Part 12 (1/2)

[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 pa.s.sages 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 a.s.similating 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 superst.i.tious 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. a.s.similation.

-- 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 a.s.similation.

It will I think promote clearness in the ensuing discussion if we determine to consider separately those instances of a.s.similation 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 a.s.similation 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 a.s.siduity 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.]