133. The clearest evidence for this purpose, as we have already seen (§ 62), is furnished by conflate readings, where they exist; and in the case of some of the primary groupings of the textual documents of the New Testament they are fortunately not wanting. Before proceeding however to examine some examples of this kind, it may be well to notice a few illustrations of the phenomenon of 'conflation' in its simpler form, as exhibited by single documents. Here and always we shall use the ordinary notation, unless there is sufficient reason for departing from it: a list of special symbols and abbreviations employed is given in the Appendix. In Acts vi 8, where the two readings πλήρης χάριτος and πλήρης πίστεως are attested each by a plurality of documents, E2 alone combines them, by means of a conjunction, reading πλήρης χάριτος καὶ πίστεως. In Mark vi 56 the Latin MS a couples the readings ἐν ταῖς ἀγοραῖς and ἐν ταῖς πλατείαις by a conjunction, and slightly modifies them, reading in foro et in plateis. In John v 37 D makes ἐκεῖνος αὐτός out of ἐκεῖνος and αὐτός without a conjunction, and similarly John xiii 24 stands in one principal text as νεύει οὖν τούτῳ Σ. Π. καὶ λέγει αὐτῷ Εἰπὲ τίς ἐστιν περὶ οὗ λέγει in another as νεύει οὖν τούτῳ Σ. Π. πυθέσθαι τίς ἂν εἴη περὶ οὗ λέγει, while א adds one form to the other, merely changing a tense, and reads νεύει οὖν τούτῳ Σ. Π. πυθέσθαι τίς ἂν εἴη περὶ οὗ ἔλεγεν, καὶ λέγει αὐτῷ Εἰπὲ τίς ἐστιν περὶ οὗ λέγει. In 1 Cor. x 19 the readings τί οὖν φημί; ὅτι εἰδωλόθυτόν τί ἐστιν; ἢ ὅτι εἴδωλόν τί ἐστιν; and τί οὖν φημί; ὅτι εἰδωλόθυτόν ἐστίν τι· οὐχ ὅτι εἴδωλόν ἐστίν τι, or their Latin equivalents, are ingeniously interwoven by fuld. as quid ergo dico? quod idolis immolatum sit aliquid, aut quod idolum sit aliquid? non quod idolum sit aliquid. Luke xvi 30
