45, of the fourteenth century) it is now established that the writer of P arbitrarily altered the text in a great number of passages, and, above all, abridged it mainly by the excision of Scriptural quotations. Where Origen, _e.g._, in citing a passage gives all three Synoptists, P quite calmly drops one of them. The _Panegyric_ of Gregory Thaumaturgus is treated in the same way, this manuscript omitting about 100 out of some 1200 lines of print. And these were the texts to which till the present we were referred for our Patristic quotations! To take an example: On τοὺς ἐμοὺς λόγους, Luke ix. 26, Tischendorf, who in his seventh edition gave τοὺς ἐμούς (= my followers) as the correct reading, observed that this reading, without λόγους, was supported by Dael Or., i. 298. But he added—and this is a proof of the carefulness with which the quotation from Origen is employed here—sed præcedit ουτε επαισχυντεον αυτον η τους λογους αυτου. But if we turn up this passage in the new edition, we find that it now reads (i. 34, 9 ff.): ουτ’ επαισχυντεον αυτον η τους οικειους αυτου η τους λογους αυτου, and then the three parallel passages are quoted in the order frequently found in Origen—viz., Matthew x. 33 = Luke ix. 26 = Mark viii. 38. Previous editions entirely omitted this last quotation, as well as the words in the context, η τους οικειους αυτου. But now everything is in order. The words ουτ’ επαισχυντεον αυτον refer to οστις δ’ αν απαρνησηται με in Matt. x. 33; η τους οικειους αυτου to ος γαρ αν επαισχυνθη με και τους εμους in Luke ix. 26; and η τους λογους αυτου to ος γαρ αν επαισχυνθη με και τους εμους λογους, in Mark viii. 38. So that whereas, on the ground of previous editions, Tischendorf was obliged to point out a discrepancy between Origen’s context and his peculiar quotation from Luke, the context of the new edition serves to confirm this peculiar quotation, and shows at the same time that we can accept it on the authority of this very passage, as against a former passage (p. 296 = 31, 7), where the verse in Luke is found in the newly-employed manuscript also with the words τους εμους λογους. That the editor should have put λογους in the first passage within brackets, or at least have pointed out the discrepancy between it and the quotation further down, would have been too much to expect, seeing that his manuscripts of Origen gave no manner of ground for doing so; it is the duty of those who investigate the Scriptural quotations in Origen to pay attention to such things. But there are also passages where the editor has actually gone in the face of his manuscripts, and wrongly altered the text of his Scriptural quotations, having evidently allowed himself to be influenced by the printed text of the N. T., and paying too little respect to the manuscripts.