[Greek: kai legei auto, eipe tis estin] BC: (_for_ [Greek:
legei]) [Greek: elegen] [Symbol: Aleph]: + [Greek: kai legei
auto eipe tis estin peri ou legei] [Symbol: Aleph].

xiii. 25. (_for_ [Greek: epipeson]) [Greek: anapeson] BC:-[Greek: de]
BC: (_for_ [Greek: de]) [Greek: oun] [Symbol: Aleph]D; -[Greek:
outos] [Symbol: Aleph]AD.

xiii. 26. + [Greek: oun] BC: + [Greek: auto] D:--[Greek: o] B: +
[Greek: kai legei] [Symbol: Aleph]BD: + [Greek: an] D: (_for_
[Greek: bapsas]) [Greek: embapsas] AD: [Greek: bapso ... kai
doso auto] BC: + [Greek: psomou] (_after_ [Greek: psomion]) C:
(_for_ [Greek: embapsas]) [Greek: bapsas] D: (_for_ [Greek: kai
embapsas]) [Greek: bapsas oun] [Symbol: Aleph]BC: -[Greek: to]
B: + [Greek: lambanei kai] BC: [Greek: Iskariotou] [Symbol:
Aleph]BC: [Greek: apo Karyotou] D.

xiii. 27.-[Greek: tote] [Symbol: Aleph]:-[Greek: meta to psomion
tote] D: (_for_ [Greek: legei oun]) [Greek: kai legei]
D:-[Greek: o] B.

In these seven verses therefore, (which present no special difficulty to
a transcriber,) the Codexes in question are found to exhibit at least
thirty-five varieties,--for twenty-eight of which (jointly or singly) B
is responsible: [Symbol: Aleph] for twenty-two: C for twenty-one: D for
nineteen: A for three. It is found that twenty-three words have been
added to the text: fifteen substituted: fourteen taken away; and the
construction has been four times changed. One case there has been of
senseless transposition. Simon, the father of Judas, (not Judas the
traitor), is declared by [Symbol: Aleph]BCD to have been called
'Iscariot.' Even this is not all. What St. John relates concerning
himself is hopelessly obscured; and a speech is put into St. Peter's
mouth which he certainly never uttered. It is not too much to say that
every delicate lineament has vanished from the picture. What are we to
think of guides like [Symbol: Aleph]BCD, which are proved to be utterly
untrustworthy?

Sec. 5.

The first two verses of St. Mark's Gospel have fared badly. Easy of
transcription and presenting no special difficulty, they ought to have
come down to us undisfigured by any serious variety of reading. On the
contrary. Owing to entirely different causes, either verse has
experienced calamitous treatment. I have elsewhere[210] proved that the
clause [Greek: huiou tou Theou] in verse 1 is beyond suspicion. Its
removal from certain copies o