Part 35 (1/2)

[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:--Forta.s.se non mediocrem scrupulum movere potuit imperitis Evangelii lectio, quae decursa est, in quo advertistis adulteram Christo oblatam, eamque sine d.a.m.natione dimissam. Nam profecto si quis en auribus accipiat otiosis, incentivum erroris incurrit, c.u.m leget quod Deus censuerit adulterium non esse d.a.m.nandum.

[612] Epist. 58. Quid scribebat? nisi illud Prophetic.u.m (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[616] In an unpublished paper.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 Pes.h.i.+tto.

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.

-- 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 ill.u.s.trations 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 a.n.a.lysis of eight pa.s.sages, which is added, only in one case (St. Mark viii. 26) are more than two elements represented, and in that the third cla.s.s consists of 'different conflations' of the first and second[618].