aminated Tradition,” 20, confirm that the same kind of relationship between frequency and number of readings is observed for the variation units examined during preparation of the ECM fascicles for James.
 Copyists and readers could also act as vectors, having memorised parts of the text.
 Eldon J. Epp, “New Testament Papyrus Manuscripts and Letter Carrying in Greco-Roman Times” in The Future of Early Christianity: Essays in Honor of Helmut Koester (ed. B. A. Pearson; Minneapolis: Fortress, 1991) 35-56.
 This is not to say copyists were lazy, just efficient. George K. Zipf, in Human Behavior and the Principle of Least Effort: An Introduction to Human Ecology (New York: Addison-Wesley, 1949), used the principle of least effort to explain many phenomena, including income distribution, city sizes, and word frequencies.
 This map by Adolf Harnack is titled “The Spread of Christianity down to 180 A.D.” and is found in his Mission and Expansion of Christianity in the First Three Centuries (2nd ed.; trans. and ed. James Moffatt; 2 vols; New York: G. P. Putnam's Sons, 1908). It has entered the public domain.
 Burnett Hillman Streeter, The Four Gospels: A Study of Origins, The Manuscript Tradition, Sources, Authorship, & Dates (London: Macmillan, 1924) 106. Propinquity means nearness.
 Metzger and Ehrman, Text of the New Testament, 218.
 Bruce M. Metzger, “The Caesarean Text of the Gospels” in Chapters in the History of New Testament Textual Criticism (New Testament Tools and Studies 4; Grand Rapids: Eerdmans, 1963) 67, writes, “By way of summary, it must be acknowledged that the Caesarean text is disintegrating.” Larry W. Hurtado, Text-Critical Methodology and the Pre-Caesarean Text: Codex W in the Gospel of Mark (Studies and Documents 43; Grand Rapids: Eerdmans, 1981) 88, suggests that the text represented by ϴ and its allies “is a form of Western text as it was shaped in the East.”
 Streeter, The Four Gospels, 104.
 Ibid., 69-70.
 Frederic G. Kenyon, The Chester Beatty Biblical Papyri: Descriptions and Texts of Twelve Manuscripts on Papyrus of the Greek Bible: Fasciculus III Supplement: Pauline Epistles: Text (London: Emery Walker, 1936) xi, thought one other witness (minuscule 1919) placed Hebrews after Romans but noted that “There is some obscurity about this.” See David Trobisch, “The Oldest Extant Editions of the Letters of Paul” Religion Online (1999) http://www.religion-online.org/showarticle.asp?title=91, for his reasoning concerning the order of writings in P46. According to Craig R. Koester, Hebrews: A New Translation with Introduction and Commentary (Anchor Bible 36; New York: Doubleday, 2001) 48, “Speculation about the location of the addressees has produced many proposals. Jerusalem and Rome are the most common, with Rome currently deemed the most plausible.”
 Eldon J. Epp, “The Multivalence of the Term 'Original Text' in New Testament Textual Criticism” Harvard Theological Review 92 (1999) 246-7.
 Eldon J. Epp, “It's All About Variants: A Variant-Conscious Approach to New Testament Textual Criticism” Harvard Theological Review 100 (2007) 298.
 Mink, “Problems of a Highly Contaminated Tradition,” 25-6.
 Heb 13:22-25 might be a note appended by someone besides the author, although no extant witnesses omit this section as a block. In Hebrews, at least, we need not worry about the possibility of multiple originals. According to Trobisch, “Oldest Extant Editions,” “The uniformity of the title clearly demonstrates that all manuscripts of Hebrews go back to a single exemplar. In this exemplar Hebrews was already part of a collection of the letters of Paul.” Günther Zuntz, The Text of the Epistles: A Disquisition upon the Corpus Paulinum (Schweich Lectures, 1946; London: Oxford University Press, 1953) 14, writes that “The primitive Corpus Paulinum is the archetype which the recensio and examinatio of the extant evidence strive to recover.”
 Zuntz, Text of the Epistles, 14.
 Roger S. Bagnall, Early Christian Books in Egypt (Princeton: Princeton University Press, 2009) 86. Bagnall (ibid., 89) suggests that Christian use of 