I must again remark with much emphasis that the foregoing suggestions are offered to account for what may now be regarded as a fact, viz., the connexion between the Western Text, as it is called, and Syriac remains in regard to corruption in the text of the Gospels and of the Acts of the Apostles. If that corruption arose at the very first spread of Christianity, before the record of our Lord's Life had assumed permanent shape in the Four Gospels, all is easy. Such corruption, inasmuch as it beset the oral and written stories which were afterwards incorporated in the Gospels, would creep into the authorized narrations, and would vitiate them till it was ultimately cast out towards the end of the fourth and in the succeeding centuries. Starting from the very beginning, and gaining additions in the several ways described in this volume by Dean Burgon, it would possess such vigour as to impress itself on Low-Latin manuscripts and even on parts of the better Latin ones, perhaps on Tatian's Diatessaron, on the Curetonian and Lewis manuscripts of the fifth century, on the Codex Bezae of the sixth; also on the Vatican and the Sinaitic of the fourth, on the Dublin Palimpsest of St. Matthew of the sixth, on the Codex Regius or L of the eighth, on the St. Gall MS. of the ninth in St. Mark, on the Codex Zacynthius of the eighth in St. Luke, and a few others. We on our side admit that the corruption is old even though the manuscripts enshrining it do not date very far back, and cannot always prove their ancestry. And it is in this admission that I venture to think there is an opening for a meeting of opinions which have been hitherto opposed. In the following treatise, the causes of corruption are divided into (I) such as proceeded from Accident, and (II) those which were Intentional. Under the former class we find (1) those which were involved in pure Accident, or (2) in what is termed Homoeoteleuton where lines or sentences ended with the same word or the same syllable, or (3) such as arose in writing from Uncial letters, or (4) in the confusion of vowels and diphthongs which is called Itacism, or (5) in Liturgical Influence. The remaining instances may be conveniently classed as Intentional, not because in all cases there was a settled determination to alter the text, for such if any was often of the faintest character, but because some sort of design was to a greater or less degree embedded in most of them. Such causes were (1) Harmonistic Influence, (2) Assimilation, (3) Attraction; such instances too in their main character were (4) Omissions, (5) Transpositions, (6) Substitutions, (7) Additions, (8) Glosses, (9) Corruption by Heretics, (10) Corruption by Orthodox.