§ 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 Τελος 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.]