(_c_) We have nearly as little certain information regarding the third, and perhaps most important, of the recensions mentioned by Jerome in connection with the Old Testament, that of =Eusebius= and =Pamphilus=, which goes back to Origen.[173] [Sidenote: Origen.] So far as I know, the references which Origen makes in his extant writings to his own labours in the field of textual criticism, relate only to the Old Testament. At the same time his complaint as to the evil condition of the manuscripts of his day refers to the New Testament, and to the Gospels in particular. Νυνὶ δὲ δηλονότι, he says, in his _Commentary on Matthew_, Bk. xv. 14, πολλὴ γέγονεν ἡ τῶν ἀντιγράφων διαφορά, εἴτε ἀπὸ ῥᾳθυμίας τινῶν γραφέων, εἴτε ἀπὸ τόλμης τινῶν μοχθηρᾶς τῆς διορθώσεως τῶν γραφομένων, εἴτε καὶ ἀπὸ τῶν τὰ ἑαυτοῖς δοκοῦντα ἐν τῇ διορθώσει προστιθέντων ἢ ἀφαιρούντων.[174] He tells us in the same place how, θεοῦ διδόντος, he found ways and means of remedying the evil by the employment of the critical symbols of Homeric commentators, the obelus and asterisk, τὴν μὲν οὖν ἐν τοῖς ἀντιγράφοις τῆς παλαιᾶς διαθήκης διαφωνίαν, θεοῦ διδόντος, εὕρομεν ἰάσασθαι. According to his own express declaration, supposing it to have been correctly preserved, for it is only extant in Latin, his work in textual criticism at that time at least was confined to the Old Testament: in exemplaribus autem Novi Testamenti hoc ipsum me posse facere sine periculo non putavi. Von Gebhardt consequently says (_Urt._, 25) that this statement from Origen’s own mouth should have kept anyone from ascribing a formal recension of the New Testament text to him, alluding to Hug’s system of recensions; but at the same time he will not deny that the works of Origen, who was a man of conspicuous critical accuracy, are of the highest importance for the criticism of the text of the New Testament. As a matter of fact, later church teachers appeal chiefly to Origen’s manuscripts of the Old Testament, but several references are also found to his New Testament manuscripts. On Gal. iii. 1, Jerome remarks (ii. 418): legitur in quibusdam codicibus, Quis vos fascinavit non credere veritati? Sed hoc (meaning, of course, the last three words only) quia in exemplaribus Adamantii non habetur, omisimus. The words are a gloss interpolated from ch. v. 7, but they are also found in Origen, though only in the Latin translation of Rufinus, and they appear, among our Greek manuscripts, in C D^c E K L P, and likewise in most codices of the Vulgate (see Wordsworth and White, p. 659). The same writer says on Matthew xxiv. 36 (ii. 199): in quibusdam latinis exemplaribus additum est “neque filius,” quum in Graecis et maxime Adamantii et Pierii exemplaribus hoc non habeatur additum; sed quia in nonnullis legitur, disserendum videtur (W. and W., p. 658). Pierius is no doubt the Presbyter of Alexandria who lived at Rome after the Diocletian persecution. He was styled “the younger Origen” on account of his