(4) Akin to this last is a class of mistakes originating in the border region between the unconscious and the conscious or intentional—viz. that of =Additions=. One can readily understand how easy it was to insert a κύριος or ὁ κύριος ἡμῶν, a μου after πατήρ on the lips of Jesus, the subject at the beginning of a sentence, especially of the first sentence of a pericope, or the object in the form of a pronoun. Bengel proposed to omit the name of Jesus in some twenty-five places, for which he was ridiculed by Wettstein, as may be learned from my work on Bengel, p. 74. Now, everyone admits that Bengel was right. Under the head of “Interpolationes breviores,” Wordsworth and White first give examples “de nomine Jesus,” then of “Christus, Dominus, Deus,” and then of “Pronomina.” It is evident that in this way the wrong word may be supplied now and again. Perhaps one of the most interesting cases is Luke i. 46. All our present Greek witnesses make Mary the composer of the Magnificat, but Elisabeth’s name is attached to it in three Old Latin manuscripts, in the Latin version of Irenæus, according to the best manuscripts, and in some manuscripts known to Origen (or to his translator, Jerome: the passage, unfortunately, is found as yet only in the Latin).[256] [Sidenote: Corrections.] (5) To the category of conscious alterations belong first of all =grammatical corrections=, then =assimilations= to parallel passages, =liturgical changes= introduced from the Evangeliaria, as, _e.g._, the addition at the close of a pericope of the words ὁ ἔχων ὦτα ἀκουέτω which occurs in all sorts of manuscripts in the most diverse passages, or indications of time, such as ἐν τῷ καιρῷ ἐκείνῳ at the beginning of a pericope,[257] and lastly, alterations made for =dogmatic= reasons, if any such can be established. It is impossible to deny that dogmatic conceptions had some influence on the propagation of certain readings if not on their origin—as, _e.g._, on the form assumed by the words in Matt. xix. 17, τί με λέγεις ἀγαθόν, or on the omission of the words οὐδὲ ὁ υἱός in Mark xiii. 22; compare also above, p. 106. On the whole, however, there is no real ground for the scepticism that was for a time entertained with respect to our texts in this connection. A sober criticism will be able in most cases to restore the correct form. Its conditions will be apparent from what has been said in the foregoing. [Sidenote: Canons of Criticism.]