. Such are the eight weak pillars upon which Dr. Hort built his theory
which was to account for the existence of his Neutral Text, and the
relation of it towards other Texts or classes of readings. If his eight
picked examples can be thus demolished, then surely the theory of
Conflation must be utterly unsound. Or if in the opinion of some of my
readers my contention goes too far, then at any rate they must admit
that it is far from being firm, if it does not actually reel and totter.
The opposite theory of omission appears to be much more easy and
natural.

But the curious phenomenon that Dr. Hort has rested his case upon so
small an induction as is supplied by only eight examples--if they are
not in fact only seven--has not yet received due explanation. Why, he
ought to have referred to twenty-five or thirty at least. If Conflation
is so common, he might have produced a large number of references
without working out more than was enough for illustration as patterns.
This question must be investigated further. And I do not know how to
carry out such an investigation better, than to examine some instances
which come naturally to hand from the earlier parts of each Gospel.

It must be borne in mind, that for Conflation two differently-attested
phrases or words must be produced which are found in combination in some
passage of the Traditional Text. If there is only one which is omitted,
it is clear that there can be no Conflation because there must be at
least two elements to conflate: accordingly our instances must be cases,
not of single omission, but of double or alternative omission. If again
there is no Western reading, it is not a Conflation in Dr. Hort's sense.
And finally, if the remaining reading is not a 'Neutral' one, it is not
to Dr. Hort's liking. I do not say that my instances will conform with
these conditions. Indeed, after making a list of all the omissions in
the Gospels, except those which are of too petty a character such as
leaving out a pronoun, and having searched the list with all the care
that I can command, I do not think that such instances can be found.
Nevertheless, I shall take eight, starting from the beginning of St.
Matthew, and choosing the most salient examples, being such also that,
if Dr. Hort's theory be sound, they ought to conform to his
requirements. Similarly, there will come then four from either of St.
Mark and St. Luke, and eight from St. John. This course of proceeding
will e