(a) All of which strikes us as queer in a high degree. First, because as a matter of fact we were careful to make it plain that the Introduction in question had duly reached us before the first sheet of our earlier Article had left our hands. To be brief,—we made it our business to procure a copy and read it through, the instant we heard of its publication: and on our fourteenth page (see above, pp. [26-8]) we endeavoured to compress into a long foot-note some account of a Theory which (we take leave to say) can appear formidable only to one who either lacks the patience to study it, or else the knowledge requisite to understand it. We found that, from a diligent perusal of the Preface prefixed to the “limited and private issue” of 1870, we had formed a perfectly correct [pg 240] estimate of the contents of the Introduction; and had already characterized it with entire accuracy at pp. 24 to 29 of our first Article. Drs. Westcott and Hort's New Testament in the original Greek was discovered to “partake inconveniently of the nature of a work of the Imagination,”—as we had anticipated. We became easily convinced that “those accomplished Scholars had succeeded in producing a Text vastly more remote from the inspired autographs of the Evangelists and Apostles of our Lord, than any which has appeared since the invention of Printing.”
(b) But the queerest circumstance is behind. How is it supposed that any amount of study of the last new Theory of Textual Revision can seriously affect a Reviewer's estimate of the evidential value of the historical facts on which he relies for his proof that a certain exhibition of the Greek Text is untrustworthy? The onus probandi rests clearly not with him, but with those who call those proofs of his in question. More of this, however, by and by. We are impatient to get on.
(c) And then, lastly,—What have we to do with the Theory of Drs. Westcott and Hort? or indeed with the Theory of any other person who can be named? We have been examining the new Greek Text of the Revisionists. We have condemned, after furnishing detailed proof, the results at which—by whatever means—that distinguished body of Scholars has arrived. Surely it is competent to us to upset their conclusion, without being constrained also to investigate in detail the illicit logical processes by which two of their number in a separate publication have arrived at far graver results, and often even stand hopelessly apart, the one from the other! We say it in no boastful spirit, but we have an undoubted right to assume, that unless the Revisionists are able by a [pg 241] stronger array of authorities to set aside the evidence we have already brought forward, the calamitous destiny of their “Revision,” so far as the New Testament is concerned, is simply a thing inevitable.
Let it not be imagined, however, from what goes before, that we desire to shirk the proposed encounter with the advocates of this last new Text, or that we entertain the slightest intention of doing so. We willingly accept the assurance, that it is only because Drs. Westcott and Hort are virtually responsible for the Revisers' Greek Text, that it is so imperiously demanded by the Revisers and their partizans, that the Theory of the two Cambridge Professors may be critically examined. We can sympathize also with the secret distress of certain of the body, who now, when it is all too late to remedy the mischief, begin to suspect that they have been led away by the hardihood of self-assertion;—overpowered by the facundia præceps of one who is at least a thorough believer in his own self-evolved opinions;—imposed upon by the seemingly consentient pages of Tischendorf and Tregelles, Westcott and Hort.—Without further preface we begin.
It is presumed that we shall be rendering acceptable service in certain quarters if,—before investigating the particular Theory which has been proposed for consideration,—we endeavour to give the unlearned English Reader some general notion, (it must perforce be a very imperfect one,) of the nature of the controversy to which the Theory now to be considered belongs, and out of which it has sprung. Claiming to be an attempt to determine the Truth of Scripture on scientific principles, the work before us may be regarded as the latest outcome of that violent recoil from the Traditional Greek Text,—that strange impatience of its authority, or [pg 242] rather denial that it possesses any authority at all,—which began with Lachmann just 50 years ago (viz. in 1831), and has prevailed ever since; its most conspicuous promoters being Tregelles (1857-72) and Tischendorf (1865-72).
The true nature of the Principles which respectively animate the two parties in this controversy is at this time as much as ever,—perhaps more than ever,—popularly misunderstood. The common view of the contention in which they are engaged, is certainly the reverse of complimentary to the school of which Dr. Scrivener is the most accomplished living exponent. We hear it confidently asserted that the contention is nothing else but an irrational endeavour on the one part to set up the many modern against the few ancient Witnesses;—the later cursive copies against the “old Uncials;”—inveterate traditional Error against undoubted primitive Truth. The disciples of the new popular school, on the contrary, are represented as relying exclusively on Antiquity. We respectfully assure as many as require the assurance, that the actual contention is of an entirely different nature. But, before we offer a single word in the way of explanation, let the position of our assailants at least be correctly ascertained and clearly established. We have already been constrained to some extent to go over this ground: but we will not repeat ourselves. The Reader is referred back, in the meantime, to pp. [21-24].
Lachmann's ruling principle then, was exclusive reliance on a very few ancient authorities—because they are “ancient.” He constructed his Text on three or four,—not unfrequently on one or two,—Greek codices. Of the Greek Fathers, he relied on Origen. Of the oldest Versions, he cared only for the Latin. To the Syriac (concerning which, see above, p. [9]), he paid no attention. We venture to think his method [pg 243] irrational. But this is really a point on which the thoughtful reader is competent to judge for himself. He is invited to read the note at foot of the page.[709]
Tregelles adopted the same strange method. He resorted to a very few out of the entire mass of “ancient Authorities” for the construction of his Text. His proceeding is exactly that of a man, who—in order that he may the better explore a comparatively unknown region—begins by putting out both his eyes; and resolutely refuses the help of the natives to show him the way. Why he rejected the testimony of every Father of the IVth century, except Eusebius,—it were unprofitable to enquire.
Tischendorf, the last and by far the ablest Critic of the three, knew better than to reject “eighty-nine ninetieths” of the extant witnesses. He had recourse to the ingenious expedient of adducing all the available evidence, but adopting just as little of it as he chose: and he chose to adopt those readings only, which are vouched for by the same little band of authorities whose partial testimony had already proved fatal to the decrees of Lachmann and Tregelles. Happy in having discovered (in 1859) an uncial codex (א) second in antiquity only to the oldest before known (b), and strongly [pg 244] resembling that famous IVth-century codex in the character of its contents, he suffered his judgment to be overpowered by the circumstance. He at once (1865-72) remodelled his 7th edition (1856-9) in 3505 places,—“to the scandal of the science of Comparative Criticism, as well as to his own grave discredit for discernment and consistency.”[710] And yet he knew concerning Cod. א, that at least ten different Revisers from the Vth century downwards had laboured to remedy the scandalously corrupt condition of a text which, “as it proceeded from the first scribe,” even Tregelles describes as “very rough.”[711] But in fact the infatuation which prevails to this hour in this department of sacred Science can only be spoken of as incredible. Enough has been said to show—(the only point we are bent on establishing)—that the one distinctive tenet of the three most famous Critics since 1831 has been a superstitious reverence for whatever is found in the same little handful of early,—but not the earliest,—nor yet of necessity the purest,—documents.
Against this arbitrary method of theirs we solemnly, stiffly remonstrate. “Strange,” we venture to exclaim, (addressing the living representatives of the school of Lachmann, and Tregelles, and Tischendorf):—“Strange, that you should not perceive that you are the dupes of a fallacy which is even transparent. You talk of ‘Antiquity.’ But you must know very well that you actually mean something different. You fasten upon three, or perhaps four,—on two, or perhaps three,—on one, or perhaps two,—documents of the IVth or Vth century. But then, confessedly, these are one, two, three, or four specimens only of Antiquity,—not ‘Antiquity’ itself. And what if they should even prove to be unfair samples of Antiquity? Thus, you are observed always to [pg 245] quote cod. b or at least cod. א. Pray, why may not the Truth reside instead with a, or c, or d?—You quote the old Latin or the Coptic. Why may not the Peschito or the Sahidic be right rather?—You quote either Origen or else Eusebius,—but why not Didymus and Athanasius, Epiphanius and Basil, Chrysostom and Theodoret, the Gregories and the Cyrils?... It will appear therefore that we are every bit as strongly convinced as you can be of the paramount claims of ‘Antiquity:’ but that, eschewing prejudice and partiality, we differ from you only in this, viz. that we absolutely refuse to bow down before the particular specimens of Antiquity which you have arbitrarily selected as the objects of your superstition. You are illogical enough to propose to include within your list of ‘ancient Authorities,’ codd. 1, 33 and 69,—which are severally MSS. of the Xth, XIth, and XIVth centuries. And why? Only because the Text of those 3 copies is observed to bear a sinister resemblance to that of codex b. But then why, in the name of common sense, do you not show corresponding favour to the remaining 997 cursive Copies of the N. T.,—seeing that these are observed to bear the same general resemblance to codex a?... You are for ever talking about ‘old Readings.’ Have you not yet discovered that all ‘Readings’ are ‘old’?”