Alexandria, elsewhere called by Jerome “the younger Origen” (Cat. Scriptt. Eccl., i. p. 128), has been deprived by fortune of the honour due to his merit and learning. A contemporary, perhaps the teacher of Pamphilus (Euseb., Eccl. Hist., vii. 32) at Caesarea, his copies of Scripture would naturally be preserved with those of Origen in the great Library of that city. Here they were doubtless seen by Jerome when, to his deep joy, he found Origen’s writings copied in Pamphilus’ hand (Cat. Scriptt. Eccl., _ubi supra_), which volumes Acacius and Euzoius, elder contemporaries of Jerome himself, had taken pious care to repair and renew (_ibid._ i. p. 131; ad Marcell. Ep. cxli). It is not therefore wonderful if, employing as they did and setting a high value on precisely the same manuscripts of the N. T., the readings approved by Origen, Eusebius, and Jerome should closely agree. 9. Epiphanius [d. 403], who wrote at about the same period as Jerome, distinguishes in his note on Luke xix. 41 or xxii. 44 (Tom. ii. p. 36) between the uncorrected copies (ἀδιορθώτοις), and those used by the Orthodox(285). Of the function of the “corrector” (διορθωτής) of an ancient manuscript we have spoken several times before: but a system was devised by Professor J. L. Hug of Freyburg (Einleitung, 1808), and maintained, though with some modifications, by J. G. Eichhorn, which assigned to these occasional, and (as they would seem to be) unsystematic labours of the reviser, a foremost place in the criticism of the N. T. Hug conceived that the process of corruption had been going on so rapidly and uniformly from the Apostolic age downwards, that by the middle of the third century the state of the text in the general mass of codices had degenerated into the form exhibited in Codd. D, 1, 13, 69, 124 of the Gospels, the Old Latin and Sahidic (he would now have added the Curetonian Syriac) versions, and to some extent in the Peshitto and in the citations of Clement of Alexandria and of Origen in his early works. To this uncorrected text he gave the name of κοινὴ ἔκδοσις, and that it existed, substantially in the interpolated shape now seen in Cod. D, the Old Latin, and Cureton’s Syriac, as early as the second century, need not be doubted. There is some foundation for this position, but it was marred by Hug’s lack of sobriety of judgement. What we may fairly dispute is that this text ever had extensive circulation or good repute in the Churches whose vernacular language was Greek. This “common edition” Hug supposes to have received three separate emendations in the middle of the third century; one made by Origen in Palestine, which he thinks Jerome adopted and approved; two others by Hesychius and Lucian (a presbyter of Antioch and Martyr), in Egypt and Syria respectively, both which Jerome condemned, and Pope Gelasius (A.D. 492-6) declared to be apocryphal(286). To Origen’s recension he referred such copies as AKM, 42, 106, 114, 116, 253 of the