It has been pointed out that the line above the ΟΣ in both f and g “is not horizontal, but rises a little towards the right.” I beg to call attention to the fact that there are 38 instances of the slight super-imposed “line” here spoken of, in the page of cod. f where the reading under discussion appears: 7 in the Greek, 31 in the Latin. In the corresponding page of cod. g, the instances are 44: 8 in the Greek, 36 in the Latin.[963] These short horizontal strokes [pg 442] (they can hardly be called lines) generally—not by any means always—slant upwards; and they are invariably the sign of contraction.
The problem before us has in this way been divested of a needless encumbrance. The suspicion that the horizontal line above the word ΟΣ may possibly represent the aspirate, has been disposed of. It has been demonstrated that throughout these two codices a horizontal line slanting upwards, set over a vowel, is either—(1) The sign of contraction; or else—(2) A clerical peculiarity. In the place before us, then, which of the two is it?
The sign of contraction, I answer: seeing that whereas there are, in the page before us, 9 aspirated, and (including ΟΣ) 8 contracted Greek words, not one of those nine aspirated words has any mark at all above its initial letter; while every one of the eight contracted words is duly furnished with the symbol of contraction. I further submit that inasmuch as ὅς is nowhere else written ΟΣ in either codex, it is unreasonable to assume that it is so written in this place. Now, that almost every codex in the world reads ΘΣ in 1 Tim. iii. 16,—is a plain fact; and that ΟΣ (in verse 16) would be Θεός if the delicate horizontal stroke which distinguishes Θ from Ο, were not away,—no one denies. Surely, therefore, the only thing which remains to be enquired after, is,—Are there any other such substitutions of one letter for another discoverable in these two codices? And it is notorious that instances of the phenomenon abound. The letters Σ, Ε, Ο, Θ are confused throughout.[964] And what else are ΠΕΝΟΟΥΝΤΕΣ for πενθουντες (Matth. v. 4),—ΕΚΡΙΖΩΟΗΤΙ for εκριζωθητι (Luc. xvii. 16),—ΚΑΤΑΒΗΟΙ for καταβηθι (xix. 6),—but [pg 443] instances of the self-same mistake which (as I contend) has in this place turned ΘΣ into ΟΣ?
My lord Bishop, I have submitted to all this painful drudgery, not, you may be sure, without a sufficient reason. Never any more must we hear of “breathings” in connexion with codices f and g. The stroke above the ΟΣ in 1 Tim. iii. 16 has been proved to be probably the sign of contraction. I forbear, of course, to insist that the two codices are witnesses on my side. I require that you, in the same spirit of fairness, will abstain from claiming them as certainly witnessing on yours. The Vth-century codex c, and the IXth-century codex f-g must be regarded as equivocal in the testimony they render, and are therefore not to be reckoned to either of the contending parties.
These are many words about the two singularly corrupt IXth-century documents, concerning which so much has been written already. But I sincerely desire,—(and so I trust do you, as a Christian Bishop,)—to see the end of a controversy which those only have any right to re-open (pace tuâ dixerim) who have something new to offer on the subject: and certain it is that the bearing of f and g on this matter has never before been fully stated. I dismiss those two codices with the trite remark that they are, at all events, but one codex: and that against them are to be set k l p,—the only uncials which remain; for d (of “Paul”) exhibits ὅ, and the Vatican codex b no longer serves us.
[fe] Testimony of the cursive copies: and specially of “Paul 17,” “73” and “181,” concerning 1 Tim. iii. 16.
Next, for the cursive Copies. You claim without enquiry,—and only because you find that men have claimed them before you,—Nos. 17, 73, 181, as witnesses for ὅς. Will you permit me to point out that no progress will ever be made in these [pg 444] studies so long as “professed Critics” will persevere in the evil practice of transcribing one another's references, and thus appropriating one another's blunders?
About the reading of “Paul 17,” (the notorious “33” of the Gospels,) there is indeed no doubt.—Mindful however of President Routh's advice to me always “to verify my references,”—concerning “Paul 73” I wrote a letter of enquiry to Upsala (July 28, 1879), and for all answer (Sept. 6th) received a beautiful tracing of what my correspondent called the “1 Thim. iii. 16 paraphe.” It proved to be an abridged exhibition of 21 lines of Œcumenius. I instantly wrote to enquire whether this was really all that the codex in question has to say to 1 Tim. iii. 16? but to this I received no reply. I presumed therefore that I had got to the bottom of the business. But in July 1882, I addressed a fresh enquiry to Dr. Belsheim of Christiania, and got his answer last October. By that time he had visited Upsala: had verified for me readings in other MSS., and reported that the reading here is ὅς. I instantly wrote to enquire whether he had seen the word with his own eyes? He replied that he desired to look further into this matter on some future occasion,—the MS. in question being (he says) a difficult one to handle. I am still awaiting his final report, which he promises to send me when next he visits Upsala. (“Aurivillius” says nothing about it.) Let “Paul 73” in the meantime stand with a note of interrogation, or how you will.
About “Paul 181,” (which Scholz describes as “vi. 36” in the Laurentian library at Florence,) I take leave to repeat (in a foot-note) what (in a letter to Dr. Scrivener) I explained in the “Guardian” ten years ago.[965] In consequence however [pg 445] of your discourteous remarks (which you will be gratified to find quoted at foot,[966]) I have written (not for the first time) to the learned custos of the Laurentian library on the subject; stating the entire case and reminding him of my pertinacity in 1871. He replies,—“Scholz fallitur huic bibliothecæ tribuendo codicem sign. ‘plut. vi. n. 36.’ Nec est in præsenti, nec fuit antea, neque exstat in aliâ bibliothecâ apud nos.”... On a review of what goes before, I submit that one who has taken so much pains with the subject does not deserve to be flouted as I find myself flouted by the Bp. of Gloucester and Bristol,—who has not been at the pains to verify one single point in this entire controversy for himself.
Every other known copy of S. Paul's Epistles, (written in the cursive character,) I have ascertained (by laborious correspondence with the chiefs of foreign libraries) concurs in exhibiting Θεὸς ἐφανερώθη ἐν σαρκί. The importance of this [pg 446] testimony ought to be supremely evident to yourself who contend so strenuously for the support of Paul 73 and 181. But because, in my judgment, this practical unanimity of the manuscripts is not only “important” but conclusive, I shall presently recur to it (viz. at pages [494-5],) more in detail. For do but consider that these copies were one and all derived from yet older MSS. than themselves; and that the remote originals of those older MSS. were perforce of higher antiquity still, and were executed in every part of primitive Christendom. How is it credible that they should, one and all, conspire to mislead? I cannot in fact express better than Dr. Berriman did 140 years ago, the logical result of such a concord of the copies:—“From whence can it be supposed that this general, I may say this universal consent of the Greek MSS. should arise, but from hence,—That Θεός is the genuine original reading of this Text?” (p. 325.)