The decisive influence on the editing of secular texts came from the New Testament critics of the 18th century. The printed text of the Greek New Testament in common use was still essentially that established in 1516 by Desiderius Erasmus. For his edition, produced in great haste, he had used such manuscripts, neither ancient nor good, as chanced to be accessible to him. Superficially revised, this was the text termed in the Elzevier edition of 1633 “now received by all,” nunc ab omnibus receptum. Bentley proposed an edition on radical lines in which he engaged to give the text “exactly as it was in the best exemplars at the time of the Council of Nice. So that there shall not be twenty words, nor even particles, difference.” This project never materialized, but editions of the Greek text that did not reproduce the textus receptus were published in England by Daniel Mace (1729), William Bowyer, the Younger (1763), and Edward Harwood (1776). On the Continent, meanwhile, New Testament criticism was being developed on scientific and historical lines by a succession of distinguished scholars, notably J.A. Bengel, J.J. Wettstein, J.S. Semler, and J.J. Griesbach. They shaped the genealogical method that was later refined by editors of classical texts. Wettstein also deserves commemoration as the first New Testament critic to use sigla systematically. This was important, since some at least of the deficiencies of classical editions at this time are attributable to the lack of suitable conventions for the presentation of critical information, together with a conservative and belletristic attitude to technical jargon by publishers, scholars, and users of books in general. Though sigla occur sporadically in editions as early as the 16th century and were used by S. Haverkamp in his Lucretius (1725) in something like the modern style, they did not become normal until the second half of the 19th century.

The genealogical, or stemmatic, method of recension has already been described. It is usually associated with the name of the German Karl Lachmann, but it had its origins in the work of J.A. Bengel and his successors, and almost every essential feature of it was already present in the work of Lachmann’s precursors such as J.A. Ernesti, F.A. Wolf, K.G. Zumpt, F.W. Ritschl, and J.N. Madvig. Nevertheless Lachmann occupies a central position in the development of textual criticism because of the unusual power and penetration of his scholarship, the range of textual material on which he worked, and his immense contemporary and posthumous influence. His edition of the Greek New Testament (1831; 2nd ed. 1842–50) was intended primarily as a vindication of the principles of Bentley and Bengel and a demonstration that the textus receptus must be finally rejected. Similarly his famous edition of Lucretius (1850) is important as an exemplification of the method in action, since the tradition of Lucretius is peculiarly suitable for the purpose. The demonstration fell short of completeness, for Lachmann had not fully grasped the problem and so failed to exploit the method fully. It has been suggested that Lachmann’s best critical work was in his editions of medieval German texts; their influence will be considered below. The Lachmannian model of recension derived added authority from seemingly analogous models in other fields, especially that of comparative philology. As propagated by disciples, notably Moritz Haupt, it dominated textual studies for half a century.

Related developments in the late 19th century

Possibly the most important technical advance in the latter part of the 19th century was the perfection of photography. Instead of travelling in search of his material, the paleographer or critic could now assemble and study it at relatively little expense and without leaving his desk.

During the last quarter of the 19th century the tempo of archaeological discovery in classical and biblical lands was vastly increased, and many new texts were unearthed. Some of these were in previously unknown languages, setting new problems of decipherment. Specifically relevant to textual studies are the many Greek papyri recovered from Egypt. These have thrown much light on the history and techniques of ancient book production and scholarship and hence, indirectly, on critical problems. Where the texts they contain are already known, their evidence has tended to emphasize our ignorance of the textual history of classical literature in antiquity itself. Being usually far older than the manuscripts already known, they often illuminate the “pretraditional” state of the text; by sometimes offering readings that agree with those of late and “inferior” medieval copies they justify editors in a policy of cautious eclecticism. Papyrus discoveries have been of particular moment for the text of the New Testament.

Editors of printed texts, having invariably received a classical education (no other being available), had naturally followed, with minor modifications, the methods of classical editing. They would reprint the text of the last edition with such improvements as editorial taste and learning suggested but with no attempt to investigate the sources of the text. Since Lachmann’s method was inapplicable to printed texts, this procedure continued until, by the end of the 19th century, the text of Shakespeare, for example, was in a state somewhat analogous to that of most classical writers at the time of the editiones principes. Much of the work of modern Shakespearean editors has consisted of undoing the damage inflicted by their predecessors. The early 20th century saw the rise of a new school of “biblio-textual” criticism, most notably represented by A.W. Pollard, R.B. McKerrow, and W.W. Greg. Its object was to devise a style of recension appropriate to the special circumstances under which early printed texts were produced and propagated, and its methods were those of analytical bibliography. These developments are of direct importance for the criticism and editing of a large range of texts of the 16th, 17th, and 18th centuries, particularly those of the Elizabethan and Jacobean dramatists. They have also engendered a discussion of general methodological interest on the role of bibliographical as opposed to historical and literary criteria in the editorial process. This debate continues.

Critics and editors of medieval texts had also inevitably been influenced by developments in the classical field. Before Lachmann it had been usual to choose a single manuscript as the main basis for an edition. Because of the circumstances in which much medieval literature was composed and transmitted this was not necessarily unscientific, and the surviving bulk of texts was so large as to dictate that approach in many cases if they were to be edited at all. This had been the style of editing followed by the Belgian Jesuits known as Bollandists, the French Benedictines called Maurists, and the Italian scholar L.A. Muratori, and perpetuated in the indispensable Patrologiae Cursus Completus (edition of the Church Fathers) of the French priest Jacques-Paul Migne. At its best it is seen in the editions of medieval Latin chronicles by the 18th-century Oxford antiquary Thomas Hearne, some of which are still standard works. A more scientific approach was adopted in the publications of the Monumenta Germaniae Historica, the later volumes of which (from about 1880) were produced by editors trained in the school of Lachmann. Similarly, editors of vernacular texts followed the lead that Lachmann had given in his editions of such early German poems as the Nibelunge Not (1826) and the Iwein (1827). An important development in the application of the method was due to the medievalists G. Gröber and G. Paris, who first emphasized the significance of common errors. But in the general uncritical enthusiasm for scientific method, the genealogical approach was too often used without regard for the special conditions under which medieval literature has been handed down.