.
in an entirely different spirit from that of any other book.
§ 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.]
§ 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 κραβαττον[15] in several different ways: that he should write ουτω for ουτωσ, or the contrary: that he should add or omit what grammarians call the ν εφελκυστικον. 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 ι-ει, αι-ε, η-ι, η-οι-υ, ο-ω, η-ει—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