there been _mala fides_ in any quarter. We are prepared to
+make the utmost allowance for careless, even for licentious
+transcription; and we can invent excuses for the mistaken zeal, the
+officiousness if men prefer to call it so, which has occasionally not
+scrupled to adopt conjectural emendations of the Text. To be brief, so
+long as an honest reason is discoverable for a corrupt reading, we
+gladly adopt the plea. It has been shewn with sufficient clearness, I
+trust, in the course of the foregoing chapters, that the number of
+distinct causes to which various readings may reasonably be attributed
+is even extraordinary.
+
+But there remains after all an alarmingly large assortment of textual
+perturbations which absolutely refuse to fall under any of the heads of
+classification already enumerated. They are not to be accounted for on
+any ordinary principle. And this residuum of cases it is, which
+occasions our present embarrassment. They are in truth so exceedingly
+numerous; they are often so very considerable; they are, as a rule, so
+very licentious; they transgress to such an extent all regulations; they
+usurp so persistently the office of truth and faithfulness, that we
+really know not what to think about them. Sometimes we are presented
+with gross interpolations,--apocryphal stories: more often with
+systematic lacerations of the text, or transformations as from an angel
+of light.
+
+We are constrained to inquire, How all this can possibly have come
+about? Have there even been persons who made it their business of set
+purpose to corrupt the [sacred deposit of Holy Scripture entrusted to
+the Church for the perpetual illumination of all ages till the Lord
+should come?]
+
+At this stage of the inquiry, we are reminded that it is even notorious
+that in the earliest age of all, the New Testament Scriptures were
+subjected to such influences. In the age which immediately succeeded the
+Apostolic there were heretical teachers not a few, who finding their
+tenets refuted by the plain Word of God bent themselves against the
+written Word with all their power. From seeking to evacuate its
+teaching, it was but a single step to seeking to falsify its testimony.
+Profane literature has never been exposed to such hostility. I make the
+remark in order also to remind the reader of one more point of
+[dissimilarity between the two classes of writings. The inestimable
+value of the New Testament entailed greater dangers, as well as secured
+superior safeguards. Strange, that a later age should try to discard the
+latter].
+
+It is found therefore that Satan could not even wait for the grave to
+close over St. John. 'Many' there were already who taught that Christ
+had not come in the flesh. Gnosticism was in the world already. St. Paul
+denounces it by name[441], and significantly condemns the wild fancies
+of its professors, their dangerous speculations as well as their absurd
+figments. Thus he predicts and condemns[442] their pestilential teaching
+in respect of meats and drinks and concerning matrimony. In his Epistle
+to Timothy[443] he relates that Hymeneus and Philetus taught that the
+Resurrection was past already. What wonder if a flood of impious
+teaching broke loose on the Church when the last of the Apostles had
+been gathered in, and another generation of men had arisen, and the age
+of Miracles was found to be departing if it had not already departed,
+and the loftiest boast which any could make was that they had known
+those who had [seen and heard the Apostles of the Lord].
+
+The 'grievous wolves' whose assaults St. Paul predicted as imminent, and
+against which he warned the heads of the Ephesian Church[444], did not
+long 'spare the flock.' Already, while St. John was yet alive, had the
+Nicolaitans developed their teaching at Ephesus[445] and in the
+neighbouring Church of Pergamos[446]. Our risen Lord in glory announced
+to His servant John that in the latter city Satan had established his
+dwelling-place[447]. Nay, while those awful words were being spoken to
+the Seer of Patmos, the men were already born who first dared to lay
+their impious hands on the Gospel of Christ.
+
+No sooner do we find ourselves out of Apostolic times and among
+monuments of the primitive age than we are made aware that the sacred
+text must have been exposed at that very early period to disturbing
+influences which, on no ordinary principles, can be explained. Justin
+Martyr, Irenaeus, Origen, Clement of Alexandria,--among the Fathers:
+some Old Latin MSS.[448] the Bohairic and Sahidic, and coming later on,
+the Curetonian and Lewis,--among the Versions: of the copies Codd. B and
+[Symbol: Aleph]: and above all, coming later down still, Cod. D:--these
+venerable monuments of a primitive age occasionally present us with
+deformities which it is worse than useless to extenuate,--quite
+impossible to overlook. Unauthorized appendixes,--tasteless and stupid
+amplifications,--plain perversions of the meaning of the
+Evangelists,--wholly gratuitous assimilations of one Gospel to
+another,--the unprovoked omission of passages of profound interest and
+not unfrequently of high doctrinal import:--How are such phenomena as
+these to be accounted for? Again, in one quarter, we light upon a
+systematic mutilation of the text so extraordinary that it is as if some
+one had amused himself by running his pen through every clause which was
+not absolutely necessary to the intelligibleness of what remained. In
+another quarter we encounter the thrusting in of fabulous stories and
+apocryphal sayings which disfigure as well as encumber the text.--How
+will any one explain all this?
+
+Let me however at the risk of repeating what has been already said
+dispose at once of an uneasy suspicion which is pretty sure to suggest
+itself to a person of intelligence after reading what goes before. If
+the most primitive witnesses to our hand are indeed discovered to bear
+false witness to the text of Scripture,--whither are we to betake
+ourselves for the Truth? And what security can we hope ever to enjoy
+that any given exhibition of the text of Scripture is the true one? Are
+we then to be told that in this subject-matter the maxim '_id verius
+quod prius_' does not hold? that the stream instead of getting purer as
+we approach the fountain head, on the contrary grows more and more
+corrupt?
+
+Nothing of the sort, I answer. The direct reverse is the case. Our
+appeal is always made to antiquity; and it is nothing else but a truism
+to assert that the oldest reading is also the best. A very few words
+will make this matter clear; because a very few words will suffice to
+explain a circumstance already adverted to which it is necessary to keep
+always before the eyes of the reader.
+
+The characteristic note, the one distinguishing feature, of all the
+monstrous and palpable perversions of the text of Scripture just now
+under consideration is this:--that they are never vouched for by the
+oldest documents generally, but only by a few of them,--two, three, or
+more of the oldest documents being observed as a rule to yield
+conflicting testimony, (which in this subject-matter is in fact
+contradictory). In this way the oldest witnesses nearly always refute
+one another, and indeed dispose of one another's evidence almost as
+often as that evidence is untrustworthy. And now I may resume and
+proceed.
+
+I say then that it is an adequate, as well as a singularly satisfactory
+explanation of the greater part of those gross depravations of Scripture
+which admit of no legitimate excuse, to attribute them, however
+remotely, to those licentious free-handlers of the text who are declared
+by their contemporaries to have falsified, mutilated, interpolated, and
+in whatever other way to have corrupted the Gospel; whose blasphemous
+productions of necessity must once have obtained a very wide
+circulation: and indeed will never want some to recommend and uphold
+them. What with those who like Basilides and his followers invented a
+Gospel of their own:--what with those who with the Ebionites and the
+Valentinians interpolated and otherwise perverted one of the four
+Gospels until it suited their own purposes:--what with those who like
+Marcion shamefully maimed and mutilated the inspired text:--there must
+have been a large mass of corruption festering in the Church throughout
+the immediate post-Apostolic age. But even this is not all. There were
+those who like Tatian constructed Diatessarons, or attempts to weave the
+fourfold narrative into one,--'Lives of Christ,' so to speak;--and
+productions of this class were multiplied to an extraordinary extent,
+and as we certainly know, not only found their way into the remotest
+corners of the Church, but established themselves there. And will any
+one affect surprise if occasionally a curious scholar of those days was
+imposed upon by the confident assurance that by no means were those many
+sources of light to be indiscriminately rejected, but that there must be
+some truth in what they advanced? In a singularly uncritical age, the
+seductive simplicity of one reading,--the interesting fullness of
+another,--the plausibility of a thirds--was quite sure to recommend its
+acceptance amongst those many eclectic recensions which were constructed
+by long since forgotten Critics, from which the most depraved and
+worthless of our existing texts and versions have been derived.
+Emphatically condemned by Ecclesiastical authority, and hopelessly
+outvoted by the universal voice of Christendom, buried under fifteen
+centuries, the corruptions I speak of survive at the present day chiefly
+in that little handful of copies which, calamitous to relate, the school
+of Lachmann and Tischendorf and Tregelles look upon as oracular: and in
+conformity with which many scholars are for refashioning the Evangelical
+text under the mistaken title of 'Old Readings.' And now to proceed with
+my argument.
+
+
+Sec. 2.
+
+Numerous as were the heresies of the first two or three centuries of the
+Christian era, they almost all agreed in this;--that they involved a
+denial of the eternal Godhead of the Son of Man: denied that He is
+essentially very and eternal God. This fundamental heresy found itself
+hopelessly confuted by the whole tenor of the Gospel, which nevertheless
+it assailed with restless ingenuity: and many are the traces alike of
+its impotence and of its malice which have survived to our own times. It
+is a memorable circumstance that it is precisely those very texts which
+relate either to the eternal generation of the Son,--to His
+Incarnation,--or to the circumstances of His Nativity,--which have
+suffered most severely, and retain to this hour traces of having been in
+various ways tampered with. I do not say that Heretics were the only
+offenders here. I am inclined to suspect that the orthodox were as much
+to blame as the impugners of the Truth. But it was at least with a pious
+motive that the latter tampered with the Deposit. They did but imitate
+the example set them by the assailing party. It is indeed the calamitous
+consequence of extravagances in one direction that they are observed
+ever to beget excesses in the opposite quarter. Accordingly the piety of
+the primitive age did not think it wrong to fortify the Truth by the
+insertion, suppression, or substitution of a few words in any place from
+which danger was apprehended. In this way, I am persuaded, many an
+unwarrantable 'reading' is to be explained. I do not mean that 'marginal
+glosses have frequently found their way into the text':--that points to
+a wholly improbable account of the matter. I mean, that expressions
+which seemed to countenance heretical notions, or at least which had
+been made a bad use of by evil men, were deliberately falsified. But I
+must not further anticipate the substance of the next chapter.
+
+The men who first systematically depraved the text of Scripture, were as
+we now must know the heresiarchs Basilides (fl. 134), Valentinus (fl.
+140), and Marcion (fl. 150): three names which Origen is observed almost
+invariably to enumerate together. Basilides[449] and Valentinus[450] are
+even said to have written Gospels of their own. Such a statement is not
+to be severely pressed: but the general fact is established by the
+notices, and those are exceedingly abundant, which the writers against
+Heresies have cited and left on record. All that is intended by such
+statements is that these old heretics retained, altered, transposed,
+just so much as they pleased of the fourfold Gospel: and further, that
+they imported whatever additional matter they saw fit:--not that they
+rejected the inspired text entirely, and substituted something of their
+own invention in its place[451]. And though, in the case of Valentinus,
+it has been contended, apparently with reason, that he probably did not
+individually go to the same length as Basilides,--who, as well in
+respect of St. Paul's Epistles as of the four Gospels, was evidently a
+grievous offender[452],--yet, since it is clear that his principal
+followers, who were also his contemporaries, put forth a composition
+which they were pleased to style the 'Gospel of Truth[453],' it is idle
+to dispute as to the limit of the rashness and impiety of the individual
+author of the heresy. Let it be further stated, as no slight
+confirmation of the view already hazarded as to the probable contents of
+the (so-called) Gospels of Basilides and of Valentinus, that one
+particular Gospel is related to have been preferred before the rest and
+specially adopted by certain schools of ancient Heretics. Thus, a
+strangely mutilated and depraved text of St. Matthew's Gospel is related
+to have found especial favour with the Ebionites[454], with whom the
+Corinthians are associated by Epiphanius: though Irenaeus seems to say
+that it was St. Mark's Gospel which was adopted by the heretical
+followers of Cerinthus. Marcion's deliberate choice of St. Luke's Gospel
+is sufficiently well known. The Valentinians appropriated to themselves
+St. John[455]. Heracleon, the most distinguished disciple of this
+school, is deliberately censured by Origen for having corrupted the text
+of the fourth Evangelist in many places[456]. A considerable portion of
+his Commentary on St. John has been preserved to us: and a very strange
+production it is found to have been.
+
+Concerning Marcion, who is a far more conspicuous personage, it will be
+necessary to speak more particularly. He has left a mark on the text of
+Scripture of which traces are distinctly recognizable at the present
+day[457]. A great deal more is known about him than about any other
+individual of his school. Justin Martyr and Irenaeus wrote against him:
+besides Origen and Clement of Alexandria, Tertullian in the West[458],
+and Epiphanius in the East, elaborately refuted his teaching, and give
+us large information as to his method of handling Scripture.
+
+Another writer of this remote time who, as I am prone to think, must
+have exercised sensible influence on the text of Scripture was Ammonius
+of Alexandria.
+
+But Tatian beyond every other early writer of antiquity [appears to me
+to have caused alterations in the Sacred Text.]
+
+It is obviously no answer to anything that has gone before to insist
+that the Evangelium of Marcion (for instance), so far as it is
+recognizable by the notices of it given by Epiphanius, can very rarely
+indeed be shewn to have resembled any extant MS. of the Gospels. Let it
+be even freely granted that many of the charges brought against it by
+Epiphanius with so much warmth, collapse when closely examined and
+severely sifted. It is to be remembered that Marcion's Gospel was known
+to be an heretical production: one of the many creations of the Gnostic
+age,--it must have been universally execrated and abhorred by faithful
+men. Besides this lacerated text of St. Luke's Gospel, there was an
+Ebionite recension of St. Matthew: a Cerinthian exhibition of St. Mark:
+a Valentinian perversion of St. John. And we are but insisting that the
+effect of so many corruptions of the Truth, industriously propagated
+within far less than 100 years of the date of the inspired verities
+themselves, must needs have made itself sensibly felt. Add the notorious
+fact, that in the second and third centuries after the Christian era the
+text of the Gospels is found to have been grossly corrupted even in
+orthodox quarters,--and that traces of these gross corruptions are
+discoverable in certain circles to the present hour,--and it seems
+impossible not to connect the two phenomena together. The wonder rather
+is that, at the end of so many centuries, we are able distinctly to
+recognize any evidence whatever.
+
+The proneness of these early Heretics severally to adopt one of the four
+Gospels for their own, explains why there is no consistency observable
+in the corruptions they introduced into the text. It also explains the
+bringing into one Gospel of things which of right clearly belong to
+another--as in St. Mark iii. 14 [Greek: ous kai apostolous onomasen].
+
+I do not propose (as will presently appear) in this way to explain any
+considerable number of the actual corruptions of the text: but in no
+other way is it possible to account for such systematic mutilations as
+are found in Cod. B,--such monstrous additions as are found in Cod.
+D,--such gross perturbations as are continually met with in one or more,
+but never in all, of the earliest Codexes extant, as well as in the
+oldest Versions and Fathers.
+
+The plan of Tatian's Diatessaron will account for a great deal. He
+indulges in frigid glosses, as when about the wine at the feast of Cana
+in Galilee he reads that the servants knew 'because they had drawn the
+water'; or in tasteless and stupid amplifications, as in the going back
+of the Centurion to his house. I suspect that the [Greek: ti me erotas
+peri tou agathou], 'Why do you ask me about that which is good?' is to
+be referred to some of these tamperers with the Divine Word.
+
+
+Sec. 3.
+
+These professors of 'Gnosticism' held no consistent theory. The two
+leading problems on which they exercised their perverse ingenuity are
+found to have been (1) the origin of Matter, and (2) the origin of Evil.
+
+(1) They taught that the world's artificer ('the Word') was Himself a
+creature of 'the Father[459].' Encountered on the threshold of the
+Gospel by the plain declaration that, 'In the beginning was the Word:
+and the Word was with God: and the Word was God': and presently, 'All
+things were made by Him';--they were much exercised. The expedients to
+which they had recourse were certainly extraordinary. That 'Beginning'
+(said Valentinus) was the first thing which 'the Father' created: which
+He called 'Only begotten Son,' and also 'God': and in whom he implanted
+the germ of all things. Seminally, that is, whatsoever subsequently came
+into being was in Him. 'The Word' (he said) was a product of this
+first-created thing. And 'All things were made by Him,' because in 'the
+Word' was the entire essence of all the subsequent worlds (Aeons), to
+which he assigned forms[460]. From which it is plain that, according to
+Valentinus, 'the Word' was distinct from 'the Son'; who was not the
+world's Creator. Both alike, however, he acknowledged to be 'God[461]':
+but only, as we have seen already, using the term in an inferior sense.
+
+Heracleon, commenting on St. John i. 3, insists that 'all things' can
+but signify this perishable world and the things that are therein: not
+essences of a loftier nature. Accordingly, after the words 'and without
+Him was not anything made,' he ventures to interpolate this clause,--'of
+the things that are in the world and in the creation[462].' True, that
+the Evangelist had declared with unmistakable emphasis, 'and without Him
+was not anything' (literally, 'was not even one thing') 'made that was
+made.' But instead of 'not even one thing,' the Valentinian Gnostics
+appear to have written 'nothing[463]'; and the concluding clause 'that
+was made,' because he found it simply unmanageable, Valentinus boldly
+severed from its context, making it the beginning of a fresh sentence.
+With the Gnostics, ver. 4 is found to have begun thus,--'What was made
+in Him was life.'
+
+Of the change of [Greek: oude hen] into [Greek: ouden][464] traces
+survive in many of the Fathers[465]: but [Symbol: Aleph] and D are the
+only Uncial MSS. which are known to retain that corrupt reading.--The
+uncouth sentence which follows ([Greek: ho gegonen en auto zoe en]),
+singular to relate, was generally tolerated, became established in many
+quarters, and meets us still at every step. It was evidently put forward
+so perseveringly by the Gnostics, with whom it was a kind of article of
+the faith, that the orthodox at last became too familiar with it.
+Epiphanius, though he condemns it, once employs it[466]. Occurring first
+in a fragment of Valentinus[467]: next, in the Commentary of
+Heracleon[468]: after that, in the pages of Theodotus the Gnostic (A.D.
+192)[469]: then, in an exposure by Hippolytus of the tenets of the
+Naaeseni[470], (a subsection of the same school);--the baseness of its
+origin at least is undeniable. But inasmuch as the words may be made to
+bear a loyal interpretation, the heretical construction of St. John i. 3
+was endured by the Church for full 200 years. Clemens Alex, is observed
+thrice to adopt it[471]: Origen[472] and Eusebius[473] fall into it
+repeatedly. It is found in Codd. [Symbol: Aleph]CD: apparently in Cod.
+A, where it fills one line exactly. Cyril comments largely on it[474].
+But as fresh heresies arose which the depraved text seemed to favour,
+the Church bestirred herself and remonstrated. It suited the Arians and
+the Macedonians[475], who insisted that the Holy Ghost is a creature.
+The former were refuted by Epiphanius, who points out that the sense is
+not complete until you have read the words [Greek: ho gegonen]. A fresh
+sentence (he says) begins at [Greek: En auto zoe en][476]. Chrysostom
+deals with the latter. 'Let us beware of putting the full stop' (he
+says) 'at the words [Greek: oude hen],--as do the heretics. In order to
+make out that the Spirit is a creature, they read [Greek: ho gegonen en
+auto zoe en]: by which means the Evangelist's meaning becomes
+unintelligible[477].'
+
+But in the meantime, Valentinus, whose example was followed by Theodotus
+and by at least two of the Gnostic sects against whom Hippolytus wrote,
+had gone further. The better to conceal St. John's purpose, the
+heresiarch falsified the inspired text. In the place of, 'What was made
+in Him, was life,' he substituted 'What was made in Him, _is_ life.'
+Origen had seen copies so depraved, and judged the reading not
+altogether improbable. Clement, on a single occasion, even adopted it.
+It was the approved reading of the Old Latin versions,--a memorable
+indication, by the way, of a quarter from which the Old Latin derived
+their texts,--which explains why it is found in Cyprian, Hilary, and
+Augustine; and why Ambrose has so elaborately vindicated its
+sufficiency. It also appears in the Sahidic and in Cureton's Syriac; but
+not in the Peshitto, nor in the Vulgate. [Nor in the Bohairic] In the
+meantime, the only Greek Codexes which retain this singular trace of the
+Gnostic period at the present day, are Codexes [Symbol: Aleph] and D.
+
+
+Sec. 4.
+
+[We may now take some more instances to shew the effects of the
+operations of Heretics.]
+
+The good Shepherd in a certain place (St. John x. 14, 15) says
+concerning Himself--'I know My sheep and am known of Mine, even as the
+Father knoweth Me and I know the Father': by which words He hints at a
+mysterious knowledge as subsisting between Himself and those that are
+His. And yet it is worth observing that whereas He describes the
+knowledge which subsists between the Father and the Son in language
+which implies that it is strictly identical on either side, He is
+careful to distinguish between the knowledge which subsists between the
+creature and the Creator by slightly varying the expression,--thus
+leaving it to be inferred that it is not, neither indeed can be, on
+either side the same. God knoweth us with a perfect knowledge. Our
+so-called 'knowledge' of God is a thing different not only in degree,
+but in kind[478]. Hence the peculiar form which the sentence
+assumes[479]:--[Greek: ginosko ta ema, kai ginoskomai hypo ton emon].
+And this delicate diversity of phrase has been faithfully retained all
+down the ages, being witnessed to at this hour by every MS. in existence
+except four now well known to us: viz. [Symbol: Aleph]BDL. The Syriac
+also retains it,--as does Macarius[480], Gregory Naz.[481],
+Chrysostom[482], Cyril[483], Theodoret[484], Maximus[485]. It is a point
+which really admits of no rational doubt: for does any one suppose that
+if St. John had written 'Mine own know Me,' 996 MSS. out of 1000 at the
+end of 1,800 years would exhibit, 'I am known of Mine'?
+
+But in fact it is discovered that these words of our Lord experienced
+depravation at the hands of the Manichaean heretics. Besides inverting
+the clauses, (and so making it appear that such knowledge begins on the
+side of Man.) Manes (A.D. 261) obliterated the peculiarity above
+indicated. Quoting from his own fabricated Gospel, he acquaints us with
+the form in which these words were exhibited in that mischievous
+production: viz. [Greek: ginoskei me ta ema, kai ginosko ta ema]. This
+we learn from Epiphanius and from Basil[486]. Cyril, in a paper where he
+makes clear reference to the same heretical Gospel, insists that the
+order of knowledge must needs be the reverse of what the heretics
+pretended[487].--But then, it is found that certain of the orthodox
+contented themselves with merely reversing the clauses, and so restoring
+the true order of the spiritual process discussed--regardless of the
+exquisite refinement of expression to which attention was called at the
+outset. Copies must once have abounded which represented our Lord as
+saying, 'I know My own and My own know Me, even as the Father knoweth Me
+and I know the Father'; for it is the order of the Old Latin, Bohairic,
+Sahidic, Ethiopic, Lewis, Georgian, Slavonic, and Gothic, though not of
+the Peshitto, Harkleian, and Armenian; and Eusebius[488], Nonnus, and
+even Basil[489] so read the place. But no token of this clearly corrupt
+reading survives in any known copy of the Gospels,--except [Symbol:
+Aleph]BDL. Will it be believed that nevertheless all the recent Editors
+of Scripture since Lachmann insist on obliterating this refinement of
+language, and going back to the reading which the Church has long since
+deliberately rejected,--to the manifest injury of the deposit? 'Many
+words about a trifle,'--some will be found to say. Yes, to deny God's
+truth is a very facile proceeding. Its rehabilitation always requires
+many words. I request only that the affinity between [Symbol: Aleph]BDL
+and the Latin copies which universally exhibit this disfigurement[490],
+may be carefully noted. [Strange to say, the true reading receives no
+notice from Westcott and Hort, or the Revisers[491]].
+
+
+Sec. 5.
+
+Doctrinal.
+
+The question of Matrimony was one of those on which the early heretics
+freely dogmatized. Saturninus[492] (A.D. 120) and his followers taught
+that marriage was a production of Hell.
+
+We are not surprised after this to find that those places in the Gospel
+which bear on the relation between man and wife exhibit traces of
+perturbation. I am not asserting that the heretics themselves depraved
+the text. I do but state two plain facts: viz. (1) That whereas in the
+second century certain heretical tenets on the subject of Marriage
+prevailed largely, and those who advocated as well as those who opposed
+such teaching relied chiefly on the Gospel for their proofs: (2) It is
+accordingly found that not only does the phenomenon of 'various
+readings' prevail in those places of the Gospel which bear most nearly
+on the disputed points, but the 'readings' are exactly of that
+suspicious kind which would naturally result from a tampering with the
+text by men who had to maintain, or else to combat, opinions of a
+certain class. I proceed to establish what I have been saying by some
+actual examples[493].
+
+  St. Matt. xix. 29.
+  [Greek: e gynaika,]
+  --BD abc Orig.
+
+  St. Mark x. 29.
+  [Greek: e gynaika,]
+  --[Symbol: Aleph]BD[Symbol: Delta], abc, &c.
+
+  St. Luke xviii. 29.
+  [Greek: e gynaika],
+  all allow it.
+
+[Greek: hotan de lege; hoti "pas hostis apheke gynaika," ou touto
+phesin, hoste aplos diaspasthai tous gamous, k.t.l.] Chrys. vii. 636 E.
+
+[Greek: Paradeigmatisai] (in St. Matt. i. 19) is another of the
+expressions which have been disturbed by the same controversy. I suspect
+that Origen is the author (see the heading of the Scholion in Cramer's
+Catenae) of a certain uncritical note which Eusebius reproduces in his
+'quaestiones ad Stephanum[494]' on the difference between [Greek:
+deigmatisai] and [Greek: paradeigmatisai]; and that with him originated
+the substitution of the uncompounded for the compounded verb in this
+place. Be that as it may, Eusebius certainly read [Greek:
+paradeigmatisai] (Dem. 320), with all the uncials but two (BZ): all the
+cursives but one (I). Will it be believed that Lachmann, Tregelles,
+Tischendorf, Alford, Westcott and Hort, on such slender evidence as that
+are prepared to reconstruct the text of St. Matthew's Gospel?
+
+It sounds so like trifling with a reader's patience to invite his
+attention to an elaborate discussion of most of the changes introduced
+into the text by Tischendorf and his colleagues, that I knowingly pass
+over many hundreds of instances where I am nevertheless perfectly well
+aware of my own strength,--my opponent's weakness. Such discussions in
+fact become unbearable when the points in dispute are confessedly
+trivial. No one however will deny that when three consecutive words of
+our Lord are challenged they are worth contending for. We are invited
+then to believe (St. Luke xxii. 67-8) that He did not utter the
+bracketed words in the following sentence,--'If I tell you, ye will not
+believe; and if I ask you, ye will not answer (Me, nor let Me go).' Now,
+I invite the reader to inquire for the grounds of this assertion.
+Fifteen of the uncials (including AD), and every known cursive, besides
+all the Latin and all the Syriac copies recognize the bracketed words.
+They are only missing in [Symbol: Aleph]BLT and their ally the Bohairic.
+Are we nevertheless to be assured that the words are to be regarded as
+spurious? Let the reader then be informed that Marcion left out seven
+words more (viz. all from, 'And if I ask you' to the end), and will he
+doubt either that the words are genuine or that their disappearance from
+four copies of bad character, as proved by their constant evidence, and
+from one version is sufficiently explained?
+
+FOOTNOTES:
+
+[441] [Greek: pseudonymou gnoseos] 1 Tim. vi. 20.
+
+[442] 1 Tim. iv. 1-3.
+
+[443] ii. 17.
+
+[444] Acts xx. 29.
+
+[445] Rev. ii. 6.
+
+[446] Rev. ii. 15.
+
+[447] Rev. ii. 13.
+
+[448] Chiefly the Low Latin amongst them. Tradit. Text. chap. vii. p.
+137.
+
+[449] 'Ausus fuit et Basilides scribere Evangelium, et suo illud nomine
+titulare.'--Orig. Opp. iii. 933 c: Iren. i. 23: Clem. Al. 409, 426, 506,
+509, 540, 545: Tertull. c. 46: Epiph. 24: Theodor. i. 4.
+
+[450] 'Evangelium habet etiam suum, praeter haec nostra' (De
+Praescript., ad calcem).
+
+[451] Origen (commenting on St. Luke x. 25-28) says,--[Greek: tauta de
+eiretai pros tois apo Oualentinou, kai Basilidou, kai tous apo
+Markionos. echousi gar kai autoi tas lexeis en toi kath' heautous
+euangelioi]. Opp. iii. 981 A.
+
+[452] 'Licet non sint digni fide, qui fidem primam irritam fecerunt,
+Marcionem loquor et Basilidem et omnes Haereticos qui vetus laniant
+Testamentum: tamen eos aliqua ex parte ferremus, si saltem in novo
+continerent manus suas; et non auderent Christi (ut ipsi iactitant) boni
+Dei Filii, vel Evangelistas violare, vel Apostolos. Nunc vero, quum et
+Evangelia eius dissipaverint; et Apostolorum epistolas, non Apostolorum
+Christi fecerunt esse, sed proprias; miror quomodo sibi Christianorum
+nomen audeant vindicare. Ut enim de caeteris Epistolis taceam, (de
+quibus quidquid contrarium suo dogmati viderant, evaserunt, nonnullas
+integras repudiandas crediderunt); ad Timotheum videlicet utramque, ad
+Hebraeos, et ad Titum, quam nunc conamur exponere.' Hieron. Praef. ad
+Titum.
+
+[453] 'Hi vero, qui sunt a Valentino, exsistentes extra omnem timorem,
+suas conscriptiones praeferentes, plura habere gloriantur, quam sint
+ipsa Evangelia. Siquidem in tantum processerunt audaciae, uti quod ab
+his non olim conscriptum est, Veritatis Evangelium titulent.' Iren. iii.
+xi. 9.
+
+[454] See, by all means, Epiphanius, Haer. xxx. c. xiii; also c. iii.
+
+[455] 'Tanta est circa Evangelia haec firmitas, ut et ipsi haeretici
+testimonium reddant eis, et ex ipsis egrediens unusquisque eorum conetur
+suam confirmare doctrinam. Ebionaei etenim eo Evangelio quod est
+secundum Matthaeum, solo utentes, ex illo ipso convincuntur, non recte
+praesumentes de Domino. Marcion autem id quod est secundum Lucam
+circumcidens, ex his quae adhuc servantur penes eum, blasphemus in solum
+existentem Deum ostenditur. Qui autem Iesum separant a Christo, et
+impassibilem perseverasse Christum, passum vero Iesum dicunt, id quod
+secundum Marcum est praeferentes Evangelium; cum amore veritatis
+legentes illud, corrigi possunt. Hi autem qui a Valentino sunt, eo quod
+est secundum Joannem plenissime utentes,' &c. Iren. iii. xi. 7.
+
+[456] [Greek: Herakleon, ho tes Oualentinou scholes dokimotatos]. Clem.
+Al. p. 595. Of Heracleon it is expressly related by Origen that he
+depraved the text of the Gospel. Origen says (iv. 66) that Heracleon
+(regardless of the warning in Prov. xxx. 6) added to the text of St.
+John i. 3 (vii. after the words [Greek: egeneto oude en]) the words
+[Greek: ton en to kosmoi, kai te ktisei]. Heracleon clearly read [Greek:
+ho gegonen en auto zoe en]. See Orig. iv. 64. In St. John ii. 19, for
+[Greek: en trisi], he wrote [Greek: en trite]. He also read (St. John
+iv. 18) (for [Greek: pente]), [Greek: ex andras esches].
+
+[457] Celsus having objected that believers had again and again
+falsified the text of the Gospel, refashioning it, in order to meet the
+objections of assailants, Origen replies: [Greek: Metacharaxantas de to
+euangelion allous ouk oida, he tous apo Markionos, kai tous apo
+Oualentinou, oimai de kai tous apo Loukanou. touto de legomenon ou tou
+logou estin egklema, alla ton tolmesanton rhadiourgesai ta euangelia].
+Opp. i. 411 B.
+
+[458] De Praesc. Haer. c. 51.
+
+[459] [Greek: Outos de demiourgos kai poietes toude tou pantos kosmou
+kai ton en auto ... estai men katadeesteros tou teleiou Theou ... ate de
+kai gennetos on, kai ouk agennetos]. Ptolemaeus, ap. Epiph. p. 217.
+Heracleon saw in the nobleman of Capernaum an image of the Demiurge who,
+[Greek: basilikos onomasthe hoionei mikros tis basileus, hypo katholikou
+basileos tetagmenos epi mikras basileias], p. 373.
+
+[460] [Greek: O Ioannes ... boulomenos eipein ten ton holon genesin,
+kath' en ta panta proebalen ho Pater, archen tina hypotithetai, to
+proton gennethen hypo tou theou, hon de kai huion Monogene kai Theon
+kekleken, en ho ta panta ho Pater proebale spermatikos. Hypo de toutou
+phesi ton Logon probeblesthai, kai en auto ten holen ton Aionon ousian,
+en autos hysteron emorphosen ho Logos.... Panta di' autou egeneto, kai
+choris autou egeneto oude hen; pasi gar tois met' auton Aiosi morphes
+kai geneseos aitios ho Logos egeneto].
+
+[461] [Greek: En to Patri kai ek tou Patros he arche, kai ek tes arches
+ho Logos. Kalos oun eipen; en arche en ho Logos; en gar en to Huio. Kai
+ho Logos en pros ton Theon; kai gar he 'Arche; kai Theos en ho Logos,
+akolouthos. To gar ek Theou gennethen Theos estin].--Ibid. p. 102.
+Compare the Excerpt. Theod. _ap_. Clem. Al. c. vi. p. 968.
+
+[462] _Ap_. Orig. 938. 9.
+
+[463] So Theodotus (p. 980), and so Ptolemaeus (_ap._ Epiph. i. 217),
+and so Heracleon (_ap._ Orig. p. 954). Also Meletius the Semi-Arian
+(_ap._ Epiph. i. 882).
+
+[464] See The Traditional Text, p. 113.
+
+[465] Clem. Al. always has [Greek: oude hen] (viz. pp. 134, 156, 273,
+769, 787, 803, 812, 815, 820): but when he quotes the Gnostics (p. 838)
+he has [Greek: ouden]. Cyril, while writing his treatise De Trinitate,
+read [Greek: ouden] in his copy. Eusebius, for example, has [Greek: oude
+hen], fifteen times; [Greek: ouden] only twice, viz. Praep. 322: Esai.
+529.
+
+[466] Opp. ii. 74.
+
+[467] _Ap._ Iren. 102.
+
+[468] Ibid. 940.
+
+[469] _Ap._ Clem. Al. 968, 973.
+
+[470] Philosoph. 107. But not when he is refuting the tenets of the
+Peratae: [Greek: oude hen, ho gegonen. en auto zoe estin. en auto de,
+phesin, he Eua gegonen, he Eua zoe]. Ibid. p. 134.
+
+[471] Opp. 114, 218, 1009.
+
+[472] Cels. vi. 5: Princip. II. ix. 4: IV. i. 30: In Joh. i. 22, 34: ii.
+6, 10, 12, 13 _bis_: In Rom. iii. 10, 15: Haer. v. 151.
+
+[473] Psalm. 146, 235, 245: Marcell. 237. Not so in Ecl. 100: Praep.
+322, 540.
+
+[474] [Greek: Anagkaios phesin, "ho gegonen, eni auto zoe en." ou monon
+phesi, "di autou ta panta egeneto," alla kai ei ti gegonen en en auto he
+zoe. tout' estin, ho monogenes tou Theo logos, he panton arche, kai
+systasis horaton te kai aoraton ... autos gar hyparchon he kata physin
+zoe, to einai kai zen kai kineisthai polytropos tois ousi charisetai].
+Opp. iv. 49 e.
+
+He understood the Evangelist to declare concerning the [Greek: Logos],
+that, [Greek: panta di' autou egeneto, kai en en tois genomenois hos
+zoe]. Ibid. 60 c.
+
+[475] [Greek: Outoi de boulontai auto einai ktisma ktismatos. phasi gar,
+hoti panto di' autou gegone, kai choris autou egeneto oude hen. ara,
+phasi, kai to Pneuma ek ton poiematon hyparchei, epeide panta di' autou
+gegone]. Opp. i. 741. Which is the teaching of Eusebius, Marcell. 333-4.
+The Macedonians were an offshoot of the Arians.
+
+[476] i. 778 D, 779 B. See also ii. 80.
+
+[477] Opp. viii. 40.
+
+[478] Consider 1 John ii. 3, 4: and read Basil ii. 188 b, c. See p. 207,
+note 4. Consider also Gal. iv. 9. So Cyril Al. [iv. 655 a], [Greek: kai
+proegno mallon he egnosthe par' hemon].
+
+[479] Chrysostom alone seems to have noticed this:--[Greek: hina me tes
+gnoseos ison ton metron nomiseis, akouson pos diorthoutai auto tei
+epagogei; ginosko ta ema, phesi, kai ginoskomai hypo ton emon. all' ouk
+ise he gnosis, k.t.l.] viii. 353 d.
+
+[480] P. 38. (Gall. vii. 26.)
+
+[481] i. 298, 613.
+
+[482] viii. 351, 353 d and e.
+
+[483] iv. 652 c, 653 a, 654 d.
+
+[484] i. 748: iv. 374, 550.
+
+[485] In Dionys. Ar. ii. 192.
+
+[486] [Greek: Phesi de ho autos Manes ... ta ema probata ginoskei me,
+kai ginosko ta ema probata]. (Epiphan. i. 697.)--Again,--[Greek:
+herpasen ho hairetikos pros ten idian kataskeuen tes blasphemias. idou,
+phesin, eiretai; hoti ginoasousi] (lower down, [Greek: ginoskei])
+[Greek: me ta ema, kai ginosko ta ema]. (Basil ii. 188 a, b.)
+
+[487] [Greek: En taxei te oikeia kai prepodestate ton pragmaton ekasta
+titheis. ou gar ephe, ginoskei me ta ema, kai ginosko ta ema, all'
+heauton egnokata proteron eispherei ta idia probata, eith' outos
+gnosthesesthai phesi par auton ... ouch hemeis auton epegnokamen protoi,
+epegno de hemas proton autos ... ouch hemeis erxametha tou pragmatos,
+all' ho ek Theou Theos monogenes].--iv. 654 d, 655 a. (Note, that this
+passage appears in a mutilated form, viz. 121 words are omitted, in the
+Catena of Corderius, p. 267,--where it is wrongly assigned to
+Chrysostom: an instructive instance.)
+
+[488] In Ps. 489: in Es. 509: Theoph. 185, 258, 260.
+
+[489] ii. 188 a:--which is the more remarkable, because Basil proceeds
+exquisitely to shew (1886) that man's 'knowledge' of God consists in his
+keeping of God's Commandments. (1 John ii. 3, 4.) See p. 206, note 1.
+
+[490] So Jerome, iv. 484: vii. 455. Strange, that neither Ambrose nor
+Augustine should quote the place.
+
+[491] See Revision Revised, p. 220.
+
+[492] Or Saturnilus--[Greek: to de gamein kai gennan apo tou Satana
+phesin einai]. p. 245, l. 38. So Marcion, 253.
+
+[493] [The MS. breaks off here, with references to St. Mark x. 7, Eph.
+v. 31-2 (on which the Dean had accumulated a large array of references),
+St. Mark x. 29-30, with a few references, but no more. I have not had
+yet time or strength to work out the subject.]
+
+[494] Mai, iv. 221.
+
+
+
+
+CHAPTER XIV.
+
+CAUSES OF CORRUPTION CHIEFLY INTENTIONAL.
+
+X. Corruption by the Orthodox.
+
+
+Sec. 1.
+
+Another cause why, in very early times, the Text of the Gospels
+underwent serious depravation, was mistaken solicitude on the part of
+the ancient orthodox for the purity of the Catholic faith. These
+persons, like certain of the moderns, Beza for example, evidently did
+not think it at all wrong to tamper with the inspired Text. If any
+expression seemed to them to have a dangerous tendency, they altered it,
+or transplanted it, or removed it bodily from the sacred page. About the
+uncritical nature of what they did, they entertained no suspicion: about
+the immorality of the proceeding, they evidently did not trouble
+themselves at all. On the contrary, the piety of the motive seems to
+have been held to constitute a sufficient excuse for any amount of
+licence. The copies which had undergone this process of castigation were
+even styled 'corrected,'--and doubtless were popularly looked upon as
+'the correct copies' [like our 'critical texts']. An illustration of
+this is afforded by a circumstance mentioned by Epiphanius.
+
+He states (ii. 36) that the orthodox, out of jealousy for the Lord's
+Divinity, eliminated from St. Luke xix. 41 the record that our Saviour
+'wept.' We will not pause to inquire what this statement may be worth.
+But when the same Father adds,--'In the uncorrected copies ([Greek: en
+tois adiorthotois antigraphois]) is found "He wept,"' Epiphanius is
+instructive. Perfectly well aware that the expression is genuine, he
+goes on to state that 'Irenaeus quoted it in his work against Heresies,
+when he had to confute the error of the Docetae[495].' 'Nevertheless,'
+Epiphanius adds, 'the orthodox through fear erased the record.'
+
+So then, the process of 'correction' was a critical process conducted on
+utterly erroneous principles by men who knew nothing whatever about
+Textual Criticism. Such recensions of the Text proved simply fatal to
+the Deposit. To 'correct' was in this and such like cases simply to
+'corrupt.'
+
+Codexes B[Symbol: Aleph]D may be regarded as specimens of Codexes which
+have once and again passed through the hands of such a corrector or
+[Greek: diorthotes].
+
+St. Luke (ii. 40) records concerning the infant Saviour that 'the child
+grew, and waxed strong in spirit.' By repeating the selfsame expression
+which already,--viz. in chap. i. 80,--had been applied to the Childhood
+of the Forerunner[496], it was clearly the design of the Author of
+Scripture to teach that the Word 'made flesh' submitted to the same laws
+of growth and increase as every other Son of Adam. The body 'grew,'--the
+spiritual part 'waxed strong.' This statement was nevertheless laid hold
+of by the enemies of Christianity. How can it be pretended (they asked)
+that He was 'perfect God' ([Greek: teleios Theos]), of whom it is
+related in respect of His spirit that he 'waxed strong[497]'? The
+consequence might have been foreseen. Certain of the orthodox were
+ill-advised enough to erase the word [Greek: pneumati] from the copies
+of St. Luke ii. 40; and lo, at the end of 1,500 years, four 'corrected'
+copies, two Versions, one Greek Father, survive to bear witness to the
+ancient fraud. No need to inquire which, what, and who these be.
+
+But because it is [Symbol: Aleph]BDL, Origen[498], and the Latin, the
+Egyptian and Lewis which are without the word [Greek: pneumati],
+Lachmann, Tregelles, Tischendorf, and the Revisers jump to the
+conclusion that [Greek: pneumati] is a spurious accretion to the Text.
+They ought to reverse their proceeding; and recognize in the evidence
+one more indication of the untrustworthiness of the witnesses. For,--how
+then is it supposed that the word ([Greek: pneumati]) ever obtained its
+footing in the Gospel? For all reply we are assured that it has been
+imported hither from St. Luke i. 80. But, we rejoin, How does the
+existence of the phrase [Greek: ekrataiouto pneumati] in i. 80 explain
+its existence in ii. 40, in every known copy of the Gospels except four,
+if in these 996 places, suppose, it be an interpolation? This is what
+has to be explained. Is it credible that all the remaining uncials, and
+every known cursive copy, besides all the lectionaries, should have been
+corrupted in this way: and that the truth should survive exclusively at
+this time only in the remaining four; viz. in B[Symbol: Aleph],--the
+sixth century Cod. D,--and the eighth century Cod. L?
+
+When then, and where did the work of depravation take place? It must
+have been before the sixth century, because Leontius of Cyprus[499]
+quotes it three times and discusses the expression at length:--before
+the fifth, because, besides Cod. A, Cyril[500] Theodoret[501] and
+ps.-Caesarius[502] recognize the word:--before the fourth, because
+Epiphanius[503], Theodore of Mopsuestia[504], and the Gothic version
+have it:--before the third, before nearly all of the second century,
+because it is found in the Peshitto. What more plain than that we have
+before us one other instance of the injudicious zeal of the orthodox?
+one more sample of the infelicity of modern criticism?
+
+
+Sec. 2.
+
+Theodotus and his followers fastened on the first part of St. John viii.
+40, when they pretended to shew from Scripture that Christ is mere
+Man[505]. I am persuaded that the reading 'of My Father[506],'--with
+which Origen[507], Epiphanius[508], Athanasius[509], Chrysostom[510],
+Cyril Alex.[511], and Theodoret[512] prove to have been acquainted,--was
+substituted by some of the orthodox in this place, with the pious
+intention of providing a remedy for the heretical teaching of their
+opponents. At the present day only six cursive copies are known to
+retain this trace of a corruption of Scripture which must date from the
+second century.
+
+We now reach a most remarkable instance. It will be remembered that St.
+John in his grand preface does not rise to the full height of his
+sublime argument until he reaches the eighteenth verse. He had said
+(ver. 14) that 'the Word was made flesh,' &c.; a statement which
+Valentinus was willing to admit. But, as we have seen, the heresiarch
+and his followers denied that 'the Word' is also 'the Son' of God. As if
+in order to bar the door against this pretence, St. John announces (ver.
+18) that 'the only begotten Son, which is in the bosom of the Father, he
+hath declared him': thus establishing the identity of the Word and the
+Only begotten Son. What else could the Valentinians do with so plain a
+statement, but seek to deprave it? Accordingly, the very first time St.
+John i. 18 is quoted by any of the ancients, it is accompanied by the
+statement that the Valentinians in order to prove that the 'only
+begotten' is 'the Beginning,' and is 'God,' appeal to the words,--'the
+only begotten God who is in the bosom of the Father[513],' &c. Inasmuch,
+said they, as the Father willed to become known to the worlds, the
+Spirit of Gnosis produced the 'only begotten' 'Gnosis,' and therefore
+gave birth to 'Gnosis,' that is to 'the Son': in order that by 'the Son'
+'the Father' might be made known. While then that 'only begotten Son'
+abode 'in the bosom of the Father,' He caused that here upon earth
+should be seen, alluding to ver. 14, one 'as the only begotten Son.' In
+which, by the way, the reader is requested to note that the author of
+the Excerpta Theodoti (a production of the second century) reads St.
+John i. 18 as we do.
+
+I have gone into all these strange details,--derived, let it be
+remembered, from documents which carry us back to the former half of the
+second century,--because in no other way is the singular phenomenon
+which attends the text of St. John i. 18 to be explained and accounted
+for. Sufficiently plain and easy of transmission as it is, this verse of
+Scripture is observed to exhibit perturbations which are even
+extraordinary. Irenaeus once writes [Greek: ho] [?] [Greek: monogenes
+uios]: once, [Greek: ho] [?] [Greek: monogenes uios Theos]: once,
+[Greek: ho monogenes uios Theou][514]: Clemens Alex., [Greek: ho
+monogenes uios Theos monos][515]; which must be very nearly the reading
+of the Codex from which the text of the Vercelli Copy of the Old Latin
+was derived[516]. Eusebius four times writes [Greek: ho monogenes
+uios][517]: twice, [Greek: monogenes Theos][518]: and on one occasion
+gives his reader the choice of either expression, explaining why both
+may stand[519]. Gregory Nyss.[520] and Basil[521], though they recognize
+the usual reading of the place, are evidently vastly more familiar with
+the reading [Greek: ho monogenes Theos][522]: for Basil adopts the
+expression thrice[523], and Gregory nearly thirty-three times as
+often[524]. This was also the reading of Cyril Alex.[525], whose usual
+phrase however is [Greek: ho monogenes tou Theou logos][526]. Didymus
+has only [? cp. context] [Greek: ho monogenes Theos],--for which he once
+writes [Greek: ho monogenes Theos logos][527]. Cyril of Jer. seems to
+have read [Greek: ho monogenes monos][528].
+
+[I have retained this valuable and suggestive passage in the form in
+which the Dean left it. It evidently has not the perfection that attends
+some of his papers, and would have been amplified and improved if his
+life had been spared. More passages than he noticed, though limited to
+the ante-Chrysostom period, are referred to in the companion
+volume[529]. The portentous number of mentions by Gregory of Nyssa
+escaped me, though I knew that there were several. Such repetitions of a
+phrase could only be admitted into my calculation in a restricted and
+representative number. Indeed, I often quoted at least on our side less
+than the real number of such reiterations occurring in one passage,
+because in course of repetition they came to assume for such a purpose a
+parrot-like value.
+
+But the most important part of the Dean's paper is found in his account
+of the origin of the expression. This inference is strongly confirmed by
+the employment of it in the Arian controversy. Arius reads [Greek:
+Theos] (_ap._ Epiph. 73--Tischendorf), whilst his opponents read [Greek:
+Huios]. So Faustinus seven times (I noted him only thrice), and
+Victorinus Afer six (10) times in reply to the Arian Candidus[530]. Also
+Athanasius and Hilary of Poictiers four times each, and Ambrose eight
+(add Epp. I. xxii. 5). It is curious that with this history admirers of
+B and [Symbol: Aleph] should extol their reading over the Traditional
+reading on the score of orthodoxy. Heresy had and still retains
+associations which cannot be ignored: in this instance some of the
+orthodox weakly played into the hands of heretics[531]. None may read
+Holy Scripture just as the idea strikes them.]
+
+
+Sec. 3.
+
+All are familiar with the received text of 1 Cor. xv. 47:--[Greek: ho
+protos anthropos ek ges choikos; ho deuteros anthropos ho Kyrios ex
+ouranou]. That this place was so read in the first age is certain: for
+so it stands in the Syriac. These early heretics however of whom St.
+John speaks, who denied that 'Jesus Christ had come in the flesh[532]'
+and who are known to have freely 'taken away from the words' of
+Scripture[533], are found to have made themselves busy here. If (they
+argued) 'the second man' was indeed 'the Lord-from-Heaven,' how can it
+be pretended that Christ took upon Himself human flesh[534]? And to
+bring out this contention of theirs more plainly, they did not hesitate
+to remove as superfluous the word 'man' in the second clause of the
+sentence. There resulted,--'The first man [was] of the earth, earthy:
+[Greek: ho deuteros Kyrios ex ouranou][535].' It is thus that
+Marcion[536] (A.D. 130) and his followers[537] read the place. But in
+this subject-matter extravagance in one direction is ever observed to
+beget extravagance in another. I suspect that it was in order to
+counteract the ejection by the heretics of [Greek: anthropos] in ver.
+47, that, early in the second century, the orthodox retaining [Greek:
+anthropos], judged it expedient to leave out the expression [Greek: ho
+Kyrios], which had been so unfairly pressed against them; and were
+contented to read,--'the second man [was] from heaven.' A calamitous
+exchange, truly. For first, (I), The text thus maimed afforded
+countenance to another form of misbelief. And next, (II), It
+necessitated a further change in 1 Cor. xv. 47.
+
+(I) It furnished a pretext to those heretics who maintained that Christ
+was 'Man' _before_ He came into the World. This heresy came to a head in
+the persons of Apolinarius[538] and Photinus; in contending with whom,
+Greg. Naz.[539] and Epiphanius[540] are observed to argue with
+disadvantage from the mutilated text. Tertullian[541], and Cyprian[542]
+after him, knew no other reading but 'secundus homo de Caelo,'--which is
+in fact the way this place stands in the Old Latin. And thus, from the
+second century downwards, two readings (for the Marcionite text was
+speedily forgotten) became current in the Church:--(1) The inspired
+language of the Apostle, cited at the outset,--which is retained by all
+the known copies, _except nine_; and is vouched for by Basil[543],
+Chrysostom[544], Theodotus[545], Eutherius[546], Theodorus Mops.[547],
+Damascene[548], Petrus Siculus[549], and Theophylact[550]: and (2) The
+corrected (i.e. the maimed) text of the orthodox;--[Greek: ho deuteros;
+anthropos ex ouranou]: with which, besides the two Gregories[551],
+Photinus[552] and Apolinarius the heretics were acquainted; but which at
+this day is only known to survive in [Symbol: Aleph]*BCD*EFG and two
+cursive copies. Origen[553], and (long after him) Cyril, employed _both_
+readings[554].
+
+(II) But then, (as all must see) such a maimed exhibition of the text
+was intolerable. The balance of the sentence had been destroyed. Against
+[Greek: ho protos anthropos], St. Paul had set [Greek: ho deuteros
+anthropos]: against [Greek: ek ges]--[Greek: ex ouranou]: against [Greek:
+choikos]--[Greek: ho Kyrios]. Remove [Greek: ho Kyrios], and some
+substitute for it must be invented as a counterpoise to [Greek:
+choikos]. Taking a hint from what is found in ver. 48, some one
+(plausibly enough,) suggested [Greek: epouranios]: and this gloss so
+effectually recommended itself to Western Christendom, that having been
+adopted by Ambrose[555], by Jerome[556] (and later by Augustine[557],)
+it established itself in the Vulgate[558], and is found in all the later
+Latin writers[559]. Thus then, _a third_ rival reading enters the
+field,--which because it has well-nigh disappeared from Greek MSS., no
+longer finds an advocate. Our choice lies therefore between the two
+former:--viz. (a) the received, which is the only well-attested reading
+of the place: and (b) the maimed text of the Old Latin, which Jerome
+deliberately rejected (A.D. 380), and for which he substituted another
+even worse attested reading. (Note, that these two Western fabrications
+effectually dispose of one another.) It should be added that
+Athanasius[560] lends his countenance to all the three readings.
+
+But now, let me ask,--Will any one be disposed, after a careful survey
+of the premisses, to accept the verdict of Tischendorf, Tregelles and
+the rest, who are for bringing the Church back to the maimed text of
+which I began by giving the history and explaining the origin? Let it be
+noted that the one question is,--shall [Greek: ho Kyrios] be retained in
+the second clause, or not? But there it stood within thirty years of the
+death of St. John: and there it stands, at the end of eighteen centuries
+in every extant copy (including AKLP) except nine. It has been
+excellently witnessed to all down the ages,--viz. By Origen, Hippolytus,
+Athanasius, Basil, Chrysostom, Cyril, Theodotus, Eutherius, Theodore
+Mops., Damascene and others. On what principle would you now reject
+it?... With critics who assume that a reading found in [Symbol:
+Aleph]BCDEFG must needs be genuine,--it is vain to argue. And yet the
+most robust faith ought to be effectually shaken by the discovery that
+four, if not five ([Symbol: Aleph]ACFG) of these same MSS., by reading
+'we shall all sleep; but we shall not all be changed,' contradict St.
+Paul's solemn announcement in ver. 51: while a sixth (D) stands alone in
+substituting 'we shall all rise; but we shall not all be changed.'--In
+this very verse, C is for introducing [Greek: Adam] into the first
+clause of the sentence: FG, for subjoining [Greek: ho ouranios]. When
+will men believe that guides like these are to be entertained with
+habitual distrust? to be listened to with the greatest caution? to be
+followed, for their own sakes,--never?
+
+I have been the fuller on this place, because it affords an instructive
+example of what has occasionally befallen the words of Scripture. Very
+seldom indeed are we able to handle a text in this way. Only when the
+heretics assailed, did the orthodox defend: whereby it came to pass that
+a record was preserved of how the text was read by the ancient Father.
+The attentive reader will note (_a_) That all the changes which we have
+been considering belong to the earliest age of all:--(_b_) That the
+corrupt reading is retained by [Symbol: Aleph]BC and their following:
+the genuine text, in the great bulk of the copies:--(_c_) That the first
+mention of the text is found in the writings of an early heretic:--(_d_)
+That [the orthodox introduced a change in the interests, as they
+fancied, of truth, but from utter misapprehension of the nature and
+authority of the Word of God:--and (_e_) that under the Divine
+Providence that change was so effectually thrown out, that decisive
+witness is found on the other side].
+
+
+Sec. 4.
+
+Closely allied to the foregoing, and constantly referred to in connexion
+with it by those Fathers who undertook to refute the heresy of
+Apolinarius, is our Lord's declaration to Nicodemus,--'No man hath
+ascended up to heaven, but He that came down from heaven, even the Son
+of Man which is in heaven' (St. John iii. 13). Christ 'came down from
+heaven' when He became incarnate: and having become incarnate, is said
+to have 'ascended up to Heaven,' and 'to be in Heaven,' because 'the Son
+of Man,' who was not in heaven before, by virtue of the hypostatical
+union was thenceforward evermore 'in heaven.' But the Evangelist's
+language was very differently taken by those heretics who systematically
+'maimed and misinterpreted that which belongeth to the human nature of
+Christ.' Apolinarius, who relied on the present place, is found to have
+read it without the final clause ([Greek: ho on en to ourano]); and
+certain of the orthodox (as Greg. Naz., Greg. Nyssa, Epiphanius, while
+contending with him,) shew themselves not unwilling to argue from the
+text so mutilated. Origen and the author of the Dialogus once, Eusebius
+twice, Cyril not fewer than nineteen times, also leave off at the words
+'even the Son of Man': from which it is insecurely gathered that those
+Fathers disallowed the clause which follows. On the other hand,
+thirty-eight Fathers and ten Versions maintain the genuineness of the
+words [Greek: ho on en to ourano][561]. But the decisive circumstance is
+that,--besides the Syriac and the Latin copies which all witness to the
+existence of the clause,--the whole body of the uncials, four only
+excepted ([Symbol: Aleph]BLT^{b}), and every known cursive but one
+(33)--are for retaining it.
+
+No thoughtful reader will rise from a discussion like the foregoing
+without inferring from the facts which have emerged in the course of it
+the exceeding antiquity of depravations of the inspired verity. For let
+me not be supposed to have asserted that the present depravation was the
+work of Apolinarius. Like the rest, it is probably older by at least 150
+years. Apolinarius, in whose person the heresy which bears his name came
+to a head, did but inherit the tenets of his predecessors in error; and
+these had already in various ways resulted in the corruption of the
+deposit.
+
+
+Sec. 5[562].
+
+The matter in hand will be conveniently illustrated by inviting the
+reader's attention to another famous place. There is a singular consent
+among the Critics for eliminating from St. Luke ix. 54-6, twenty-four
+words which embody two memorable sayings of the Son of Man. The entire
+context is as follows:--'Lord, wilt thou that we command fire to come
+down from heaven and consume them, (as Elias did)? But he turned, and
+rebuked them, (and said, Ye know not what manner of spirit ye are of.)
+(For the Son of Man is not come to destroy men's lives, but to save
+them.) And they went to another village.' The three bracketed clauses
+contain the twenty-four words in dispute.
+
+The first of these clauses ([Greek: hos kai Helias epoiese]), which
+claims to be part of the inquiry of St. John and St. James, Mill
+rejected as an obvious interpolation. 'Res ipsa clamat. Quis enim sanus
+tam insignia deleverit[563]?' Griesbach retained it as probably
+genuine.--The second clause ([Greek: kai eipen, Ouk oidate hoiou
+pneumatos este hymeis]) he obelized as probably not genuine:--the third
+([Greek: ho gar huios tou anthropou ouk elthe psychas anthropon
+apolesai, alla sosai]) he rejected entirely. Lachmann also retains the
+first clause, but rejects the other two. Alford, not without misgiving,
+does the same. Westcott and Hort, without any misgiving about the third
+clause, are 'morally certain' that the first and second clauses are a
+Western interpolation. Tischendorf and Tregelles are thorough. They
+agree, and the Revisers of 1881, in rejecting unceremoniously all the
+three clauses and exhibiting the place curtly, thus.--[Greek: Kyrie,
+theleis eipomen pyr katabenai apo tou ouranou, kai analosai autous;
+strapheis de epetimesen autois. kai eporeuthesan desan eis heteran
+komen].
+
+Now it may as well be declared at once that Codd. [Symbol:
+Aleph]BL[Symbol: Xi] l g^{1} Cyr^{luc}[564], two MSS. of the Bohairic (d
+3, d 2), the Lewis, and two cursives (71, 157) are literally the only
+authority, ancient or modern, for so exhibiting the text [in all its
+bare crudeness]. Against them are arrayed the whole body of MSS. uncial
+and cursive, including ACD; every known lectionary; all the Latin, the
+Syriac (Cur. om. Clause 1), and indeed every other known version:
+besides seven good Greek Fathers beginning with Clemens Alex. (A.D.
+190), and five Latin Fathers beginning with Tertullian (A.D. 190):
+Cyprian's testimony being in fact the voice of the Fourth Council of
+Carthage, A.D. 253. If on a survey of this body of evidence any one will
+gravely tell me that the preponderance of authority still seems to him
+to be in favour of the shorter reason, I can but suggest that the sooner
+he communicates to the world the grounds for his opinion, the better.
+
+(1) In the meantime it becomes necessary to consider the disputed
+clauses separately, because ancient authorities, rivalling modern
+critics, are unable to agree as to which they will reject, which they
+will retain. I begin with the second. What persuades so many critics to
+omit the precious words [Greek: kai eipen, Ouk oidate hoiou pneumatos
+este hymeis], is the discovery that these words are absent from many
+uncial MSS.,--[Symbol: Aleph]ABC and nine others; besides, as might have
+been confidently anticipated from that fact, also from a fair proportion
+of the cursive copies. It is impossible to deny that _prima facie_ such
+an amount of evidence against any words of Scripture is exceedingly
+weighty. Pseudo-Basil (ii. 271) is found to have read the passage in the
+same curt way. Cyril, on the other hand, seems to have read it
+differently.
+
+And yet, the entire aspect of the case becomes changed the instant it is
+perceived that this disputed clause is recognized by Clemens[565] (A.D.
+190); as well as by the Old Latin, by the Peshitto, and by the
+Curetonian Syriac: for the fact is thus established that as well in
+Eastern as in Western Christendom the words under discussion were
+actually recognized as genuine full a hundred and fifty years before the
+oldest of the extant uncials came into existence. When it is further
+found that (besides Ambrose, Jerome, Augustine,) the Vulgate, the Old
+Egyptian, the Harkleian Syriac and the Gothic versions also contain the
+words in question; and especially that Chrysostom in four places,
+Didymus, Epiphanius, Cyril and Theodoret, besides Antiochus, familiarly
+quote them, it is evident that the testimony of antiquity in their
+favour is even overwhelming. Add that in eight uncial MSS. (beginning
+with D) the words in dispute form part of the text of St. Luke, and that
+they are recognized by the great mass of the cursive copies,--(only six
+out of the twenty which Scrivener has collated being without them,)--and
+it is plain that at least five tests of genuineness have been fully
+satisfied.
+
+(2) The third clause ([Greek: ho gar huios tou anthropou ouk elthe
+psychas anthropon apolesai, alla sosai]) rests on precisely the same
+solid evidence as the second; except that the testimony of Clemens is no
+longer available,--but only because his quotation does not extend so
+far. Cod. D also omits this third clause; which on the other hand is
+upheld by Tertullian, Cyprian and Ambrose. Tischendorf suggests that it
+has surreptitiously found its way into the text from St. Luke xix. 10,
+or St. Matt, xviii. 11. But this is impossible; simply because what is
+found in those two places is essentially different: namely,--[Greek:
+elthe gar ho huios tou anthropou zetesai kai][566] [Greek: sosai to
+apololos].
+
+(3) We are at liberty in the meantime to note how apt an illustration is
+here afforded of the amount of consensus which subsists between
+documents of the oldest class. This divergence becomes most conspicuous
+when we direct our attention to the grounds for omitting the foremost
+clause of the three, [Greek: hos kai Elias epoiesen]: for here we make
+the notable discovery that the evidence is not only less weighty, but
+also different. Codexes B and [Symbol: Aleph] are now forsaken by all
+their former allies except L[Symbol: Xi] and a single cursive copy.
+True, they are supported by the Curetonian Syriac, the Vulgate and two
+copies of the Old Latin. But this time they find themselves confronted
+by Codexes ACD with thirteen other uncials and the whole body of the
+cursives; the Peshitto, Coptic, Gothic, and Harkleian versions; by
+Clemens, Jerome, Chrysostom, Cyril and pseudo-Basil. In respect of
+antiquity, variety, respectability, numbers, they are therefore
+hopelessly outvoted.
+
+Do any inquire, How then has all this contradiction and depravation of
+Codexes [Symbol: Aleph]ABC(D) come about? I answer as follows:--
+
+It was a favourite tenet with the Gnostic heretics that the Law and the
+Gospel are at variance. In order to establish this, Marcion (in a work
+called Antitheses) set passages of the New Testament against passages of
+the Old; from the seeming disagreement between which his followers were
+taught to infer that the Law and the Gospel cannot have proceeded from
+one and the same author[567]. Now here was a place exactly suited to his
+purpose. The God of the Old Testament had twice sent down fire from
+heaven to consume fifty men. But 'the Son of Man,' said our Saviour,
+when invited to do the like, 'came not to destroy men's lives but to
+save them.' Accordingly, Tertullian in his fourth book against Marcion,
+refuting this teaching, acquaints us that one of Marcion's 'Contrasts'
+was Elijah's severity in calling down fire from Heaven,--and the
+gentleness of Christ. 'I acknowledge the seventy of the judge,'
+Tertullian replies; 'but I recognize the same severity on the part of
+Christ towards His Disciples when they proposed to bring down a similar
+calamity on a Samaritan village[568].' From all of which it is plain
+that within seventy years of the time when the Gospel was published, the
+text of St. Luke ix. 54-6 stood very much as at present.
+
+But then it is further discovered that at the same remote period (about
+A.D. 130) this place of Scripture was much fastened on by the enemies of
+the Gospel. The Manichaean heretics pressed believers with it[569]. The
+disciples' appeal to the example of Elijah, and the reproof they
+incurred, became inconvenient facts. The consequence might be foreseen.
+With commendable solicitude for God's honour, but through mistaken
+piety, certain of the orthodox (without suspicion of the evil they were
+committing) were so ill-advised as to erase from their copies the
+twenty-four words which had been turned to mischievous account as well
+as to cause copies to be made of the books so mutilated: and behold, at
+the end of 1,700 years, the calamitous result!
+
+Of these three clauses then, which are closely interdependent, and as
+Tischendorf admits[570] must all three stand or all three fall together,
+the first is found with ACD, the Old Latin, Peshitto, Clement,
+Chrysostom, Cyril, Jerome,--not with [Symbol: Aleph]B the Vulgate or
+Curetonian. The second and third clauses are found with Old Latin,
+Vulgate, Peshitto, Harkleian, six Greek and five Latin Fathers,--not
+with [Symbol: Aleph]ABCD.
+
+While [Symbol: Aleph] and B are alone in refusing to recognize either
+first, second or third clause. And this is a fair sample of that
+'singular agreement' which is sometimes said to subsist between 'the
+lesser group of witnesses.' Is it not plain on the contrary that at a
+very remote period there existed a fierce conflict, and consequent
+hopeless divergence of testimony about the present passage; of which
+1,700 years[571] have failed to obliterate the traces? Had [Symbol:
+Aleph]B been our only ancient guides, it might of course have been
+contended that there has been no act of spoliation committed: but seeing
+that one half of the missing treasure is found with their allies, ACD,
+Clement Alex., Chrysostom, Cyril, Jerome,--the other half with their
+allies, Old Latin, Harkleian, Clement, Tertullian, Cyprian, Ambrose,
+Didymus, Epiphanius, Chrysostom, Cyril, Theodoret, Jerome,
+Augustine[572],--it is clear that no such pretence can any longer be set
+up.
+
+The endeavour to establish agreement among the witnesses by a skilful
+distribution or rather dislocation of their evidence, a favourite device
+with the Critics, involves a fallacy which in any other subject would be
+denied a place. I trust that henceforth St. Luke ix. 54-6 will be left
+in undisputed possession of its place in the sacred Text,--to which it
+has an undoubted right.
+
+A thoughtful person may still inquire, Can it however be explained
+further how it has come to pass that the evidence for omitting the first
+clause and the two last is so unequally divided? I answer, the disparity
+is due to the influence of the Lectionaries.
+
+Let it be observed then that an ancient Ecclesiastical Lection which
+used to begin either at St. Luke ix. 44, or else at verse 49 and to
+extend down to the end of verse 56[573], ended thus,--[Greek: hos kai
+Elias epoiese; strapheis de epetimesen autois. kai eporeuthesan eis
+hetepan komen][574]. It was the Lection for Thursday in the fifth week
+of the new year; and as the reader sees, it omitted the two last clauses
+exactly as Codd. [Symbol: Aleph]ABC do. Another Ecclesiastical Lection
+began at verse 51 and extended down to verse 57, and is found to have
+contained the two last clauses[575]. I wish therefore to inquire:--May
+it not fairly be presumed that it is the Lectionary practice of the
+primitive age which has led to the irregularity in this perturbation of
+the sacred Text?
+
+FOOTNOTES:
+
+[495] [Greek: Pros tois dokesei ton Christon pephenenai legontas].
+
+[496] [Greek: To de paidion euxane, kai ekrataiouto pneumati].
+
+[497] It is the twenty-fourth and the thirtieth question in the first
+Dialogus of pseudo-Caesarius (Gall. vi. 17, 20).
+
+[498] Opp. iii. 953, 954,--with suspicious emphasis.
+
+[499] Ed. Migne, vol. 93, p. 1581 a, b (Novum Auct. i. 700).
+
+[500] When Cyril writes (Scholia, ed. Pusey, vol. vi. 568),--"[Greek: To
+de paidion euxane kai ekrataiouto PNEUMATI, pleroumenon SOPHIA kai
+CHARITI." kaitoi kata physin panteleios estin hos Theos kai ex idion
+pleromatos dianemei tois agiois ta PNEUMATIKA, kai autos estin e SOPHIA,
+kai tes CHARITOS ho doter],--it is clear that [Greek: pneumati] must
+have stood in Cyril's text. The same is the reading of Cyril's Treatise,
+De Incarnatione (Mai, ii. 57): and of his Commentary on St. Luke (ibid.
+p. 136). One is surprised at Tischendorf's perverse inference concerning
+the last-named place. Cyril had begun by quoting the whole of ver. 40 in
+exact conformity with the traditional text (Mai, ii. 136). At the close
+of some remarks (found both in Mai and in Cramer's Catena), Cyril
+proceeds as follows, according to the latter:--[Greek: ho Euangelistes
+epse "euxane kai ekrataiouto" KAI TA EXES]. Surely this constitutes no
+ground for supposing that he did not recognize the word [Greek:
+pneumati], but rather that he did. On the other hand, it is undeniable
+that in V. P. ii. 138 and 139 (= Concilia iii. 241 d, 244 a), from
+Pusey's account of what he found in the MSS. (vii. P. i. 277-8), the
+word [Greek: pneumati] must be suspected of being an unauthorized
+addition to the text of Cyril's treatise, De Recta fide ad Pulcheriam et
+Eudociam.
+
+[501] ii. 152: iv. 112: v. 120, 121 (four times).
+
+[502] [Greek: Ei teleios esti Theos ho Christos, pos ho euangelistes
+legei, to de paidion Iesous euxane kai ekrataiouto pneumati];--S.
+Caesarii, Dialogus I, Quaest. 24 (_ap._ Galland. vi. 17 c). And see
+Quaest. 30.
+
+[503] ii. 36 d.
+
+[504] Fragmenta Syriaca, ed. Sachau, p. 53.--The only other Greek
+Fathers who quote the place are Euthymius and Theophylact.
+
+[505] [Greek: Hen ekousa para tou Theou]. Epiph. i. 463.
+
+[506] Instead of [Greek: para tou Theou].
+
+[507] i. 410: iv. 294, 534. Elsewhere he defends and employs it.
+
+[508] i. 260, 463: ii. 49.
+
+[509] i. 705.
+
+[510] viii. 365.
+
+[511] (Glaph.) i. 18.
+
+[512] iv. 83, 430. But both Origen (i. 705: iv. 320, 402) and Cyril (iv.
+554: v. 758) quote the traditional reading; and Cyril (iv. 549)
+distinctly says that the latter is right, and [Greek: para tou patros]
+wrong.
+
+[513] Excerpt. Theod. 968.--Heracleon's name is also connected by Origen
+with this text. Valentinus (ap. Iren. 100) says, [Greek: on de kai uion
+Monogene kai Theon kekleken].
+
+[514] Pp. 627, 630, 466.
+
+[515] P. 956.
+
+[516] 'Deum nemo vidit umquam: nisi unicus filius solus, sinum patris
+ipse enarravit.'--(Comp. Tertullian:--'Solus filius patrem novit et
+sinum patris ipse exposuit' (Prax. c. 8. Cp. c. 21): but he elsewhere
+(ibid. c. 15) exhibits the passage in the usual way.) Clemens
+writes,--[Greek: tote epopteuseis ton kolpon tou Patrus, hon ho
+monoogenes huios Theos monos exegesato] (956), and in the Excerpt.
+Theod. we find [Greek: outos ton kolpon ton Patros exegesato ho Soter]
+(969). But this is unintelligible until it is remembered that our Lord
+is often spoken of by the Fathers as [Greek: he dexia tou hypsistou ...
+kolpos de tes dexias ho Pater]. (Greg. Nyss. i. 192.)
+
+[517] Ps. 440 (--[Greek: ho]): Marcell. 165, 179, 273.
+
+[518] Marcell. 334: Theoph. 14.
+
+[519] Marcell. 132. Read on to p. 134.
+
+[520] Opp. ii. 466.
+
+[521] Opp. iii. 23, 358.
+
+[522] Greg. Nyss. Opp. i. 192, 663 ([Greek: Theos pantos ho monogenes,
+ho en tois kolpois on tou Patros, outos eipontos tou Ioannou]). Also ii.
+432, 447, 450, 470, 506: always [Greek: en tois kolpois]. Basil, Opp.
+iii. 12.
+
+[523] Basil, Opp. iii. 14, 16, 117: and so Eunomius (ibid. i. 623).
+
+[524] Contra Eunom. _I have noted_ ninety-eight places.
+
+[525] Cyril (iv. 104) paraphrases St. John i. 18 thus:--[Greek: autos
+gar Theos on ho monogenes, en kolpois on tou theou kai patros, tauten
+pros hemas epoiesato ten exegesin]. Presently (p. 105), he says that St.
+John [Greek: kai "monogene theon" apokalei ton huion, kai "en kolpois"
+einai phesi tou patros]. But on p. 107 he speaks quite plainly: [Greek:
+"ho monogenes," phesi, "Theos, ho on eis ton kolpon tou patros, ekeinos
+exegesato." epeide gar ephe "monogene" kai "Theon," tithesin euthys, "ho
+on en tois kolpois tou patros."]--So v. 137, 768. And yet he reads
+[Greek: huios] in v. 365, 437: vi. 90.
+
+[526] He uses it seventeen times in his Comm. on Isaiah (ii. 4, 35, 122,
+&c.), and actually so reads St. John i. 18 in one place (Opp. vi. 187).
+Theodoret once adopts the phrase (Opp. v. 4).
+
+[527] De Trin. 76, 140, 37a:--27.
+
+[528] P. 117.
+
+[529] Traditional Text, p. 113, where the references are given.
+
+[530] Who quoted Arius' words:--'Subsistit ante tempora et aeones
+_plenus Deus, unigenitus,_ et immutabilis.' But I cannot yet find
+Tischendorf's reference.
+
+[531] The reading [Greek: Huios] is established by unanswerable
+evidence.
+
+[532] The Gnostics Basilides and Valentinus were the direct precursors
+of Apolonius, Photinus, Nestorius, &c., in assailing the Catholic
+doctrine of the Incarnation. Their heresy must have been actively at
+work when St. John wrote his first (iv. 1, 2, 3) and second (ver. 7)
+Epistles.
+
+[533] Rev. xxii. 19.
+
+[534] [Greek: Epipedosin hemin hoi hairetikoi legontes; idou ouk anelabe
+sarka ho Christos; ho deut. gar phesin anthr. ho k. ex ouranou.] Chrys.
+iii. 114 b.
+
+[535] [Greek: Ten gar kata sarka gennesin tou Christou anelein
+boulomenoi, enellaxan to, ho deuteros anthropos; kai epoiesan, ho
+deuteros Kyrios.] Dial. [_ap._ Orig.] i. 868.--Marcion had in fact
+already substituted [Greek: Kyrios] for [Greek: anthropos] in ver. 45:
+('_the last Lord_ became a quickening spirit':) [Tertull. ii. 304]--a
+fabricated reading which is also found to have been upheld by Marcion's
+followers:--[Greek: ho eschatos Kyrios eis pn. zo.] Dial. _ubi supra_.
+[Greek: edei gar autous, ei ge ta euangelia etimon, me peritemnein ta
+euangelia, me mere ton euangelion exyphelein, me hetera prosthenai, mete
+logo, mete idia gnome ta euangelia prosgraphein.... prosgegraphekasi
+goun hosa beboulentai, kai exypheilanto hosa kekrikasi.] Titus of Bostra
+c. Manichaeos (Galland. v. 328).
+
+[536] Tertull. ii. 304, (_Primus homo de humo terrenus, secundus Dominus
+de Caelo_).
+
+[537] Dial [Orig. i.] 868, ([Greek: ho deuteros Kyrios ex ouranou]).
+
+[538] [Greek: To de panton chalepotaton en tais ekklesiastikais
+symphorais, he ton 'Apolinariston esti parresia.] Greg. Naz. ii. 167.
+
+[539] ii. 168,--a very interesting place. See also p. 87.
+
+[540] i. 831.
+
+[541] ii. 443, 531.
+
+[542] Pp. 180, 209, 260, 289, 307 (_primus homo de terrae limo_, &c.).
+
+[543] iii. 40.
+
+[544] iii. 114 four times: x. 394, 395. Once (xi. 374) he has [Greek: ho
+deut. anthr. ouranios ex ouranou].
+
+[545] iv. 1051.
+
+[546] _Ap._ Thdt. v. 1135.
+
+[547] _Ap._ Galland. viii. 626, 627.
+
+[548] i. 222 (where for [Greek: anthr.] he reads [Greek: Adam]), 563.
+Also ii. 120, 346.
+
+[549] 'Adversus Manichaeos,'--_ap._ Mai, iv. 68, 69.
+
+[550] ii. 228:--[Greek: ouch hoti ho anthropos, etoi to anthropinon
+proslemma, ex ouranou en, hos ho aphron Apolinarios elerei].
+
+[551] Naz. ii. 87 (=Thdt. iv. 62), 168.--Nyss. ii. 11.
+
+[552] _Ap._ Epiphan. i. 830.
+
+[553] 559 (with the Text. Recept.): iv. 302 not.
+
+[554] Hippolytus may not be cited in evidence, being read both ways.
+(Cp. ed. Fabr. ii. 30:--ed. Lagarde, 138. 15:--ed. Galland. ii.
+483.)--Neither may the expression [Greek: tou deuterou ex ouranou
+anthropou] in Pet. Alex. (ed. Routh, Rell. Sacr. iv. 48) be safely
+pressed.
+
+[555] _Primus homo de terra, terrenus: secundus homo de caelo
+caelestis_.--i. 1168, 1363: ii. 265, 975. And so ps.-Ambr. ii. 166, 437.
+
+[556] ii. 298: iv. 930: vii. 296.
+
+[557] The places are given by Sabatier _in loc_.
+
+[558] Only because it is the Vulgate reading, I am persuaded, does this
+reading appear in Orig. _interp_. ii. 84, 85: iii. 951: iv. 546.
+
+[559] As Philastrius (_ap._ Galland. vii. 492, 516).--Pacianus (ib.
+275).--Marius Mercator (ib. viii. 664).--Capreolus (ib. ix. 493). But
+see the end of the next ensuing note.
+
+[560] Vol. i. p. 1275,--[Greek: ho deuteros anthr. ho Kyrios ex ouranou
+ouranios]:--on which he remarks, (if indeed it be he), [Greek: idou gar
+amphoterothen ouranios anthropos onomazetai]. And lower down,--[Greek:
+Kyrios, dia ten mian hypostasin; deut. men anthr., kata ten henomenen
+anthropoteta. ex ouranou de, kata ten theoteta].--P. 448,--[Greek: ho
+deuteros anthr. ex ouranou epouranios].--_Ap._ Montf. ii. 13 (= Galland.
+v. 167),--[Greek: ho deut. anthr. ex ouranou].--Note that Maximinus, an
+Arian bishop, A.D. 427-8 (_ap._ Augustin. viii. 663) is found to have
+possessed a text identical with the first of the preceding:--'Ait ipse
+Paulus, _Primus homo Adam de terra terrenus, secundus homo Dominus de
+Caelo caelestis_ advenit.'
+
+[561] See Revision Revised, pp. 132-5: and The Traditional Text, p. 114.
+
+[562] This paper is marked as having been written at Chichester in 1877,
+and is therefore earlier than the Dean's later series.
+
+[563] Proleg. 418.
+
+[564] The text of St. Luke ix. 51-6 prefixed to Cyril's fifty-sixth
+Sermon (p. 353) is the text of B and [Symbol: Aleph],--an important
+testimony to what I suppose may be regarded as the Alexandrine _Textus
+Receptus_ of this place in the fifth century. But then no one supposes
+that Cyril is individually responsible for the headings of his Sermons.
+We therefore refer to the body of his discourse; and discover that the
+Syriac translator has rendered it (as usual) with exceeding licence. He
+has omitted to render some such words as the following which certainly
+stood in the original text:--[Greek: eidenai gar chre, hoti hos mepo tes
+neas kekratekotes charitos, all' eti tes proteras echomenoi synetheias,
+touto eipon, pros Elian aphorontes ton pyri kataphlexanta dis tous
+pentekonta kai tous egoumenous auton], (Cramer's Cat. ii. p. 81. Cf.
+Corderii, Cat. p. 263. Also Matthaei. N. T. _in loc._, pp. 333-4.) Now
+the man who wrote _that_, must surely have read St. Luke ix. 54, 55 as
+we do.
+
+[565] See the fragment (and Potter's note), Opp. p. 1019: also Galland.
+ii. 157. First in Hippolyt., Opp. ed. Fabric, ii. 71.
+
+[566] In St. Matt. xviii. 11, the words [Greek: zetesai kai] do not
+occur.
+
+[567] Bp. Kaye's Tertullian, p. 468. 'Agnosco iudicis severitatem. E
+contrario Christi in eandem animadversionem destinantes discipulos super
+ilium viculum Samaritarum.' Marc. iv. 23 (see ii. p. 221). He
+adds,--'Let Marcion also confess that by the same terribly severe judge
+Christ's leniency was foretold;' and he cites in proof Is. xlii. 2 and 1
+Kings xix. 12 ('sed in _spiritu_ miti').
+
+[568] Augustine (viii. 111-150, 151-182) writes a book against him. And
+he discusses St. Luke ix. 54-5 on p. 139.
+
+Addas Adimantus (a disciple of Manes) was the author of a work of the
+same kind. Augustine (viii. 606 c) says of it,--'ubi de utroque
+Testamento velut inter se contraria testimonia proferuntur versipelli
+dolositate, velut inde ostendatur utrumque ab uno Deo esse non posse,
+sed alterum ab altero.' Cerdon was the first to promulgate this
+pestilential tenet (605 a). Then Marcion his pupil, then Apelles, and
+then Patricius.
+
+[569] Titus Bostr. adv. Manichaeos (_ap._ Galland. v. 329 b), leaving
+others to note the correspondences between the New and the Old
+Testament, proposes to handle the 'Contrasts': [Greek: pros autas tas
+antitheseis ton logion choresomen]. At pp. 339 e, 340 a, b, he confirms
+what Tertullian says about the calling down of fire from heaven.
+
+[570] Verba [Greek: hos kai E. epoiese] cur quis addiderit, planum.
+Eidem interpolatori debentur quae verba [Greek: str. de epeti. autois]
+excipiunt. Gravissimum est quod testium additamentum [Greek: ho gar
+huios], &c. ab eadem manu derivandum est, nec per se solum pro spurio
+haberi potest; cohaeret enim cum argumento tum auctoritate arctissime
+cum prioribus. (N. T. ed. 1869, p. 544.)
+
+[571] Secundo iam saeculo quin in codicibus omnis haec interpolatio
+circumferri consueverit, dubitari nequit. (Ibid.)
+
+[572] The following are the references left by the Dean. I have not had
+time or strength to search out those which are left unspecified in this
+MS. and the last.
+
+Jerome.--Apostoli in Lege versati ... ulcisci nituntur iniuriam, _et
+imitari Eliam_, &c. Dominus, qui non ad iudicandum _venerat_, sed _ad
+salvandum_, &c. ... increpat eos _quod non meminerint doctrinae suae et
+bonitatis Evangelicae_, &c. (i. 857 b, c, d.)
+
+Cyprian, Synodical Epistle.--'Filius hominis non venit animas hominum
+perdere, sed salvare.' p. 98. A.D. 253.
+
+Tatian.--Veni, inquit, animam salvam facere. (Carn. c. 12 et 10: and
+Anim. c. 13.)
+
+Augustine gives a long extract from the same letter and thus quotes the
+words twice,--x. 76, 482. Cp. ii. 593 a.
+
+[Greek: Kai ho Kyrios pros tous apostolous eipontas en pyri kolasai tous
+me dexamenous autous kata ton Elian; Ouk oidate phesi poiou pneumatos
+este]. (p. 1019.)
+
+Theodoret, iii. 1119. ([Greek: poiou].)
+
+Epiph. ii. 31. ([Greek: hoiou].)
+
+Basil, ii. 271 (Eth.) quotes the whole place.
+
+Augustine.--Respondit eis Dominus, dicens eos nescire cuius spiritus
+filii essent, et quod ipse liberare venisset, non perdere. viii. 139 b.
+Cp. iii. (2), 194 b.
+
+Cyril Al.--[Greek: Mepo tes neas kekratekotes charitos ... touto eipon,
+ton Elian aphorontes ton pyri k.t.l.] Cord. Cat. 263 = Cram. Cat. 81.
+Also iv. 1017.--By a strange slip of memory, Cyril sets down a reproof
+found in St. Matthew: but this is enough to shew that he admits that
+_some_ reproof finds record in the Gospel.
+
+Chrys. vii. 567 e: x. 305 d: vii. 346 a: ix. 677 c.
+
+Opus Imp. ap. Chrys. vi. 211, 219.
+
+Didymus.--[Greek: Ouk oidate oiou pneumatos estin ho huios tou
+anthropou]. De Trin. p. 188.
+
+[573] Evst. 48 (Matthaei's c): Evst. 150 (Harl. 5598).
+
+[574] See Matthaei, N.T. 1786, vol. ii. p. 17.
+
+[575] [I have been unable to discover this Lection.]
+
+
+
+
+APPENDIX I.
+
+PERICOPE DE ADULTERA.
+
+
+I have purposely reserved for the last the most difficult problem of
+all: viz. those twelve famous verses of St. John's Gospel (chap. vii. 53
+to viii. 11) which contain the history of 'the woman taken in
+adultery,'--the _pericope de adultera_, as it is called. Altogether
+indispensable is it that the reader should approach this portion of the
+Gospel with the greatest amount of experience and the largest
+preparation. Convenient would it be, no doubt, if he could further
+divest himself of prejudice; but that is perhaps impossible. Let him at
+least endeavour to weigh the evidence which shall now be laid before him
+in impartial scales. He must do so perforce, if he would judge rightly:
+for the matter to be discussed is confessedly very peculiar: in some
+respects, even unique. Let me convince him at once of the truth of what
+has been so far spoken.
+
+It is a singular circumstance that at the end of eighteen centuries two
+instances, and but two, should exist of a considerable portion of
+Scripture left to the mercy, so to speak, of 'Textual Criticism.' Twelve
+consecutive Verses in the second Gospel--as many consecutive Verses in
+the fourth--are in this predicament. It is singular, I say, that the
+Providence which has watched so marvellously over the fortunes of the
+Deposit,--the Divine Wisdom which has made such ample provision for its
+security all down the ages, should have so ordered the matter, that
+these two co-extensive problems have survived to our times to be tests
+of human sagacity,--trials of human faithfulness and skill. They present
+some striking features of correspondence, but far more of contrast,--as
+will presently appear. And yet the most important circumstance of all
+cannot be too soon mentioned: viz. that both alike have experienced the
+same calamitous treatment at the hands of some critics. By common
+consent the most recent editors deny that either set of Verses can have
+formed part of the Gospel as it proceeded from the hands of its inspired
+author. How mistaken is this opinion of theirs in respect of the 'Last
+twelve verses of the Gospel according to St. Mark,' has been already
+demonstrated in a separate treatise. I must be content in this place to
+deal in a far less ceremonious manner with the hostile verdict of many
+critics concerning St. John vii. 53-viii. 11. That I shall be able to
+satisfy those persons who profess themselves unconvinced by what was
+offered concerning St. Mark's last twelve verses, I am not so simple as
+to expect. But I trust that I shall have with me all candid readers who
+are capable of weighing evidence impartially, and understanding the
+nature of logical proof, when it is fully drawn out before them,--which
+indeed is the very qualification that I require of them.
+
+And first, the case of the _pericope de adultera_ requires to be placed
+before the reader in its true bearings. For those who have hitherto
+discussed it are observed to have ignored certain preliminary
+considerations which, once clearly apprehended, are all but decisive of
+the point at issue. There is a fundamental obstacle, I mean, in the way
+of any attempt to dislodge this portion of the sacred narrative from the
+context in which it stands, which they seem to have overlooked. I
+proceed to explain.
+
+Sufficient prominence has never yet been given to the fact that in the
+present discussion the burden of proof rests entirely with those who
+challenge the genuineness of the Pericope under review. In other words,
+the question before us is not by any means,--Shall these Twelve Verses
+be admitted--or, Must they be refused admission--into the Sacred Text?
+That point has been settled long, long ago. St. John's Twelve verses are
+in possession. Let those eject them who can. They are known to have
+occupied their present position for full seventeen hundred years. There
+never was a time--as far as is known--- when they were not _where_,--and
+to all intents and purposes _what_--they now are. Is it not evident,
+that no merely ordinary method of proof,--no merely common
+argument,--will avail to dislodge Twelve such Verses as these?
+
+'Twelve such Verses,' I say. For it is the extent of the subject-matter
+which makes the case so formidable. We have here to do with no dubious
+clause, concerning which ancient testimony is divided; no seeming gloss,
+which is suspected to have overstepped its proper limits, and to have
+crept in as from the margin; no importation from another Gospel; no
+verse of Scripture which has lost its way; no weak amplification of the
+Evangelical meaning; no tasteless appendix, which encumbers the
+narrative and almost condemns itself. Nothing of the sort. If it were
+some inconsiderable portion of Scripture which it was proposed to get
+rid of by shewing that it is disallowed by a vast amount of ancient
+evidence, the proceeding would be intelligible. But I take leave to
+point out that a highly complex and very important incident--as related
+in twelve consecutive verses of the Gospel--cannot be so dealt with.
+Squatters on the waste are liable at any moment to be served with a
+notice of ejectment: but the owner of a mansion surrounded by broad
+acres which his ancestors are known to have owned before the Heptarchy,
+may on no account be dispossessed by any such summary process. This--to
+speak without a figure--is a connected and very striking portion of the
+sacred narrative:--the description of a considerable incident, complete
+in itself, full of serious teaching, and of a kind which no one would
+have ever dared to invent. Those who would assail it successfully must
+come forward with weapons of a very different kind from those usually
+employed in textual warfare.
+
+It shall be presently shewn that these Twelve Verses hold their actual
+place by a more extraordinary right of tenure than any other twelve
+verses which can be named in the Gospel: but it would be premature to
+enter upon the proof of that circumstance now. I prefer to invite the
+reader's attention, next to the actual texture of the _pericope de
+adultera_, by which name (as already explained) the last verse of St.
+John vii. together with verses 1-11 of ch. viii. are familiarly
+designated. Although external testimony supplies the sole proof of
+genuineness, it is nevertheless reasonable to inquire what the verses in
+question may have to say for themselves. Do they carry on their front
+the tokens of that baseness of origin which their impugners so
+confidently seek to fasten upon them? Or do they, on the contrary,
+unmistakably bear the impress of Truth?
+
+The first thing which strikes me in them is that the actual narrative
+concerning 'the woman taken in adultery' is entirely contained in the
+last nine of these verses: being preceded by two short paragraphs of an
+entirely different character and complexion. Let these be first produced
+and studied:
+
+    'and every man went to his own house: but Jesus went to the
+    Mount of Olives.' 'And again, very early in the morning, He
+    presented Himself in the Temple; and all the people came unto
+    Him: and He sat down and taught them.'
+
+Now as every one must see, the former of these two paragraphs is
+unmistakably not the beginning but the end of a narrative. It purports
+to be the conclusion of something which went before, not to introduce
+something which comes after. Without any sort of doubt, it is St. John's
+account of what occurred at the close of the debate between certain
+members of the Sanhedrin which terminates his history of the last day of
+the Feast of Tabernacles. The verse in question marks the conclusion of
+the Feast,--implies in short that all is already finished. Remove it,
+and the antecedent narrative ends abruptly. Retain it, and all proceeds
+methodically; while an affecting contrast is established, which is
+recognized to be strictly in the manner of Scripture[576]. Each one had
+gone to his home: but the homeless One had repaired to the Mount of
+Olives. In other words, the paragraph under discussion is found to be an
+integral part of the immediately antecedent narrative: proves to be a
+fragment of what is universally admitted to be genuine Scripture. By
+consequence, itself must needs be genuine also[577].
+
+It is vain for any one to remind us that these two verses are in the
+same predicament as those which follow: are as ill supported by MS.
+evidence as the other ten: and must therefore share the same fate as the
+rest. The statement is incorrect, to begin with; as shall presently be
+shewn. But, what is even better deserving of attention, since
+confessedly these twelve verses are either to stand or else to fall
+together, it must be candidly admitted that whatever begets a suspicion
+that certain of them, at all events, must needs be genuine, throws real
+doubt on the justice of the sentence of condemnation which has been
+passed in a lump upon all the rest.
+
+I proceed to call attention to another inconvenient circumstance which
+some Critics in their eagerness have overlooked.
+
+The reader will bear in mind that--contending, as I do, that the entire
+Pericope under discussion is genuine Scripture which has been forcibly
+wrenched away from its lawful context,--I began by examining the upper
+extremity, with a view to ascertaining whether it bore any traces of
+being a fractured edge. The result is just what might have been
+anticipated. The first two of the verses which it is the fashion to
+brand with ignominy were found to carry on their front clear evidence
+that they are genuine Scripture. How then about the other extremity?
+
+Note, that in the oracular Codexes B and [Symbol: Aleph] immediate
+transition is made from the words 'out of Galilee ariseth no prophet,'
+in ch. vii. 5a, to the words 'Again therefore Jesus spake unto them,
+saying,' in ch. viii. 12. And we are invited by all the adverse Critics
+alike to believe that so the place stood in the inspired autograph of
+the Evangelist.
+
+But the thing is incredible. Look back at what is contained between ch.
+vii. 37 and 5a, and note--(_a_) That two hostile parties crowded the
+Temple courts (ver. 40-42): (_b_) That some were for laying violent
+hands on our Lord (ver. 44): (_c_) That the Sanhedrin, being assembled
+in debate, were reproaching their servants for not having brought Him
+prisoner, and disputing one against another[578] (ver. 45-52). How can
+the Evangelist have proceeded,--'Again therefore Jesus spake unto them,
+saying, I am the light of the world'? What is it supposed then that St.
+John meant when he wrote such words?
+
+But on the contrary, survey the context in any ordinary copy of the New
+Testament, and his meaning is perfectly clear. The last great day of the
+Feast of Tabernacles is ended. It is the morrow and 'very early in the
+morning.' The Holy One has 'again presented Himself in the Temple' where
+on the previous night He so narrowly escaped violence at the hands of
+His enemies, and He teaches the people. While thus engaged,--the time,
+the place, His own occupation suggesting thoughts of peace and holiness
+and love,--a rabble rout, headed by the Scribes and Pharisees, enter on
+the foulest of errands; and we all remember with how little success.
+Such an interruption need not have occupied much time. The Woman's
+accusers having departed, our Saviour resumes His discourse which had
+been broken off. 'Again therefore' it is said in ver. 12, with clear and
+frequent reference to what had preceded in ver. 2--'Jesus spake unto
+them, saying, I am the light of the world.' And had not that saying of
+His reference as well to the thick cloud of moral darkness which His
+words, a few moments before, had succeeded in dispelling, as to the orb
+of glory which already flooded the Temple Court with the effulgence of
+its rising,--His own visible emblem and image in the Heavens?... I
+protest that with the incident of 'the woman taken in adultery,'--so
+introduced, so dismissed,--all is lucid and coherent: without those
+connecting links, the story is scarcely intelligible. These twelve
+disputed verses, so far from 'fatally interrupting the course of St.
+John's Gospel, if retained in the text[579],' prove to be even necessary
+for the logical coherency of the entire context in which they stand.
+
+But even that is not all. On close and careful inspection, the
+mysterious texture of the narrative, no less than its 'edifying and
+eminently Christian' character, vindicates for the _Pericope de
+adultera_ a right to its place in the Gospel. Let me endeavour to
+explain what seems to be its spiritual significancy: in other words, to
+interpret the transaction.
+
+The Scribes and Pharisees bring a woman to our Saviour on a charge of
+adultery. The sin prevailed to such an extent among the Jews that the
+Divine enactments concerning one so accused had long since fallen into
+practical oblivion. On the present occasion our Lord is observed to
+revive His own ancient ordinance after a hitherto unheard of fashion.
+The trial by the bitter water, or water of conviction[580], was a
+species of ordeal, intended for the vindication of innocence, the
+conviction of guilt. But according to the traditional belief the test
+proved inefficacious, unless the husband was himself innocent of the
+crime whereof he accused his wife.
+
+Let the provisions of the law, contained in Num. v. 16 to 24, be now
+considered. The accused Woman having been brought near, and set before
+the Lord, the priest took 'holy water in an earthen vessel,' and put 'of
+the dust of the floor of the tabernacle into the water.' Then, with the
+bitter water that causeth the curse in his hand, he charged the woman by
+an oath. Next, he wrote the curses in a book and blotted them out with
+the bitter water; causing the woman to drink the bitter water that
+causeth the curse. Whereupon if she were guilty, she fell under a
+terrible penalty,--her body testifying visibly to her sin. If she was
+innocent, nothing followed.
+
+And now, who sees not that the Holy One dealt with His hypocritical
+assailants, as if they had been the accused parties? Into the presence
+of incarnate Jehovah verily they had been brought: and perhaps when He
+stooped down and wrote upon the ground, it was a bitter sentence against
+the adulterer and adulteress which He wrote. We have but to assume some
+connexion between the curse which He thus traced 'in the dust of the
+floor of the tabernacle' and the words which He uttered with His lips,
+and He may with truth be declared to have 'taken of the dust and put in
+on the water,' and 'caused them to drink of the bitter water which
+causeth the curse.' For when, by His Holy Spirit, our great High Priest
+in His human flesh addressed these adulterers,--what did He but present
+them with living water[581] 'in an earthen vessel[582]'? Did He not
+further charge them with an oath of cursing, saying, 'If ye have not
+gone aside to uncleanness, be ye free from this bitter water: but if ye
+be defiled'--On being presented with which alternative, did they not,
+self-convicted, go out one by one? And what else was this but their own
+acquittal of the sinful woman, for whose condemnation they shewed
+themselves so impatient? Surely it was 'the water of conviction'
+([Greek: to hydor tou elegmou]) as it is six times called, which _they_
+had been compelled to drink; whereupon, 'convicted ([Greek:
+elegchomenoi]) by their own conscience,' as St. John relates, they had
+pronounced the other's acquittal. Finally, note that by Himself
+declining to 'condemn' the accused woman, our Lord also did in effect
+blot out those curses which He had already written against her in the
+dust,--when He made the floor of the sanctuary His 'book.'
+
+Whatever may be thought of the foregoing exposition--and I am not
+concerned to defend it in every detail,--on turning to the opposite
+contention, we are struck with the slender amount of actual proof with
+which the assailants of this passage seem to be furnished. Their
+evidence is mostly negative--a proceeding which is constantly observed
+to attend a bad cause: and they are prone to make up for the feebleness
+of their facts by the strength of their assertions. But my experience,
+as one who has given a considerable amount of attention to such
+subjects, tells me that the narrative before us carries on its front the
+impress of Divine origin. I venture to think that it vindicates for
+itself a high, unearthly meaning. It seems to me that it cannot be the
+work of a fabricator. The more I study it, the more I am impressed with
+its Divinity. And in what goes before I have been trying to make the
+reader a partaker of my own conviction.
+
+To come now to particulars, we may readily see from its very texture
+that it must needs have been woven in a heavenly loom. Only too obvious
+is the remark that the very subject-matter of the chief transaction
+recorded in these twelve verses, would be sufficient in and by itself to
+preclude the suspicion that these twelve verses are a spurious addition
+to the genuine Gospel. And then we note how entirely in St. John's
+manner is the little explanatory clause in ver. 6,--'This they said,
+tempting Him, that they might have to accuse Him[583].' We are struck
+besides by the prominence given in verses 6 and 8 to the act of
+writing,--allusions to which, are met with in every work of the last
+Evangelist[584]. It does not of course escape us how utterly beyond the
+reach of a Western interpolator would have been the insertion of the
+article so faithfully retained to this hour before [Greek: lithon] in
+ver. 7. On completing our survey, as to the assertions that the
+_pericope de adultera_ 'has no right to a place in the text of the four
+Gospels,'--is 'clearly a Western interpolation, though not Western of
+the earliest type[585],' (whatever _that_ may mean), and so forth,--we
+can but suspect that the authors very imperfectly realize the difficulty
+of the problem with which they have to deal. Dr. Hort finally assures us
+that 'no accompanying marks would prevent' this portion of Scripture
+'from fatally interrupting the course of St. John's Gospel if retained
+in the text': and when they relegate it accordingly to a blank page at
+the end of the Gospels within 'double brackets,' in order 'to shew its
+inferior authority';--we can but read and wonder at the want of
+perception, not to speak of the coolness, which they display. _Quousque
+tandem?_
+
+But it is time to turn from such considerations as the foregoing, and to
+inquire for the direct testimony, which is assumed by recent Editors and
+Critics to be fatal to these twelve verses. Tischendorf pronounces it
+'absolutely certain that this narrative was not written by St.
+John[586].' One, vastly his superior in judgement (Dr. Scrivener)
+declares that 'on all intelligent principles of mere Criticism, the
+passage must needs be abandoned[587].' Tregelles is 'fully satisfied
+that this narrative is not a genuine part of St. John's Gospel[588].'
+Alford shuts it up in brackets, and like Tregelles puts it into his
+footnotes. Westcott and Hort, harsher than any of their predecessors,
+will not, as we have seen, allow it to appear even at the foot of the
+page. To reproduce all that has been written in disparagement of this
+precious portion of God's written Word would be a joyless and an
+unprofitable task. According to Green, 'the genuineness of the passage
+cannot be maintained[589].' Hammond is of opinion that 'it would be more
+satisfactory to separate it from its present context, and place it by
+itself as an appendix to the Gospel[590].' A yet more recent critic
+'sums up,' that 'the external evidence must be held fatal to the
+genuineness of the passage[591].' The opinions of Bishops Wordsworth,
+Ellicott, and Lightfoot, shall be respectfully commented upon by-and-by.
+In the meantime, I venture to join issue with every one of these learned
+persons. I contend that on all intelligent principles of sound Criticism
+the passage before us must be maintained to be genuine Scripture; and
+that without a particle of doubt I cannot even admit that 'it has been
+transmitted to us under circumstances widely different from those
+connected with any other passage of Scripture whatever[592].' I contend
+that it has been transmitted in precisely the same way as all the rest
+of Scripture, and therefore exhibits the same notes of genuineness as
+any other twelve verses of the same Gospel which can be named: but--like
+countless other places--it is found for whatever reason to have given
+offence in certain quarters: and in consequence has experienced very ill
+usage at the hands of the ancients and of the moderns also:--but
+especially of the latter. In other words, these twelve verses exhibit
+the required notes of genuineness _less conspicuously_ than any other
+twelve consecutive verses in the same Gospel. But that is all. The one
+only question to be decided is the following:--On a review of the whole
+of the evidence,--is it more reasonable to stigmatize these twelve
+verses as a spurious accretion to the Gospel? Or to admit that they must
+needs be accounted to be genuine?... I shall shew that they are at this
+hour supported by a weight of testimony which is absolutely
+overwhelming. I read with satisfaction that my own convictions were
+shared by Mill, Matthaei, Adler, Scholz, Vercellone. I have also the
+learned Ceriani on my side. I should have been just as confident had I
+stood alone:--such is the imperative strength of the evidence.
+
+To begin then. Tischendorf--(who may be taken as a fair sample of the
+assailants of this passage)--commences by stating roundly that the
+Pericope is omitted by [Symbol: Aleph]ABCLTX[Symbol: Delta], and about
+seventy cursives. I will say at once, that no sincere inquirer after
+truth could so state the evidence. It is in fact not a true statement. A
+and C are hereabout defective. No longer possible therefore is it to
+know with certainty what they either did, or did not, contain. But this
+is not merely all. I proceed to offer a few words concerning Cod. A.
+
+Woide, the learned and accurate[593] editor of the Codex Alexandrinus,
+remarked (in 1785)--'Historia adulterae _videtur_ in hoc codice
+defuisse.' But this modest inference of his, subsequent Critics have
+represented as an ascertained fact, Tischendorf announces it as
+'certissimum.' Let me be allowed to investigate the problem for myself.
+Woide's calculation,--(which has passed unchallenged for nearly a
+hundred years, and on the strength of which it is now-a-days assumed
+that Cod. A must have exactly resembled Codd. [Symbol: Aleph]B in
+_omitting_ the _pericope de adultera_,)--was far too roughly made to be
+of any critical use[594].
+
+Two leaves of Cod. A have been here lost: viz. from the word [Greek:
+katabainon] in vi. 50 to the word [Greek: legeis] in viii. 52: a
+_lacuna_ (as I find by counting the letters in a copy of the ordinary
+text) of as nearly as possible 8,805 letters,--allowing for
+contractions, and of course not reckoning St. John vii. 53 to viii. 11.
+Now, in order to estimate fairly how many letters the two lost leaves
+actually contained, I have inquired for the sums of the letters on the
+leaf immediately preceding, and also on the leaf immediately succeeding
+the hiatus; and I find them to be respectively 4,337 and 4,303:
+together, 8,640 letters. But this, it will be seen, is insufficient by
+165 letters, or eight lines, for the assumed contents of these two
+missing leaves. Are we then to suppose that one leaf exhibited somewhere
+a blank space equivalent to eight lines? Impossible, I answer. There
+existed, on the contrary, a considerable redundancy of matter in at
+least the second of those two lost leaves. This is proved by the
+circumstance that the first column on the next ensuing leaf exhibits the
+unique phenomenon of being encumbered, at its summit, by two very long
+lines (containing together fifty-eight letters), for which evidently no
+room could be found on the page which immediately preceded. But why
+should there have been any redundancy of matter at all? Something
+extraordinary must have produced it. What if the _Pericope de adultera_,
+without being actually inserted in full, was recognized by Cod. A? What
+if the scribe had proceeded as far as the fourth word of St. John viii.
+3, and then had suddenly checked himself? We cannot tell what appearance
+St. John vii. 53-viii. 11 presented in Codex A, simply because the
+entire leaf which should have contained it is lost. Enough however has
+been said already to prove that it is incorrect and unfair to throw
+[Symbol: Aleph]AB into one and the same category,--with a
+'certissimum,'--as Tischendorf does.
+
+As for L and [Symbol: Delta], they exhibit a vacant space after St. John
+vii. 52,--which testifies to the consciousness of the copyists that they
+were leaving out something. These are therefore witnesses _for_,--not
+witnesses _against_,--the passage under discussion.--X being a
+Commentary on the Gospel as it was read in Church, of course leaves the
+passage out.--The only uncial MSS. therefore which _simply_ leave out
+the pericope, are the three following--[Symbol: Aleph]BT: and the degree
+of attention to which such an amount of evidence is entitled, has been
+already proved to be wondrous small. We cannot forget moreover that the
+two former of these copies enjoy the unenviable distinction of standing
+alone on a memorable occasion:--they _alone_ exhibit St. Mark's Gospel
+mutilated in respect of its twelve concluding verses.
+
+But I shall be reminded that about seventy MSS. of later date are
+without the _pericope de adultera_: that the first Greek Father who
+quotes the pericope is Euthymius in the twelfth century: that
+Tertullian, Origen, Chrysostom, Cyril, Nonnus, Cosmas, Theophylact, knew
+nothing of it: and that it is not contained in the Syriac, the Gothic,
+or the Egyptian versions. Concerning every one of which statements I
+remark over again that no sincere lover of Truth, supposing him to
+understand the matter about which he is disputing, could so exhibit the
+evidence for this particular problem. First, because so to state it is
+to misrepresent the entire case. Next, because some of the articles of
+indictment are only half true:--in fact are _untrue_. But chiefly,
+because in the foregoing enumeration certain considerations are actually
+suppressed which, had they been fairly stated, would have been found to
+reverse the issue. Let me now be permitted to conduct this inquiry in my
+own way.
+
+The first thing to be done is to enable the reader clearly to understand
+what the problem before him actually is. Twelve verses then, which, as a
+matter of fact, are found dovetailed into a certain context of St.
+John's Gospel, the Critics insist must now be dislodged. But do the
+Critics in question prove that they must? For unless they do, there is
+no help for it but the _pericope de adultera_ must be left where it is.
+I proceed to shew first, that it is impossible, on any rational
+principle to dislodge these twelve verses from their actual
+context.--Next, I shall point out that the facts adduced in evidence and
+relied on by the assailants of the passage, do not by any means prove
+the point they are intended to prove; but admit of a sufficient and
+satisfactory explanation.--Thirdly, it shall be shewn that the said
+explanation carries with it, and implies, a weight of testimony in
+support of the twelve verses in dispute, which is absolutely
+overwhelming.--Lastly, the positive evidence in favour of these twelve
+verses shall be proved to outweigh largely the negative evidence, which
+is relied upon by those who contend for their removal. To some people I
+may seem to express myself with too much confidence. Let it then be said
+once for all, that my confidence is inspired by the strength of the
+arguments which are now to be unfolded. When the Author of Holy
+Scripture supplies such proofs of His intentions, I cannot do otherwise
+than rest implicit confidence in them.
+
+Now I begin by establishing as my first proposition that,
+
+(1) _These twelve verses occupied precisely the same position which they
+now occupy from the earliest period to which evidence concerning the
+Gospels reaches._
+
+And this, because it is a mere matter of fact, is sufficiently
+established by reference to the ancient Latin version of St. John's
+Gospel. We are thus carried back to the second century of our era:
+beyond which, testimony does not reach. The pericope is observed to
+stand _in situ_ in Codd. b c e ff^{2} g h j. Jerome (A.D. 385), after a
+careful survey of older Greek copies, did not hesitate to retain it in
+the Vulgate. It is freely referred to and commented on by himself[595]
+in Palestine: while Ambrose at Milan (374) quotes it at least nine
+times[596]; as well as Augustine in North Africa (396) about twice as
+often[597]. It is quoted besides by Pacian[598], in the north of Spain
+(370),--by Faustus[599] the African (400),--by Rufinus[600] at Aquileia
+(400),--by Chrysologus[601] at Ravenna (433),--by Sedulius[602] a Scot
+(434). The unknown authors of two famous treatises[603] written at the
+same period, largely quote this portion of the narrative. It is referred
+to by Victorius or Victorinus (457),--by Vigilius of Tapsus[604] (484)
+in North Africa,--by Gelasius[605], bp. of Rome (492),--by
+Cassiodorus[606] in Southern Italy,--by Gregory the Great[607], and by
+other Fathers of the Western Church.
+
+To this it is idle to object that the authors cited all wrote in Latin.
+For the purpose in hand their evidence is every bit as conclusive as if
+they had written in Greek,--from which language no one doubts that they
+derived their knowledge, through a translation. But in fact we are not
+left to Latin authorities. [Out of thirty-eight copies of the Bohairic
+version the _pericope de adultera_ is read in fifteen, but in three
+forms which will be printed in the Oxford edition. In the remaining
+twenty-three, it is left out.] How is it intelligible that this passage
+is thus found in nearly half the copies--except on the hypothesis that
+they formed an integral part of the Memphitic version? They might have
+been easily omitted: but how could they have been inserted?
+
+Once more. The Ethiopic version (fifth century),--the Palestinian Syriac
+(which is referred to the fifth century),--the Georgian (probably fifth
+or sixth century),--to say nothing of the Slavonic, Arabic and Persian
+versions, which are of later date,--all contain the portion of narrative
+in dispute. The Armenian version also (fourth-fifth century) originally
+contained it; though it survives at present in only a few copies. Add
+that it is found in Cod. D, and it will be seen that in all parts of
+ancient Christendom this portion of Scripture was familiarly known in
+early times.
+
+But even this is not all. Jerome, who was familiar with Greek MSS. (and
+who handled none of later date than B and [Symbol: Aleph]), expressly
+relates (380) that the _pericope de adultera_ 'is found in many copies
+both Greek and Latin[608].' He calls attention to the fact that what is
+rendered 'sine peccato' is [Greek: anamartetos] in the Greek: and lets
+fall an exegetical remark which shews that he was familiar with copies
+which exhibited (in ver. 8) [Greek: egraphan enos ekastou auton tas
+amartias],--a reading which survives to this day in one uncial (U) and
+at least eighteen cursive copies of the fourth Gospel[609]. Whence is
+it--let me ask in passing--that so many Critics fail to see that
+_positive_ testimony like the foregoing far outweighs the adverse
+_negative_ testimony of [Symbol: Aleph]BT,--aye, and of AC to boot if
+they were producible on this point? How comes it to pass that the two
+Codexes, [Symbol: Aleph] and B, have obtained such a mastery--rather
+exercise such a tyranny--over the imagination of many Critics as quite
+to overpower their practical judgement? We have at all events
+established our first proposition: viz. that from the earliest period to
+which testimony reaches, the incident of 'the woman taken in adultery'
+occupied its present place in St. John's Gospel. The Critics eagerly
+remind us that in four cursive copies (13, 69, 124, 346), the verses in
+question are found tacked on to the end of St. Luke xxi. But have they
+then forgotten that 'these four Codexes are derived from a common
+archetype,' and therefore represent one and the same ancient and, I may
+add, corrupt copy? The same Critics are reminded that in the same four
+Codexes [commonly called the Ferrar Group] 'the agony and bloody sweat'
+(St. Luke xxii. 43, 44) is found thrust into St. Matthew's Gospel
+between ch. xxvi. 39 and 40. Such licentiousness on the part of a
+solitary exemplar of the Gospels no more affects the proper place of
+these or of those verses than the superfluous digits of a certain man of
+Gath avail to disturb the induction that to either hand of a human being
+appertain but five fingers, and to either foot but five toes.
+
+It must be admitted then that as far back as testimony reaches the
+passage under discussion stood where it now stands in St. John's Gospel.
+And this is my first position. But indeed, to be candid, hardly any one
+has seriously called that fact in question. No, nor do any (except Dr.
+Hort[610]) doubt that the passage is also of the remotest antiquity.
+Adverse Critics do but insist that however ancient, it must needs be of
+spurious origin: or else that it is an afterthought of the
+Evangelist:--concerning both which imaginations we shall have a few
+words to offer by-and-by.
+
+It clearly follows,--indeed it may be said with truth that it only
+remains,--to inquire what may have led to its so frequent exclusion from
+the sacred Text? For really the difficulty has already resolved itself
+into that.
+
+And on this head, it is idle to affect perplexity. In the earliest age
+of all,--the age which was familiar with the universal decay of heathen
+virtue, but which had not yet witnessed the power of the Gospel to
+fashion society afresh, and to build up domestic life on a new and more
+enduring basis;--at a time when the greatest laxity of morals prevailed,
+and the enemies of the Gospel were known to be on the look out for
+grounds of cavil against Christianity and its Author;--what wonder if
+some were found to remove the _pericope de adultera_ from their copies,
+lest it should be pleaded in extenuation of breaches of the seventh
+commandment? The very subject-matter, I say, of St. John viii. 3-11
+would sufficiently account for the occasional omission of those nine
+verses. Moral considerations abundantly explain what is found to have
+here and there happened. But in fact this is not a mere conjecture of my
+own. It is the reason assigned by Augustine for the erasure of these
+twelve verses from many copies of the Gospel[611]. Ambrose, a quarter of
+a century earlier, had clearly intimated that danger was popularly
+apprehended from this quarter[612]: while Nicon, five centuries later,
+states plainly that the mischievous tendency of the narrative was the
+cause why it had been expunged from the Armenian version[613].
+Accordingly, just a few Greek copies are still to be found mutilated in
+respect of those nine verses only. But in fact the indications are not a
+few that all the twelve verses under discussion did not by any means
+labour under the same degree of disrepute. The first three (as I shewed
+at the outset) clearly belong to a different category from the last
+nine,--a circumstance which has been too much overlooked.
+
+The Church in the meantime for an obvious reason had made choice of St.
+John vii. 37-viii. 12--the greater part of which is clearly descriptive
+of what happened at the Feast of Tabernacles--for her Pentecostal
+lesson: and judged it expedient, besides omitting as inappropriate to
+the occasion the incident of the woman taken in adultery, to ignore also
+the three preceding verses;--making the severance begin, in fact, as far
+back as the end of ch. vii. 52. The reason for this is plain. In this
+way the allusion to a certain departure at night, and return early next
+morning (St. John vii. 53: viii. 1), was avoided, which entirely marred
+the effect of the lection as the history of a day of great and special
+solemnity,--'the great day of the Feast.' And thus it happens that the
+gospel for the day of Pentecost was made to proceed directly from
+'Search and look: for out of Galilee ariseth no prophet,' in ch. vii.
+52,--to 'Then spake Jesus unto them, saying, I am the light of the
+world,' in ch. viii. 12; with which it ends. In other words, an omission
+which owed its beginning to a moral scruple was eventually extended for
+a liturgical consideration; and resulted in severing twelve verses of
+St. John's Gospel--ch. vii. 53 to viii. 11--from their lawful context.
+
+We may now proceed to the consideration of my second proposition, which
+is
+
+(2) _That by the very construction of her Lectionary, the Church in her
+corporate capacity and official character has solemnly recognised the
+narrative in question as an integral part of St. John's Gospel, and as
+standing in its traditional place, from an exceedingly remote time_.
+
+Take into your hands at random the first MS. copy of St. John's Gospel
+which presents itself, and turn to the place in question. Nay, I will
+instance _all_ the four Evangelia which I call mine,--all the seventeen
+which belong to Lord Zouch,--all the thirty-nine which Baroness
+Burdett-Coutts imported from Epirus in 1870-2. Now all these
+copies--(and nearly each of them represents a different line of
+ancestry)--are found to contain the verses in question. How did the
+verses ever get there?
+
+But the most extraordinary circumstance of the case is behind. Some out
+of the Evangelia referred to are observed to have been prepared for
+ecclesiastical use: in other words, are so rubricated throughout as to
+shew where, every separate lection had its 'beginning' ([Greek: arche]),
+and where its 'end' ([Greek: telos]). And some of these lections are
+made up of disjointed portions of the Gospel. Thus, the lection for
+Whitsunday is found to have extended from St. John vii. 37 to St. John
+viii. 12; beginning at the words [Greek: te eschate hemera te megale],
+and ending--[Greek: to phos tes zoes]: but _over-leaping_ the twelve
+verses now under discussion: viz. vii. 53 to viii. 11. Accordingly, the
+word 'over-leap' ([Greek: hyperba]) is written in _all_ the copies after
+vii. 52,--whereby the reader, having read on to the end of that verse,
+was directed to skip all that followed down to the words [Greek: kai
+meketi hamartane] in ch. viii. 11: after which he found himself
+instructed to 'recommence' ([Greek: arxai]). Again I ask (and this time
+does not the riddle admit of only one solution?),--When and how does the
+reader suppose that the narrative of 'the woman taken in adultery' first
+found its way into the _middle of the lesson for Pentecost_? I pause for
+an answer: I shall perforce be told that it never 'found its way' into
+the lection at all: but having once crept into St. John's Gospel,
+however that may have been effected, and established itself there, it
+left those ancient men who devised the Church's Lectionary without
+choice. They could but direct its omission, and employ for that purpose
+the established liturgical formula in all similar cases.
+
+But first,--How is it that those who would reject the narrative are not
+struck by the essential foolishness of supposing that twelve fabricated
+verses, purporting to be an integral part of the fourth Gospel, can have
+so firmly established themselves in every part of Christendom from the
+second century downwards, that they have long since become simply
+ineradicable? Did the Church then, _pro hac vice_, abdicate her function
+of being 'a witness and a keeper of Holy Writ'? Was she all of a sudden
+forsaken by the inspiring Spirit, who, as she was promised, should
+'guide her into all Truth'? And has she been all down the ages guided
+into the grievous error of imputing to the disciple whom Jesus loved a
+narrative of which he knew nothing? For, as I remarked at the outset,
+this is not merely an assimilated expression, or an unauthorized
+nominative, or a weakly-supported clause, or any such trifling thing.
+Although be it remarked in passing, I am not aware of a single such
+trifling excrescence which we are not able at once to detect and to
+remove. In other words, this is not at all a question, like the rest,
+about the genuine text of a passage. Our inquiry is of an essentially
+different kind, viz. Are these twelve consecutive verses Scripture at
+all, or not? Divine or human? Which? They claim by their very structure
+and contents to be an integral part of the Gospel. And such a serious
+accession to the Deposit, I insist, can neither have 'crept into' the
+Text, nor have 'crept out' of it. The thing is unexampled,--is
+unapproached,--is impossible.
+
+Above all,--(the reader is entreated to give the subject his sustained
+attention),--Is it not perceived that the admission involved in the
+hypothesis before us is fatal to any rational pretence that the passage
+is of spurious origin? We have got back in thought at least to the third
+or fourth century of our era. We are among the Fathers and Doctors of
+the Eastern Church in conference assembled: and they are determining
+what shall be the Gospel for the great Festival of Pentecost. 'It shall
+begin' (say they) 'at the thirty-seventh verse of St. John vii, and
+conclude with the twelfth verse of St. John viii. But so much of it as
+relates to the breaking up of the Sanhedrin,--to the withdrawal of our
+Lord to the Mount of Olives,--and to His return next morning to the
+Temple,--had better not be read. It disturbs the unity of the narrative.
+So also had the incident of the woman taken in adultery better not be
+read. It is inappropriate to the Pentecostal Festival.' The Authors of
+the great Oriental Liturgy therefore admit that they find the disputed
+verses in their copies: and thus they vouch for their genuineness. For
+none will doubt that, had they regarded them as a spurious accretion to
+the inspired page, they would have said so plainly. Nor can it be denied
+that if in their corporate capacity they had disallowed these twelve
+verses, such an authoritative condemnation would most certainly have
+resulted in the perpetual exclusion from the Sacred Text of the part of
+these verses which was actually adopted as a Lection. What stronger
+testimony on the contrary can be imagined to the genuineness of any
+given portion of the everlasting Gospel than that it should have been
+canonized or recognized as part of Inspired Scripture by the collective
+wisdom of the Church in the third or fourth century?
+
+And no one may regard it as a suspicious circumstance that the present
+Pentecostal lection has been thus maimed and mutilated in respect of
+twelve of its verses. There is nothing at all extraordinary in the
+treatment which St. John vii. 37-viii. 12 has here experienced. The
+phenomenon is even of perpetual recurrence in the Lectionary of the
+East,--as will be found explained below[614].
+
+Permit me to suppose that, between the Treasury and Whitehall, the
+remote descendant of some Saxon thane occupied a small tenement and
+garden which stood in the very middle of the ample highway. Suppose
+further, the property thereabouts being Government property, that the
+road on either side of this estate had been measured a hundred times,
+and jealously watched, ever since Westminster became Westminster. Well,
+an act of Parliament might no doubt compel the supposed proprietor of
+this singular estate to surrender his patrimony; but I submit that no
+government lawyer would ever think of setting up the plea that the owner
+of that peculiar strip of land was an impostor. The man might have no
+title-deeds to produce, to be sure; but counsel for the defendant would
+plead that neither did he require any. 'This man's title' (counsel would
+say) 'is--occupation for a thousand years. His evidences are--the
+allowance of the State throughout that long interval. Every procession
+to St. Stephen's--every procession to the Abbey--has swept by
+defendant's property--on this side of it and on that,--since the days of
+Edward the Confessor. And if my client refuses to quit the soil, I defy
+you--except by violence--to get rid of him.'
+
+In this way then it is that the testimony borne to these verses by the
+Lectionary of the East proves to be of the most opportune and convincing
+character. The careful provision made for passing by the twelve verses
+in dispute:--the minute directions which fence those twelve verses off
+on this side and on that, directions issued we may be sure by the
+highest Ecclesiastical authority, because recognized in every part of
+the ancient Church,--not only establish them effectually in their
+rightful place, but (what is at least of equal importance) fully explain
+the adverse phenomena which are ostentatiously paraded by adverse
+critics; and which, until the clue has been supplied, are calculated to
+mislead the judgement.
+
+For now, for the first time, it becomes abundantly plain why Chrysostom
+and Cyril, in publicly commenting on St. John's Gospel, pass straight
+from ch. vii. 52 to ch. viii. 12. Of course they do. Why should
+they,--how could they,--comment on what was not publicly read before the
+congregation? The same thing is related (in a well-known 'scholium') to
+have been done by Apolinarius and Theodore of Mopsuestia. Origen also,
+for aught I care,--though the adverse critics have no right to claim
+him, seeing that his commentary on all that part of St. John's Gospel is
+lost;--but Origen's name, as I was saying, for aught I care, may be
+added to those who did the same thing. A triumphant refutation of the
+proposed inference from the silence of these many Fathers is furnished
+by the single fact that Theophylact must also be added to their number.
+Theophylact, I say, ignores the _pericope de adultera_--passes it by, I
+mean,--exactly as do Chrysostom and Cyril. But will any one pretend that
+Theophylact,--writing in A.D. 1077,--did not know of St. John vii.
+53-viii. 11? Why, in nineteen out of every twenty copies within his
+reach, the whole of those twelve verses must have been to be found.
+
+The proposed inference from the silence of certain of the Fathers is
+therefore invalid. The argument _e silentio_--always an insecure
+argument,--proves inapplicable in this particular case. When the
+antecedent facts have been once explained, all the subsequent phenomena
+become intelligible. But a more effectual and satisfactory reply to the
+difficulty occasioned by the general silence of the Fathers, remains to
+be offered.
+
+There underlies the appeal to Patristic authority an opinion,--not
+expressed indeed, yet consciously entertained by us all,--which in fact
+gives the appeal all its weight and cogency, and which must now by all
+means be brought to the front. The fact that the Fathers of the Church
+were not only her Doctors and Teachers, but also the living voices by
+which alone her mind could be proclaimed to the world, and by which her
+decrees used to be authoritatively promulgated;--this fact, I say, it is
+which makes their words, whenever they deliver themselves, so very
+important: their approval, if they approve, so weighty; their
+condemnation, if they condemn, so fatal. But then, in the present
+instance, they do not condemn. They neither approve nor condemn. They
+simply say nothing. They are silent: and in what precedes, I have
+explained the reason why. We wish it had been otherwise. We would give a
+great deal to persuade those ancient oracles to speak on the subject of
+these twelve verses: but they are all but inexorably silent. Nay, I am
+overstating the case against myself. Two of the greatest Fathers
+(Augustine and Ambrose) actually do utter a few words; and they are to
+the effect that the verses are undoubtedly genuine:--'Be it known to all
+men' (they say) 'that this passage _is_ genuine: but the nature of its
+subject-matter has at once procured its ejection from MSS., and resulted
+in the silence of Commentators.' The most learned of the Fathers in
+addition practically endorses the passage; for Jerome not only leaves it
+standing in the Vulgate where he found it in the Old Latin version, but
+relates that it was supported by Greek as well as Latin authorities.
+
+To proceed however with what I was about to say.
+
+It is the authoritative sentence of the Church then on this difficult
+subject that we desiderate. We resorted to the Fathers for that:
+intending to regard any quotations of theirs, however brief, as their
+practical endorsement of all the twelve verses: to infer from their
+general recognition of the passage, that the Church in her collective
+capacity accepted it likewise. As I have shewn, the Fathers decline,
+almost to a man, to return any answer. But,--Are we then without the
+Church's authoritative guidance on this subject? For this, I repeat, is
+the only thing of which we are in search. It was only in order to get at
+this that we adopted the laborious expedient of watching for the casual
+utterances of any of the giants of old time. Are we, I say, left without
+the Church's opinion?
+
+Not so, I answer. The reverse is the truth. The great Eastern Church
+speaks out on this subject in a voice of thunder. In all her
+Patriarchates, as far back as the written records of her practice
+reach,--and they reach back to the time of those very Fathers whose
+silence we felt to be embarrassing,--the Eastern Church has selected
+nine out of these twelve verses to be the special lesson for October 8.
+A more significant circumstance it would be impossible to adduce in
+evidence. Any pretence to fasten a charge of spuriousness on a portion
+of Scripture so singled out by the Church for honour, were nothing else
+but monstrous. It would be in fact to raise quite a distinct issue: viz.
+to inquire what amount of respect is due to the Church's authority in
+determining the authenticity of Scripture? I appeal not to an opinion,
+but to _a fact_: and that fact is, that though the Fathers of the Church
+for a very sufficient reason are very nearly silent on the subject of
+these twelve verses, the Church herself has spoken with a voice of
+authority so loud that none can affect not to hear it: so plain, that it
+cannot possibly be misunderstood. And let me not be told that I am
+hereby setting up the Lectionary as the true standard of appeal for the
+Text of the New Testament: still less let me be suspected of charging on
+the collective body of the faithful whatever irregularities are
+discoverable in the Codexes which were employed for the public reading
+of Scripture. Such a suspicion could only be entertained by one who has
+hitherto failed to apprehend the precise point just now under
+consideration. We are not examining the text of St. John vii. 53-viii.
+11. We are only discussing whether those twelve verses _en bloc_ are to
+be regarded as an integral part of the fourth Gospel, or as a spurious
+accretion to it. And that is a point on which the Church in her
+corporate character must needs be competent to pronounce; and in respect
+of which her verdict must needs be decisive. She delivered her verdict
+in favour of these twelve verses, remember, at a time when her copies of
+the Gospels were of papyrus as well as 'old uncials' on vellum.--Nay,
+before 'old uncials' on vellum were at least in any general use. True,
+that the transcribers of Lectionaries have proved themselves just as
+liable to error as the men who transcribed Evangelia. But then, it is
+incredible that those men forged the Gospel for St. Pelagia's day:
+impossible, if it were a forgery, that the Church should have adopted
+it. And it is the significancy of the Church having adopted the
+_pericope de adultera_ as the lection for October 8, which has never yet
+been sufficiently attended to: and which I defy the Critics to account
+for on any hypothesis but one: viz. that the pericope was recognized by
+the ancient Eastern Church as an integral part of the Gospel.
+
+Now when to this has been added what is implied in the rubrical
+direction that a ceremonious respect should be shewn to the Festival of
+Pentecost by dropping the twelve verses, I submit that I have fully
+established my second position, viz. That by the very construction of
+her Lectionary the Church in her corporate capacity and official
+character has solemnly recognized the narrative in question, as an
+integral part of St. John's Gospel, and as standing in its traditional
+place, from an exceedingly remote time.
+
+For,--(I entreat the candid reader's sustained attention),--the
+circumstances of the present problem altogether refuse to accommodate
+themselves to any hypothesis of a spurious original for these verses; as
+I proceed to shew.
+
+Repair in thought to any collection of MSS. you please; suppose to the
+British Museum. Request to be shewn their seventy-three copies of St.
+John's Gospel, and turn to the close of his seventh chapter. At that
+particular place you will find, in sixty-one of these copies, these
+twelve verses: and in thirty-five of them you will discover, after the
+words [Greek: Prophetes ek tes Galilaias ouk eg.] a rubrical note to the
+effect that 'on Whitsunday, these twelve verses are to be dropped; and
+the reader is to go on at ch. viii. 12.' What can be the meaning of this
+respectful treatment of the Pericope in question? How can it ever have
+come to pass that it has been thus ceremoniously handled all down the
+ages? Surely on no possible view of the matter but one can the
+phenomenon just now described be accounted for. Else, will any one
+gravely pretend to tell me that at some indefinitely remote period, (1)
+These verses were fabricated: (2) Were thrust into the place they at
+present occupy in the sacred text: (3) Were unsuspectingly believed to
+be genuine by the Church; and in consequence of which they were at once
+passed over by her direction on Whitsunday as incongruous, and appointed
+by the Church to be read on October 8, as appropriate to the occasion?
+
+(3) But further. How is it proposed to explain why _one_ of St. John's
+after-thoughts should have fared so badly at the Church's
+hands;--another, so well? I find it suggested that perhaps the
+subject-matter may sufficiently account for all that has happened to the
+_pericope_ de adultera: And so it may, no doubt. But then, once admit
+_this_, and the hypothesis under consideration becomes simply nugatory:
+fails even to _touch_ the difficulty which it professes to remove. For
+if men were capable of thinking scorn of these twelve verses when they
+found them in the 'second and improved edition of St. John's Gospel,'
+why may they not have been just as irreverent in respect of the same
+verses, when they appeared in the _first_ edition? How is it one whit
+more probable that every Greek Father for a thousand years should have
+systematically overlooked the twelve verses in dispute when they
+appeared in the second edition of St. John's Gospel, than that the same
+Fathers should have done the same thing when they appeared in the
+first[615]?
+
+(4) But the hypothesis is gratuitous and nugatory: for it has been
+invented in order to account for the phenomenon that whereas twelve
+verses of St. John's Gospel are found in the large majority of the later
+Copies,--the same verses are observed to be absent from all but one of
+the five oldest Codexes. But how, (I wish to be informed,) is that
+hypothesis supposed to square with these phenomena? It cannot be meant
+that the 'second edition' of St. John did not come abroad until after
+Codd. [Symbol: Aleph]ABCT were written? For we know that the old Italic
+version (a document of the second century) contains all the three
+portions of narrative which are claimed for the second edition. But if
+this is not meant, it is plain that some further hypothesis must be
+invented in order to explain why certain Greek MSS. of the fourth and
+fifth centuries are without the verses in dispute. And this fresh
+hypothesis will render that under consideration (as I said) nugatory and
+shew that it was gratuitous.
+
+What chiefly offends me however in this extraordinary suggestion is its
+_irreverence_. It assumes that the Gospel according to St. John was
+composed like any ordinary modern book: capable therefore of being
+improved in the second edition, by recension, addition, omission,
+retractation, or what not. For we may not presume to limit the changes
+effected in a second edition. And yet the true Author of the Gospel is
+confessedly God the Holy Ghost: and I know of no reason for supposing
+that His works are imperfect when they proceed forth from His Hands.
+
+The cogency of what precedes has in fact weighed so powerfully with
+thoughtful and learned Divines that they have felt themselves
+constrained, as their last resource, to cast about for some hypothesis
+which shall at once account for the absence of these verses from so many
+copies of St. John's Gospel, and yet retain them for their rightful
+owner and author,--St. John. Singular to relate, the assumption which
+has best approved itself to their judgement has been, that there must
+have existed two editions of St. John's Gospel,--the earlier edition
+without, the later edition with, the incident under discussion. It is I
+presume, in order to conciliate favour to this singular hypothesis, that
+it has been further proposed to regard St. John v. 3, 4 and the whole of
+St. John xxi, (besides St. John vii. 53-viii. 11), as after-thoughts of
+the Evangelist.
+
+1. But this is unreasonable: for nothing else but _the absence_ of St.
+John vii. 53-viii. 11, from so many copies of the Gospel has constrained
+the Critics to regard those verses with suspicion. Whereas, on the
+contrary, there is not known to exist a copy in the world which omits so
+much as a single verse of chap. xxi. Why then are we to assume that the
+whole of that chapter was away from the original draft of the Gospel?
+Where is the evidence for so extravagant an assumption?
+
+2. So, concerning St. John v. 3, 4: to which there really attaches no
+manner of doubt, as I have elsewhere shewn[616]. Thirty-two precious
+words in that place are indeed omitted by [Symbol: Aleph]BC:
+twenty-seven by D. But by this time the reader knows what degree of
+importance is to be attached to such an amount of evidence. On the other
+hand, they are found in _all other copies_: are vouched for by the
+Syriac[617] and the Latin versions: in the Apostolic Constitutions, by
+Chrysostom, Cyril, Didymus, and Ammonius, among the Greeks,--by
+Tertullian, Ambrose, Jerome, Augustine among the Latins. Why a passage
+so attested is to be assumed to be an after-thought of the Evangelist
+has never yet been explained: no, nor ever will be.
+
+(5) Assuming, however, just for a moment the hypothesis correct for
+argument's sake, viz. that in the second edition of St. John's Gospel
+the history of the woman taken in adultery appeared for the first time.
+Invite the authors of that hypothesis to consider what follows. The
+discovery that five out of six of the oldest uncials extant (to reckon
+here the fragment T) are without the verses in question; which yet are
+contained in ninety-nine out of every hundred of the despised
+cursives:--what other inference can be drawn from such premisses, but
+that the cursives fortified by other evidence are by far the more
+trustworthy witnesses of what St. John in his old age actually entrusted
+to the Church's keeping?
+
+[The MS. here leaves off, except that a few pencilled words are added in
+an incomplete form. I have been afraid to finish so clever and
+characteristic an essay.]
+
+FOOTNOTES:
+
+[576] Compare 1 Sam. xxiv. 22:--'And Saul went home: _but David and his
+men gat them up into the hold_.' 1 Kings xviii. 42:--'So Ahab went up to
+eat and to drink: _and Elijah went up to the top of Carmel, and he cast
+himself down upon the earth, and put his face between his knees_.'
+Esther iii. 15:--'And the king and Haman sat down to drink; _but the
+city of Shushan was perplexed_.' Such are the idioms of the Bible.
+
+[577] Ammonius (Cord. Cat. p. 216), with evident reference to it,
+remarks that our Lord's words in verses 37 and 38 were intended as a
+_viaticum_ which all might take home with them, at the close of this,
+'the last, the great day of the feast.'
+
+[578] So Eusebius:--- [Greek: Ote kata to auto synachthentes hoi ton
+Ioudaion ethnous archontes epi tes Hierousalem, synedrion epoiesanto kai
+skepsin opos auton apolesosin en ho hoi men thanaton autou
+katepsephisanto; heteroi de antelegon, os ho Nikodemos, k.t.l.] (in
+Psalmos, p. 230 a).
+
+[579] Westcott and Hort's prefatory matter (1870) to their revised Text
+of the New Testament, p. xxvii.
+
+[580] So in the LXX. See Num. v. 11-31.
+
+[581] Ver. 17. So the LXX.
+
+[582] 2 Cor. iv. 7: v. 1.
+
+[583] Compare ch. vi. 6, 71: vii. 39: xi. 13, 51: xii. 6, 33: xiii. 11,
+28: xxi. 19.
+
+[584] Consider ch. xix. 19, 20, 21, 22: xx. 30, 31: xxi. 24, 25.--1 John
+i. 4: ii. 1, 7, 8, 12, 13, 14, 21, 26: v. 13.--2 John 5, 12.--3 John 9,
+13.--Rev. _passim_, especially i. 11, 19: ii. 1, &c.: x. 4: xiv. 13:
+xvii. 8: xix. 9: xx. 12, 15: xxi. 5, 27: xxii. 18, 19.
+
+[585] Westcott and Hort, ibid. pp. xxvii, xxvi.
+
+[586] Novum Testamentum, 1869, p. 829.
+
+[587] Plain Introduction, 1894, ii. 364.
+
+[588] Printed Texts, 1854, p. 341.
+
+[589] Developed Criticism, p. 82.
+
+[590] Outlines, &c., p. 103.
+
+[591] Nicholson's Gospel according to the Hebrews, p. 141.
+
+[592] Scrivener, ut supra, ii. 368.
+
+[593] I insert this epithet on sufficient authority. Mr. Edw. A. Guy, an
+intelligent young American,--himself a very accurate observer and a
+competent judge,--collated a considerable part of Cod. A in 1875, and
+assured me that he scarcely ever found any discrepancy between the Codex
+and Woide's reprint. One instance of _italicism_ was in fact all that
+had been overlooked in the course of many pages.
+
+[594] It is inaccurate also. His five lines contain eight mistakes.
+Praefat. p. xxx, Sec. 86.
+
+[595] ii. 630, addressing Rufinus, A.D. 403. Also ii. 748-9.
+
+[596] i. 291, 692, 707, 1367: ii. 668, 894, 1082: iii. 892-3, 896-7.
+
+[597] i. 30: ii. 527, 529-30: iii^{1}. 774: iii^{2}. 158, 183, 531-2
+(where he quotes the place largely and comments upon it): iv. 149, 466
+(largely quoted), 1120: v. 80, 1230 (largely quoted in both places): vi.
+407, 413: viii. 377, 574.
+
+[598] Pacian (A.D. 372) refers the Novations to the narrative as
+something which all men knew. 'Nolite in Evangelio legere quod
+pepercerit Dominus etiam adulterae confitenti, quam nemo damnarat?'
+Pacianus, Op. Epist. iii. Contr. Novat. (A.D. 372). _Ap._ Galland. vii.
+267.
+
+[599] _Ap._ Augustin. viii. 463.
+
+[600] In his translation of Eusebius. Nicholson, p. 53.
+
+[601] Chrysologus, A.D. 433, Abp. of Ravenna. Venet. 1742. He mystically
+explains the entire incident. Serm. cxv. Sec. 5.
+
+[602] Sedulius (A.D. 435) makes it the subject of a poem, and devotes a
+whole chapter to it. _Ap._ Galland. ix. 553 and 590.
+
+[603] 'Promiss.' De Promissionibus dimid. temp. (saec. iv). Quotes viii.
+4, 5, 9. P. 2, c. 22, col. 147 b. Ignot. Auct., De Vocatione omnium
+Gentium (circa, A.D. 440), _ap._ Opp. Prosper. Aquit. (1782), i. p.
+460-1:--'Adulteram ex legis constitutione lapidandam ... liberavit ...
+cum executores praecepti de conscientiis territi, trementem ream sub
+illius iudicio reliquissent.... Et inclinatus, id est ad humana dimissus
+... "digito scribebat in terram," ut legem mandatorum per gratiae
+decreta vacuaret,' &c.
+
+[604] Wrongly ascribed to Idacius.
+
+[605] Gelasius P. A.D. 492. Conc. iv. 1235. Quotes viii. 3, 7, 10, 11.
+
+[606] Cassiodorus, A.D. 514. Venet. 1729. Quotes viii. 11. See ii. p.
+96, 3, 5-180.
+
+[607] Dialogues, xiv. 15.
+
+[608] ii. 748:--In evangelio secundum Ioannem in multis et Graecis et
+Latinis codicibus invenitur de adultera muliere, quae accusata est apud
+Dominum.
+
+[609] [Greek: henos hekastou auton tas hamartias]. Ev. 95, 40, 48, 64,
+73, 100, 122, 127, 142, 234, 264, 267, 274, 433, 115, 121, 604, 736.
+
+[610] Appendix, p. 88.
+
+[611] vi. 407:--Sed hoc videlicet infidelium sensus exhorret, ita ut
+nonnulli modicae fidei vel potius inimici verae fidei, (credo metuentes
+peccandi impunitatem dari mulieribus suis), illud quod de adulterae
+indulgentia Dominus fecit, auferrent de codicibus suis: quasi
+permissionem peccandi tribuerit qui dixit, 'Iam deinceps noli peccare;'
+aut ideo non debuerit mulier a medico Deo illius peccati remissione
+sanari, ne offenderentur insani. De coniug. adult. ii. cap. 7. i.
+707:--Fortasse non mediocrem scrupulum movere potuit imperitis Evangelii
+lectio, quae decursa est, in quo advertistis adulteram Christo oblatam,
+eamque sine damnatione dimissam. Nam profecto si quis en auribus
+accipiat otiosis, incentivum erroris incurrit, cum leget quod Deus
+censuerit adulterium non esse damnandum.
+
+[612] Epist. 58. Quid scribebat? nisi illud Propheticum (Jer. xxii.
+29-30), _Terra, terra, scribe hos vivos abdicatos_.
+
+[613] Constt. App. (Gen. in. 49). Nicon (Gen. iii. 250). I am not
+certain about these two references.
+
+[614] Two precious verses (viz. the forty-third and forty-fourth) used
+to be omitted from the lection for Tuesday before Quinquagesima,--viz.
+St. Luke xxii. 39-xxiii. 1.
+
+The lection for the preceding Sabbath (viz. St. Luke xxi. 8-36)
+consisted of only the following verses,--ver. 8, 9, 25-27, 33-36. All
+the rest (viz. verses 10-24 and 28-32) was omitted.
+
+On the ensuing Thursday, St. Luke xxiii was handled in a similar style:
+viz. ver. 1-31, 33, 44-56 alone were read,--all the other verses being
+left out.
+
+On the first Sabbath after Pentecost (All Saints'), the lesson consisted
+of St. Matt. x. 32, 33, 37-38: xix. 27-30.
+
+On the fifteenth Sabbath after Pentecost, the lesson was St. Matt. xxiv.
+1-9, 13 (leaving out verses 10, 11, 12).
+
+On the sixteenth Sabbath after Pentecost, the lesson was St. Matt. xxiv.
+34-37, 42-44 (leaving out verses 38-41).
+
+On the sixth Sabbath of St. Luke,--the lesson was ch. viii. 26-35
+followed by verses 38 and 39.
+
+[615] 'This celebrated paragraph ... was probably not contained in the
+first edition of St. John's Gospel but added at the time when his last
+chapter was annexed to what had once been the close of his
+narrative,--xx. 30, 31.' Scrivener's Introduction to Cod. D, p. 50.
+
+[616] In an unpublished paper.
+
+[617] It is omitted in some MSS. of the Peshitto.
+
+
+
+
+APPENDIX II.
+
+CONFLATION AND THE SO-CALLED NEUTRAL TEXT.
+
+
+Some of the most courteous of our critics, in reviewing the companion
+volume to this, have expressed regret that we have not grappled more
+closely than we have done with Dr. Hort's theory. I have already
+expressed our reasons. Our object has been to describe and establish
+what we conceive to be the true principles of Sacred Textual Science. We
+are concerned only in a secondary degree with opposing principles. Where
+they have come in our way, we have endeavoured to remove them. But it
+has not entered within our design to pursue them into their fastnesses
+and domiciles. Nevertheless, in compliance with a request which is both
+proper and candid, I will do what I can to examine with all the equity
+that I can command an essential part of Dr. Hort's system, which appears
+to exercise great influence with his followers.
+
+
+Sec. 1.
+
+CONFLATION.
+
+Dr. Hort's theory of 'Conflation' may be discovered on pp. 93-107. The
+want of an index to his Introduction, notwithstanding his ample
+'Contents,' makes it difficult to collect illustrations of his meaning
+from the rest of his treatise. Nevertheless, the effect of Conflation
+appears to be well described in his words on p. 133:--'Now however the
+three great lines were brought together, and made to contribute to a
+text different from all.' In other words, by means of a combination of
+the Western, Alexandrian, and 'Neutral' Texts--'the great lines of
+transmission ... to all appearance exclusively divergent,'--the 'Syrian'
+text was constructed in a form different from any one and all of the
+other three. Not that all these three were made to contribute on every
+occasion. We find (p. 93) Conflation, or Conflate Readings, introduced
+as proving the 'posteriority of Syrian to Western ... and other ...
+readings.' And in the analysis of eight passages, which is added, only
+in one case (St. Mark viii. 26) are more than two elements represented,
+and in that the third class consists of 'different conflations' of the
+first and second[618].
+
+Perhaps I may present Dr. Hort's theory under the form of a diagram:--
+
+Western Readings. Other Readings.
+    |                   |
+    ---------------------
+               |
+            Syrian Text.
+
+Our theory is the converse in main features to this. We utterly
+repudiate the term 'Syrian' as being a most inadequate and untrue title
+for the Text adopted and maintained by the Catholic Church with all her
+intelligence and learning, during nearly fifteen centuries according to
+Dr. Hort's admission: and we claim from the evidence that the
+Traditional Text of the Gospels, under the true name, is that which came
+fresh from the pens of the Evangelists; and that all variations from it,
+however they have been entitled, are nothing else than corrupt forms of
+the original readings. Our diagram in rough presentation will therefore
+assume this character:--
+
+    Traditional Text.--|-
+                       |-Western Readings.
+                       |-w
+                       |-x
+                       |-y
+                       |-z
+                       |-etc.
+                       |-Alexandrian Readings.
+
+It should be added, that w, x, y, z, &c., denote forms of corruption. We
+do not recognize the 'Neutral' at all, believing it to be a Caesarean
+combination or recension, made from previous texts or readings of a
+corrupt character.
+
+The question is, which is the true theory, Dr. Hort's or ours?
+
+The general points that strike us with reference to Dr. Hort's theory
+are:--
+
+(1) That it is very vague and indeterminate in nature. Given three
+things, of which X includes what is in Y and Z, upon the face of the
+theory either X may have arisen by synthesis from Y and Z, or X and Z
+may owe their origin by analysis to X.
+
+(2) Upon examination it is found that Dr. Hort's arguments for the
+posteriority of D are mainly of an internal character, and are loose and
+imaginative, depending largely upon personal or literary predilections.
+
+(3) That it is exceedingly improbable that the Church of the fourth and
+fifth centuries, which in a most able period had been occupied with
+discussions on verbal accuracy, should have made the gross mistake of
+adopting (what was then) a modern concoction from the original text of
+the Gospels, which had been written less than three or four centuries
+before; and that their error should have been acknowledged as truth, and
+perpetuated by the ages that succeeded them down to the present time.
+
+But we must draw nearer to Dr. Hort's argument.
+
+He founds it upon a detailed examination of eight passages, viz. St.
+Mark vi. 33; viii. 26; ix. 38; ix. 49; St. Luke ix. 10; xi. 54; xii. 18;
+xxiv. 53.
+
+1. Remark that eight is a round and divisible number. Did the author
+decide upon it with a view of presenting two specimens from each Gospel?
+To be sure, he gives four from the first two, and four from the two
+last, only that he confines the batches severally to St. Mark and St.
+Luke. Did the strong style of St. Matthew, with distinct meaning in
+every word, yield no suitable example for treatment? Could no passage be
+found in St. John's Gospel, where not without parallel, but to a
+remarkable degree, extreme simplicity of language, even expressed in
+alternative clauses, clothes soaring thought and philosophical
+acuteness? True, that he quotes St. John v. 37 as an instance of
+Conflation by the Codex Bezae which is anything but an embodiment of the
+Traditional or 'Syrian' Text, and xiii. 24 which is similarly
+irrelevant. Neither of these instances therefore fill up the gap, and
+are accordingly not included in the selected eight. What can we infer
+from this presentment, but that 'Conflation' is probably not of frequent
+occurrence as has been imagined, but may indeed be--to admit for a
+moment its existence--nothing more than an occasional incident? For
+surely, if specimens in St. Matthew and St. John had abounded to his
+hand, and accordingly 'Conflation' had been largely employed throughout
+the Gospels, Dr. Hort would not have exercised so restricted, and yet so
+round a choice.
+
+2. But we must advance a step further. Dean Burgon as we have seen has
+calculated the differences between B and the Received Text at 7,578, and
+those which divide [Symbol: Aleph] and the Received Text as reaching
+8,972. He divided these totals respectively under 2,877 and 3,455
+omissions, 556 and 839 additions, 2,098 and 2,299 transpositions, and
+2,067 and 2,379 substitutions and modifications combined. Of these
+classes, it is evident that Conflation has nothing to do with Additions
+or Transpositions. Nor indeed with Substitutions, although one of Dr.
+Hort's instances appears to prove that it has. Conflation is the
+combination of two (or more) different expressions into one. If
+therefore both expressions occur in one of the elements, the Conflation
+has been made beforehand, and a substitution then occurs instead of a
+conflation. So in St. Luke xii. 18, B, &c, read [Greek: ton siton kai ta
+agatha mou] which Dr. Hort[619] considers to be made by Conflation into
+[Greek: ta genemata mou kai ta agatha mou], because [Greek: ta genemata
+mou] is found in Western documents. The logic is strange, but as Dr.
+Hort has claimed it, we must perhaps allow him to have intended to
+include with this strange incongruity some though not many Substitutions
+in his class of instances, only that we should like to know definitely
+what substitutions were to be comprised in this class. For I shrewdly
+suspect that there were actually none. Omissions are now left to us, of
+which the greater specimens can hardly have been produced by Conflation.
+How, for instance, could you get the last Twelve Verses of St. Mark's
+Gospel, or the Pericope de Adultera, or St. Luke xxii. 43-44, or any of
+the rest of the forty-five whole verses in the Gospels upon which a slur
+is cast by the Neologian school? Consequently, the area of Conflation is
+greatly reduced. And I venture to think, that supposing for a moment the
+theory to be sound, it could not account for any large number of
+variations, but would at the best only be a sign or symptom found every
+now and then of the derivation attributed to the Received Text.
+
+3. But we must go on towards the heart of the question. And first to
+examine Dr. Hort's eight instances. Unfortunately, the early patristic
+evidence on these verses is scanty. We have little evidence of a direct
+character to light up the dark sea of conjecture.
+
+(1) St. Mark (vi. 22) relates that on a certain occasion the multitude,
+when they beheld our Saviour and his disciples on their way in a ship
+crossing to the other side of the lake, ran together ([Greek:
+synedramon]) from all their cities to the point which He was making for
+([Greek: ekei]), and arrived there before the Lord and His followers
+([Greek: proelthon autous]), and on His approach came in a body to Him
+([Greek: synelthon pros auton]). And on disembarking ([Greek: kai
+exelthon]), i.e. ([Greek: ek tou ploiou], ver. 32), &c. It should be
+observed, that it was only the Apostles who knew that His ultimate
+object was 'a desert place' (ver. 31, 30): the indiscriminate multitude
+could only discern the bay or cape towards which the boat was going: and
+up to what I have described as the disembarkation (ver. 34), nothing has
+been said of His movements, except that He was in the boat upon the
+lake. The account is pictorial. We see the little craft toiling on the
+lake, the people on the shores running all in one direction, and on
+their reaching the heights above the place of landing watching His
+approach, and then descending together to Him to the point where He is
+going to land. There is nothing weak or superfluous in the description.
+Though condensed (what would a modern history have made of it?), it is
+all natural and in due place.
+
+Now for Dr. Hort. He observes that one clause ([Greek: kai proelthon
+autous]) is attested by B[Symbol: Aleph] and their followers; another
+([Greek: kai synelthon autou] or [Greek: elthon autou], which is very
+different from the 'Syrian' [Greek: synelthon pros auton]) by some
+Western documents; and he argues that the entire form in the Received
+Text, [Greek: kai proelthon autous, kai synelthon pros auton], was
+formed by Conflation from the other two. I cannot help observing that it
+is a suspicious mark, that even in the case of the most favoured of his
+chosen examples he is obliged to take such a liberty with one of his
+elements of Conflation as virtually to doctor it in order to bring it
+strictly to the prescribed pattern. When we come to his arguments he
+candidly admits, that 'it is evident that either [Symbol: delta] (the
+Received Text) is conflate from [Symbol: alpha] (B[Symbol: Aleph]) and
+[Symbol: beta] (Western), or [Symbol: alpha] and [Symbol: beta] are
+independent simplifications of [Symbol: delta]'; and that 'there is
+nothing in the sense of [Symbol: delta] that would tempt to alteration,'
+and that 'accidental' omission of one or other clause would 'be easy.'
+But he argues with an ingenuity that denotes a bad cause that the
+difference between [Greek: autou] and [Greek: pros auton] is really in
+his favour, chiefly because [Greek: autou] would very likely _if_ it had
+previously existed been changed into [Greek: pros auton]--which no one
+can doubt; and that '[Greek: synelthon pros auton] is certainly otiose
+after [Greek: synedramon ekei],' which shews that he did not understand
+the whole meaning of the passage. His argument upon what he terms
+'Intrinsic Probability' leads to a similar inference. For simply [Greek:
+exelthon] cannot mean that 'He "came out" of His retirement in some
+sequestered nook to meet them,' such a nook being not mentioned by St.
+Mark, whereas [Greek: ploion] is; nor can [Greek: ekei] denote 'the
+desert region.' Indeed the position of that region or nook was known
+before it was reached solely to our Lord and His Apostles: the multitude
+was guided only by what they saw, or at least by vague surmise.
+
+Accordingly, Dr. Hort's conclusion must be reversed. 'The balance of
+Internal Evidence of Readings, alike from Transcriptional and from
+Intrinsic Probability, is decidedly' _not_ 'in favour of [Symbol: delta]
+from [Symbol: alpha] and [Symbol: beta],' _but_ 'of [Symbol: alpha] and
+[Symbol: beta] from [Symbol: delta].' The reading of the Traditional
+Text is the superior both as regards the meaning, and as to the
+probability of its pre-existence. The derivation of the two others from
+that is explained by that besetting fault of transcribers which is
+termed Omission. Above all, the Traditional reading is proved by a
+largely over-balancing weight of evidence.
+
+(2) 'To examine other passages equally in detail would occupy too much
+space.' So says Dr. Hort: but we must examine points that require
+attention.
+
+St. Mark viii. 26. After curing the blind man outside Bethsaida, our
+Lord in that remarkable period of His career directed him, according to
+the Traditional reading, ([Symbol: alpha]) neither to enter into that
+place, [Greek: mede eis ten komen eiselthes], nor ([Symbol: beta]) to
+tell what had happened to any inhabitant of Bethsaida ([Greek: mede
+eipes tini en te kome]). Either some one who did not understand the
+Greek, or some matter-of-fact and officious scholar, or both, thought or
+maintained that [Greek: tini en te kome] must mean some one who was at
+the moment actually in the place. So the second clause got to be omitted
+from the text of B[Symbol: Aleph], who are followed only by one cursive
+and a half (the first reading of 1 being afterwards corrected), and the
+Bohairic version, and the Lewis MS. The Traditional reading is attested
+by ACN[Symbol: Sigma] and thirteen other Uncials, all Cursives except
+eight, of which six with [Symbol: Phi] read a consolidation of both
+clauses, by several versions, and by Theophylact (i. 210) who is the
+only Father that quotes the place. This evidence ought amply to ensure
+the genuineness of this reading.
+
+But what says Dr. Hort? 'Here [Symbol: alpha] is simple and vigorous,
+and it is unique in the New Testament: the peculiar [Greek: Mede] has
+the terse force of many sayings as given by St. Mark, but the softening
+into [Greek: Me] by [Symbol: Aleph]* shews that it might trouble
+scribes.' It is surely not necessary to controvert this. It may be said
+however that [Symbol: alpha] is bald as well as simple, and that the
+very difficulty in [Symbol: beta] makes it probable that that clause was
+not invented. To take [Greek: tini en te kome] Hebraistically for
+[Greek: tini ton en te kome], like the [Greek: tis en hymin] of St.
+James v. 19[620], need not trouble scholars, I think. Otherwise they can
+follow Meyer, according to Winer's Grammar (II. 511), and translate the
+second [Greek: mede] _nor even_. At all events, this is a poor pillar to
+support a great theory.
+
+(3) St. Mark ix. 38. 'Master, we saw one casting out devils in Thy name,
+([Symbol: beta]) who doth not follow us, and we forbad him ([Symbol:
+alpha]) because he followeth not us.'
+
+Here the authority for [Symbol: alpha] is [Symbol: Aleph]BCL[Symbol:
+Delta], four Cursives, f, Bohairic, Peshitto, Ethiopic, and the Lewis
+MS. For [Symbol: beta] there are D, two Cursives, all the Old Latin but
+f and the Vulgate. For the Traditional Text, i.e. the whole passage,
+A[Symbol: Phi][Symbol: Sigma]N + eleven Uncials, all the Cursives but
+six, the Harkleian (yet obelizes [Symbol: alpha]) and Gothic versions,
+Basil (ii. 252), Victor of Antioch (Cramer, Cat. i. 365), Theophylact
+(i. 219): and Augustine quotes separately both omissions ([Symbol:
+alpha] ix. 533, and [Symbol: beta] III. ii. 153). No other Fathers, so
+far as I can find, quote the passage.
+
+Dr. Hort appears to advance no special arguments on his side, relying
+apparently upon the obvious repetition. In the first part of the verse,
+St. John describes the case of the man: in the second he reports for our
+Lord's judgement the grounds of the prohibition which the Apostles gave
+him. Is it so certain that the original text of the passage contained
+only the description, and omitted the reason of the prohibition as it
+was given to the non-follower of our Lord? To me it seems that the
+simplicity of St. Mark's style is best preserved by the inclusion of
+both. The Apostles did not curtly forbid the man: they treated him with
+reasonableness, and in the same spirit St. John reported to his Master
+all that occurred. Besides this, the evidence on the Traditional side is
+too strong to admit of it not being the genuine reading.
+
+(4) St. Mark ix. 49. 'For ([Symbol: alpha]) every one shall be salted
+with fire, ([Symbol: beta]) and every sacrifice shall be salted with
+salt.' The authorities are--
+
+    [Symbol: alpha]. [Symbol: Aleph]BL[Symbol: Delta], fifteen
+    Cursives, some MSS. of the Bohairic, some of the Armenian, and
+    the Lewis.
+
+    [Symbol: beta]. D, six copies of the Old Latin, three MSS. of
+    the Vulgate. Chromatius of Aquileia (Galland. viii. 338).
+
+    Trad. Text. AC[Symbol: Phi][Symbol: Sigma]N and twelve more
+    Uncials, all Cursives except fifteen, two Old Latin, Vulgate,
+    Peshitto, Harkleian, some MSS. of Ethiopic and Armenian, Gothic,
+    Victor of Antioch (Cramer's Cat. i. 368), Theophylact (i. 221).
+
+This evidence must surely be conclusive of the genuineness of the
+Traditional reading. But now for Dr. Hort.
+
+'A reminiscence of Lev. vii. 13 ... has created [Symbol: beta] out of
+[Symbol: alpha].' But why should not the reminiscence have been our
+Lord's? The passage appears like a quotation, or an adaptation, of some
+authoritative saying. He positively advances no other argument than the
+one just quoted, beyond stating two points in which the alteration might
+be easily effected.
+
+(5) St. Luke ix. 10. 'He took (His Apostles) and withdrew privately
+
+    [Symbol: alpha]. Into a city called Bethsaida [Greek: (eis polin
+    kaloumenen] B.).
+
+    [Symbol: beta]. Into a desert place ([Greek: eis topon eremon]),
+    or Into a desert place called Bethsaida, or of Bethsaida.
+
+    Trad. Text. Into a desert place belonging to a city called
+    Bethsaida.'
+
+The evidence for these readings respectively is--
+
+    [Symbol: alpha]. BLX[Symbol: Xi], with one correction of
+    [Symbol: Aleph] (C^{a}), one Cursive, the Bohairic and Sahidic.
+    D reads [Greek: komen].
+
+    [Symbol: beta]. The first and later readings (C^{b}) of [Symbol:
+    Aleph], four Cursives?, Curetonian, some variant Old Latin
+    ([Symbol: beta]^{2}), Peshitto also variant ([Symbol:
+    beta]^{3}).
+
+    Trad. Text. A (with [Greek: eremon topon]) C + twelve Uncials,
+    all Cursives except three or five, Harkleian, Lewis (omits
+    [Greek: eremon]), Ethiopic, Armenian, Gothic, with Theophylact
+    (i. 33).
+
+Remark the curious character of [Symbol: alpha] and [Symbol: beta]. In
+Dr. Hort's Neutral Text, which he maintains to have been the original
+text of the Gospels, our Lord is represented here as having withdrawn in
+private ([Greek: kat' idian], which the Revisers shirking the difficulty
+translate inaccurately 'apart') _into the city called Bethsaida_. How
+could there have been privacy of life _in_ a city in those days? In
+fact, [Greek: kat' idian] necessitates the adoption of [Greek: topon
+eremon], as to which the Peshitto ([Symbol: beta]^{3}) is in substantial
+agreement with the Traditional Text. Bethsaida is represented as the
+capital of a district, which included, at sufficient distance from the
+city, a desert or retired spot. The group arranged under [Symbol: beta]
+is so weakly supported, and is evidently such a group of fragments, that
+it can come into no sort of competition with the Traditional reading.
+Dr. Hort confines himself to shewing _how_ the process he advocates
+might have arisen, not _that_ it did actually arise. Indeed, this
+position can only be held by assuming the conclusion to be established
+that it _did_ so arise.
+
+(6) St. Luke xi. 54. 'The Scribes and Pharisees began to urge Him
+vehemently and to provoke Him to speak of many things ([Greek:
+enedreuontes thereusai]),
+
+    [Symbol: alpha]. Laying wait for Him to catch something out of
+    His mouth.
+
+    [Symbol: beta]. Seeking to get some opportunity ([Greek:
+    aphormen tina]) for finding out how to accuse Him ([Greek: hina
+    eurosin kategoresai]); or, for accusing Him ([Greek: hina
+    kategoresosin autou]).
+
+    Trad. Text. Laying wait for Him, _and_ seeking to catch
+    something ([Greek: zetountes thereusai ti]) out of His mouth,
+    that they might accuse Him.'
+
+The evidence is--
+
+    [Symbol: alpha]. [Symbol: Aleph]BL, Bohairic, Ethiopic, Cyril
+    Alex. (Mai, Nov. Pp. Bibliotheca, ii. 87, iii. 249, not
+    accurately).
+
+    [Symbol: beta]. D, Old Latin except f, Curetonian.
+
+    Trad. Text. AC + twelve Uncials, all Cursives (except five which
+    omit [Greek: zetountes]), Peshitto, Lewis (with omission),
+    Vulgate, Harkleian, Theophylact (i. 363).
+
+As to genuineness, the evidence is decisive. The reading [Symbol: Alpha]
+is Alexandrian, adopted by B[Symbol: Aleph], and is bad Greek into the
+bargain, [Greek: enedreuontes thereusai] being very rough, and being
+probably due to incompetent acquaintance with the Greek language. If
+[Symbol: alpha] was the original, it is hard to see how [Symbol: beta]
+could have come from it. That the figurative language of [Symbol: alpha]
+was replaced in [Symbol: beta] by a simply descriptive paraphrase, as
+Dr. Hort suggests, seems scarcely probable. On the other hand, the
+derivation of either [Symbol: alpha] or [Symbol: beta] from the
+Traditional Text is much easier. A scribe would without difficulty pass
+over one of the participles lying contiguously with no connecting
+conjunction, and having a kind of Homoeoteleuton. And as to [Symbol:
+beta], the distinguishing [Greek: aphormen tina] would be a very natural
+gloss, requiring for completeness of the phrase the accompanying [Greek:
+labein]. This is surely a more probable solution of the question of the
+mutual relationship of the readings than the laboured account of Dr.
+Hort, which is too long to be produced here.
+
+(7) St. Luke xii. 18. 'I will pull down my barns, and build greater, and
+there will I bestow all
+
+    [Symbol: alpha]. My corn and my goods.
+
+    [Symbol: beta]. My crops ([Greek: ta genemata mou]). My fruits
+    ([Greek: tous karpous mou]).
+
+    Trad. Text. My crops ([Greek: ta genemata mou]) and my goods.'
+
+This is a faulty instance, because it is simply a substitution, as Dr.
+Hort admitted, in [Symbol: alpha] of the more comprehensive word [Greek:
+genemata] for [Greek: siton], and a simple omission of [Greek: kai ta
+agatha mou] in [Symbol: beta]. And the admission of it into the selected
+eight shews the difficulty that Dr. Hort must have experienced in
+choosing his examples. The evidence is--
+
+    [Symbol: alpha]. BTLX and a correction of [Symbol:
+    Aleph](a^{c}), eight Cursives, Peshitto, Bohairic, Sahidic,
+    Armenian, Ethiopic.
+
+    [Symbol: beta]. [Symbol: Aleph]*D, three Cursives, b ff i q,
+    Curetonian and Lewis, St. Ambrose (i. 573).
+
+    Trad. Text. AQ + thirteen Uncials. All Cursives except twelve,
+    _f_, Vulgate, Harkleian, Cyril Alex. (Mai, ii. 294-5) _bis_,
+    Theophylact (i. 370), Peter Chrysologus (Migne 52, 490-1) _bis_.
+
+No more need be said: substitutions and omissions are too common to
+require justification.
+
+(8) St. Luke xxiv. 53. 'They were continually in the temple
+
+    [Symbol: alpha]. Blessing God ([Greek: eulogountes]).
+
+    [Symbol: beta]. Praising God ([Greek: ainountes]).
+
+    Trad. Text. Praising and blessing God.'
+
+The evidence is--
+
+    [Symbol: alpha]. [Symbol: Aleph]BC*L, Bohairic, Palestinian,
+    Lewis.
+
+    [Symbol: beta]. D, seven Old Latin.
+
+    Trad. Text. AC^{2} + twelve Uncials, all Cursives, c f q,
+    Vulgate, Peshitto, Harkleian, Armenian, Ethiopic, Theophylact
+    (i. 497).
+
+Dr. Hort adds no remarks. He seems to have thought, that because he had
+got an instance which outwardly met all the requirements laid down,
+therefore it would prove the conclusion it was intended to prove. Now it
+is evidently an instance of the omission of either of two words from the
+complete account by different witnesses. The Evangelist employed both
+words in order to emphasize the gratitude of the Apostles. The words are
+not tautological. [Greek: Ainos] is the set praise of God, drawn out in
+more or less length, properly as offered in addresses to Him[621].
+[Greek: Eulogia] includes all speaking well of Him, especially when
+uttered before other men. Thus the two expressions describe in
+combination the life of gratitude exhibited unceasingly by the expectant
+and the infant Church. Continually in the temple they praised Him in
+devotion, and told the people of His glorious works.
+
+4. Such are the eight weak pillars upon which Dr. Hort built his theory
+which was to account for the existence of his Neutral Text, and the
+relation of it towards other Texts or classes of readings. If his eight
+picked examples can be thus demolished, then surely the theory of
+Conflation must be utterly unsound. Or if in the opinion of some of my
+readers my contention goes too far, then at any rate they must admit
+that it is far from being firm, if it does not actually reel and totter.
+The opposite theory of omission appears to be much more easy and
+natural.
+
+But the curious phenomenon that Dr. Hort has rested his case upon so
+small an induction as is supplied by only eight examples--if they are
+not in fact only seven--has not yet received due explanation. Why, he
+ought to have referred to twenty-five or thirty at least. If Conflation
+is so common, he might have produced a large number of references
+without working out more than was enough for illustration as patterns.
+This question must be investigated further. And I do not know how to
+carry out such an investigation better, than to examine some instances
+which come naturally to hand from the earlier parts of each Gospel.
+
+It must be borne in mind, that for Conflation two differently-attested
+phrases or words must be produced which are found in combination in some
+passage of the Traditional Text. If there is only one which is omitted,
+it is clear that there can be no Conflation because there must be at
+least two elements to conflate: accordingly our instances must be cases,
+not of single omission, but of double or alternative omission. If again
+there is no Western reading, it is not a Conflation in Dr. Hort's sense.
+And finally, if the remaining reading is not a 'Neutral' one, it is not
+to Dr. Hort's liking. I do not say that my instances will conform with
+these conditions. Indeed, after making a list of all the omissions in
+the Gospels, except those which are of too petty a character such as
+leaving out a pronoun, and having searched the list with all the care
+that I can command, I do not think that such instances can be found.
+Nevertheless, I shall take eight, starting from the beginning of St.
+Matthew, and choosing the most salient examples, being such also that,
+if Dr. Hort's theory be sound, they ought to conform to his
+requirements. Similarly, there will come then four from either of St.
+Mark and St. Luke, and eight from St. John. This course of proceeding
+will extend operations from the eight which form Dr. Hort's total to
+thirty-two.
+
+A. In St. Matthew we have (1) i. 25, [Greek: autes ton prototokon] and
+[Greek: ton Huion]; (2) v. 22, [Greek: eike] and [Greek: to adelpho
+autou]; (3) ix. 13, [Greek: eis metanoian]; (4) x. 3, [Greek: Lebbaios]
+and [Greek: Thaddaios]; (5) xii. 22, [Greek: typhlon kai] and [Greek:
+kophon]; (6) xv. 5, [Greek: ton patera autou] and [Greek: (he) ten
+metera autou], (7) xviii. 35, [Greek: apo ton kardion hymon] and [Greek:
+ta paraptomata auton]; and (8) xxvi. 3, [Greek: hoi presbyteroi (kai)
+hoi Grammateis]. I have had some difficulty in making up the number. Of
+those selected as well as I could, seven are cases of single omission or
+of one pure omission apiece, though their structure presents a
+possibility of two members for Conflation; whilst the Western element
+comes in sparsely or appears in favour of both the omission and the
+retention; and, thirdly, in some cases, as in (2) and (3), the support
+is not only Western, but universal. Consequently, all but (4) are
+excluded. Of (4) Dr. Hort remarks, (Notes on Select Readings, p. 11)
+that it is 'a case of Conflation of the true and the chief Western
+Texts,' and accordingly it does not come within the charmed circle.
+
+B. From St. Mark we get, (1) i. 1, [Greek: Huiou tou Theou] and [Greek:
+Iesou Christou]; (2) i. 2, [Greek: emprosthen sou] and [Greek: pro
+prosopou sou] (cp. ix. 38); (3) iii. 15, [Greek: therapeuein tas nosous
+(kai)] and [Greek: ekballein ta daimonia]; (4) xiii. 33, [Greek:
+agrypneite] and [Greek: (kai) proseuchesthe]. All these instances turn
+out to be cases of the omission of only one of the parallel expressions.
+The omission in the first is due mainly to Origen (_see_ Traditional
+Text, Appendix IV): in the three last there is Western evidence on both
+sides.
+
+C. St. Luke yields us, (1) ii. 5, [Greek: gynaiki] and [Greek:
+memnesteumene]; (2) iv. 4, [Greek: epi panti rhemati Theou], or [Greek:
+ep' arto mono]; (3) viii. 54, [Greek: ekbalon exo pantas (kai)], or
+[Greek: kratesas tes cheiros autes]; xi. 4, [Greek: (alla) rhysai hemas
+apo tou ponerou], or [Greek: me eisenenkes hemas eis peirasmon]. In all
+these cases, examination discloses that they are examples of pure
+omission of only one of the alternatives. The only evidence against this
+is the solitary rejection of [Greek: memnesteumene] by the Lewis Codex.
+
+D. We now come to St. John. See (1) iii. 15, [Greek: me apoletai], or
+[Greek: eche zoen aionion]; (2) iv. 14, [Greek: ou me dipsese eis ton
+aiona], or [Greek: to hydor ho doso auto genesetai en auto pege hydatos,
+k.t.l.]; (3) iv. 42, [Greek: ho Christos], or [Greek: ho soter tou
+kosmou]; (4) iv. 51, [Greek: kai apengeilan] and [Greek: legontes]; (5)
+v. 16, [Greek: kai ezetoun auton apokteinai] and [Greek: ediokon auton];
+(6) vi. 51, [Greek: hen ego doso], or [Greek: hou ego doso]; (7) ix. 1,
+25, [Greek: kai eipen] or [Greek: apekrithe]; (8) xiii. 31, 32, [Greek:
+ei ho Theos edoxasthe en auto], and [Greek: kai ho Theos edoxasthe en
+auto]. All these instances turn out to be single omissions:--a fact
+which is the more remarkable, because St. John's style so readily lends
+itself to parallel or antithetical expressions involving the same result
+in meaning, that we should expect conflations to shew themselves
+constantly if the Traditional Text had so coalesced.
+
+How surprising a result:--almost too surprising. Does it not immensely
+strengthen my contention that Dr. Hort took wrongly Conflation for the
+reverse process? That in the earliest ages, when the Church did not
+include in her ranks so much learning as it has possessed ever since,
+the wear and tear of time, aided by unfaith and carelessness, made
+itself felt in many an instance of destructiveness which involved a
+temporary chipping of the Sacred Text all through the Holy Gospels? And,
+in fact, that Conflation at least as an extensive process, if not
+altogether, did not really exist.
+
+
+Sec. 2.
+
+THE NEUTRAL TEXT.
+
+Here we are brought face to face with the question respecting the
+Neutral Text. What in fact is it, and does it deserve the name which Dr.
+Hort and his followers have attempted to confer permanently upon it?
+What is the relation that it bears to other so-called Texts?
+
+So much has been already advanced upon this subject in the companion
+volume and in the present, that great conciseness is here both possible
+and expedient. But it may be useful to bring the sum or substance of
+those discussions into one focus.
+
+1. The so-called Neutral Text, as any reader of Dr. Hort's Introduction
+will see, is the text of B and [Symbol: Aleph] and their small
+following. That following is made up of Z in St. Matthew, [Symbol:
+Delta] in St. Mark, the fragmentary [Symbol: Xi] in St. Luke, with
+frequent agreement with them of D, and of the eighth century L; with
+occasional support from some of the group of Cursives, consisting of 1,
+33, 118, 131, 157, 205, 209, and from the Ferrar group, or now and then
+from some others, as well as from the Latin k, and the Egyptian or other
+versions. This perhaps appears to be a larger number than our readers
+may have supposed, but rarely are more than ten MSS. found together, and
+generally speaking less, and often much less than that. To all general
+intents and purposes, the Neutral Text is the text of B-[Symbol: Aleph].
+
+2. Following facts and avoiding speculation, the Neutral Text appears
+hardly in history except at the Semiarian period. It was almost disowned
+ever after: and there is no certainty--nothing more than inference which
+we hold, and claim to have proved, to be imaginary and delusive,--that,
+except as represented in the corruption which it gathered out of the
+chaos of the earliest times, it made any appearance.
+
+3. Thus, as a matter of history acknowledged by Dr. Hort, it was mainly
+superseded before the end of the century of its emergence by the
+Traditional Text, which, except in the tenets of a school of critics in
+the nineteenth century, has reigned supreme ever since.
+
+4. That it was not the original text of the Gospels, as maintained by
+Dr. Hort, I claim to have established from an examination of the
+quotations from the Gospels made by the Fathers. It has been proved that
+not only in number, but still more conclusively in quality, the
+Traditional Text enjoyed a great superiority of attestation over all the
+kinds of corruption advocated by some critics which I have just now
+mentioned[622]. This conclusion is strengthened by the verdict of the
+early versions.
+
+5. The inferiority of the 'Neutral Text' is demonstrated by the
+overwhelming weight of evidence which is marshalled against it on
+passages under dispute. This glaring contrast is increased by the
+disagreement among themselves of the supporters of that Text, or class
+of readings. As to antiquity, number, variety, weight, and continuity,
+that Text falls hopelessly behind: and by internal evidence also the
+texts of B and [Symbol: Aleph], and still more the eccentric text of the
+Western D, are proved to be manifestly inferior.
+
+6. It has been shewn also by evidence, direct as well as inferential,
+that B and [Symbol: Aleph] issued nearly together from the library or
+school of Caesarea. The fact of their being the oldest MSS. of the New
+Testament in existence, which has naturally misled people and caused
+them to be credited with extraordinary value, has been referred, as
+being mainly due, to their having been written on vellum according to
+the fashion introduced in that school, instead of the ordinary papyrus.
+The fact of such preservation is really to their discredit, instead of
+resounding to their honour, because if they had enjoyed general
+approval, they would probably have perished creditably many centuries
+ago in the constant use for which they were intended.
+
+Such are the main points in the indictment and in the history of the
+Neutral Text, or rather--to speak with more appropriate accuracy,
+avoiding the danger of drawing with too definite a form and too deep a
+shade--of the class of readings represented by B and [Symbol: Aleph]. It
+is interesting to trace further, though very summarily, the connexion
+between this class of readings and the corruptions of the Original Text
+which existed previously to the early middle of the fourth century. Such
+brief tracing will lead us to a view of some causes of the development
+of Dr. Hort's theory.
+
+The analysis of Corruption supplied as to the various kinds of it by
+Dean Burgon has taught us how they severally arose. This is fresh in the
+mind of readers, and I will not spoil it by repetition. But the studies
+of textual critics have led them to combine all kinds of corruption
+chiefly under the two heads of the Western or Syrio-Low-Latin class, and
+in a less prominent province of the Alexandrian. Dr. Hort's Neutral is
+really a combination of those two, with all the accuracy that these
+phenomena admit. But of course, if the Neutral were indeed the original
+Text, it would not do for it to be too closely connected with one of
+such bad reputation as the Western, which must be kept in the distance
+at all hazards. Therefore he represented it--all unconsciously no doubt
+and with the best intention--as one of the sources of the Traditional,
+or as he called it the 'Syrian' Text. Hence this imputed connexion
+between the Western and the Traditional Text became the essential part
+of his framework of Conflation, which could not exist without it. For
+any permanent purpose, all this handiwork was in vain. To say no more,
+D, which is the chief representative of the Western Text, is too
+constant a supporter of the peculiar readings of B and [Symbol: Aleph]
+not to prove its near relationship to them. The 'Neutral' Text derives
+the chief part of its support from Western sources. It is useless for
+Dr. Hort to disown his leading constituents. And on the other hand, the
+Syrio-Low-Latin Text is too alien to the Traditional to be the chief
+element in any process, Conflate or other, out of which it could have
+been constructed. The occasional support of some of the Old Latin MSS.
+is nothing to the point in such a proof. They are so fitful and
+uncertain, that some of them may witness to almost anything. If Dr.
+Hort's theory of Conflation had been sounder, there would have been no
+lack of examples.
+
+    'Naturam expellas furca: tamen usque recurret.'
+
+He was tempted to the impossible task of driving water uphill. Therefore
+I claim, not only to have refuted Dr. Hort, whose theory is proved to be
+even more baseless than I ever imagined, but by excavating more deeply
+than he did, to have discovered the cause of his error.
+
+No: the true theory is, that the Traditional Text--not in superhuman
+perfection, though under some superhuman Guidance--is the embodiment of
+the original Text of the New Testament. In the earliest times, just as
+false doctrines were widely spread, so corrupt readings prevailed in
+many places. Later on, when Christianity was better understood, and the
+Church reckoned amongst the learned and holy of her members the finest
+natures and intellects of the world, and many clever men of inferior
+character endeavoured to vitiate Doctrine and lower Christian life, evil
+rose to the surface, and was in due time after a severe struggle removed
+by the sound and faithful of the day. So heresy was rampant for a while,
+and was then replaced by true and well-grounded belief. With great
+ability and with wise discretion, the Deposit whether of Faith or Word
+was verified and established. General Councils decided in those days
+upon the Faith, and the Creed when accepted and approved by the
+universal voice was enacted for good and bequeathed to future ages. So
+it was both as to the Canon and the Words of Holy Scripture, only that
+all was done quietly. As to the latter, hardly a footfall was heard. But
+none the less, corruption after short-lived prominence sank into deep
+and still deeper obscurity, whilst the teaching of fifteen centuries
+placed the true Text upon a firm and lasting basis.
+
+And so I venture to hold, now that the question has been raised, both
+the learned and the well-informed will come gradually to see, that no
+other course respecting the Words of the New Testament is so strongly
+justified by the evidence, none so sound and large-minded, none so
+reasonable in every way, none so consonant with intelligent faith, none
+so productive of guidance and comfort and hope, as to maintain against
+all the assaults of corruption
+
+THE TRADITIONAL TEXT.
+
+FOOTNOTES:
+
+[618] Dr. Hort has represented Neutral readings by [Symbol: alpha],
+Western by [Symbol: beta], as far as I can understand, 'other' by
+[Symbol: gamma], and 'Syrian' (=Traditional) by [Symbol: delta]. But he
+nowhere gives an example of [Symbol: gamma].
+
+[619] Introduction, p. 103.
+
+[620] Cp. St. Luke xviii. 2, 3. [Greek: Tis] is used with [Greek: ex],
+St. Luke xi. 15, xxiv. 24; St. John vi. 64, vii. 25, ix. 16, xi. 37, 46;
+Acts xi. 20, xiii. 1, &c.
+
+[621] Thus [Greek: epainos] is used for a public encomium, or panegyric.
+
+[622] An attempt in the _Guardian_ has been made in a review full of
+errors to weaken the effect of my list by an examination of an unique
+set of details. A correction both of the reviewer's figures in one
+instance and of my own may be found above, pp. 144-153. There is no
+virtue in an exact proportion of 3: 2, or of 6: 1. A great majority will
+ultimately be found on our side.
+
+
+
+
+GENERAL INDEX.
+
+
+A.
+
+[Symbol: Aleph] or Sinaitic MS., 2, 196.
+
+Accident, 8; pure A., 34-35.
+
+Addition, 166-7, 270.
+
+Ages, earliest, 2.
+
+Alexandrian error, 45;
+  readings, App. II. 268, 284.
+
+Alford, _passim_.
+
+Ammonius, 200.
+
+Antiquity, our appeal always made to, 194-5.
+
+Apolinarius, or-is (or Apoll.), 224, 257.
+
+Arians, 204, 218.
+
+Assimilation, 100-127;
+  what it was, 101-2;
+  must be delicately handled, 115
+
+Attraction, 123-7.
+
+
+B.
+
+B or Vatican MS., 2, 8, 196;
+  kakigraphy of, 64 note:
+  virtually with [Symbol: Aleph] the 'Neutral' text, 282.
+
+Basilides, 195, 197-9, 218 note 2.
+
+Blunder, history of a, 24-7.
+
+Bohairic Version, 249, and _passim_.
+
+
+C.
+
+Caesarea, library of, 284.
+
+Cerinthus, 201.
+
+Clement of Alexandria, 193.
+
+Conflation, 266-82.
+
+Correctors of MSS., 21.
+
+Corruption, first origin of, 3-8;
+  classes of 8-9, 23;
+  general, 10-23;
+  prevailed from the first, 12;
+  the most corrupt authorities, 8, 14;
+  in early Fathers, 193-4.
+
+Curetonian Version, _passim. See_ Traditional Text.
+
+Cursive MSS., a group of eccentric, 283;
+  Ferrar group, 282.
+
+
+D.
+
+D or Codex Bezae, 8.
+
+[Symbol: Delta], or Sangallensis, 8.
+
+Damascus, 5.
+
+Diatessarons, 89, 96-8, 101. _See_ Tatian.
+
+Doxology, in the Lord's Prayer, 81-8.
+
+
+E.
+
+Eclogadion, 69.
+
+Epiphanius, 305, 211-2.
+
+Erasmus, 10.
+
+Error, slight clerical, 37-31.
+
+Euroclydon, 46.
+
+Evangelistaria (the right name), 67.
+
+
+F.
+
+Falconer's St. Paul's voyage, 46-7.
+
+Fathers, _passim_; earliest, 193.
+
+Faustinus, 218.
+
+Ferrar group of Cursives, 282.
+
+Field, Dr., 28 note 5, 30 and note 2.
+
+
+G.
+
+Galilee of the Gentiles, 4-5.
+
+Genealogy, 22. _See_ Traditional Text.
+
+Glosses, 94-5, 98, 172-90;
+  described, 172.
+
+Gospels, the four, probable date of, 7.
+
+Guardian, review in, Pref., 150-2, 283 note.
+
+Gwilliam, Rev. G. H., 115 note.
+
+
+H.
+
+Harmonistic influence, 89-99.
+
+Heracleon, 190, 202, 204, 215 note 2.
+
+Heretics, corruptions by, 199-210;
+  not always dishonest, 191;
+  very numerous, 199 &c.
+
+Homoeoteleuton, 36-41; explained, 8
+
+I.
+
+Inadvertency, 21, 23.
+
+Internal evidence, Pref.
+
+Interpolations, 166-7.
+
+Irenaeus, St., 193.
+
+Itacism, 8, 56-86.
+
+
+J.
+
+Justin Martyr, St., 193.
+
+
+L.
+
+L or Codex Regius, 8.
+
+Lachmann, _passim_.
+
+Last Twelve Verses, 72, 129-30.
+
+Latin MSS., Old, _passim_; Low-Latin, 8. _See_ Traditional Text.
+
+Lectionaries, 67-81;
+  ecclesiastical prefaces to, 71.
+
+Lewis MS., _passim_, 194.
+
+Liturgical influence, 67-88.
+
+
+M.
+
+Macedonians, 204.
+
+Manes, 207.
+
+Manichaeans, 206.
+
+Manuscripts, six classes of, 12;
+  existing number of, 12;
+  frequent inaccuracies in, 12;
+  more serious faults, 20-1; and _passim_.
+
+Marcion, 70, 195, 197, 199, 200, 219.
+
+Matrimony, 208.
+
+Menologion, 69.
+
+
+N.
+
+Naaseni, 204.
+
+'Neutral Text,' 267, 282-6.
+
+
+O.
+
+Omissions, 128-156;
+  the largest of all classes, 128;
+  not 'various readings,' 128;
+  prejudice in favour of, 130-1;
+  proof of, 131-2;
+  natural cause of corruption, 270.
+
+Origen, 53-5, 98, 101, 111-3, 190, 193, 209.
+
+Orthodox, corruption by, 211-31,
+  misguided, 211.
+
+
+P.
+
+Papyrus MSS., 2. _See_ Traditional Text.
+
+Parallel passages, 95.
+
+Pella, 7.
+
+Pericope de Adultera, 232-65.
+
+Peshitto Version, _passim. See_ Traditional Text.
+
+Porphyry, 114.
+
+
+R.
+
+Revision, 10-13.
+
+Rose, Rev. W. F., 61 note 3.
+
+
+S.
+
+[Greek: Sabbatokuriakai], 68.
+
+Sahidic Version, 194.
+
+Saturninue, or Saturnilus, 208 and note 3.
+
+Scrivener's Introduction (4th Ed.), Miller's, _passim_.
+
+Semiarianism, 2.
+
+Substitution, 164-5, 270, 277.
+
+Synaxarion, 69.
+
+
+T.
+
+Tatian's Diatessaron, 8, 98, 101, 196, 200.
+
+Textualism of the Gospels, different from T. of profane writings, 14.
+
+Theodotus, 205, 214.
+
+Tischendorf, 112-3, 176, 182, and _passim_;
+  misuse of Assimilation, 118.
+
+Traditional Text, 1-4;
+  not = Received Text, 1. _See_ Volume on it.
+
+Transcriptional Mistakes, 55.
+
+Transposition, 157-63;
+  character of, 163, 270.
+
+Tregelles, 34, 136, 138.
+
+
+U.
+
+Uncials, 42-55.
+
+
+V.
+
+Valentinus, 197-9, 201, 202-5, 215, 218 note 2.
+
+Various readings, 14-16.
+
+Vellum, 2.
+
+Vercellone, 47 note.
+
+Versions, _passim_.
+
+Victorinus Afer, 218.
+
+
+W.
+
+Western Readings or Text, 6, 266-85.
+
+
+Z.
+
+Z or Dublin palimpsest, 8.
+
+
+
+
+INDEX II.
+
+PASSAGES OF THE NEW TESTAMENT DISCUSSED.
+
+
+St. Matthew:
+    i. 19 209
+  iii. 6 102
+       16 170-1
+   iv. 23 51-2
+    v. 44 144-53
+   vi. 13 81-8
+       18 171
+  vii. 4 102
+ viii. 9 102
+       13 167-8
+       26 103
+       29 102
+   ix. 24 104
+       35 74
+    x. 12 103
+   xi. 23 27
+  xii. 10 117
+ xiii. 36 173
+       44 80-1
+   xv. 8 136-44
+  xvi. 8 103
+  xix. 9 39
+       16 103
+   xx. 24 103
+       28 175
+  xxi. 9 99
+       44 134-6
+ xxii. 23 49-50
+xxiii. 14 38
+ xxiv. 15 116
+       31 179-80
+       36 169-70
+  xxv. 13 171
+xxvii. 15 103
+       17 53-5
+     25-6 91
+       35 171
+
+St. Mark:
+    i. 2 111-5
+        5 157-8
+   ii. 3 158-9
+   iv. 6 63-4
+    v. 36 188
+   vi. 11 118-9, 181-2
+       32 32-3
+       33 271-3
+  vii. 14 35
+       19 61-3
+       31 73-3
+ viii. 1 34
+       26 273-4
+   ix. 38 271
+       49 275
+    x. 16 48
+  xii. 17 48
+  xiv. 40 48
+       41 182-3
+       70 119-22
+   xv. 6 32
+       28 75-8
+  xvi. 9-20 72, 129-30
+
+St. Luke:
+    i. 66 188-9
+   ii. 14 21-2, 31-2
+       15 36
+  iii. 14 201
+       29 165
+   iv. 1-13 94
+    v. 7 108
+       14 104
+   vi. 1 132-3
+        4 167
+       26 153
+  vii. 3 174
+       21 50
+   ix. 1 74
+       10 275-6
+     54-6 224-31
+    x. 15 28
+       25 75
+   xi. 54 276-7
+  xii. 18 277-8
+       39 155
+ xiii. 9 160-1
+  xiv. 3 117
+   xv. 16 117
+       17 43-5
+       24 61
+       32 61
+  xvi. 21 40
+       25 60
+ xvii. 37 48-9
+  xix. 21 103
+       41 212
+ xxii. 67-8 210
+xxiii. 11 50-1
+       27 51
+       42 57
+ xxiv. 1 92-4
+        7 161
+       53 278
+
+St. John:
+    i. 3-4 203
+       18 215-8, 165
+   ii. 40 212-4
+  iii. 13 223-4
+   iv. 15 48
+    v. 4 50
+       27 162
+    v. 44 45
+   vi. 11 37-8
+       15 38, 178
+       55 153-4
+       71 124
+ viii. 40 214-5
+   ix. 22 183
+    x. 14-15 206-8
+       29 24-7
+  xii. 1, 2 57-9
+        7 184-6
+       13 99
+ xiii. 21-5 106-11
+       24 179
+       25 60
+       26 124
+       37 35
+  xvi. 16 105
+ xvii. 4 186-8
+xviii. 14 180-1
+   xx. 11 90-2
+
+Acts:
+   ii. 45-6 159
+  iii. 1 78-80
+xviii. 6 27
+   xx. 4 190
+       24 28, 124-5
+xxvii. 14 46-7
+       37 27
+xxviii. 1 28
+
+
+1 Cor.:
+   xv. 47 219-23
+
+2 Cor.:
+  iii. 3 125-7
+
+Titus:
+   ii. 5 65-6
+
+Heb.:
+  vii. 1 53
+
+2 Pet.:
+    i. 21 52-3
+
+Rev.
+    i. 5 59-60
+
+THE END.
+
+
+
+
+
+End of the Project Gutenberg EBook of The Causes of the Corruption of the
+Traditional Text of the Holy Gospels, by John Burgon
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