HKB
the fragmentary readings exhibited by B and D. But, once more, What is the ground of this “certainty”?—Presently (viz. in p. 107), the Reader meets with the further assurance that
“the proved actual use of [shorter] documents in the conflate Readings renders their use elsewhere a vera causa in the Newtonian sense.”
But, once more,—Where and what is the “proof” referred to? May a plain man, sincerely in search of Truth,—after wasting many precious hours over these barren pages—be permitted to declare that he resents such solemn trifling? (He craves to be forgiven if he avows that “Pickwickian”—not “Newtonian”—was the epithet which solicited him, when he had to transcribe for the Printer the passage which immediately precedes.)
XII. Next come 8 pages (pp. 107-15) headed—“Posteriority of ‘Syrian’ to ‘Western’ and other (neutral and ‘Alexandrian’) Readings, shown by Ante-Nicene Patristic evidence.”
In which however we are really “shown” nothing of the sort. Bold Assertions* abound, (as usual with this respected writer,) but *Proof he never attempts any. Not a particle of “Evidence” is adduced.—Next come 5 pages headed,—“Posteriority of Syrian to Western, Alexandrian, and other (neutral) Readings, shown by Internal evidence of Syrian readings” (p. 115).
But again we are “shown” absolutely nothing: although we are treated to the assurance that we have been shown many wonders. Thus, “the Syrian conflate Readings have shown the Syrian text to be posterior to at least two ancient forms still extant” (p. 115): which is the very thing they have signally failed to do. Next,
“Patristic evidence has shown that these two ancient Texts, and also a third, must have already existed early in the third century, and suggested very strong grounds for believing that in the middle of the century the Syrian Text had not yet been formed.”
Whereas no single appeal has been made to the evidence supplied by one single ancient Father!—
“Another step is gained by a close examination of all Readings distinctively Syrian.”—(Ibid.)
And yet we are never told which the “Readings distinctively Syrian” are,—although they are henceforth referred to in every page. Neither are we instructed how to recognize them when we see them; which is unfortunate, since “it follows,”—(though we entirely fail to see from what,)—“that all distinctively Syrian Readings may be set aside at once as certainly originating after the middle of the third century.” (p. 117) ... Let us hear a little more on the subject:—
“The same Facts”—(though Dr. Hort has not hitherto favoured us with any)—“lead to another conclusion of equal or even greater importance respecting non-distinctive Syrian Readings ... Since the Syrian Text is only a modified eclectic combination of earlier Texts independently attested,”—
(for it is in this confident style that these eminent Scholars handle the problem they undertook to solve, but as yet have failed even to touch),—
“existing documents descended from it can attest nothing but itself.”—(p. 118.)
Presently, we are informed that “it follows from what has been said above,”—(though how it follows, we fail to see,)—“that all Readings in which the Pre-Syrian texts concur, must be accepted at once as the Apostolic Readings*:” and that “all distinctively Syrian Readings *must be at once rejected.”—(p. 119.)