Text taken from the Christian Classics Ethereal Library

Eusebius of Caesarea, Ecclesiastical History VI (Selections)

Chapter I. The Persecution Under Severus.

1 When Severus began to persecute the churches,¹ glorious testimonies were given everywhere by the athletes of religion. This was especially the case in Alexandria, to which city, as to a most prominent theater, athletes of God were brought from Egypt and all Thebais according to their merit, and won crowns from God through their great patience under many tortures and every mode of death. Among these was Leonides, who was called the father of Origen,² and who was beheaded while his son was still young. How remarkable the predilection of this son was for the Divine Word, in consequence of his father's instruction, it will not be amiss to state briefly, as his fame has been very greatly celebrated by many.

Chapter II. The Training of Origen from Childhood.³

1 Many things might be said in attempting to describe the life of the man while in school; but this subject alone would require a separate treatise. Nevertheless, for the present, abridging most things, we shall state a few facts concerning him as briefly as possible, gathering them from certain letters, and from the statement of persons still living who were acquainted with him.

2 What they report of Origen seems to me worthy of mention, even, so to speak, from his swathing-bands.

It was the tenth year of the reign of Severus, while Laetus⁴ was governor of Alexandria and the rest of Egypt, and Demetrius⁵ had lately received the episcopate of the parishes there, as successor of Julian.⁶

3 As the flame of persecution had been kindled greatly,⁷ and multitudes had gained the crown of martyrdom, such desire for martyrdom seized the soul of Origen, although yet a boy, that he went close to danger, springing forward and rushing to the conflict in his eagerness.

4 And truly the termination of his life had been very near had not the divine and heavenly Providence, for the benefit of many, prevented his desire through the agency of his mother.

5 For, at first, entreating him, she begged him to have compassion on her motherly feelings toward him; but finding, that when he had learned that his father had been seized and imprisoned, he was set the more resolutely, and completely carried away with his zeal for martyrdom, she hid all his clothing, and thus compelled him to remain at home.

6 But, as there was nothing else that he could do, and his zeal beyond his age would not suffer him to be quiet, he sent to his father an encouraging letter on martyrdom,⁸ in which he exhorted him, saying, "Take heed not to change your mind on our account." This may be recorded as the first evidence of Origen's youthful wisdom and of his genuine love for piety.

7 For even then he had stored up no small resources in the words of the faith, having been trained in the Divine Scriptures from childhood. And he had not studied them with indifference, for his father, besides giving him the usual liberal education,⁹ had made them a matter of no secondary importance.

8 First of all, before inducting him into the Greek sciences, he drilled him in sacred studies, requiring him to learn and recite every day. Nor was this irksome to the boy, but he was eager and diligent in these studies. And he was not satisfied with learning what was simple and obvious in the sacred words, but sought for something more, and even at that age busied himself with deeper speculations. So that he puzzled his father with inquiries for the true meaning of the inspired Scriptures.

10 And his father rebuked him seemingly to his face, telling him not to search beyond his age, or further than the manifest meaning. But by himself he rejoiced greatly and thanked God, the author of all good, that he had deemed him worthy to be the father of such a child.

11 And they say that often, standing by the boy when asleep, he uncovered his breast as if the Divine Spirit were enshrined within it, and kissed it reverently; considering himself blessed in his goodly offspring. These and other things like them are related to Origen when a boy.

12 But when his father ended his life in martyrdom, he was left with his mother and six younger brothers when he was not quite seventeen years old.¹⁰

13 And the poverty of his father being confiscated to the royal treasury, he and his family were in want of the necessaries of life. But he was deemed worthy of Divine care. And he found welcome and rest with a woman of great wealth, and distinguished in her manner of life and in other respects. She was treating with great honor a famous heretic then in Alexandria;¹¹ who, however, was born in Antioch. He was with her as an adopted son, and she treated him with the greatest kindness.

14 But although Origen was under the necessity of associating with him, he nevertheless gave from this time on strong evidences of his orthodoxy in the faith. For when on account of the apparent skill in argument¹² of Paul, - for this was the man's name, - a great multitude came to him, not only of heretics but also of our people, Origen could never be induced to join with him in prayer;¹³ for he held, although a boy, the rule of the Church,¹⁴ and abominated, as he somewhere expresses it, heretical teachings.¹⁵ Having been instructed in the sciences of the Greeks by his father, he devoted him after his death more assiduously and exclusively to the study of literature, so that he obtained considerable preparation in philology¹⁶ and was able not long after the death of his father, by devoting himself to that subject, to earn a compensation amply sufficient for his needs at his age.¹⁷

Chapter III. While Still Very Young, He Taught Diligently the Word of Christ.

1 But while he was lecturing in the school, as he tells us himself, and there was no one at Alexandria to give instruction in the faith, as all were driven away by the threat of persecution, some of the heathen came to him to hear the word of God.

2 The first of them, he says, was Plutarch,¹⁸ who after living well, was honored with divine martyrdom. The second was Heracles,¹⁹ a brother of Plutarch; who after he too had given with him abundant evidence of a philosophic and ascetic life, was esteemed worthy to succeed Demetrius in the bishopric of Alexandria.

3 He was in his eighteenth year when he took charge of the catechetical school.²⁰ He was prominent also at this time, during the persecution under Aquila,²¹ the governor of Alexandria, when his name became celebrated among the leaders in the faith, through the kindness and goodwill which he manifested toward all the holy martyrs, whether known to him or strangers.

4 For not only was he with them while in bonds, and until their final condemnation, but when the holy martyrs were led to death, he was very bold and went with them into danger. So that as he acted bravely, and with great boldness saluted the martyrs with a kiss, oftentimes the heathen multitude round about them became infuriated, and were on the point of rushing upon him.

5 But through the helping hand of God, he escaped absolutely and marvelously. And this same divine and heavenly power, again and again, it is impossible to say how often, on account of his great zeal and boldness for the words of Christ, guarded him when thus endangered.²² So great was the enmity of the unbelievers toward him, on account of the multitude that were instructed by him in the sacred faith, that they placed bands of soldiers around the house where he abode.

6 Thus day by day the persecution burned against him, so that the whole city could no longer contain him; but he removed from house to house and was driven in every direction because of the multitude who attended upon the divine instruction which he gave. For his life also exhibited right and admirable conduct according to the practice of genuine philosophy.

7 For they say that his manner of life was as his doctrine, and his doctrine as his life.²³ Therefore, by the divine Power working with him he aroused a great many to his own zeal.

8 But when he saw yet more coming to him for instruction, and the catechetical school had been entrusted to him alone by Demetrius, who presided over the church, he considered the teaching of grammatical science inconsistent with training in divine subjects,²⁴ and forthwith he gave up his grammatical school as unprofitable and a hindrance to sacred learning.

9 Then, with becoming consideration, that he might not need aid from others, he disposed of whatever valuable books of ancient literature he possessed, being satisfied with receiving from the purchaser four aboli a day.²⁵ For many years he lived philosophically²⁶ in this manner, putting away all the incentives of youthful desires. Through the entire day he endured no small amount of discipline; and for the greater part of the night he gave himself to the study of the Divine Scriptures. He restrained himself as much as possible by a most philosophic life; sometimes by the discipline of fasting, again by limited time for sleep. And in his zeal he never lay upon a bed, but upon the ground.

10 Most of all, he thought that the words of the Saviour in the Gospel should be observed, in which he exhorts not to have two coats nor to use shoes,²⁷ nor to occupy oneself with cares for the future.²⁸

11 With a zeal beyond his age he continued in cold and nakedness; and, going to the very extreme of poverty, he greatly astonished those about him. And indeed he grieved many of his friends who desired to share their possessions with him, on account of the wearisome toil which they saw him enduring in the teaching of divine things.

12 But he did not relax his perseverance. He is said to have walked for a number of years never wearing a shoe, and, for a great many years, to have abstained from the use of wine, and of all other things beyond his necessary food; so that he was in danger of breaking down and destroying his constitution.²⁹

13 By giving such evidences of a philosophic life to those who saw him, he aroused many of his pupils to similar zeal; so that prominent men even of the unbelieving heathen and men that followed learning and philosophy were led to his instruction. Some of them having received from him into the depth of their souls faith in the Divine Word, became prominent in the persecution then prevailing; and some of them were seized and suffered martyrdom.

Chapter IV. The pupils of Origen that became Martyrs.

1 The first of these was Plutarch, who was mentioned just above.³⁰ As he was led to death the man of whom we are speaking being with him at the end of his life, came near being slain by his fellow-citizens, as if he were the cause of his death. But the providence of God preserved him at this time also.

2 After Plutarch, the second martyr among the pupils of Origen was Serenus,³¹ who gave through fire a proof of the faith which he had received.

3 The third martyr from the same school was Heraclides,³² and after him the fourth was Hero.³³ The former of these was as yet a catechumen, and the latter had but recently been baptized. Both of them were beheaded. After them, the fifth from the same school proclaimed as an athlete of piety was another Serenus, who, it is reported, was beheaded, after a long endurance of tortures. And of women, Herais³⁴ died while yet a catechumen, receiving baptism by fire, as Origen himself somewhere says.

Chapter V. Potamiaena.³⁵

1 Basilides³⁶ may be counted the seventh of these. He led to martyrdom the celebrated Potamiaena, who is still famous among the people of the country for the many things which she endured for the preservation of her chastity and virginity. For she was blooming in the perfection of her mind and her physical graces. Having suffered much for the faith of Christ, finally after tortures dreadful and terrible to speak of, she with her mother, Marcella,³⁷ was put to death by fire.

2 They say that the judge, Aquila by name, having inflicted severe tortures upon her entire body, at last threatened to hand her over to the gladiators for bodily abuse. After a little consideration, being asked for her decision, she made a reply which was regarded as impious.

3 Thereupon she received sentence immediately, and Basilides, one of the officers of the army, led her to death. But as the people attempted to annoy and insult her with abusive words, he drove back her insulters, showing her much pity and kindness. And perceiving the man's sympathy for her, she exhorted him to be of good courage, for she would supplicate her Lord for him after her departure, and he would soon receive a reward for the kindness he had shown her.

4 Having said this, she nobly sustained the issue, burning pitch being poured little by little, over various parts of her body, from the sole of her feet to the crown of her head. Such was the conflict endured by this famous maiden.

5 Not long after this Basilides, being asked by his fellow-soldiers to swear for a certain reason, declared that it was not lawful for him to swear at all, for he was a Christian, and he confessed this openly. At first they thought that he was jesting, but when he continued to affirm it, he was led to the judge, and, acknowledging his conviction before him, he was imprisoned. But the brethren in God coming to him and inquiring the reason of this sudden and remarkable resolution, he is reported to have said that Potamiaena, for three days after her martyrdom, stood beside him by night and placed a crown on his head and said that she had besought the Lord for him and had obtained what she asked, and that soon she would take him with her.

6 Thereupon the brethren gave him the seal³⁸ of the Lord; and on the next day, after giving glorious testimony for the Lord, he was beheaded. And many others in Alexandria are recorded to have accepted speedily the word of Christ in those times.

7 For Potamiaena appeared to them in their dreams and exhorted them. But let this suffice in regard to this matter.

Chapter VI. Clement of Alexandria.

1 Clement³⁹ having succeeded Pantaenus,⁴⁰ had charge at that time of the catechetical instruction in Alexandria, so that Origen also, while still a boy,⁴¹ was one of his pupils. In the first book of the work called Stromata, which Clement wrote, he gives a chronological table,⁴² bringing events down to the death of Commodus. So it is evident that that work was written during the reign of Severus, whose times we are now recording.

Chapter VII. The Writer, Judas.⁴³

At this time another writer, Judas, discoursing about the seventy weeks in Daniel, brings down the chronology to the tenth year of the reign of Severus. He thought that the coming of Antichrist, which was much talked about, was then near.⁴⁴ So greatly did the agitation caused by the persecution of our people at this time disturb the minds of many.

Chapter VIII. Origen's Daring Deed.

1At this time while Origen was conducting catechetical instruction at Alexandria, a deed was done by him which evidenced an immature and youthful mind, but at the same time gave the highest proof of faith and continence.⁴⁵ For he took the words, "There are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake,"⁴⁶ in too literal ad extreme a sense. And in order to fulfill the Saviour's word, and at the same time to take away from the unbelievers all opportunity for scandal,-for, although young, he met for the study of divine things with women as well as men,-he carried out in action the word of the Saviour.

2 He thought that this would not be known by many of his acquaintances. But it was impossible for him, though desiring to do so, to keep such an action secret.

3 When Demetrius, who presided over that parish, at last learned of this, he admired greatly the daring nature of the act, and as he perceived his zeal and the genuineness of his faith, he immediately exhorted him to courage, and urged him the more to continue his work of catechetical instruction.

4 Such was he at that time. But soon afterward, seeing that he was prospering, and becoming great and distinguished among all men, the same Demetrius, overcome by human weakness, wrote of his deed as most foolish to the bishops throughout the world. But the bishops of Cesarea and Jerusalem, who were especially notable and distinguished among the bishops of Palestine, considering

5 Origen worthy in the highest degree of the honor, ordained him a presbyter.⁴⁷ Thereupon his fame increased greatly, and his name became renowned everywhere, and he obtained no small reputation for virtue and wisdom. But Demetrius, having nothing else that he could say against him, save this deed of his boyhood, accused him bitterly,⁴⁸ and dared to include with him in these accusations those who had raised him to the presbyterate.

6 These things, however, took place a little later. But at this time Origen continued fearlessly the instruction in divine things at Alexandria by day and night to all who came to him; devoting his entire leisure without cessation to divine studies and to his pupils.

7 Severus, having held the government for eighteen years, was succeeded by his son, Antoninus.⁴⁹ Among those who had endured courageously the persecution of that time, and had been preserved by the Providence of God through the conflicts of confession, was Alexander, of whom we have spoken already⁵⁰ as bishop of the church in Jerusalem. On account of his pre-eminence in the confession of Christ he was thought worthy of that bishopric, while Narcissus,⁵¹ his predecessor, was still living.

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Chapter XVI. Origen's Earnest Study of the Divine Scriptures.

1 So earnest and assiduous was Origen's research into the divine words that he learned the Hebrew language,¹²⁰ and procured as his own the original Hebrew Scriptures which were in the hands of the Jews. He investigated also the works of other translators of the Sacred Scriptures besides the Seventy.¹²¹ And in addition to the well-known translations of Aquila,¹²² Symmachus,¹²³ and Theodotion,¹²⁴ he discovered certain others which had been concealed from remote times,- in what out-of-the-way corners I know not,-and by his search he brought them to light.¹²⁵

2 Since he did not know the authors, he simply stated that he had found this one in Nicopolis near Actium¹²⁶ and that one in some other place.

3 In the Hexapla¹²⁷ of the Psalms, after the four prominent translations, he adds not only a fifth, but also a sixth and seventh.¹²⁸ He states of one of these that he found it in a jar in Jericho in the time of Antoninus, the son of Severus.

4 Having collected all of these, he divided them into sections, and placed them opposite each other, with the Hebrew text itself. He thus left us the copies of the so-called Hexapla. He arranged also separately an edition of Aquila and Symmachus and Theodotion with the Septuagint, in the Tetrapla.¹²⁹

Chapter XVII. The Translator Symmachus.¹³⁰

1 As to these translators it should be stated that Symmachus was an Ebionite. But the heresy of the Ebionites, as it is called, asserts that Christ was the son of Joseph and Mary, considering him a mere man, and insists strongly on keeping the law in a Jewish manner, as we have seen already in this history.¹³¹ Commentaries of Symmachus are still extant in which he appears to support this heresy by attacking the Gospel of Matthew.¹³² Origen states that he obtained these and other commentaries of Symmachus on the Scriptures from a certain Juliana,¹³³ who, he says, received the books by inheritance from Symmachus himself.

Chapter XVIII. Ambrose.

1 About this time Ambrose,¹³⁴ who held the heresy of Valentinus,¹³⁵ was convinced by Origen's presentation of the truth, and, as if hismind were illumined by light, he accepted the orthodox doctrine of the Church.

2 Many others also, drawn by the fame of Origen's learning, which resounded everywhere, came to him to make trial of his skill in sacred literature. And a great many heretics, and not a few of the most distinguished philosophers, studied under him diligently, receiving instruction from him not only in divine things, but also in secular philosophy.

3 For when he perceived that any persons had superior intelligence he instructed them also in philosophic branches-in geometry, arithmetic, and other preparatory studies-and then advanced to the systems¹³⁶ of the philosophers and explained their writings. And he made observations and comments upon each of them, so that he became celebrated as a great philosopher even among the Greeks themselves.

4 And he instructed many of the less learned in the common school branches,¹³⁷ saying that these would be no small help to them in the study and understanding of the Divine Scriptures. On this account he considered it especially necessary for himself to be skilled in secular and philosophic learning.¹³⁸

Chapter XIX. Circumstances Related of Origen.

1 The Greek philosophers of his age are witnesses to his proficiency in these subjects. We find frequent mention of him in their writings. Sometimes they dedicated their own works to him; again, they submitted their labors to him as a teacher for his judgment.

2 Why need we say these things when even Porphyry,¹³⁹ who lived in Sicily in our own times and wrote books against us, attempting to traduce the Divine Scriptures by them, mentions those who have interpreted them; and being unable in any way to find a base accusation against the doctrines, for lack of arguments turns to reviling and calumniating their interpreters, attempting especially to slander Origen, whom he says he knew in his youth.

3 But truly, without knowing it, he commends the man; telling the truth about him in some cases where he could not do otherwise; but uttering falsehoods where he thinks he will not be detected. Sometimes he accuses him as a Christian; again he describes his proficiency in philosophic learning. But hear his own words:

4 "Some persons, desiring to find a solution of the baseness of the Jewish Scriptures rather than abandon them, have had recourse to explanations inconsistent and incongruous with the words written, which explanations, instead of supplying a defense of the foreigners, contain rather approval and praise of themselves. For they boast that the plain words of Moses are enigmas, and regard them as oracles full of hidden mysteries; and having bewildered the mental judgment by folly, they make their explanations." Farther on he says:

5 "As an example of this absurdity take a man whom I met when I was young, and who was then greatly celebrated and still is, on account of the writings which he has left. I refer to Origen, who is highly honored by the teachers of these doctrines.

6 For this man, having been a hearer of Ammonius,¹⁴⁰ who had attained the greatest proficiency in philosophy of any in our day, derived much benefit from his teacher in the knowledge of the sciences; but as to the correct choice of life, he pursued a course opposite to his.

7 For Ammonius, being a Christian, and brought up by Christian parents, when he gave himself to study and to philosophy straightway conformed to the life required by the laws. But Origen, having been educated as a Greek in Greek literature, went over to the barbarian recklessness.¹⁴¹ And carrying over the learning which he had obtained, he hawked it about, in his life conducting himself as a Christian and contrary to the laws, but in his opinions of material things and of the Deity being like a Greek, and mingling Grecian teachings with foreign fables.¹⁴²

8 For he was continually studying Plato, and he busied himself with the writings of Numenius¹⁴³ and Cronius,¹⁴⁴ Apollophanes,¹⁴⁵ Longinus,¹⁴⁶ Moderatus,¹⁴⁷ and Nicomachus,¹⁴⁸ and those famous among the Pythagoreans. And he used the books of Chaeremon¹⁴⁹ the Stoic, and of Cornutus.¹⁵⁰ Becoming acquainted through them with the figurative interpretation of the Grecian mysteries, he applied it to the Jewish Scriptures."¹⁵¹

9 These things are said by Porphyry in the third book of his work against the Christians.¹⁵² He speaks truly of the industry and learning of the man, but plainly utters a falsehood (for what will not an opposer of Christians do?) when he says that he went over from the Greeks,¹⁵³ and that Ammonius fell from a life of piety into heathen customs.

10 For the doctrine of Christ was taught to Origen by his parents, as we have shown above. And Ammonius held the divine philosophy unshaken and unadulterated to the end of his life.¹⁵⁴ His works yet extant show this, as he is celebrated among many for the writings which he has left. For example, the work entitled The Harmony of Moses and Jesus, and such others as are in the possession of the learned.

11 These things are sufficient to evince the slander of the false accuser, and also the proficiency of Origen in Grecian learning. He defends his diligence in this direction against some who blamed him for it, in a certain epistle,¹⁵⁵ where he writes as follows:

12 "When I devoted myself to the word, and the fame of my proficiency went abroad, and when heretics and persons conversant with Grecian learning, and particularly with philosophy, came to me, it seemed necessary that I should examine the doctrines of the heretics, and what the philosophers say concerning the truth.

13 And in this we have followed Pantaenus,¹⁵⁶ who benefited many before our time by his thorough preparation in such things, and also Heraclas,¹⁵⁷ who is now a member of the presbytery of Alexandria. I found him with the teacher of philosophic learning, with whom he had already continued five years before I began to hear lectures on those subjects.¹⁵⁸

14 And though he had formerly worn the common dress, he laid it aside and assumed and still wears the philosopher's garment;¹⁵⁹ and he continues the earnest investigation of Greek works."

He says these things in defending himself for his study of Grecian literature.

15 About this time, while he was still at Alexandria, a soldier came and delivered a letter from the governor of Arabia¹⁶⁰ to Demetrius, bishop of the parish, and to the prefect of Egypt who was in office at that time, requesting that they would with all speed send Origen to him for an interview. Being sent by them, he went to Arabia. And having in a short time accomplished the object of his visit, he returned to Alexandria.

16 But sometime after a considerable war broke out in the city,¹⁶¹ and he departed from Alexandria. And thinking that it would be unsafe for him to remain in Egypt, he went to Palestine and abode in Caesarea. While there the bishops of the church in that country¹⁶² requested him to preach and expound the Scriptures publicly, although he had not yet been ordained as presbyter.¹⁶³

17 This is evident from what Alexander,¹⁶⁴ bishop of Jerusalem and Theoctistus¹⁶⁵ of Caesarea, wrote to Demetrius¹⁶⁶ in regard to the matter, defending themselves thus:

"He has stated in his letter that such a thing was never heard of before, neither has hitherto taken place, that laymen should preach in the presence of bishops. I know not how he comes to say what is plainly untrue.

18 For whenever persons able to instruct the brethren are found, they are exhorted by the holy bishops to preach to the people. Thus in Laranda, Euelpis by Neon; and in Iconium, Paulinus by Celsus; and in Synada, Theodorus by Atticus, our blessed brethren.¹⁶⁷ And probably this has been done in other places unknown to us."

He was honored in this manner while yet a young man, not only by his countrymen, but also by foreign bishops.¹⁶⁸

19 But Demetrius sent for him by letter, and urged him through members and deacons of the church to return to Alexandria. So he returned and resumed his accustomed duties.

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Chapter XXIII. Origen's Zeal and His Elevation to the Presbyterate.

1 At that time Origen began his commentaries on the Divine Scriptures, being urged thereto by Ambrose,¹⁹² who employed innumerable incentives, not only exhorting him by word, but also furnishing abundant means.

2 For he dictated to more than seven amanuenses, who relieved each other at appointed times. And he employed no fewer copyists, besides girls who were skilled in elegant writing. For all these Ambrose furnished the necessary expense in abundance, manifesting himself an inexpressible earnestness in diligence and zeal for the divine oracles, by which he especially pressed him on to the preparation of his commentaries.

3 While these things were in progress, Urbanus,¹⁹³ who had been for eight years bishop of the Roman church, was succeeded by Pontianus,¹⁹⁴ and Zebinus¹⁹⁵ succeeded Philetus¹⁹⁶ in Antioch.

4 At this time Origen was sent to Greece on account of a pressing necessity in connection with ecclesiastical affairs,¹⁹⁷ and went through Palestine, and was ordained as presbyter in Caesarea by the bishops of that country. The matters that were agitated concerning him on this account, and the decisions on these matters by those who presided over the churches, besides the other works concerning the divine word which he published while in his prime, demand a separate treatise. We have written of them to some extent in the second book of the Defense which we have composed in his behalf.¹⁹⁸

Chapter XXIV. The Commentaries Which He Prepared at Alexandria.

1 It may be well to add that in the sixth book of his exposition of the Gospel of John¹⁹⁹ he states that he prepared the first five while in Alexandria. Of his work on the entire Gospel only twenty-two volumes have come down to us.

2 In the ninth of those on Genesis,²⁰⁰ of which there are twelve in all, he states that not only the preceding eight had been composed at Alexandria, but also those on the first twenty-five Psalms²⁰¹ and on Lamentations.²⁰² Of these last five volumes have reached us.

3 In them he mentions also his books On the Resurrection,²⁰³ of which there are two. He wrote also the books De Principiis²⁰⁴ before leaving Alexandria; and the discourses entitled Stromata,²⁰⁵ ten in number, he composed in the same city during the reign of Alexander, as the notes by his own hand preceding the volumes indicate.

Chapter XXV. His Review of the Canonical Scriptures.

1 When expounding the first Psalm,²⁰⁶ he gives a catalogue of the sacred Scriptures of the Old Testament²⁰⁷ as follows:

"It should be stated that the canonical books, as the Hebrews have handed them down, are twenty-two; corresponding with the number of their letters." Farther on he says:

2 "The twenty-two books of the Hebrews are the following: That which is called by us Genesis, but by the Hebrews, from the beginning of the book, Bresith,²⁰⁸ which means, `In the beginning'; Exodus, Welesmoth,<sup>209</sup> that is, `These are the names'; Leviticus, Wikra, `And he called`; Numbers, Ammesphekodeim; Deuteronomy, Eleaddebareim, `These are the words'; Jesus, the son of Nave, Josoue ben Noun; Judges and Ruth, among them in one book, Saphateim; the First and Second of Kings, among them one, Samouel, that is, `The called of God'; the Third and Fourth of Kings in one, Wammelch David, that is, `The kingdom of David'; of the Chronicles, the First and Second in one, Dabreïamein, that is, `Records of days'; Esdras,²¹⁰ First and Second in one, Ezra, that is, `An assistant'; the book of Psalms, Spharthelleim; the Proverbs of Solomon, Meloth; Ecclesiastes, Koelth; the Song of Songs (not, as some suppose, Songs of Songs), Sir Hassirim; Isaiah, Jessia; Jeremiah, with Lamentations and the epistle in one, Jeremia; Daniel, Daniel; Ezekiel, Jezekiel; Job, Job; Esther, Esther. And besides these there are the Maccabees, which are entitled Sarbeth Sabanaiel.²¹¹ He gives these in the above-mentioned work.

3 In his first book on Matthew's Gospel,²¹² maintaining the Canon of the Church, hetestifies that he knows only four Gospels, writing as follows:

4 "Among the four Gospels,²¹³ which are the only indisputable ones in the Church of God under heaven, I have learned by tradition that the first was written by Matthew, who was once a publican, but afterwards an apostle of Jesus Christ, and it was prepared for the converts from Judaism, and published in the Hebrew language.²¹⁴

5 The second is by Mark, who composed it according to the instructions of Peter,²¹⁵ who in his Catholic epistle acknowledges him as a son, saying, `The church that is at Babylon elected together with you, saluteth you, and so doth Marcus, my son.'²¹⁶

6 And the third by Luke, the Gospel commended by Paul,²¹⁷ and composed for Gentile converts. Last of all that by John."²¹⁸

7 In the fifth book of his Expositions of John's Gospel, he speaks thus concerning the epistles of the apostles:²¹⁹ "But he who was `made sufficient to be a minister of the New Testament, not of the letter, but of the Spirit,'<sup>220</sup> that is, Paul, who `fully preached the Gospel from Jerusalem and round about even unto Illyricum,'²²¹ did not write to all the churches which he had instructed and to those to which he wrote he sent but few lines.²²²

8 And Peter, on whom the Church of Christ is built, `against which the gates of hell shall not prevail,'²²³ has left one acknowledged epistle; perhaps also a second, but this is doubtful.²²⁴

9 Why need we speak of him who reclined upon the bosom of Jesus,²²⁵ John, who has left us one Gospel,²²⁶ though he confessed that he might write so many that the world could not contain them?²²⁷ And he wrote also the Apocalypse, but was commanded to keep silence and not to write the words of the seven thunders.²²⁸

10 He has left also an epistle of very few lines; perhaps also a second and third; but not all consider them genuine, and together they do not contain hundred lines."

11 In addition he makes the following statements 11 in regard to the Epistle to the Hebrews²²⁹ in his Homilies upon it: "That the verbal style of the epistle entitled `To the Hebrews,' is not rude like the language of the apostle, who acknowledged himself `rude in speech`²³⁰ that is, in expression; but that its diction is purer Greek, any one who has the power to discern differences of phraseology will acknowledge.

12 Moreover, that the thoughts of the epistle are admirable, and not inferior to the acknowledged apostolic writings, any one who carefully examines the apostolic text²³¹ will admit.'

13 Farther on he adds: "If I gave my opinion, I should say that the thoughts are those of the apostle, but the diction and phraseology are those of some one who remembered the apostolic teachings, and wrote down at his leisure what had been said by his teacher. Therefore if any church holds that this epistle is by Paul, let it be commended for this. For not without reason have the ancients handed it down as Paul's.

14 But who wrote the epistle, in truth, God knows. The statement of some who have gone before us is that Clement, bishop of the Romans, wrote the epistle, and of others that Luke, the author of the Gospel and the Acts, wrote it." But let this suffice on these matters.

Chapter XXVI. Heraclas Becomes Bishop of Alexandria.

It was in the tenth year of the above-mentioned reign that Origen removed from Alexandria to Caesarea,²³² leaving the charge of the catechetical school in that city to Heraclas. Not long afterward Demetrius, bishop of the church of Alexandria, died, having held the office for forty-three full years,²³³ and Heraclas succeeded him. At this time Firmilianus,²³⁴ bishop of Caesarea in Cappadocia, was conspicuous.

Chapter XXVII. How the Bishops Regarded Origen.

1 He was so earnestly affected toward Origen, that he urged him to come to that country for the benefit of the churches, and moreover he visited him in Judea, remaining with him for some time, for the sake of improvement in divine things. And Alexander,²³⁵ bishop of Jerusalem, and Theoctistus,²³⁶ bishop of Caesarea, attended on him constantly,²³⁷ as their only teacher, and allowed²³⁸ him to expound the Divine Scriptures, and to perform the other duties pertaining to ecclesiastical discourse.²³⁹

Chapter XXVIII. The Persecution Under Maximinus.

1 The Roman emperor, Alexander, having finished his reign in thirteen years, was succeeded by Maximinus Caesar.²⁴⁰ On account of his hatred toward the household of Alexander,²⁴¹ which contained many believers, he began a persecution, commanding that only the rulers of the churches should be put to death, as responsible for the Gospel teaching. Thereupon Origen composed his work On Martyrdom,²⁴² and dedicated it to Ambrose and Protoctetus,²⁴³ a presbyter of the parish of Caesarea, because in the persecution there had come upon them both unusual hardships, in which it is reported that they were eminent in confession during the reign of Maximinus, which lasted but three years. Origen has noted this as the time of the persecution in the twenty-second book of his Commentaries on John, and in several epistles.²⁴⁴

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Chapter XXX. The Pupils of Origen.

While Origen was carrying on his customary duties in Caesarea, many pupils came to him not only from the vicinity, but also from other countries. Among these Theodorus, the same that was distinguished among the bishops of our day under the name of Gregory,²⁵⁶ and his brother Athenodorus,²⁵⁷ we know to have been especially celebrated. Finding them deeply interested in Greek and Roman learning, he infused into them a love of philosophy, and led them to exchange their old zeal for the study of divinity. Remaining with him five years, they made such progress in divine things, that although they were still young, both of them were honored with a bishopric in the churches of Pontus.

Chapter XXXI. Africanus.

1 At this time also Africanus,²⁵⁸ the writer of the books entitled Cesti, was well known. There is extant an epistle of his to Origen,expressing doubts²⁵⁹ of the story of Susannah in Daniel, as being spurious and fictitious. Origen answered this very fully. Other works of the same Africanus which have reached us are his five books on Chronology, a work accurately and laboriously prepared. He says in this that he went to Alexandria on account of the great fame of Heraclas,²⁶⁰ who excelled especially in philosophic studies and other Greek learning, and whose appointment to the bishopric of the church there we have

3 already mentioned. There is extant also another epistle from the same Africanus to Aristides on the supposed discrepancy between Matthew and Luke in the Genealogies of Christ. In this he shows clearly the agreement of the evangelists, from an account which had come down to him, which we have already given in its proper place in the first book of this work.²⁶¹

Chapter XXXII. The Commentaries Which Origen Composed in Caesarea in Palestine.

1 About this time Origen prepared his Commentaries on Isaiah²⁶² and on Ezekiel.²⁶³ Of the former there have come down to us thirty books, as far as the third part of Isaiah, to the vision of the beasts in the desert;²⁶⁴ on Ezekiel twenty-five books, which are all that he wrote on the whole prophet. Being at that time in Athens,²⁶⁵ he finished his work on Ezekiel and commenced his Commentaries on the Song of Songs,²⁶⁶ which he carried forward to the fifth book. After his return to Caesarea, he completed these also, ten books in number.

3 But why should we give in this history an accurate catalogue of the man's works, which would require a separate treatise?²⁶⁷ we have furnished this also in our narrative of the life of Pamphilus,²⁶⁸ a holy martyr of our own time. After showing how great the diligence of Pamphilus was in divine things, we give in that a catalogue of the library which he collected of the works of Origen and of other ecclesiastical writers, Whoever desires may learn readily from this which of Origen's works have reached us. But we must proceed now with our history.

Chapter XXXIII. The Error of Beryllus.

1 Beryllus,²⁶⁹ whom we mentioned recently as bishop of Bostra in Arabia, turned aside from the ecclesiastical standard²⁷⁰ and attempted to introduce ideas foreign to the faith. He dared to assert that our Saviour and Lord did not pre-exist in a distinct form of being of his own²⁷¹ before his abode among men, and that he does not possess a divinity of his own,²⁷² but only that of the Father dwelling in him.

2 Many bishops carried on investigations and discussions with him on this matter, and Origen having been invited with the others, went down at first for a conference with him to ascertain his real opinion. But when he understood his views, and perceived that they were erroneous, having persuaded him by argument, and convinced him by demonstration, he brought him back to the true doctrine, and restored him to his former sound opinion.

3 There are still extant writings of Beryllus and of the synod held on his account, which contain the questions put to him by Origen, and the discussions which were carried on in his parish, as well as all the things done at that time.

4 The elder brethren among us²⁷³ have handed down many other facts respecting Origen which I think proper to omit, as not pertaining to this work. But whatever it has seemed necessary to record about him can be found in the Apology in his behalf written by us and Pamphilus, the holy martyr of our day. We prepared this carefully and did the work jointly on account of faultfinders.²⁷⁴

Chapter XXXIV. Philip Caesar.

1 Gordianus had been Roman emperor for six years when Philip, with his son Philip, succeeded him.²⁷⁵ It is reported that he, being a Christian desired, on the day of the last paschal vigil, to share with the multitude in the prayers of the Church,²⁷⁶ but that he was not permitted to enter, by him who then presided,²⁷⁷ until he had made confession and had numbered himself among those who were reckoned as transgressors and who occupied the place of penance.²⁷⁸ For if he had not done this, he would never have been received by him, on account of the many crimes which he had committed. It is said that he obeyed readily, manifesting in his conduct a genuine and pious fear of God.

Chapter XXXV. Dionysius Succeeds Heraclas in the Episcopate.

1 In the third year of this emperor, Heraclas²⁷⁹ died, having held his office for sixteen years, and Dionysius²⁸⁰ received the episcopate of the churches of Alexandria.

Chapter XXXVI. Other Works of Origen.

1 At this time, as the faith extended and our doctrine was proclaimed boldly before all,²⁸¹ Origen, being, as they say, over sixty years old,²⁸² and having gained great facility by his long practice, very properly permitted his public discourses to be taken down by stenographers, a thing which he had never before allowed. He also at this time composed a work of eight books in answer to that entitled True Discourse, which had been written against us by Celsus²⁸³ the Epicurean, and the twenty-five books on the Gospel of Matthew,²⁸⁴ besides those on the Twelve Prophets, of which we have found only twenty-five.²⁸⁵

3 There is extant also an epistle²⁸⁶ of his to the Emperor Philip, and another to Severa his wife, with several others to different persons. We have arranged in distinct books to the number of one hundred, so that they might be no longer scattered, as many of these as we have been able to collect,²⁸⁷ which have been preserved here and there by different persons.

4 He wrote also to Fabianus,²⁸⁸ bishop of Rome, and to many other rulers of the churches concerning his orthodoxy. You have examples of these in the eighth book of the Apology²⁸⁹ which we have written in his behalf.

Chapter XXXVII. The Dissension of the Arabians.²⁹⁰

1 Aboutsame time others arose in Arabia, putting forward a doctrine foreign to the truth. They said that during the present time the human soul dies and perishes with the body, but that at the time of the resurrection they will be renewed together. And at that time also a synod of considerable size assembled, and Origen, being again invited thither, spoke publicly on the question with such effect that the opinions of those who had formerly fallen were changed.

Chapter XXXVIII. The Heresy of the Elkesites.

1 Another error also arose at this time, called the heresy of the Elkesites,²⁹¹ which was extinguished in the very beginning. Origen speaks of it in this manner in a public homily on the eighty-second Psalm:²⁹²

"A certain man²⁹³ came just now, puffed up greatly with his own ability, proclaiming that godless and impious opinion which has appeared lately in the churches, styled `of the Elkesites.' I will show you what evil things that opinion teaches, that you may not be carried away by it. It rejects certain parts of every scripture. Again it uses portions of the Old Testament and the Gospel, but rejects the apostle²⁹⁴ altogether. It says that to deny Christ is an indifferent matter, and that he who understands will, under necessity, deny with his mouth, but not in his heart. They produce a certain book which they say fell from heaven. They hold that whoever hears and believes²⁹⁵ this shall receive remission of sins, another remission than that which Jesus Christ has given." Such is the account of these persons.

Chapter XXXIX. The Persecution Under Decius, and the Sufferings of Origen.

1 After a reign of seven years Philip was succeeded by Decius.²⁹⁶ On account of his hatred of Philip, he commenced a persecution of the churches, in which Fabianus²⁹⁷ suffered martyrdom at Rome, and Cornelius succeeded him in the episcopate.²⁹⁸

2 In Palestine, Alexander,²⁹⁹ bishop of the church of Jerusalem, was brought again on Christ's account before the governor's judgment seat in Caesarea, and having acquitted himself nobly in a second confession was cast into prison, crowned

3 with the hoary locks of venerable age. And after his honorable and illustrious confession at the tribunal of the governor, he fell asleep in prison, and Mazabanes³⁰⁰ became his successor

4 in the bishopric of Jerusalem. Babylas³⁰¹ in Antioch, having like Alexander passed away in prison after his confession, was succeeded by Fabius³⁰² in the episcopate of that church.

5 But how many and how great things came upon Origen in the persecution, and what was their final result,-as the demon of evil marshaled all his forces, and fought against the man with his utmost craft and power, assaulting him beyond all others against whom he contended at that time,-and what and how many things he endured for the word of Christ, bondsand bodily tortures and torments under the iron collar and in the dungeon; and how for many days with his feet stretched four spaces in the stocks³⁰³ he bore patiently the threats of fire and whatever other things were inflicted by his enemies; and how his sufferings terminated, as his judge strove eagerly with all his might not to end his life; and what words he left after these things, full of comfort to those needing aid, a great many of his epistles show with truth and accuracy.³⁰⁴