venient familiarity with the parallel place in St.
Mark xv. 6; where, as has been shewn[185], instead of [Greek: honper
eitounto], Symbol: [Aleph]AB viciously exhibit [Greek: hon paretounto],
which Tischendorf besides Westcott and Hort mistake for the genuine
Gospel. Who will hesitate to admit that, when [Symbol: Aleph]L exhibit
in St. Matt. xix. 16,--instead of the words [Greek: poieso hina echo
zoen aionion],--the formula which is found in the parallel place of St.
Luke xviii. 18, viz. [Greek: poiesas zoen aionion kleronomeso],--those
unauthorized words must have been derived from this latter place? Every
ordinary reader will be further prone to assume that the scribe who
first inserted them into St. Matthew's Gospel did so because, for
whatever reason, he was more familiar with the latter formula than with
the former.

(_e_) But I should have been willing to go further. I might have been
disposed to admit that when [Symbol: Aleph]DL introduce into St. Matt.
x. 12 the clause [Greek: legontes, eirene to oiko touto] (which last
four words confessedly belong exclusively to St. Luke x. 5), the author
of the depraved original from which [Symbol: Aleph]DL were derived may
have been only yielding to the suggestions of an inconveniently good
memory:--may have succeeded in convincing himself from what follows in
verse 13 that St. Matthew must have written, 'Peace be to this house;'
though he found no such words in St. Matthew's text. And so, with the
best intentions, he may most probably have inserted them.

(_f_) Again. When [Symbol: Aleph] and Evan. 61 thrust into St. Matt. ix.
34 (from the parallel place in St. Luke viii. 53) the clause [Greek:
eidotes hoti apethanen], it is of course conceivable that the authors of
those copies were merely the victims of excessive familiarity with the
third Gospel. But then,--although we are ready to make every allowance
that we possibly can for memories so singularly constituted, and to
imagine a set of inattentive scribes open to inducements to recollect or
imagine instead of copying, and possessed of an inconvenient familiarity
with one particular Gospel,--it is clear that our complaisance must stop
somewhere. Instances of this kind of licence at last breed suspicion.
Systematic 'assimilation' cannot be the effect of accident. Considerable
interpolations must of course be intentional. The discovery that Cod. D,
for example, introduces at the end of St. Luke v. 14 thirty-two words
from