es were largely disfigured with misspelt words. And
vowels especially were interchanged; accordingly, such change became in
many instances the cause of corruption, and is known in Textual
Criticism under the name 'Itacism.']

Sec. 1.

It may seem to a casual reader that in what follows undue attention is
being paid to minute particulars. But it constantly happens,--and this
is a sufficient answer to the supposed objection,--that, from
exceedingly minute and seemingly trivial mistakes, there result
sometimes considerable and indeed serious misrepresentations of the
Spirit's meaning. New incidents:--unheard-of statements:--facts as yet
unknown to readers of Scripture:--perversions of our Lord's Divine
sayings:--such phenomena are observed to follow upon the omission of the
article,--the insertion of an expletive,--the change of a single letter.
Thus [Greek: palin], thrust in where it has no business, makes it appear
that our Saviour promised to return the ass on which He rode in triumph
into Jerusalem[96]. By writing [Greek: o] for [Greek: o], many critics
have transferred some words from the lips of Christ to those of His
Evangelist, and made Him say what He never could have dreamed of
saying[97]. By subjoining [Greek: s] to a word in a place which it has
no right to fill, the harmony of the heavenly choir has been marred
effectually, and a sentence produced which defies translation[98]. By
omitting [Greek: to] and [Greek: Kyrie], the repenting malefactor is
made to say, 'Jesus! remember me, when Thou comest in Thy kingdom[99].'

Speaking of our Saviour's triumphal entry into Jerusalem, which took
place 'the day after' 'they made Him a supper' and Lazarus 'which had
been dead, whom He raised from the dead,' 'sat at the table with Him'
(St. John xii. 1, 2), St. John says that 'the multitude which had been
with Him _when_ He called Lazarus out of the tomb and raised Him from
the dead bare testimony' (St. John xii. 17). The meaning of this is best
understood by a reference to St. Luke xix. 37, 38, where it is explained
that it was the sight of so many acts of Divine Power, the chiefest of
all being the raising of Lazarus, which moved the crowds to yield the
memorable testimony recorded by St. Luke in ver. 38,--by St. John in
ver. 13[100]. But Tischendorf and Lachmann, who on the authority of D
and four later uncials read [Greek: hoti] instead of [Greek: hote],
import into the Gospel quite another meaning. According to t