and cannot be set down to arbitrary alteration. Moreover, it has never been shown that the supposed alterations were made by Marcion himself,(1) and till this is done the pith of the whole theory is wanting. There is no principle of intelligent motive which can account for the anomalies presented by Marcion's Gospel, considered as a version of Luke mutilated and falsified in the interest of his system. The contrast of what is retained with that which is omitted reduces the hypothesis ad absurdum. Marcion was too able a man to do his work so imperfectly, if he had proposed to assimilate the Gospel of Luke to his own views. As it is avowedly necessary to explain away by false and forced interpretations requiring intricate definitions(2) very much of what was allowed to remain in his text, it is inconceivable that he should not have cut the Gordian knot with the same unscrupulous knife with which it is asserted he excised the rest The ingenuity of most able and learned critics endeavouring to discover whether a motive in the interest of his system cannot be conceived for every alteration is, notwithstanding the evident scope afforded by the procedure, often foiled. Yet a more elastic hypothesis could not possibly have been advanced, and that the text obstinately refuses to fit into it, is even more than could have been expected. Marcion is like a prisoner at the bar without witnesses, who is treated from the first as guilty, attacked by able and passionate adversaries who warp every possible circumstance against him, and yet who cannot be convicted. The foregone conclusion by which every supposed omission from his Gospel is explained, is, as we have shown, almost in
every case contradicted by passages which have been allowed to remain, and this is rendered more significant by the fact, which is generally admitted, that Marcion's text contains many readings which are manifestly superior to, and more original than, the form in which the passages stand in our third Synoptic.(1) The only one of these to which we shall refer is the interesting variation from the passage in Luke xi. 2, in the substitution of a prayer for the Holy Spirit for the "hallowed be thy name,"—[———]. The former is recognized to be the true original reading. This phrase is evidently referred to in v. 13. We are, therefore, indebted to Marcion for the correct version of "the Lord's Prayer."(2)
There can be no doubt that Marcion's Gospelbore great analogy to our Luke, although it was very considerably shorter. It is, however, unnecessary to repeat that there were many Gospels in the second century which, although nearly related to those which have become canonical, were independent works, and the most favourable interpretation which can be given of the relationship between our three Synoptics leaves them very much in a line with Marcion's work. His Gospel was chiefly distinguished
by a shorter text,(1) but besides large and important omissions there are a few additions,(2) and very many variations of text. The whole of the first two chapters of Luke, as well as all the third, was wanting, with the exception of part of the first verse of the third chapter, which, joined to iv. 31, formed the commencement of the Gospel. Of chapter iv. verses 1—13, 17—20 and 24 were likewise probably absent. Some of the other more important omissions are xi. 29—32, 49—51, xiii. 1—9, 29—35, xv. 11—32, xvii. 5—10 (probably), xviii. 31—34, xix. 29—48, xx. 9—19, 37—38, xxi. 1—4, 18, 21—22> xxii. 16—18, 28—30, 35—38, 49—51, and there is great doubt about the concluding verses of xxiv. from 44 to the end, but it may have terminated with v. 49. It is not certain whether the order was the same as Luke,(3) but there are instances of decided variation, especially at the opening. As the peculiarities of the opening variations have had an important effect in inclining some critics towards the acceptance of the mutilation hypothesis,(4) it may be well for us briefly to examine the more important amongst them.
Marcion's Gospel is generally said to have commenced thus: "In the fifteenth year of the reign of Tiberius Cæsar, Jesus came down to Capernaum, a city of Galilee."(5)
There are various slightly differing readings of this. Epiphanius gives the opening words, [———].1 Tertullian has: Anno quintodecimo principatus Tiberiani.... de-scendisse in civitatem Galilsææ Capharnaum."(2) The [———-]s of Epiphanius has permitted the conjecture that there might have been an additional indication of the time, such as "Pontius Pilate being governor of Judæa,"(3) but this has not been generally adopted.(4) It is not necessary for us to discuss the sense in which the "came down" [———] was interpreted, since it is the word used in Luke. Marcion's Gospel then proceeds with iv. 31: "and taught them on the sabbath days, (v. 32), and they were exceedingly astonished at his teaching, for his word was power." Then follow vs. 33—39 containing the healing of the man with an unclean spirit,(5) and of Simon's wife's mother, with the important omission of the expression "of Nazareth" (Najapipc)6 after "Jesus" in the cry of the possessed (v. 34). The vs. 16—307 immediately follow iv. 39, with important