[19] “GOD was manifested in the flesh” Shown To Be The True Reading Of 1 Timothy III. 16.

A Dissertation.

In conclusion, you insist on ripping up the discussion concerning 1 Tim. iii. 16. I had already devoted eight pages [pg 425] to this subject.920 You reply in twelve.921 That I may not be thought wanting in courtesy, the present rejoinder shall extend to seventy-six. I propose, without repeating myself, to follow you over the ground you have re-opened. But it will be convenient that I should define at the outset what is precisely the point in dispute between you and me. I presume it to be undeniably this:—That whereas the Easterns from time immemorial, (and we with them, since Tyndale in 1534 gave us our English Version of the N. T.,) have read the place thus:—(I set the words down in plain English, because the issue admits of being every bit as clearly exhibited in the vernacular, as in Greek: and because I am determined that all who are at the pains to read the present Dissertation shall understand it also:)—Whereas, I say, we have hitherto read the place thus,

“Great is the mystery of godliness:—God was manifest in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into glory:”

You insist that this is a “plain and clear error.” You contend that there is “decidedly preponderating evidence” for reading instead,

“Great Is the mystery of godliness, who was manifested in the flesh, justified in the Spirit,” &c.:

Which contention of yours I hold to be demonstrably incorrect, and proceed to prove is a complete misconception.

(A) Preliminary explanations and cautions.

But English readers will require to have it explained to them at the outset, that inasmuch as ΘΕΟΣ (God) is invariably [pg 426] written ΘΣ in manuscripts, the only difference between the word “God” and the word “who” (ΟΣ) consists of two horizontal strokes,—one, which distinguishes Θ from Ο; and another similar stroke (above the letters ΘΣ) which indicates that a word has been contracted. And further, that it was the custom to trace these two horizontal lines so wondrous faintly that they sometimes actually elude observation. Throughout cod. a, in fact, the letter Θ is often scarcely distinguishable from the letter Ο.

It requires also to be explained for the benefit of the same English reader,—(and it will do learned readers no harm to be reminded,)—that “mystery” (μυστήριον) being a neuter noun, cannot be followed by the masculine pronoun (ὅς),—“who.” Such an expression is abhorrent alike to Grammar and to Logic,—is intolerable, in Greek as in English. By consequence, ὅς (“who”) is found to have been early exchanged for ὅ (“which”). From a copy so depraved, the Latin Version was executed in the second century. Accordingly, every known copy or quotation922 of the Latin exhibits “quod.” Greek authorities for this reading (ὅ) are few enough. They have been specified already, viz. at page 100. And with this brief statement, the reading in question might have been dismissed, seeing that it has found no patron since Griesbach declared against it. It was however very hotly contended for during the last century,—Sir Isaac Newton and Wetstein being its most strenuous advocates; and it would be unfair entirely to lose sight of it now.

The two rival readings, however, in 1 Tim. iii. 16, are,—Θεὸς ἐφανερώθη (“God was manifested”), on the one hand; and τὸ τῆς εὐσεβείας μυστήριον, ὅς (“the mystery of godliness, who”), on the other. These are the two readings, I say, [pg 427] between whose conflicting claims we are to adjudicate. For I request that it may be loyally admitted at the outset,—(though it has been conveniently overlooked by the Critics whom you follow,)—that the expression ὂς ἐφανερώθη in Patristic quotations, unless it be immediately preceded by the word μυστήριον, is nothing to the purpose; at all events, does not prove the thing which you are bent on proving. English readers will see this at a glance. An Anglican divine,—with reference to 1 Timothy iii. 16,—may surely speak of our Saviour as One “who was manifested in the flesh,”—without risk of being straightway suspected of employing a copy of the English Version which exhibits “the mystery of godliness who.” “Ex hujusmodi locis” (as Matthæi truly remarks) “nemo, nisi mente captus, in contextu sacro probabit ὅς.”923

When Epiphanius therefore,—professing to transcribe924 from an earlier treatise of his own925 where ἐφανερώθη stands without a nominative,926 writes (if he really does write) ὂς ἐφανερώθη,927—we are not at liberty to infer therefrom that Epiphanius is opposed to the reading Θεός.—Still less is it lawful to draw the same inference from the Latin Version of a letter of Eutherius [a.d. 431] in which the expression “qui manifestatus est in carne,”928 occurs.—Least of all should we be warranted in citing Jerome as a witness for reading ὅς in [pg 428] this place, because (in his Commentary on Isaiah) he speaks of our Saviour as One who “was manifested in the flesh, justified in the Spirit.”929

As for reasoning thus concerning Cyril of Alexandria, it is demonstrably inadmissible: seeing that at the least on two distinct occasions, this Father exhibits Θεὸς ἐφανερώθη. I am not unaware that in a certain place, apostrophizing the Docetæ, he says,—“Ye do err, not knowing the Scriptures, nor indeed the great mystery of godliness, that is Christ, who (ὅς) was manifested in the flesh, justified in the Spirit,”930 &c. &c. And presently, “I consider the mystery of godliness to be no other thing but the Word of God the Father, who (ὅς) Himself was manifested in the flesh.”931 But there is nothing whatever in this to invalidate the testimony of those other places in which Θεός actually occurs. It is logically inadmissible, I mean, to set aside the places where Cyril is found actually to write Θεὸς ἐφανερώθη, because in other places he employs 1 Tim. iii. 16 less precisely; leaving it to be inferred—(which indeed is abundantly plain)—that Θεός is always his reading, from the course of his argument and from the nature of the matter in hand. But to proceed.

(B) Bp. Ellicott invited to state the evidence for reading ὅς in 1 Tim. iii. 16.

[a] “The state of the evidence,” as declared by Bp. Ellicott.

When last the evidence for this question came before us, I introduced it by inviting a member of the Revising body (Dr. Roberts) to be spokesman on behalf of his brethren.932 This time, I shall call upon a more distinguished, a wholly unexceptionable witness, viz. yourself,—who are, of course, [pg 429] greatly in advance of your fellow-Revisers in respect of critical attainments. The extent of your individual familiarity with the subject when (in 1870 namely) you proposed to revise the Greek Text of the N. T. for the Church of England on the solvere-ambulando principle,—may I presume be lawfully inferred from the following annotation in your “Critical and Grammatical Commentary on the Pastoral Epistles.” I quote from the last Edition of 1869; only taking the liberty—(1) To break it up into short paragraphs: and—(2) To give in extenso the proper names which you abbreviate. Thus, instead of “Theod.” (which I take leave to point out to you might mean either Theodore of Heraclea or his namesake of Mopsuestia,—either Theodotus the Gnostic or his namesake of Ancyra,) “Euthal.,” I write “Theodoret, Euthalius.” And now for the external testimony, as you give it, concerning 1 Timothy iii. 16. You inform your readers that,—

Such then is your own statement of the evidence on this subject. I proceed to demonstrate to you that you are completely mistaken:—mistaken as to what you say about ὅς,—mistaken as to ὅ,—mistaken as to Θεός:—mistaken in respect of Codices,—mistaken in respect of Versions,—mistaken in respect of Fathers. Your slipshod, inaccurate statements, (all obtained at second-hand,) will occasion me, I foresee, a vast deal of trouble; but I am determined, now at last, if the thing be possible, to set this question at rest. And that I may not be misunderstood, I beg to repeat that all I propose to myself is to prove—beyond the possibility of denial—that the evidence for Θεός (in 1 Timothy iii. 16) vastly preponderates over the evidence for either ὅς or ὅ. It will be for you, afterwards, to come forward and prove that, on the contrary, Θεός is a “plain and clear error:” so plain and so clear that you and your fellow-Revisers felt yourselves constrained to thrust it out from the place it has confessedly occupied in the New Testament for at least 1530 years.

You are further reminded, my lord Bishop, that unless you do this, you will be considered by the whole Church to have dealt unfaithfully with the Word of God. For, (as I shall remind you in the sequel,) it is yourself who have invited and provoked this enquiry. You devote twelve pages to it (pp. 64 to 76),—“compelled to do so by the Reviewer.” “Moreover” (you announce) “this case is of great importance as an example. It illustrates in a striking manner the [pg 431] complete isolation of the Reviewer's position. If he is right all other Critics are wrong,” &c., &c., &c.—Permit me to remind you of the warning—“Let not him that girdeth on his harness boast himself as he that putteth it off.”

[b] Testimony of the Manuscripts concerning 1 Tim. iii. 16: and first as to the testimony of Codex a.

You begin then with the Manuscript evidence; and you venture to assert that ΟΣ is “indisputably” the reading of Codex a. I am at a loss to understand how a “professed Critic,”—(who must be presumed to be acquainted with the facts of the case, and who is a lover of Truth,)—can permit himself to make such an assertion. Your certainty is based, you say, on “minute personal inspection.” In other words, you are so good as to explain that you once tried a coarse experiment,933 by which you succeeded in convincing yourself that the suspected diameter of the Ο is exactly coincident with the sagitta of an epsilon (Ε) which happens to stand on the back of the page. But do you not see that unless you start with this for your major premiss,—“Theta cannot exist on one side of a page if epsilon stands immediately behind it on the other side,”—your experiment is nihil ad rem, and proves absolutely nothing?

Your “inspection” happens however to be inaccurate besides. You performed your experiment unskilfully. A man need only hold up the leaf to the light on a very brilliant day,—as Tregelles, Scrivener, and many besides (including your present correspondent) have done,—to be aware that the sagitta of the epsilon on fol. 145b does not cover much more than a third of the area of the theta on fol. 145a. Dr. Scrivener further points out that it cuts the circle too [pg 432] high to have been reasonably mistaken by a careful observer for the diameter of the theta (Θ). The experiment which you describe with such circumstantial gravity was simply nugatory therefore.

How is it, my lord Bishop, that you do not perceive that the way to ascertain the reading of Codex a at 1 Tim. iii. 16, is,—(1) To investigate not what is found at the back of the leaf, but what is written on the front of it? and (2), Not so much to enquire what can be deciphered of the original writing by the aid of a powerful lens now, as to ascertain what was apparent to the eye of competent observers when the Codex was first brought into this country, viz. 250 years ago? That Patrick Young, the first custodian and collator of the Codex [1628-1652], read ΘΣ, is certain.—Young communicated the “various Readings” of a to Abp. Ussher:—and the latter, prior to 1653, communicated them to Hammond, who clearly knew nothing of ΟΣ.—It is plain that ΘΣ was the reading seen by Huish—when he sent his collation of the Codex (made, according to Bentley, with great exactness,934) to Brian Walton, who published the fifth volume of his Polyglott in 1657.—Bp. Pearson, who was very curious in such matters, says “we find not ὅς in any copy,”—a sufficient proof how he read the place in 1659.—Bp. Fell, who published an edition of the N. T. in 1675, certainly considered ΘΣ the reading of Cod. a.—Mill, who was at work on the Text of the N. T. from 1677 to 1707, expressly declares that he saw the remains of ΘΣ in this place.935 Bentley, who had himself [pg 433] (1716) collated the MS. with the utmost accuracy (“accuratissime ipse contuli”), knew nothing of any other reading.—Emphatic testimony on the subject is borne by Wotton in 1718:—“There can be no doubt” (he says) “that this MS. always exhibited ΘΣ. Of this, any one may easily convince himself who will be at the pains to examine the place with attention.”936—Two years earlier,—(we have it on the testimony of Mr. John Creyk, of S. John's Coll., Cambridge,)—“the old line in the letter θ was plainly to be seen.”937—It was “much about the same time,” also, (viz. about 1716) that Wetstein acknowledged to the Rev. John Kippax,—“who took it down in writing from his own mouth,—that though the middle stroke of the θ has been evidently retouched, yet the fine stroke which was originally in the body of the θ is discoverable at each end of the fuller stroke of the corrector.”938—And Berriman himself, (who delivered a course of Lectures on the true reading of 1 Tim. iii. 16, in 1737-8,) attests emphatically that he had seen it also. “If therefore” (he adds) “at any time hereafter the old line should become altogether undiscoverable, there will never be just cause to doubt but that the genuine, and original reading of the MS. was ΘΣ: and that the new strokes, added at the top and in the middle by the corrector were not designed to corrupt and falsify, but to preserve and perpetuate the true reading, which was in danger of being lost by the decay of Time.”939—Those memorable words (which I respectfully commend to your notice) were written in a.d. 1741. How you (a.d. 1882), after surveying all this [pg 434] accumulated and consistent testimony (borne a.d. 1628 to a.d. 1741) by eye-witnesses as competent to observe a fact of this kind as yourself; and fully as deserving of credit, when they solemnly declare what they have seen:—how you, I say, after a survey of this evidence, can gravely sit down and inform the world that “there is no sufficient evidence that there was ever a time when this reading was patent as the reading which came from the original scribe” (p. 72):—this passes my comprehension.—It shall only be added that Bengel, who was a very careful enquirer, had already cited the Codex Alexandrinus as a witness for Θεός in 1734:940—and that Woide, the learned and conscientious editor of the Codex, declares that so late as 1765 he had seen traces of the θ which twenty years later (viz. in 1785) were visible to him no longer.941

That Wetstein subsequently changed his mind, I am not unaware. He was one of those miserable men whose visual organs return a false report to their possessor whenever they are shown a text which witnesses inconveniently to the God-head of Jesus Christ.942 I know too that Griesbach in 1785 announced himself of Wetstein's opinion. It is suggestive [pg 435] however that ten years before, (N. T. ed. 1775,) he had rested the fact not on the testimony borne by the MS. itself, but on “the consent of Versions, Copies, and Fathers which exhibit the Alexandrian Recension.”943—Since Griesbach's time, Davidson, Tregelles, Tischendorf, Westcott and Hort, and Ellicott have announced their opinion that ΘΣ was never written at 1 Tim. iii. 16: confessedly only because ΘΣ is to them invisible one hundred years after ΘΣ has disappeared from sight. The fact remains for all that, that the original reading of a is attested so amply, that no sincere lover of Truth can ever hereafter pretend to doubt it. “Omnia testimonia,” (my lord Bishop,) “omnemque historicam veritatem in suspicionem adducere non licet; nec mirum est nos ea nunc non discernere, quæ, antequam nos Codicem vidissemus, evanuerant.”944

The sum of the matter, (as I pointed out to you on a former occasion,945) is this,—That it is too late by 150 years to contend on the negative side of this question. Nay, a famous living Critic (long may he live!) assures us that when his eyes were 20 years younger (Feb. 7, 1861) he actually discerned, still lingering, a faint trace of the diameter of the Θ which Berriman in 1741 had seen so plainly. “I have examined Codex a at least twenty times within as many years” (wrote Prebendary Scrivener in 1874946), “and ... seeing (as every one must) with my own eyes, I have always felt convinced that it reads ΘΣ”.... For you to assert, in reply to all this mass of positive evidence, that the reading is “indisputably” ΟΣ,—and to contend that what makes this indisputable, is the fact that behind part of the theta (Θ), [but too high to mislead a skilful observer,] an epsilon stands on the reverse side of the page;—strikes me as bordering inconveniently on the ridiculous. If this be your notion of [pg 436] what does constitute “sufficient evidence,” well may the testimony of so many testes oculati seem to you to lack sufficiency. Your notions on these subjects are, I should think, peculiar to yourself. You even fail to see that your statement (in Scrivener's words) is “not relevant to the point at issue.”947 The plain fact concerning cod. a is this:—That at 1 Tim. iii. 16, two delicate horizontal strokes in ΘΣ which were thoroughly patent in 1628,—which could be seen plainly down to 1737,—and which were discernible by an expert (Dr. Woide) so late as A.D. 1765,948—have for the last hundred years entirely disappeared; which is precisely what Berriman (in 1741) predicted would be the case. Moreover, he solemnly warned men against drawing from this circumstance the mistaken inference which you, my lord Bishop, nevertheless insist on drawing, and representing as an “indisputable” fact.

I have treated so largely of the reading of the Codex Alexandrinus, not because I consider the testimony of a solitary copy, whether uncial or cursive, a matter of much importance,—certainly not the testimony of Codex a, which (in defiance of every other authority extant) exhibits “the body of God” in S. John xix. 40:—but because you insist that a is a witness on your side: whereas it is demonstrable, [pg 437] (and I claim to have demonstrated,) that you cannot honestly do so; and (I trust) you will never do so any more.

[c] Testimony of Codices א and c concerning 1 Tim. iii. 16.

That א reads ΟΣ is admitted.—Not so Codex c, which the excessive application of chemicals has rendered no longer decipherable in this place. Tischendorf (of course) insists, that the original reading was ΟΣ.949 Wetstein and Griesbach (just as we should expect,) avow the same opinion,—Woide, Mill, Weber and Parquoi being just as confident that the original reading was ΘΣ. As in the case of cod. a, it is too late by full 100 years to re-open this question. Observable it is that the witnesses yield contradictory evidence. Wetstein, writing 150 years ago, before the original writing had become so greatly defaced,—(and Wetstein, inasmuch as he collated the MS. for Bentley [1716], must have been thoroughly familiar with its contents,)—only “thought” that he read ΟΣ; “because the delicate horizontal stroke which makes Θ out of Ο,” was to him “not apparent.”950 Woide on the contrary was convinced that ΘΣ had been written by the first hand: “for” (said he) “though there exists no vestige of the delicate stroke which out of Ο makes Θ, the stroke written above the letters is by the first hand.” What however to Wetstein and to Woide was not apparent, was visible enough to Weber, Wetstein's contemporary. And Tischendorf, so late as 1843, expressed his astonishment that the stroke in question had hitherto escaped the eyes of every one; “having been repeatedly seen by himself.”951 He attributes it, (just as we [pg 438] should expect) to a corrector of the MS.; partly, because of its colour, (“subnigra”); partly, because of its inclining upwards to the right. And yet, who sees not that an argument derived from the colour of a line which is already well-nigh invisible, must needs be in a high degree precarious? while Scrivener aptly points out that the cross line in Θ,—the ninth letter further on, (which has never been questioned,)—also “ascends towards the right.” The hostile evidence collapses therefore. In the meantime, what at least is certain is, that the subscribed musical notation indicates that a thousand years ago, a word of two syllables was read here. From a review of all of which, it is clear that the utmost which can be pretended is that some degree of uncertainty attaches to the testimony of cod. c. Yet, why such a plea should be either set up or allowed, I really see not—except indeed by men who have made up their minds beforehand that ΟΣ shall be the reading of 1 Tim. iii. 16. Let the sign of uncertainty however follow the notation of c for this text, if you will. That cod. c is an indubitable witness for ΟΣ, I venture at least to think that no fair person will ever any more pretend.

[d] Testimony of Codices F and G of S. Paul, concerning 1 Tim. iii. 16.

The next dispute is about the reading of the two IXth-century codices, f and g,—concerning which I propose to trouble you with a few words in addition to what has been already offered on this subject at pp. 100-1: the rather, because you have yourself devoted one entire page of your pamphlet to the testimony yielded by these two codices; and because you therein have recourse to what (if it proceeded from any one but a Bishop,) I should designate the insolent method of trying to put me down by authority,—instead of seeking to convince me of my error by producing some good [pg 439] reasons for your opinion. You seem to think it enough to hurl Wetstein, Griesbach, Lachmann, Tregelles, Tischendorf, and (cruellest of all) my friend Scrivener, at my head. Permit me to point out that this, as an argument, is the feeblest to which a Critic can have recourse. He shouts so lustily for help only because he is unable to take care of himself.

f and g then are confessedly independent copies of one and the same archetype: and “both f and g” (you say) “exhibit ΟΣ.”952 Be it so. The question arises,—What does the stroke above the ΟΣ signify? I venture to believe that these two codices represent a copy which originally exhibited ΘΣ, but from which the diameter of the Θ had disappeared—(as very often is the case in codex a)—through tract of time. The effect of this would be that f and g are in reality witnesses for Θεός. Not so, you say. That slanting stroke represents the aspirate, and proves that these two codices are witnesses for ὅς.953 Let us look a little more closely into this matter.

Here are two documents, of which it has been said that they “were separately derived from some early codex, in which there was probably no interval between the words.”954 They were not immediately derived from such a codex, I remark: it being quite incredible that two independent copyists could have hit on the same extravagantly absurd way of dividing the uncial letters.955 The common archetype [pg 440] which both employed must have been the work of a late Western scribe every bit as licentious and as unacquainted with Greek as themselves.956 That archetype however may very well have been obtained from a primitive codex of the kind first supposed, in which the words were written continuously, as in codex b. Such Manuscripts were furnished with neither breathings nor accents: accordingly, “of the ordinary breathings or accents there are no traces”957 in either f or g.

But then, cod. f occasionally,—g much oftener,—exhibits a little straight stroke, nearly horizontal, over the initial vowel of certain words. Some have supposed that this was designed to represent the aspirate: but it is not so. The proof is, that it is found consistently introduced over the same vowels in the interlinear Latin. Thus, the Latin preposition “a” always has the slanting stroke above it:958 and the Latin interjection “o” is furnished with the same appendage,—alike in the Gospels and in the Epistles.959 This observation [pg 441] evacuates the supposed significance of the few instances where ἃ is written Α:960 as well as of the much fewer places where ὁ or ὃ are written Ο:961 especially when account is taken of the many hundred occasions, (often in rapid succession,) when nothing at all is to be seen above the “ο.”962 As for the fact that ἵνα is always written ΙΝΑ (or ΪΝΑ),—let it only be noted that besides ιδωμεν, ιχθυς, ισχυρος, &c., Ιακωβος, Ιωαννης, Ιουδας, &c., (which are all distinguished in the same way,)—Latin words also beginning with an “I” are similarly adorned,—and we become convinced that the little stroke in question is to be explained on some entirely different principle. At last, we discover (from the example of “sī,” “sīc,” “etsī,” “servītus,” “saeculīs,” “idolīs,” &c.) that the supposed sign of the rough breathing is nothing else but an ancient substitute for the modern dot over the “I.”—We may now return to the case actually before us.

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.)

In the meantime, you owe me a debt of gratitude: for, in the course of an enquiry which I have endeavoured to make exhaustive, I have discovered three specimens of the book called “Apostolus,” or “Praxapostolus” (i.e. Lections from the Epistles and Acts) which also exhibit ὅς in this place. One of these is Reg. 375 (our “Apost. 12”) in the French collection, a Western codex, dated a.d. 1022.967 The story of the discovery of the other two (to be numbered “Praxapost.” 85, 86,) is interesting, and will enliven this dull page.

At Tusculum, near Rome,—(the locality which Cicero [pg 447] rendered illustrious, and where he loved to reside surrounded by his books,)—was founded early in the XIth century a Christian library which in process of time became exceedingly famous. It retains, in fact, its ancient reputation to this day. Nilus “Rossanensis” it was, who, driven with his monks from Calabria by invading hordes, established in a.d. 1004 a monastery at Tusculum, to which either he, or his successors, gave the name of “Crypta Ferrata.” It became the headquarters of the Basilian monks in the XVIIth century. Hither habitually resorted those illustrious men, Sirletus, Mabillon, Zacagni, Ciampini, Montfaucon,—and more lately Mai and Dom Pitra. To Signor Cozza-Luzi, the present learned and enlightened chief of the Vatican library, (who is himself “Abbas Monachorum Basiliensium Cryptæ Ferratæ,”) I am indebted for my copy of the Catalogue (now in process of publication968) of the extraordinary collection of MSS. belonging to the society over which he presides.

In consequence of the information which the Abbate Cozza-Luzi sent me, I put myself in communication with the learned librarian of the monastery, the “Hieromonachus” D. Antonio Rocchi, (author of the Catalogue in question,) whom I cannot sufficiently thank for his courtesy and kindness. The sum of the matter is briefly this:—There are still preserved in the library of the Basilian monks of Crypta Ferrata,—(notwithstanding that many of its ancient treasures have found their way into other repositories,969)—4 manuscripts of S. Paul's Epistles, which I number 290, -1, -2, -3: and 7 copies of the book called “Praxapostolus,” which I [pg 448] number 83, -4, -5, -6, -7, -8, -9. Of these eleven, 3 are defective hereabouts: 5 read Θεός: 2 (Praxapost.) exhibit ὅς; and 1 (Apost. 83) contains an only not unique reading, to be mentioned at p. 478. Hieromonachus Rocchi furnishes me with references besides to 3 Liturgical Codices out of a total of 22, (Ἀποστολοευαγγέλια), which also exhibit Θεός.970 I number them Apost. 106, 108, 110.