CHAPTER VI.

[96]St. Mark xi. 4. See Revision Revised, pp. 57-58.

[97]St. Mark vii. 19, καθαριζων for καθαριζον. 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 'οτε legendum esset.'

[102]iv. 577: 'quando.'

[103]Dem. Ev. 310, 312, 454bis.

[104]i. 301.

[105]ii. 488, andap.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, andap. Mai iii. 85.

[110]ii. 102: iv. 709, andap. Mai iii. 118.

[111]v1. 642.

[112]Unfortunately, though the Dean left several lists of instances of Itacism, he worked out none, except the substitution of 'εν for εν 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 λουσαντι and καθαριζον 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]λουσαντι.

[114]λυσαντι.

[115]'ουτως. BCEFGHLMXΔ. Most cursives. Goth.ουτος. KSUΓΛ. Ten cursives.Omit[Symbol: Aleph]ADΠ. 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 'ο επιστηθιος. See Suicer. s. v. Westcott on St. John xiii. 25.

[118]24. απολωλως. [Symbol: Aleph]aABD &c.απολωλος. [Symbol: Aleph]*GKMRSXΓΠ*. Most curs.32. απολωλως. [Symbol: Aleph]*ABD &c.απολωλος. [Symbol: Aleph]cKMRSXΓΠ*. Most curs.

[119]Pp. 179, 180. Since the Dean has not adopted καθαριζων 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 theTwelve Verseshe 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 καθαριζων 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) andr(Usserianus) have "et purgat" for "purgans": andahas 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. ελεγε ταυτα 'ο Σωτηρ, καθαριζων παντα τα βρωματα.

[125]i. 206. εκκαθαριζων παντα τα βρωματα.

[126]Galland. iii. 400. αλλα και 'ο Σωτηρ, παντα καθαριζων τα βρωματα.

[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.Ιωανης, generally: Ιωαννης, 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.Βεεζεβουλ, Matt. x. 25; xii. 24, 27; Mark iii. 22; Luke xi. 15, 18, 19.Ναζαρετ, Matt. ii. 23; Luke i. 26; John i. 46, 47. Ναζαρα, Matt. iv. 13. Ναζαρεθ, Matt. xxi. 11; Luke ii. 51; iv. 16.Μαρια for Μαριαμ, Matt. i. 20; Luke ii. 19. Μαριαμ for Μαρια, Matt. xxvii. 61; Mark xx. 40; Luke x. 42; xi. 32; John xi. 2; xii. 3; xx. 16, 18. See Traditional Text, p. 86.Κουμ, Mark v. 41. Γολγοθ, Luke xix. 17.Ιστραηλειται, Ιστραηλιται, Ισραηλειται, Ισραηλιται.Ελεισαβετ, Ελισαβετ.Μωσης, Μωυσης.Δαλμανουνθα, Mark viii. 10.Ιωση (Joseph of Arimathea), Mark xv. 45. Ιωσηφ, Matt. xxvii. 57, 59; Mark xv. 42; Luke xxiii. 50; John xix. 38.II.Mis-spelling of ordinary words.καθ' ιδιαν, Matt. xvii. 1, 19; xxi v. 3; Mark iv. 34; vi. 31, &c. κατ' ιδιαν, Matt. xiv. 13, 23; Mark vi. 32; vii. 33, &c.γενημα, Matt. xxvi. 29; Mark xiv. 25; Luke xxii. 18. γεννημα, Matt. iii. 7; xii. 34; xxiii. 33; Luke iii. 7 (the well-known γεννηματα εχιδνων).A similar confusion between γενεσις and γεννησις, Matt. i, and between εγενηθην and εγεννηθην, and γεγενημαι and γεγεννημαι. See Kuenen and Cobet N. T. ad fid. Cod. Vaticani lxxvii.III.Itacisms.κρεινω, John xii. 48 (κρεινει). κρινω, Matt. vii. 1; xix. 28; Luke vi. 37; vii. 43; xii. 57, &c.τειμω, τιμω, Matt. xv. 4, 5, 8; xix. 19; xxvii. 9; Mark vii. 6, 10, &c.ενεβρειμηθη (Matt. ix. 30) for ενεβριμησατο. ανακλειθηναι (Mark vi. 39) for ανακλιναι. σειτος for σιτος (Mark iv. 28).IV.Bad Grammar.τωι οικοδεσποτηι επεκαλεσαν for τον οικοδεσποτην εκαλ. (Matt. x. 25). καταπατησουσιν for —σωσιν (Matt. vii. 6). 'ο αν αιτησεται (Matt. xiv. 7). 'οταν δε ακουετε (Mark xiii. 7).V.Impossible words.εμνηστευμενην (Luke i. 27). ουρανου for ουρανιου (ii. 13). ανηζητουν (Luke ii. 44). κοπιουσιν (Matt. vi. 28). ηρωτουν (Matt. xv. 23). κατασκηνοιν (Mark iv. 32). 'ημεις for 'υμεις. 'υμεις for 'ημεις.]

I.Proper Names.

Ιωανης, generally: Ιωαννης, 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.

Βεεζεβουλ, Matt. x. 25; xii. 24, 27; Mark iii. 22; Luke xi. 15, 18, 19.

Ναζαρετ, Matt. ii. 23; Luke i. 26; John i. 46, 47. Ναζαρα, Matt. iv. 13. Ναζαρεθ, Matt. xxi. 11; Luke ii. 51; iv. 16.

Μαρια for Μαριαμ, Matt. i. 20; Luke ii. 19. Μαριαμ for Μαρια, Matt. xxvii. 61; Mark xx. 40; Luke x. 42; xi. 32; John xi. 2; xii. 3; xx. 16, 18. See Traditional Text, p. 86.

Κουμ, Mark v. 41. Γολγοθ, Luke xix. 17.

Ιστραηλειται, Ιστραηλιται, Ισραηλειται, Ισραηλιται.

Ελεισαβετ, Ελισαβετ.

Μωσης, Μωυσης.

Δαλμανουνθα, Mark viii. 10.

Ιωση (Joseph of Arimathea), Mark xv. 45. Ιωσηφ, Matt. xxvii. 57, 59; Mark xv. 42; Luke xxiii. 50; John xix. 38.

II.Mis-spelling of ordinary words.

καθ' ιδιαν, Matt. xvii. 1, 19; xxi v. 3; Mark iv. 34; vi. 31, &c. κατ' ιδιαν, Matt. xiv. 13, 23; Mark vi. 32; vii. 33, &c.

γενημα, Matt. xxvi. 29; Mark xiv. 25; Luke xxii. 18. γεννημα, Matt. iii. 7; xii. 34; xxiii. 33; Luke iii. 7 (the well-known γεννηματα εχιδνων).

A similar confusion between γενεσις and γεννησις, Matt. i, and between εγενηθην and εγεννηθην, and γεγενημαι and γεγεννημαι. See Kuenen and Cobet N. T. ad fid. Cod. Vaticani lxxvii.

III.Itacisms.

κρεινω, John xii. 48 (κρεινει). κρινω, Matt. vii. 1; xix. 28; Luke vi. 37; vii. 43; xii. 57, &c.

τειμω, τιμω, Matt. xv. 4, 5, 8; xix. 19; xxvii. 9; Mark vii. 6, 10, &c.

ενεβρειμηθη (Matt. ix. 30) for ενεβριμησατο. ανακλειθηναι (Mark vi. 39) for ανακλιναι. σειτος for σιτος (Mark iv. 28).

IV.Bad Grammar.

τωι οικοδεσποτηι επεκαλεσαν for τον οικοδεσποτην εκαλ. (Matt. x. 25). καταπατησουσιν for —σωσιν (Matt. vii. 6). 'ο αν αιτησεται (Matt. xiv. 7). 'οταν δε ακουετε (Mark xiii. 7).

V.Impossible words.

εμνηστευμενην (Luke i. 27). ουρανου for ουρανιου (ii. 13). ανηζητουν (Luke ii. 44). κοπιουσιν (Matt. vi. 28). ηρωτουν (Matt. xv. 23). κατασκηνοιν (Mark iv. 32). 'ημεις for 'υμεις. 'υμεις for 'ημεις.]

[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]AllMatthaei's 16,—allRinck's 7,—allReiche's 6,—allScrivener'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—'η οικουρος και οικονομικη.

[135]iii. 704.

[136]ii. 271.

[137]Cod. Clarom.

[138]Cod. Amiat., and August. iii1. 804.

[139]vii. 716 c, 718 b (Bene domum regere, 718 c).

[140]κατ' οικον οικουρουσιν 'ωστε παρθενοι (Soph. Oed. Col. 343).—'Οικουρος est quasi proprium vocabulum mulierum: οικουργος 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 (seelin.2).

[142]P. 288,lin.20.

[143]1 Tim. v. 13.

[144]οικουργειν—which occurs in Clemens Rom. (ad Cor. c. 1)—is probably due to the scribe.

There is one distinct class of evidence provided by AlmightyGodfor 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 labourof 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 (σαββατοκυριακαι). We are remindedby 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 δευτεροπρωτωι[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, inA.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.]

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,—'AndJesussaid unto Hisdisciples.' 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 formidablearray 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 ΤΟ ΤΕΛΟΣ, 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.]

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 ειπε δε 'ο Κυριος, 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 fourunauthorized 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 ourLord'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 herLord.

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 ourSaviourwas 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 ourSaviour'swords were receiving at the hands of his auditory; but ourSaviour'sown 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 ουν in the 31st verse; and the use in ver. 35 of the same verb (εδικαιωθη) 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. Lukeix. 1 ('And having called together His twelve Disciples'), the words μαθητας αυτου 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 timeJesushaving called together His twelve Disciples.' Accordingly we are not surprised to find the words 'ο Ιησους 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 μαθητας αυτου, [Symbol: Aleph]C with LXΛΞ and a choice assortment of cursives exhibit αποστολους,—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 ourLord'sfirst and second missionary journey in very nearly the same words. The former place (iv. 23) ending και πασαν μαλακιαν εν τω λαω used to conclude the lesson for the second Sunday after Pentecost,—the latter (ix. 35) ending και πασαν μαλακιαν occupies the same position in the Gospel for the seventh Sunday. It will not seem strange to any one who considers the matter, that εν τω λαω 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 (και πολλοι ηκολουθησαν αυτω) 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 (και ιδου νομικος τις ανεστη, εκπειραζων αιτον, και λεγων). Many of the Latin copies preface this withet haec eo dicente. Now, the established formula of the lectionaries here is,—νομικος τις προσηθεν τω Ι., 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,—ανεστη δε τις νομικος. Four Codexes ([Symbol: Aleph]BLΞ) with the Curetonian omit the second και which is illegible in the Lewis. To read this place in its purity you have to take up any ordinary cursive copy.

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 και επληρωθη 'η γραφη 'η λεγουσα, και μετα ανομων ελογισθη 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 (σις / η 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, aseither 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 Bibliothèque 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 Gospelof 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: butit 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'?

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. Επι το αυτο δε Πετρος και Ιωαννης κ.τ.λ. 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:—'ο δε Κυριος προσετιθει τους σωζομενους καθ' 'ημεραν επι το αυτο. Πετρος δε κ.τ.λ. 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 αρχη—indicative of the beginning of a lection,—thrust in between επι το αυτο δε and Πετρος. 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: 'ο δε Κυριος προσετιθει τους σωζομενους καθ' 'ημεραν τη εκκλησια επι το αυτο,—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:—καθημεραν επι το αυτο εν τη εκκλησια. Εν δε ταις 'ημεραις ταυταις Πετρος κ.τ.λ.: 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 τη εκκλησια επι το αυτο 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 τη εκκλησια.

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 επι το αυτο seemed hard to the Latins[166].

Hence too the omission of παλιν 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:—

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