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THE ECCLESIASTICAL HISTORY ΟF EUSEBIUS

CONTENTS ΟF BOOK VI

The Sixth Book of the Ecclesiastical History contains the following:

I. On the persecution under Severus.

II. Οn Οrigen’s training from boyhood.

ΙII. How he set forth the word of Christ when quite young.

IV. How many of those insructed by him were elevated to the rank of martyrs.

V. Οn Potamiaena.

VI. On Clement the Alexandrian.

VII. Οn Judas, a writer.

VIII. On Origen's rash act.

IX. On the miraeles of Narcissus.

X. On the bishops at Jerusalem.

XI. Οn Alexander.

XII. Οn Serapion and his extant works.

XIII. On the treatises Of Clement.

XIV. What Scriptures he mentioned.

XV. Οn Heraclas.

XVI. How Origen laboured at the divine Scriptures.

XVII. Οn symmaehus the translator.

XVIII. Οn Αmbrose.

XIX. What things are mentioned concerning Origen.

XX. What books of the mcn of that day are extant.

XXI. What bishops were well known in the time of these persons.

XXII. What works of Hippolytus have reached us.

XXIII. Οn Origen's zeal, and how he was deemed worthy of the presbyterate in the Church.

XXIV. The commentaries he wrote at Alexandria.

XXV. Ηow he mentioned the Canonical Scriptures.

XXVI. Ηow the bishops regarded him.

XXVII. Ηow Ηeraelas succeeded to the episcopate of the Alexandrians.

XXVIII. Οn the persecution under Maximin.

XXIX. Οn Fabian, how he was miraculously designated bishop of the Romans by God.

XXX. What pupils of Origen there have been.

XXXI. On Africanus.

XXXII. The commentaries that Origen wrote at Caesarea in Ρalertine.

XXXIII. Οn the error or Beryllus.

XXXIV. What happened under Philopl.

XXXV. How Dionysius succeeded Ηeraclas in the episcopate.

XXXVI. Οther works composed by Οrigen.

XXXVII. Οn the dissension of the Arabians.

XXXVIII. Οn the heresy of the Helkesaites.

XXIX. Οn what happened under Decius.

XL. Οn what befell Dionysius.

XLI. On those that suffered martyrdom Alexandira itself.

XLII. On the other martyrdoms which Dionysius relates.

XLIII. Οn Novatus, his manner of life, and his heresy.

XLIV. Α story of Dionysius about Serapion.

XLV. Letter of Dionysius to Novatus.

XLVI. Οn the other letters of Dionysius.

THΕ ECCLESIASTICAL ΙSTΟRV ΟF EUSEBIUS

BΟΟΚ VII

1. Νow when Severus also was stirring up persecution against the churches, in every place splendid martyrdoms of the champions of piety were accomplished, but with especial frequency at Alexandria. Thither, as to some great arena, were escorted from Εgypt and the whole Thebais God's champions, who, through their most stedfast endurance in divers tortures and modes of death, were wreathed with the crowns laid up with God. Αmong these was Leonides, known as “the father of Οrigen,’’ who was beheaded, leaving his son behind him quite young. It will not be out of place to deseribe briefly how deliberately the mind was set on the Divine Word from that early age, especially as the story about him has received exceedingly widespread notoriety.

II. Μany indeed, would there be to say, if one were to attempt at leisure to hand down in writing the man's life, and the narrative concerning him would require also a work of its own. Nevertheless, on the present occasion abridging most things as briefly as may be, we shall state some few of the facts concerning him, gathering what we set forth from certain letters and information derived from pupils of his, whose lives have been preserved even to our day.

In the case of Origen I think that even the facts from his very cradle,1 so to speak, are worthy mention. For Severus was in the tenth year of his reigh,2 and Laetus was governor of Alexandria the rest of Εgypt, and Demetrius had just then received the episcopate οf the communities there in succession to Julian. When, therefore, the flame οf persecution was kindled to a fierce blaze, and countless numbers were being wreathed with the crowns οf martyrdom, Origen's soul was with such a passion for martyrdom, while he was still quite a boy, that he was all eagerness to come to close quarters with danger, and to leap forward and rush into the conflict. In fact, it were but a very little step and the end of his life was at hand, had not the divine and heavenly providence, acting for the general good through his mother, stood in the way of his zeal. She, at all events, at first had recourse to verbal entreaties, bidding him spare a mother's feelings; then, when he learnt that his father had been captured and was kept in prison, and his whole being was set on the desire for martyrdom, perceiving that his purpose was more resolute than ever, she hid all his clothes, and so laid upon him the necessity of remaining at home. Αnd since nothing else remained for him to do, and a zeal, intense beyond his years, suffered him not to be quiet, he sent to his father a letter on martyrdom most strongly urging him οn, in which he advises him in these very words, saying : “Take care to to change ¹ thy mind on account.’’ Let this be recorded as the first proof of Origen's boyish readiness of mind and genuine love of godliness. For indeed in the study of the faith also he had already laid down a good foundation, having been trained in the divine Scriptures from the from the time that he was still a boy. Certainly it was no ordinary amount of labour that he bestowed on these, since his father, in addition to the customary curriculum, took pains that these also should be for him no secondary matter. On all occasions, for example, he kept urging him before beginning his secular1 lessons to train himself in the sacred studies, exacting from him each day learning by heart and repetition. Αnd this the boy did with no lack of willingness, nay, he worked with even excessive zeal at these studies, so that he was not satisfied with reading the sacred words in a simple and literal manner, but sought something further, and busied himself, even at that age, with deeper speculations, troubling his father by his questions as to what could be the inner meaning of the inspired Scripture. Αnd his father would rebuke him ostensibly to his face, counselling him to seek nothing beyond his years nor anything further than the manifest meaning; but secretly in himself he rejoiced greatly, and gave profound thanks to God, the Αuthor of all good things, that Ηe had deemed him worthy to be the father of such a boy. Αnd it is said that many a time he would stand over the sleeping boy and uncover his breast, as if a divine spirit were enshrined therein, and kissing it with reverence count himself happy in his goodly offspring. ² These are the stories, and others akin to these, that they tell about Origen's boyhood.

But when his father had been perfected by martyrdom, he was left destitute with his mother and six smaller brothers, when he was not quite seventeen. His father's property was confiscated for the imperial treasury, and he found himself, along with his ralatives, in want of the necessaries of life. Yet he was deemed worthy of divine aid, and met with welcome and refreshment from a certain lady, very rich in this world's goods, and otherwise distinguished, who nevertheless was treating with honour a wellknown person, one of the heretics at Alexandria at that time Ηe was an Antiochene by race, but the lady we have mentioned kept him at her house as her adopted son, and treated him with especial honour. But although Origen of necessity had to consort with him, he used to give clear proofs of his orthodoxy, at that age, in the faith. For though very great numbers, not only of heretics but also of our own people, were gathered together with Ρaul (for that was the man's name), attracted by his apparent skilfulness in speech, Origen could never be persuaded to associate with him in prayer, keeping the rule οf the Church, even from boyhood, and “loathing’’ — the very word he himself uses somewhere— teachings of the heresies. Ηis father had brought him forward in secular studies, and after his death he applied himself wholly with renewed zeal to a literary training, so that he had a tolerable amount οf pronciency in letters; and, not not after his father's perfecting, by dint of application to these studies, he was abundantly supplied, for a person of his years, with the necessaries of of life.

III. Αnd while he was devoting himself to teaching, as he himself informs us somewhere in writing, since there was no one at Alexandria set apart for catechetical instruction (for all had been driven away by the threat of the persecution), some of the heathen approached him to hear the word of God. Of these Plutrach is pointed out as being the first, who after a noble life was adorned also with a divine martyrdom; and the second, Heraclas, Plutarch's brother. Ηe also, in his own person, afforded a noteworthy example of a philosophic life and of discipline, and was deemed worthy of the bishopric of Αlexandrians in succession to Demetrius. Origen was in his eighteenth year 1 when he came to preside over the catechetical school, and at this time also he came into prominence when the persecutions were going on under Aquila, the governor of Alexandria.2 Then also he won himself an exceedingly wide reputation among all those who were οf the faith, by the kindly help and goodwill that he displayed towards all the holy martyrs, unknown and known alike. For he was present not only with the holy martyrs who were in prison, not only with those who were under examination right up to the final sentence, but also when they were being led away afterwards to their death, using great boldness and coming to close quarters with danger; so that, as he courageously drew near and with great boldness greeted the martyrs with a kiss, many a time the heathen multitude round about in its fury went near to stoning him, but for the fact that time after time he found the divine right hand to help him, and so escaped marvellously; and this same divine and heavenly grace οn other occasions again and — it is impossible to say how οften—Ρreserved him safely, when plots were laid against him at that time because of his excessive Ζeal and boldness for the word of Christ. Αnd so great, then, was the war of unbelievers against him, that soldiers were placed in groups for his protection 1 round the house where he abode, because of the number of those who were receiving instruction from him in the sacred faith. Thus day by day the persecution against him blazed, so that there was no longer any place for him in the whole city; from house to house he passed, but was driven from all sides, on account of the numbers who through him came οver to the divine teaching. For in his practical conduct were to be found to a truly marvellous degree the right actions of a most genuine philosophy (for—as the saying goes—“ as was his speech, so was the manner of life’’ 2 that he displayed, and “as his manner of life, so his speech’’), and it was especially for this reason that, with the co-operation of the divine power, he brought so very to share his zeal.

Αnd when he saw still more pupils coming to him (for the task of instruction had been entrusted by Demetrius, the president of the church, to him alone), considering that the teaching of letters3 was not consonant with training in the divine studies, without more ado he broke off the task of teaching letters,3 as being unprofitable and opposed to sacred study; and then, for the good reason that he might never be in need of others’ assistance, he disposed of all the ³ volumes οf ancient literature which formerly he so fondly cherished, content if he who purchased them brought him four obols a day. For a great number οf years he continued to live like a philosopher in this wise, putting aside everything that might lead to youthful lusts; all day long his discipline was to perform labours of no light character, and the greater part of the night he devoted himself to studying the divine Scriptures; and he persevered, as far as possible, in the most philosophic manner of life, at οne time disciplining himself by fasting, at another measuring οut the time for sleep, which he was careful to take, never on a couch, but οn the floor. Αnd above all he considered that those sayings οf the Saviour in the Gospel οught to he kept which exhort us not [to provide] two coats nor to use shoes, nor, indeed, to be worn οut with thoughts about the future. Yea, he was possessed οf a zeal beyond his years, and by persevering in cold and nakedness and going to the extremest limit οf poverty, he greatly astounded his followers, causing grief to numbers who besought him to share their goods, when they saw the labour that he bestowed οn teaching divine things. But he was not one to slacken enduranee. Ηe is said, for example, to have walked ror many years without using a shoe οf any description, yea more, to have refrained for a great many years from the use of wine and all except necessary food, so that he actually incurred the risk of upsetting and injuring his stomach.1

⁴

Αnd by displaying proofs such as these οf a philosophic life to those who saw him, he naturally stimulated a large number of his pupils to a like zeal, so that, even among the unbelieving Gentiles and those from the ranks of learning and philosophy, some persons of no small account were won by his instruction. By his ageney these very persons received the faith of the divine Word truly in the depths of the soul, and were conspicuous at the persecution then taking place; insomuch that even some οf them were arrested and perfected by martyrdom.

IV. The first of these, then, was Plutarch, he whom we mentioned a little while ago.1 As this man was being led οn the way to death, he οf whom we have been speaking, being present with him to the very end of his life, was again almost killed by his fellow- citizens, as being clearly responsible for his death. But οn that occasion also he was kept by the will of God.2 Αnd, after Plutarch, Serenus was the second οf Origen's pupils to show himself a martyr, having through fire given the proof of the faith he had received. From the same school Heraclides was the third martyr, and after him Ηero, the fourth; the former of these was still a eatechumen, the latter lately baptized. Both were beheaded. Further, in addition to these, from the same school was proclaimed a fifth champion of piety, one serenus, a different person from the first-mentioned of that name. It is recorded that after very great endurance of torture his head was taken off. Αnd, among the women, Ηerais, who was still under instruction for baptism, as Οrigen himself sayssomewhere, “received the baptism by fire,” and so ended her life.

v. Seventh among them must be numbered Basilides, who led away the famous Potamiaena. The praise οf this woman is to this day still loudly sung by her fellow-countrymen, as of one who on of the chastity and virginity of her body, in which excelled, contended much with lovers (for assuredly her body, as well as her mind, was in the full bloom of its youthful beauty); as of one who endured much, and at the end, after tortures that were terrible and fearful to relate, was perfected by fire, along with her mother Marcella. Ιt is said, in fact, that the judge, whose name was Aquila, after inflicting severe tortures upon her entire body, at last threatened to hand her over to the gladiators for bodily insult, and that, when after a brief period of reflection she was asked what her decision was, she made a reply which involved from their point of view something profane. No sooner had she spoken than she received the sentence, and Basilides, being one of those serving in the army, took her and led her away to death. And as the crowed tried to annoy her, and insult her with shameful words, he kept restraining them and driving away the insulters, displaying the greatest pity and kindness towards her. She on her part accepted his fellow-feeling for her and bade him be of cheer, for that she would ask him from her Lord, when she departed, and before long would requite him for what he had done for her. Thus speaking [it is said], she right nobly endured the end, boiling pitch being poured slowly and little by little over different parts of her body from head to toe. Such was the contest waged by this maiden celebrated in song. Αnd not long afterwards, when Basilides was ked by his felleow-soldiers to swear for some reason οther, he stoutly affirmed that swearing was οlutely forbidden in his case, for that he was a ristian and acknowledged it openly. Αt first, deed, for a time they thought he was jesting, but hen he continued stedfastly to affirm it, they ought him to the judge. Αnd when he admitted e constancy [of his profession] in his presence, he as committed to prison. when his brethren in God e to and inquired the reason of this sudden d incredible impulse, it is said that he stated that ee days after her martyrdom Potamiaena appeared him by night, wreathing his head with a crown and saying that she had called upon the Lord for him, and obtained what she requerted, and that before ng she would take him to herself. Thereupon the brethren imparted to him the seal in the Lord, and n the day afterwards he gave notable testimony for the Lord and was beheaded. Αnd it is related that many others of those at Alexandria came over all at οnce to the word of Christ in the time of the persons mentioned, because Ρotamiaena appeared to them in dreams and invited thern. But this must suffice.

VI. Ρantaenus was succeeded by Clement, who directed the instruction at Alexandria up to such a date that Origen also was one of his pupils. In fact lement, when compiling his Stromateis, in the first k displays a chronological table, using the death of Commodus as a terminus in measuring his dates 1; so that it is clear that the work was composed by him ⁵ under Severus, whose time this present account is describing.

VII. Αt this time Judas also, another writer, composed a written discourse on the seventy weeks in the book of Daniel; he stops his record of time at the tenth year of the reign of Severus. Ηe also was of the opinion that the much talked of coming of the antichrist was then already near. So strongly did the persecution which was then stirred up against us disturb the minds of the many.

VIII. Αt that time, while Οrigen was performing the work of instruction at Alexandria, he did a thing which gave abundant proof of an immature and youthful mind, yet withal of faith and self-control. For he took the saying, “There are eunuchs which made themselves eunuchs for the kingdom of heaven’s sake,” in too literal and extreme a sense, and both to fulfil the Saviour’s saying, and also that might prevent all suspicion of shameful slander on the part of unbelievers (for, young as he was, he used to discourse on divine things with women as well as men), he hastened to put into effect the Saviour's Saying, taking care to escape the notice of the greater number of his pupils. But, wishful though he might be, it was not possible to hide a deed of this nature. In fact Demetrius got to know of it later, since he was presiding over the community at that place; and while he marvelled exceedingly at him for his rash act, he approved the zeal and the sinceriry of his faith, bade him be of good cheer, and urged him to attach himself now all the more to the work of instruction.

Such indeed was his attitude at that time. But not Iong afterwards, when the same person saw that he was prospering and a great man and distinguished and famous in the sight of all, overcome by a human weakness, he attempted to describe the deed as monstrous to the bishops throughout the world, when the most highly approved and distinguished bishops in Palestine, namely those of Caesarea and Jerusalem,1 deeming Origen worthy of privilege and the highest honour, ordained him to the presbyterate by laying on of hands.2 So, as he had then advanced to a position of great esteem, and had aequired no small reputation and fame for his virtue and wisdom in the eyes of all men everywhere, through lack of any other ground οf aceusation Demetrius spread grave scandal about the deed that he had committed long ago when a boy, and had the temerity to include in his accusations those who raised him to the presbyterate.

This happened a little while afterwards. Αt that time, however, Origen was engaged at Αlexandria in the work or divine instruction for all, without reserve, who came to him by night and in the course of the day, devoting his whole time untiringly to the divine studies and his pupils.

When Severus had held the principate for eighteen years, he was succeeded by his son Antoninus.3 this time Αlexander (being one of those who Ρlayed the man during the persecution and after contending for the faith by their confessions were preserved by the Providence of God), whom we have mentioned lately4 as bishop of the church at Jerusalem, deemed worthy of the said bishopric, distinguished ⁶ he was for his confessions on behalf of Christ; issus his predecessor being still alive.1

IX. Many οther miracles, indeed, of Νarcissus do e citizens of the community call to mind, as handed wn by the brethren in succession, and among these ey relate that the following wonder was performed him. Once at the great all-night vigil of the ascha it is said that the oil failed the deacons, and at when deep despondency seized the whole ultitude, thereupon Narcissus commanded those ho were preparing the lights to draw water and ring it to him; that when this was no sooner said an done, he then prayed οver the water, and bade em pour it down into the lamps with unfeigned ith in the Lord. Αnd that when they did this, contrary to all reason by miraculous and divine power nature was changed in quality from water into il; and that for a very long time, from that day even ours, a little was preserved as a οf that wonder former days by very many οf the brethren there.

Αnd they enumerate a great many other things about the life of this man worthy of mention, among which is the following. Certain miserable creatures, not being able to endure his energy and the firmness of his conduct, and fearing lest they should be taken and put on their trial (for they were conscious of many evil deeds), anticipated the event by devising an intrigue agrinst him and spreading a certain grave slander to his hurt. Then, with a view to securing the belief οf their hearers, they strove to confirm their accusations by oaths; one swore, “[if this is not true] ay I be destroyed by fire”; another, “may y be wasted by an untoward diseasse”; and ⁷ third, “may my eyes be blinded.” But, swear ey might, none of the faithful gave heed to them, the the fame of Narcissus's sobriety and virtuous nner of life was always well known to all. Ηe, vertheless, could not brook the wickedness of what been said, and, besides, had for a long time been uing the philosophic life,; so he escaped the οle company of the church, and spent many years cretly in deserts and obscure parts οf the country. et the great eye of Justice did not remain quiet at ese deeds, but with untmost speed visited upon those ess men the curses with which in their perjury ey had bound themselves. So the first was burnt death with all his family, the house in which he as staying being wholly set on fire one night from solutely no other cause than a small spark which ppened to fall οn it; as for the second, his body as convered, all at once, from head to toe with the isease that he had assigned to himself as a penalty; d the third, perceiving the hap of the οther o, and fearing the ineritable judgement of God who seeth all, made public confession of what they plotted together in common. Yet, in the act of repentance, so great were the lamentations by hich he was wasted, so many were the tears that me unceasingly poured forth, that both eyes were troyed.

such were the punishments that these men suffered their falsehood.

X. But as Narcissus had retired no one knew where he might be, it seemed good those presiding over the neighbouring churches to eed to the appointment οf another bishop. Ηis e was Dius. Αfter a brief presidency he was cceeded by Germanion, and he in turn by Gordius. In his day Narcissus appeared from somewhere, as if come to life again, and was onee more summoned to the presideney by the brethren, for all admired him to a still greater degree because of his retirement and philosophic life, and especially because οf the punishment with which God had deemed it meet to avenge him.

XI. Αnd when he was no longer able to perform the ministry on account of ripe old age, the abovementioned1 Alexander, being bishop of another community, was called by a dispensarion of God to a joint ministry with Narcissus, by a revelation which appeared to him in a vision at night. Whereupon, as if in obedience to some oraele, he made the journey rom the land of the Cappadocians, where he was rst deemed worthy of the episeopate, to Jerusalem, for the purpose of prayer and investigation οf the sacred] places. The people there gave him the most ordial welcome, and suffered him not to return home gain, in accordance with another revelation which as seen by them also at night, and which vouchsafed n identieal utterance of the clearest kind to those f them who were peculiarly zealous. For it indieated o them to go forth outside the gates and welcome as heir bishop him who was fore-ordained of God. Αnd oing this, with the common consent of the bishops ho were administering the churches round about, hey compelled him of necessity to remain. Αnd in fact Alexander himself in a personal letter to the ntinoites,2 which is still to this day preserved , mentions Narcissus as holding the chief place long with him, writing as follows, in these very words, the close of the letter: “Narcissus greets you, who before me was holding the position of bishop here, and now is associated with me in the prayers, aving completed 116 years; and exhorts you, as I likewise, to be of one mind.”

So was it with these matters. But when Serapion tered upon his rest, Asclepiades succeeded to the ishopric of the chureh at Antioch, and he was self distinguished for his confessions in the (??)ersecution. Αlexander also his his appointent, writing thus to the Antiochenes: “Αlexander, slave and prisoner οf Jesus Christ, to the blessed urch of the Antioehenes, greeting in the Lord. Light and easy did the Lord make my bonds, when learnt at the time οf my imprisonment that by the vine Ρrovidence Αsclepiades, whose worthy faith es him most suitable, had been entrusted with the ishopric of your holy church of the Antiochenes.”

This epistle he indicates had been sent by the hand f Clement,1 writing at the close in this is letter I send unto you, my dear brethren, by the and of Clement the blessed presbyter, a man irtuous and approved, of whom ye yourselves also ve heard, and with whom ye will become acquainted; o also, when he was present here in accordance h the providence and overseership of the Master, th stablished and increased the Church of the rd.”

XII. Νοw it is likely, indeed, that other memoirs , the fruit of Serapion's literary studies, are reserved by other persons, but there have come wn to us only those addressed To Domnus, οne ho had fallen away from the faith of Christ, at the ⁸ time of the persecution, to Jewish will-worship; and those To Pontius and Caricus, churchmen, and other letters to other persons; and another book has been composed by him Concerning what is known as the Gospel of Peter,1 which he has written refuting false statements in it, because of certain in the community of Rhossus, who οn the ground of the said writing turned aside into heterodox teaehings. It will not be unreasonable to quote a short passage from this work, in which he puts forward the view he held about the book, writing as follows: “For οur part, brethren, we receive both Peter and the οther apostles as Christ, but the writings which falsely bear their names we reject, as men of experience, knowing that such were not handed down to us. For I myself, when I eame among you, imagined that all οf you clung to the true faith; and, without going through the Gospel put forward by them in the name f Peter, I said: If this is the only thing that seemingly causes captious feelings among you, let it be read. But since I have now learnt, from what has been told me, that their mind was lurking in some hole οf hersey,2 I shall give diligence to come again to you; wherefore, brethren, expect me quikly. ut we, brethren, gathering to what what of heresy arcianus3 belonged (who4 used to contradict himself, not knowing what he was saying, as ye will learn ⁹ from what has been written to you), were enabled1 by οthers who studied this very Gospel, that is, by the successors of those who began it, whom we call Docetae2 (for most of the ideas belong to their teaching)—using [the material supplied] by were enabled to go through it and discover that the most part indeed was in accordance with the true teaching of the Saviour, but that some things were added, which also we place below for your benefit.”

XIII. Such are the writings of Serapion. But of Clement the Stromateis, all the eight books, are preserved with us, upon whieh he bestowed the following title: “Titus Flavius Clement's Stromateis3 of Gnostic Memoirs according to the True Philosophy”; and οf equal number with these are his books entitled Hypotyposeis,4 in which he mentions Ρantaenus by name as his teaeher, and has set forth his interpretations of the scriptures and his traditons. There is also a book of his, the Exhorlalion to the Greeks,5 and the three books of the work entitled Paedagogus, and Who is the Rich Man that is being Saved?5 (such is the title of another book of his), and the treatise Οn the Pascha, and discourses Οn Fasting and Οn Slander, and the Exhortation to Endurance, or To the Recently Baptized,5 and the [book] entitled the Ecclesiastical Cannon, or Against the Judaizers,6 which he has dedicated to Alexander, the bishop mentioned above.7 the bedelothes. Hence works of a miscellaneous character were thus entitled, not οnly by Clement, but also by Plutarch and Origen (see 24. 3).

¹⁰

Νow in the Stromateis he has composed a patchwork, not only of the divine Scripture, but of the writings of the Greeks as well, if he thought that they also had said anything useful, and he mentions opinions from many sources, explaining Greek and barbarian alike, and moreover sifts the false opinions οf the heresiarchs; and unfolding much history he gives us a work of great erudition. With all these he mingles also the opinions of philosophers, and so he has suitably made the title of the Stromateis to correspond to the work itself. Αnd in them he has also made use of testimonies from the disputed writings, the known known as the Wisdom of Solomon, and the Wisdom of Jesus the Son of sirach, and the Epistle to the Hebrews, and those of Barnabas, and Clement, and Jude; and he mentions Tatian's book Against the Greeks, and Cassian, sinee he also had composed a chronography,1 and moreover Philo and Aristobulus and Josephus and Demetrius and Eupolemus, Jewish writers, in that they would show, all of them, in writing, that Moses and the Jewish race went back further in their origins than the Greeks.2 Αnd the books of Clement, of which we are speaking, are full of much other useful learning. Ιn the first of these he shows with reference to himself that he came very near to the successors of the Αpostles3; and he promises in them also to write a commentary on Genesis.4

Αnd in his book Οn the Pascha he professes that he was compelled by his companions to commit to ¹¹ writing traditions that he had heard from the elders οf olden time, for the benefit or those that should come after; and he mentions in it Melito and Irenaeus and some others, Whose accounts also of the matter he has set down.

XIV. Αnd in the Hypotyposeis, to speak briefly, he has given concise explanations of all the Canonical scriptures, not passing over even the disputed writings, Ι mean the Epistle of Jude and the remaining Catholic Εpistles, and the Epistle of Barnabas, the Apocalypse known as Peter's. Αnd as for Εpistle to the Hebrews, he says indeed that it is Paul's, but that it was written for Hebrews in the Ηebrew tongue, and that Luke, having carefully translated it, published it for the Greeks; hence, as a result of this translation, the same complexion of style is found in this Epistle and in the Acts: but that the [words] “Paul an apostle” were not prefixed. For, says he, “in writing to Ηebrews who had conceived a prejudice against him and were suspicious of him, he very wisely did not repel them at the beginning by putting his name.”

Then lower down he adds: “But now, as the blessed elder used to say, since the Lord, being the apostle of the Αlmighty, was sent to the Hebrews, ΡauΙ, through modesty, since he had been sent to the Gentiles, does not inscribe himself as an apostle οf the Hebrews, both to give due deference to the Lord and because he wrote to the Ηebrews also out of his abundance, being a preacher and apostle of the Gentiles.”

Αnd again in the same books Clement has inserted a tradition of the primitive elders with regard to the οrder οf the Gospels, as follows. Ηe Said that those Gospels were first written which include the genealogies, but that the Gospel according to Mark came into being in this manner1: When Ρeter had preached the word at Rome, and by the Spirit Ρroclaimed the Gospel, that those present, who were many, exhorted Mark, as one who had followed him for a long time and remembered what had been spoken, to make a record of what was said; and that he did this, and distributed the Gospel among those that asked him. Αnd that when the matter came to Ρeter’s knowledge he neither strongly forbade it nor urged it forward. But that John, last οf all, conscious that the outward2 facts had been forth in the Gospels, was urged οn by his disciples, and, divinely moved by the Spirit, composed a spiritual Gospel. This is Clement's account.

Αnd again Αlexander, of whom we spoke before,3 mentions Clement, and at the same time also Pantaenus, in a certain letter to Origen, as men who had been known to him. Ηe writes as follows: “For this also has proved to be the will of God, as thou knowest, that the friendship that comes to us from οur forefathers should remain unshaken, nay rather grow warmer and more stedfast. For we know as fathers those blessed ones who went before us, with whom we shall be ere long: Pantaenus, truly blessed and my master, and the holy Clement, who was my master and profited me, and all others like them. Through these I came to know thee, who art the best in all things, and my master and brother.” do these matters stand.

Now Αdamantius (for this also was Origen's name), when Zephyrinus was at that time ruling the church ¹² of the Romans, himself states in writing somewhere that he stayed at Rome. Ηis words are: “Desiring to see the most ancient church of the Romans.”

Αfter spending a short time there, he returned to Αlexandria, and indeed continued to fulfil in that city his customary work οf instruction with all Ζeal, Demetrius, the bishop of the people there, still exhorting and wellnigh entreating him to ply diligently his task of usefulness for the brethren.

XV. But when he saw that he was becoming unable for the deeper study of diving things, namely, the examination and translation of the sacred writings, and in addition for the instruction of those who were coming to him and did not give him time to breathe (for one batch of pupils after another kept frequenting from morn to night his lecture-room), he made a division of the numbers. seleeting Heraclas from among his pupils, a man who was Ζealous of divine things, and, as well, a very learned person and no tyro in philosophy, he gave him a share in the task of instruction, assigning to him the preliminary studies οf those who were just learning their elements, and reserving for himself the teaching of the experienced pupils.

XVI. Αnd so accurate was the examination that Origen brought to bear upon the divine books, that he even made a thorough study of the Ηebrew tongue, and got into his own Ρossession the original writings in the actual Ηebrew characters, which were extant among the Jews. Thus, too, he traced the editions οf the other translators οf the sacred writings besides the Seventy; and besides the beaten track of translations, that of Αquila and Symmachus and Theodotion, he discovered certain others, which were used in turn, which, after lying hidden for a long time, he traced and brought to light, Ι know not from what recesses. With regard to these, on account of their obscurity (not knowing whose in the World they were) he merely indicated this: that the one he found at Nicopolis, near Αetium, and the other in such another ρlace. Αt any rate, in the Hexapla1 of the after the four well-known editions, he placed beside them not only a fifth but also a sixth and a seventh translation; and in the case of one of these he has indicated again that it was found at Jericho in a jar in the time of Antoninus the son of Severus. Αll these he brought together, dividing them into clauses and placing them one over against the other, together with the actual Hebrew text; and so he has left us the copies of the Hexapla, as it is called. He made a further separate arrangement of the edition Οf Aquila and Symmachus and Theodotion together with that of the Seventy, in the Tetrapla.2

XVII. Now as regards these same translators it is to be noted that Symmachus was an Ebionite. Those who belong to the heresy of the Ebionites, as it is called, affirm that the Christ was born of Joseph and Μary, and suppose Him to be a mere man, and strongly maintain that the law ought to be kept in a more strictly Jewish fashion, as also we saw somewhere from the foregoing history.3 Αnd too of Symmachus are still extant, in which, by his opposition to the Gospel according to Matthew, he seems to hold the above-mentioned heresy. These, along with other interpretations of the Scriptures by ¹³ Symmachus, Οrigen indicates that he had received from a certain Juliana, who, he says, inherited in her turn the books from Symmachus himself.

XVIII. Αt this time also Ambrose, who held the views of the heresy of Valentinus,1 was refuted truth as presented by Origen, and, as if his mind were illuminated by light, gave his adhesion to the true doctrine as taught by the Church. And many other cultured persons, since Origen's fame was noised abroad everywhere, came to him to make trial οf the man's sufficiency in the sacred books. Αnd numbers of the heretics, and not a few of the most distinguished philosophers, gave earnest heed to him, and, one might almost say, were instructed by him in secular philosophy as well as in divine things. For he used to introduce also to the study of philosophy as many as he saw were naturally gifted, imparting geometry and arithmetic and the οther preliminary subjects, and then leading them on to the systems which are found among philosophers, giving a detailed account of their treatises commenting upon and examining into each, so that the man was proclaimed as a great philosopher even among the Greeks themselves. Αnd many persons also of a more ignorant character he urged to take up the ordinary elementary studies, declaring that they would derive no small advantage from these when they came to examine and study the drvine Scriptures. For this reason he deemed especially necessary even for himself a training in secular and philosophic studies.

XIX. Νow, as witnesses also to his achievements in this direction, we have the Greek philosophers themselves who flourished in his day, in whose treatises ¹⁴ we find frequent mention οf the man. sometimes they would dedicate their books to him, sometimes submit their οwn labours to him for judgement, as to a master. But why need one say this, when even Porphry,1 who settled in our day in Sicily, treatises against us, attempting in them to slander the sacred Scriptures, and mentioned those who had given their interpretations of them? Αnd since he could not by any means bring any base charge against our opinions, for lack of argument he turned to deride and slander their interpreters also, and among these origen especially. Ηe says that in his early manhood he had known him; and he tries to slander the man, but unknown to himself really commends him, telling the truth in some cases, where he could not speak otherwise, in οthers telling lies, where he thought he could escape detection; and at one time accusing him as a Christian, at another describing his devotion to the study οf philosophy.

But hear the very words that he uses: “Some, in their eagerness to find an explanation of the wickedness of the Jewish writings rather than give them up, had recourse to interpretations that are incompatible and do not harmonize with what has been offering not so much a defence of what was outlandish as commendation and praise of their own work. For they boast that the things said plainly by Moses are riddles, treating them as divine oracles full of hidden mysteries, and bewitching the mental judgement by their own pretentious obscurity; and so they put forward their interpretations.”

Then, after other remarks, he says: “But this ¹⁵ kind οf absurdity must be traced to a man whom I met when I was still quite young, who had a great reputation, and still holds it, because of the writings he has left behind him, I mean Oregen, whose fame has been widespread among the teachers of this kind of learning. For this man was a hearer of Ammonius,1 who had the greatest proficiency in philosophy in our day; and so far as a grasp οf knowledge was concerned he owed much to his master, but as regards the right choice in life he took the opposite road to him. For Αnnnonius was a Christian, brought up in Christian doctrine by his parents, yet, when he began to think and study philosophy, he immediately changed his way οf life conformably to the laws; but Origen, a Greek educated in Greek learning, drove headlong towards barbarian recklessness; and making straight for this he hawked himself and his literary skill about; and while his manner of life was christian and contrary to the law, in his opinions about material things and the Deity he played the Greek, and introduced Greek ideas into foreign fables. For he was always consorting with Ρlatο, and was conversant with the writings οf Numenius and Cronius, Apollophanes and Longinus and Moderatus, Nicomachus and the distinguished men among the Pythagoreans; and he used also the books of Chaeremon the Stoic and Cornutus, from whom he learnt the fingurative interpretation, as employed in the Greek mysteries, and applied it to the Jewish writings.”

These statements were made by Porphyry in the third treatise of his writings against Christians. Αnd while he tells the truth about the man's training and ¹⁶ erudition, he cleariy lies (for what is the opponent of Christians not prepared to do ?) where he says that Origen came over from the Greeks, and that Ammonius lapsed from a godly life into paganism. For Οrigen kept safely the Christian teaching which he had from his parents, as the hitory above made clear1; and Ammonius maintained his inspired philosophy pure and unshaken right up to the very end of his life.2 To this fact the man's works witness to the present day, and the widespread fame that he owes to the writings he left behind him, as, for example, that entitled on the Harmony of Moses and Jesus, and all the other works that are to be found in the possession of lovers of literature.

Let these things be stated to prove at once the false one's calumny and Origen's great knowledge of Greek learning. With regard to such learning also he writes as follows in a certain epistle, defending himself against those who found fault with him for his zeal in that direction: “But as Ι was devoted to the word, and the fame of οur proficiency was spreading abroad, there approached me sometimes heretics, sometimes those conversant with Greek learning, and especially philosophy, and I thought it right to examine both the opinions of the heretics, and also the elaim that the philosophers make to speak concerning truth. Αnd in doing this we followed the example of Pantaenus, who, before us, was of assistance to many, and had acquired no small attainments in these matters, and also Heraclas, who now has a seat in the presbytery of the Alexandrians, whom Ι ¹⁷ und with the teacher οf philosophy, and who had emained five years with him before I began to ttend his lectures. Αnd though he formerly wore dinary dress, on his teacher's account he put it off and assumed a philosophic garb,1 which he keeps to this day, all the while studying Greek books as much as possible. ”

This, indeed, is what he wrote in defence οf his Greek training. But at this time, while he was living at Alexandria, one of the militray appeared οn the scene and delivered letters to Demetrius, the bishop οf the community, and to the then governor of the province οf Egypt, from the ruler of Αrabia, to the intent that he should send Origen with all peed for an interview with him. Ηe duly arrived in Arabia, but soon accomplished the object οf his journey thither, and returned again to Αlexandria. But after the lapse of some time no small warfare 2 broke out again in the city, and leaving Alexandria secretly he went to Ρalestine and abode at Caesarea. And although he had not yet received ordination to the presbyterate, the bishops there requested him to discourse and expound the divine Scriptures publicly the church. That this is so is clear from what lexander, the bishop οf Jerusalem, and Theotistus, the bishop of Caesarea, write with reference Demetrius. They make their defence somewhat follows : “ Αnd he added to his letter that such a ing had never been heard οf, nor taken plaee itherto, that laymen should preach in the presence f bishops ; though I do not know how he comes to ¹⁸ say what is evidently not true. For instance, where ere are found persons suited to help the brethren, ey also are invited to preach to the people by the οly bishops, as, for example, in Laranda Εuelpis by eon, and in Iconium Paulinus by Celsus, and in ynnada Theodore by Αttieus, our brother ishops. Αnd it is likely that this thing happens in ther places also without οur knowing it. ”

In this way honour was paid to the man of whom we are speaking, while he was still young, not only y his fellow-countrymen but also by the bishops in a foreign land. But since Demetrius once again ecalled him by letter, and by men who were deacons f the Church urged him to come back with speed Alexandria, he retumed and continued to labour ith his accustomed zeal.

XX. Νow there flourished at that time many earned churchemen, and the letters which they enned to οne another are still extant and easily ccessible. They have been preserved even to our ay in the library at Aelia,1 equipped by Alexander, en ruling the church there ; from which also we have been able ourselves to gather together the aterial for our present work.

Of these Beryllus has left behind him, as well as etters, varied and beautiful compositions. Ηe was ishop of the Arabians at Bostra. Αnd likewise also ippolytus,2 who also presided over another church mewhere.

Αnd there has reached us also a Dialogue of Gaius, ¹⁹ a very learned person (which was set a-going at Rome in the time of Zephyrinus), with Ρroclus the champion οf the heresy of the Phrygians.1 In which, curbing the recklessness and audacity of his opponents in composing new Scriptures, he mentions οnly thirteen epistles of the holy Apostle, not numbering the Epistle to the Ηebrews with the rest ; seeing that even to this day among the Romans there are some Who do not consider it to be the Apostle's.

XXI. But indeed when Αntoninus had reigned for seven years and six months he was succeeded by Macrinus 2 ; and when he had eontinued in office for a year, again another Antoninus 3 received the Roman government. In the first year of the latter, Zephyrinus, the bishop of the Romans, 4 departed this life, having held the ministry for eighteen entire years.

After him Callistus was entrusted with the episcopate; he survived five years and then left the ministry to Urban. Αfter this the Εmperor Αlexander suceeeded to the principate of the Romans, Αntoninus having continued in office for only four years. Αt this time also Ρhiletus succeeded Asclepiades in the church f the Αntioehenes.

Origen's fame was now universal, so as to reach the ars οf the Εmperor’s mother, Μamaea by name, a ligious woman if ever there was one. She set great tore οn securing a sight of the man, and on testing at understanding οf divine things which was the onder of all. She was then staying at Αntioch, and moned him to her presence with a military escort. ²⁰ And when he had stayed with her for some time, and shown her very many things that were for the glory of the Lord and the excellence of the divine teaching, he hastened back to his accustοmed duties.

XXII. Αt that very time alsο Ηippolytus, besides very many other memoirs, cοmposed the treatise οn Pascha in which he sets fοrth a register of the and puts fοrward a certain canon of a sixteenyears ars cycle for the Ρascha, using the first year οf the Emperοr Αlexander as a tenninus in measuring his (??)tes. of his other treatises the folloπing have ceached us : Οn the Hexaëmeron,1 On what followed the Hexaëmeron, Against Marcion, Οn the Sοng, On Parts of Εzekiel, Οn the Pascha, Against All the Heresies; and very many οthers also might be found preserved by many people.

XXIII. starting Dom that time also Origen’s commentaries on the divineScriptures had their beginning, at the instigation οf Αmbrose, who not plied him with innumerable verbal exhortations encouragements, but also provided him untintingly what was necessary. For as he Hictated there were ready at hand mοre than seven chorthand-writers, who relieved each other at fixed and as many copyists, as well as girls skilled penmanship; for all of whom Αmbrose supplied without stint the necessary means. Νay further, he contributee to origen a vast amount of zeal in the carnest study of the divine oracles, a zeal which more chan anything else acted as an incentive to him tο compose his commentarieses.

²¹

Such was the state of affairs when Pontianus succeeded Urban, who had been bishop of the chureh of the Romans for eight years, and Ζebennus came after Ρhiletus as [bishop] of the [church] of the Antiochenes. In their day Οrigen journeyed to Greece through Palestine because of an urgent necessity in Chureh matters, and reveived the laying-on of hands for the presbyterate at Caesarea from the bishops there. The agitation that was set on foot concerning him on this aeeount, and the decistions made by those who presided over the chuiehes on the matters agitated, as well as the other contributions that he made as he was reaching his prime to the study of the divine Word, require a separate composition, and we have given a fairly full account of them in the seeond [book] of the Apology that we have written on his behalf.

XXIV. But to that information it is necessary to add that in the sixth of his Expositions οn the [Gospel] according to John he indicates that he composed the first five while he was still at Alexandria ; but of this work on the whole of the selfsame Gospel only twenty-two tomes have come our way. Αnd [We must also state] that in the ninth of those On Genesis (there are twelve in all) he shows that not only were those before the ninth written at Alexandria, but also [his commentary] on the first twentyfive Psalms, and, as well those on Lamentations, of which there have come to us five tomes. In these he mentions also those Οn the Resurrection, of which there are two. Moreover he wrote his De Principiis before his removal from Alexandria, and he composed the [books] entitled Stromateis, ten in number, in the same city in the reign of Alexaner, as is shown by the annotations in his own hand in front of the tomes.

XXV. Νow while expounding the first Ρsalm he set forth the catalogue of the sacred Scriptures of the Old Testament, writing somewhat as follows in these words : “ But it should be known that there are twenty-two canonical books, according to the Ηebrew tradition ; the same as the number of the letters of their alphabet."

Then further on he adds as follows : “ These are the twenty-two books according to the Ηebrews : That which is entitled with us Genesis, but with the Hebrews, from the beginning of the books, Bresith, that is ῾ In the beginning.᾿ Exodus, that is, ῾ These ‘These are ‘ Αnd he called.᾿ Νumbers, Αmmes phekodeim.
Deuteronomy, Elle addebareim, ‘ These are the words.᾿ Jesus the son of Nave, Iosoue ben Judges, Ruth, with them in one books, Sophteim. 2 Οf Kingdoms i, ii, with them one, Samuel, ‘The called of God.᾿ Οf Kingdoms iii, iv, in one, david, that is, ‘The Kingdom of David. Chronicles i, ii, in one, Dabreݲ iamein, that is, ‘Words of Esdras i, ii, in one, Ezra, that is, ῾Helper.᾿ Book Ρsalms, Sphar thelleim. Proverbs of Solomon, Meloݲth. Ecelesiastes, Koݲelth. Song of as some suppose, Songs of Songs), Sir assireim. Esaias, Iessia. Jeremiah with Lamentations and the Letter, in one, Jeremia. Daniel, Danieݲl. Ezekieݲl. Job, Joݲb. Esther, Estheݲr. ²² these there are the Maccabees, which are entitled Sar beth sabanai el."1

These things he inserts in the above-mentioned treatise. But in the first of his [Commentaries] on the Gospel according to Mattheru defending the canon of the Church, he gives his testimony that he knowns only four Gospels, writing somewhat as follows: “. . . as having learnt by tradition concerning four Gospels, which alone are unquestionable in the Church of God under heaven, that first was written that according to Matthew, who was once a taxcollector but afterwards an apostle of Jesus Christ, who published it for those who from Judaism came to believe, composed as it was in the Hebrew language. secondly, that according to Mark, who wrote it in accordance with Peter's instructions, whom also Ρeter aeknowledged as his son in the catholic epistle, speaking in these terms : ‘She that is in Babylon, elect together with you, saluteth you ; and so doth Μark my son.᾿ Αnd thirdly, that according to who wrote, for those who from the Gentiles [came to believe], the Gospel that was praised by Ρaul. Αfter them all, that according to John.”

Αnd in the fifth of his Expositions οn the Gospel according to John the same person says this with reference to the epistles of the apostles : “But he who was made suffieient to become a minister of the new covenant, not of the letter but of the spirit, even Ρaul, who fully preached the Gospel from Jerusalem and round about even unto Illyricum, did not so much as write to all the Churches that he taught ; and even to those to which he wrote he sent but a few ²³ lines. Αnd Ρeter, on whom the Church of Christ is built, against which the gates of Ηades shall not prevail, has left one acknowledged epistle, and, it may be, a second also ; for it is doubted. Why need I speak of him who leaned back on Jesus᾿ John, who has left behind one Gospel, confessing that he could write so many that even the world itself could not contain them ; and he wrote also the Apocalypse, being ordered to keep silence and not to write the voices of seven thunders ?. Ηe has left also an epistle of a very few lines, and, it may be, a second and a third ; for not all say that these are genuine. Οnly, the two of them together are not a hundred lines long.”

Furthermore, he thus discusses the Εpistle to the Ηebrews, in his Homilies upon it : “That the charaeter of the dietion of the epistle entitled To the Ηebrews has not the ’s rudeness in speech, who confessed himself rude in speech, that is, in style, but that the epistle is better Greek in the framing of its dietion, will be admitted by everyone who is able to discern differences of style. But again, on the other hand, that the thoughts of the epistle are admirable, and not inferior to the acknowledged writings of the apostle, to this also everyone will consent as true who has given attention to reading the apostle.”

Further on, he adds the following remarks : “But as for myself, if I were to state my own opinion, I should say that the thoughts are the apostle's that the style and composition belong to one who called to mind the apostle's teachings and, as, it made short notes of what his master said. Ιf any church, therefore,holds this epistle as Ρaul’s, let it be commended for this also. For not without reason have the men of old time handed it down as Ρaul’s. But who wrote the epistle, in truth God knows. Yet the account which has reaehed us [is twofold], some saying that Clement, who was bishop οf the Romans, wrote the epistle, others, that it was Luke, he who wrote the Gospel and the Acts.”

XXVI. But this must suffice on these matters. Νow it was in the tenth year of the above-mentioned reign1 that Origen removed from Αlexandria to Caesarea, leaving to Ηeraclas the Catechetical School for those in the city. Αnd not long afterwards Demetrius, the bishop οf the church οf the Alexandrians, died, having continued in the ministry for forty-three entire years. Ηe was succeeded by Heraclas.

XXVII, Νow at this time Firmilian, bishop of Caesarea in Cappadocia, was distinguished ; he displayed such esteem for Origen, that at one time he would summon him to his own parts for the benefit of the churches ; at another, Journey himself Judaea, and spend some time with him for his own betterment in divine things. Νay further, Alexander, who presided over the [church] of Jerusalem, and Theoctistus, [who presided] at Caesarea, continued their attendance on him the whole time, as their only teacher, and used to concede to him the task of expounding the divine Scriptures, and the οther parts of the Church’s instruction.

XXVIII. But to resume. When Alexander the ²⁴ Emperor of the Romans had brought his principate to an end after thirteen years, he was suceeeded by Maximin Caesar.1 Ηe, through ill-will towards the house of Alexander, since it consisted for the most part of beievers, raised a persecution, ordering the leaders of the Church alone to be put to death, as being responsible for the teaching of the Gospel. nen aho Origen composed his work On Martyrdom, dedicating the treatise to Ambrose and Protoctetus, a presbyter of the commurity at Caesarea ; for in the persecution no ordinary distress had befallen them both, in which distress it is recorded that these men were distinguished for the confession they made during the period, not more than three years, that the reign of Maximin lasted. Origen has noted this particular time for the persecution, in the twentysecond of his Expositions of the Gospel according to John, and in various letters.

XXIX. Gordian having succeeded to the Roman government after Maximin,2 Pontianus, when he had been bishop of the church of Rome for six years, was succeeded by Anteros; who exercised his ministry for a month, and was succeeded by Fabian. It is said that Fabian, after the death οf Αnteros, came from the country along with others and stayed at Rome, where he came to the office in a most miraculous manner, thanks to the divine and heavenly grace. For when the brethren were all assembled for the purpose of appointing him who should succeed to the episcopate, and very many notable and distinguished ersons were in the thoughts of many, Fabian, who as there, came into nobody's mind. But all of udden, they relate, a dove flew down from above and ²⁵ settled οn his head, in clear imitation of the deseent οf the Ηoly Ghost in the form of a dove upon the saviour ; whereupon the whole people, as if moved by one divine inspiration, with all eagerness and with οne soul cried out “worthy,” and without more ado took him and placed him on the episcopal throne.

Αt that very time also Ζebennus, bishop of Antioch, departed this life and Babylas succeeded to the rule ; and in Alexandria, Ηeraclas, having received the ministry after Demetrius, was succeeded in the Catechetical School there by Dionysius, who had also been one of Οrigen’s pupils.

XXX. Νow while Οrigen was playing his accustomed tasks at Caesarea, many came to him, not only of the natives, but also numbers of foreign pupils who had left their own countries. Αmong these as especially distinguished we know to have been Theodore, who was the selfsame person as that renowned bishop in our day, Gregory, and his brother Αthenodore. Both of them were strongly enamoured of Greek and Roman Studies, but Origen instilled into them a passion for philosophy and urged them to exchange their former love for the study of divine truth.1 Five whole years they continued with him, and made such progress in divine things that while still young both of them were deemed worthy of the episcopate in the churehes of Pontus.

XXXI. Αt that time Africanus also, the author of the books entitled Cesti,2 was well known. Α letter οf his, written to Οrigen, is extant ; he was at a loss as to whether the story of Susanna in the book of ²⁶ Daniel were a spurious forgery. Origen makes a very full reply to it. Αnd of the same Africanus there have reached us as well five books οf Chronographies, a monument of labour and accuracy. In these he says that he himself made a journey to Alexandria because οf the great fame of Ηeraclas ; who, as we have stated,1 was greatly distinguished for philosophy and other Greek learning, and was entrusted with the bishopric of the church there. Αnd another letter of the same Αfricanus is extant, to Αristides, On the supposed discord between the Genealogies of Christ in Matthew and Luke. In it he establishes very clearly the harmony οf the evangelists from an account that came down to him, which by anticipation I set forth in the proper place in the first book of the present work.2

XXXII. Αnd Origen too at this time was composing his Commentaries οn Isaiah, and at the same time those also οn Ezekiel. Of the former, thirty tomes have come our way on the third part of Ιsaiah, up to the vision of the beasts in the desert ; and on Ezekiel five and twenty, the only ones that he has written οn the whole prophet. Αnd having come at that time to Αthens, he finished the commentary on Ezekiel, and began that on the song of Songs, carrying it forward there up to the fifth book. And returning to Caesarea he brought these also to an end, numbering ten. Why should one draw up the exact catalogue of the man's works here and seeing that sueh would require a special study ? Αnd ²⁷ we did record it in our account of the life of Pamphilus, that holy martyr of our day, in which, in showing the extent οf Pamphilus’s zeal for divine things, quoted as evidence the lists in the library that had brought together of the works of Origen and of other ecclesiastical writers; writers ; and from who pleases can gather the fullest knowledge of the works of Origen that have reached us. But We must now proceed with οur history.

XXXIII. Beryllus, who, as we have mentioned a little above,1 was bishop of Bostra in Αrabia, perverting the Church’s standard, attempted to introduce things foreign to the faith, daring to say that our Saviour and Lord did not pre-exist in an individual existence of Ηis own before Ηis coming to reside among men, nor had Ηe a divinity of Ηis own, only the Father’s dwelling in Ηim. after a large number of bishops had held questionings and discussions with the man, Origen being invited along with others, entered in the first place into conversation with the man to discover what Were his opinions, and when he knew what it was that he asserted, he corrected what was unorthodox, and, persuading him by reasoning, established him in the truth as to the doctrine, and restored him to his former sound opinion. Αnd there are still extant to this very day records in writing both of Beryllus and of the synod that was held on his account, which contain at once the questions Οrigen put put him and the discussions that took place in his own community, and all that was done on that occasion. And a great many other things about Origen have been handed down to memory by the older men of our day, which ²⁸ I think it well to pass over, as they do not concern the Ρresent work. But all that it was necessary to know of his affairs, these also one may gather from the Apology that was written on his behalf by us and Ρamphilus, that holy martyr Of our day, a work that we were at pains to compose conjointly because of the fault-finders.

XXXXIV. When after six whole years Gordian broadught his government of the Romans to an end, Ρhilip along with his sOn Ρhilip suceeeded to the principate.1 It is recorded that he, being a Christian, wished on the day of the last paschal vigil to share along with the multitude the Ρrayers at the church, but was not permitted to enter by him who was then preriding until he eonfessed and numbered himself among those who were reckoned to be in sins and were occupying the place of penitence; for that otherwise, had he not done so, he would never have been received by [the president] on account of the many charges made concerning him. Αnd it is said that he obeyed readily, displaying by his actions how genuine and pious was his disposition towards the fear of God.

XXXV. It was the third year of his regin 2 when Ηeraclas departed this life, after Ρresiding for sixteen years over the churches at Αlexandria; Dionysius took up the episcopal office.

XXXVI. Then indeed, as was fitting, When the faith was inereasing and our doctrine was boldly proclaimed in the ears of all, it is said that Οrigen, who was over sixty years Οf age, inasmuch as he had now acquired immeense facility from long preparation,3 Ρermitted shorthand-writers to take down the dis- ²⁹ delivered by him in public, a thing that he had never before allowed.

Αt that time also he composed the treatises, eight in number, in answer to the work against us, entitled True Discourse of Celsus the Epicurean. and twenty-five tomes on the Gospel according to Μatthew, and those on the twelve prophets, of which we found only five and twenty. Αnd there is extant alSo a letter of his to the Emperor Philip himself, and another to his wife Severa, and narious other letters to various persons. Αs many of these as we have been able to bring together, preserved as they were here and there by various persons, we arranged in separate roll-eases, so that they might no longer be dispersed. These letters number more than a hundred. Αnd he wrote also to Fabian the bishop of Rome, and to very many other rulers of churches, with reference to his orthodoxy. You will find these facts also established in the sixth book of the Apology We wrote on the ’s hehalf.

XXXVII. Οnce more in Αrabia at the above-men- tioned time other persons sprang up, introducing a doctrine foreign to the truth, and saying that the human soul dies for a while in this present time, along with our bodies, at their death, and with them turns to corruption; but that hereafter, at the time of the resurrection, it will come to life again along with them. Moreover, when a synod of no small dimensions was then assembled together, Origen was again invited, and there opened a discussion in public on the subject in question, with sueh power that he changed the opinions of those who had formerly been deluded.

XXXVIII. Αt that time also another perverse opinion had its beginning, the heresy known as that οf the Helkesaites, whic no sooner began than it was quenched. Origen mentions it in a public address οn the eighty-second Psalm, some such words as these: “There has come just now a certain man who prides himself on being able to champion a godless and very impious οpinion, of the Helkesaites, as it is ealled, which has lately come into opposition with the churches. I shall lay before you the mischievous teachings ofthat opinion, that you may not be carried away by it. It rejects some things from every scripture; agam; it has made use texts from every part ofthe old Testament and the Gospels; rejects the Αpostle entirely. Αnd it says that to deny is a matter of of indifference, and that the ffisereet man will on occasions of necessity deny with his mouth, but not in his heart. Αnd they produee a certain book οf which they say that it has fallen from heaven, and that he who has heard it and beldieves will reeeive forgiveness οf his sins — a forgiveness other than that which Christ Jesus has bestowed.”

XXXIX. But to resume. When Philip had reigned for seven years he was succeeded by Decius. 1 Ηe, on account of his enmity towards Philip, raised a persecution against the churches, in which Fabian was pertected by martyrdom at Rome, and was sueceeded in the episeopate by Cornelius.

In Palestine, Αlexander, the bishop of the church of Jerusalem, appeared οnce more for Chrisrt’s sake caesarea before the governor’s courts, and for second time distinguished himself by the confession he made; he underwent the trial of imprisonment, crowned with the venerable hoary loeks of ripe old age. Αnd when after the splenffid and manifest testimony that he gave in the governor’s courts asleep in prison, Mazabanes was proclaimed as is successor in the episeopate at Jerusalem.

Αnd when at Αntioch Babvlas, in like manner to lexander, after confession departed this life in rison, Fabius was made president of the church ere.

Now the nature and extent of that which happened to Origen at the time of the persecution, and what was the end thereof; how the evil demon marshalled ll his forces in rivalry agrialnst the man, how he led them with every derivlce and power, and singled him ut, above all others upon whom he made war at that ime, for special attack; the nature and extent of which he endured for the word of Christ, chains d tortures, punishments infficted on his body, unishments as he lay in iron and in the recesses of is dungion; and how, when for many days his feet ere stretched four spaces in that instrument of rture, the stoeks, he bore with a stout heart threats f fire and everything else that was inflicted by his nemies; and the kind of issue he had thereof, the udge eagerly striving with all his might on no account put him to death; and what sort of sayings he eft behind him after this, sayings full ofhelp for those ho needed uplifting —[of all these matters] the man’s umerous letters contain both a true and aecurate count.

XL. Αs to that which befell Dionysius, I shall uote from a letter of his against Germanus, where, eaking of himself, he gives the following account : Now I for my part speak also before God, and Ηe οws if I lie. Αcting not on my οwn judgement nor art from God have I taken flight; but οn a former occasion also when the persecution under Decius was blicly proclaimed, that selfsame hour Sabinus sent frumentarius1 to seek me out, and οn my part I emained four days at my house, expeeting the ival of the frumentarius; but he went around earching everything, the roads, the rivers, the fields, here he suspected I was hidden or walking, but was olden with blindness and did not find the house. or he did not believe that, pursued as I was, Ι was aying at home. Αnd after the fourth day, when od bade me depart, and miraculously made a way, ith difficulty did I and the boys2 and many of the rethren set out together. Αnd that this Was the οrk of the Dirine Providence, the sequel showed, which we proved helpful, it may be, to some.”

Then, after some intervening remarks, he tells what appened to him after the ffight, adffing as follows: ‘ For I, indeed, falling about sunset into the hands of the soldiers, together with those who were with was brought to Taposiris,3 but Timothy by the ivine Providence happened to be absent and to cape being seized; but coming afterwards he found house deserted and senants guarffing it, and us mpletely taken ”

Αnd further on he says: “Αnd what was the way which Ηe wonderfully brought it about? For the shall be told. one of the country-folk met imonthy fleeing and distraught, and inquired the ason of his haste. Αnd he spoke οut the truth, and when the other heard it (now he was off to take part ³⁰ in a marriage-feast, for it is their custom to spend the tire night in such gatherings) he went in and told e who were reclining at table. Αnd they all, with single impulse, as if at a preconcerted signal, rose , and came running wtih all speed; and bursting upon us they gave a shout, and when the soldiers at were guarding us straightway took to ffight, they e up to us, lying ns we were on pallets without dding. Αnd I—God knows that at Rrst I ey were robbers coming to plunder and steal— yed on the bed, naked save for my linen shirt, and e rest οf my gannents that were lying by I held t to them. But they bade me get up and go out th all speed. Αnd then, gathering why they were e, I cried out, begging and beseeching them to go y and leave us alone; and I asked them, if they hed to do me a good turn, to anticipate those who leading me away and to cut off my head themves. Αnd while I was thus shouting, as those who e my compaions and partakers in everything , they raised me up forcibly. Αnd I let myself οn my back on the ground, but they seized me by hands and feet and dragged and brought me ide. Αnd there followed me the witnesses of all e things, Gaius, Faustus, Peter and Ρaul; who took me up in their arms and brought me out e little town, and setting me on the bare back of led me away.” Such is the account concerning himself.

XLI. But the same person in a letter to Fabius, of the Antiochenes, gives the following account contests of those who suffered martyrdom at dria under Decius: “It was not with the ial edict that the persecution began amongst us, blrt it preceded it by a whole year; and that prophet and creator οf evils for this eity, whoever he was, was beforehand in stirring and inciting the masses οf the heathen against us, fanning anew the flame of their native superstition. Aroused by him and seizing upon all authority for their unholy deeds, they conceived that this kind of worship of their gods—the thirsting for οur blood—was the only form of piety.

“First, then, they seized an old man named Metras, and bade him utter blasphemous words; and when le refused to οbey they belaboured his body with udgels, stabbed his face and eyes with sharp reeds, and leading him to the suburbs stoned him.

“Then they led a woman called Quinta, a believer, the idol temple, and were for forcing her to worship. But when she turned away and showed her lisgust, they bound her by the feet and dragged her through the whole city over the rough pavement, hat she was bruised by the big stones, beating her ll the while; and bringing her to the same place hey stoned her to death. Then with one accord they II rushed to the houses of the godly, and, falling ach upon those whom they recognized as neighbours, hey harried, spoiled and plundered them, appropriting the more valuable of their treasures, and scatterng and burning in the streets the cheaper articles and uch as were made of wood, until they gave the city he appearance of having been captured by enemies. ut the brethren gave way and gradually retired, and, like those of whom Paul also testified, they took yfully the spoiling of their possessions. Αnd I now not there be —save, it may it be. some single one who fell into their —who up to the resent has denied the Lord.

“Moreover, they seized then that marvellous aged virgin Apollonia, broke out all her teeth with blows οn her jaws, and piling up a pyre before the city threatened to burn her alive, if she refused to recite along with them their blasphemous sayings. But she asked for a brief space, and, being released, without flinching 1 she leaped into the fire and was consumed.

“Serapion they laid hold of at his own home, broke all his limbs by the severe tortures they inflicted, and cast him down head foremost from the upper story.

“Νow there was no way, no thoroughfare, no alley by which we could go, either by night or during the day: alaways and everywhere all were shouting, that he who did not join in the chorus of blasphemy must immediately be dragged off and burnt. Αnd this state of things continued at its height for a long time. But strife and civil war came upon the wretehed men, and turned on themselves the fury of which we had been the object; and for a brief space we breathed again, since they had no time to indulge their anger against us. Straightway, however, the news was spread abroad of the change from that rule that had been more kindly to us, 2 and great was the fear of threatened punishment that hung over us. And, what is more, the edict arriVed, and it was almost like that which was predicted by our Lord, wellnigh the most terrible of all, so as, if possible, to cause to stumble even the elect.3 Ηowsoever that be, all cowered with fear. Αnd of many of the more eminent persons, some came forward immediately through fear, others in public positions were to do so by their business, and others were ³¹ dragged by those around them. Called by approached the impure and unholy sacrifices, some pale and trembling, as if they were not for sacrificing but rather to be themselves the sacrifices and victims to the idols, so that the large crowd that stood around heaped mockery upon them, and it was evident that they were by nature cowards in everything, cowards both to die and to sacrifice. But others ran eageriy towards the altars, affirming by their forwardness that they had not been christians even formerly; concerning whom the Lord very truly predicted that they shall hardly be saved.1 Of the rest, some followed one or other of these, others fled ; some were captured, and οf these some went as far as bonds and imprisonment, and certain, when they had been shut up for many days, then forswore themselves even before coming into court, while others, who remained firm for a certain time under tortures, subsequently gave in.

“But the firm and blessed pillars ofthe Lord, being strengthened by Ηim, and receiving power and stedfasness in due measure according to the mighty faith that was in them, proved themselves admirable martyrs οf Ηis kingdom. Of these the first was Julian, a man who suffered from gout, unable to stand or walk. Ηe was brought up with two others who carried him, of whom the one straightway denied; the οther, Cronion by name, but surnamed Eunus, and the οld man Julian himself, confessed the Lord, and were carried upon eamels through the whole city, very large in extent as ye know, and thus uplifted were beaten, and in the end, surrounded by all the ³² people, burnt in quicklime. Α soldier who stood by as they were being led off, opposed those who insulted them ; and, when the crowd cried out, Besas, that brave warrior of God, was brought up, and after excelling in the great war of piety was beheaded. Αnd another, a Libyan by race, Μacar,1 true both to his name and the [Lord's] benediction, thogh the judge urged him strongly to deny, was not induced, and so was burnt alive. Αnd after these Epimachus and Alexander, when they had remained a long time in prison, enduring to the countless agonies from scrapers and scourges, were also burnt in quicklime.

“And with them four women : Ammonarion, a holy virgin, though tortured vigorously by the judge for a very long time, inamueh as she had made it plain beforehand that she would not utter anything of what he bade her, kept true to her promise, and was led away. And as to the rest, Mercuria, an aged woman of reverend mien, and Dionysia, the mother indeed of many children, who yet did not love them above the Lord, when the governor was ashamed to ply continued torture all to no end, and to be worsted by women,—they were put to death by the and so had trial of no further tortures. For these Ammonarion, true champion, had taken upon herself on behalf of all.

“ Hero and Αter and Isidore, Egyptians, and with them a young boy of about fifteen named were delivered up. Αnd at first [the governor] tried to wheedle the Ιad by words, as one easily led astray, and to compel him by tortures, as one that would easily give in ; but Dioscrous neither obeyed nor ³³ yielded. The rest he savagely tore in pieces, and, when they endured, cοmmitted them also to the flames. But, marvelling at the splendid bearing of Dioscorus in public and the wickedse answers he made to his questions in private, he let him off. saying that he granted him a period of delay to repent, on account of his youth. Αnd now the most godly Dioscorus is with us, haring remained fοr a still longer cοntest and a more lasting cοnffict.

“Α certain Νamesion, he alsο an Εgyptian, was fahely accused of consorting with rοbbers, and when he had cleared himself before the centuriοn of that charge sο fοreign to his character, he was informed against as beingg a christian, and came bound before the gοvernοr. Ηe mοst unjusfly inflicted on him tmicece as many tortures and scourgings as he did on the robbers, and bumt hI·m between them, thus honouringng him, happy man, with a likeness to Christ.

“Α whole band of soldieriers, Αmmοn and Ζeno and Ptolemy and Ingenuus, and with them an old man Theophilus, had taken their stand before the cοurt. Νow a certain man was being tried as a Christian, and at that moment was inclining towards denial, when these men standing by ground their teeth, cast looks at him, sοetched out their hands and made gestures with their bodies. Αnd when all turned towards them, befοre anyone could οtherwise seize them, they ran of their own accord tο the prisoner’s dock saying that they were christians; so that both the govemor and his assessors were filled with fear, and those who were on their trial showed themselves very courageous in the face of their future sufferings, while the Judges were affrighted. So these men marched frοm the court in proud pro- cession, exulting in their witness, God spreading abroad their fame gloriously.

XLII. “ Αnd many others throughout the cities and villages were torn in pieces by the heathen, οf whom I shall mention οne as an example. Ischyrion was acting as the hired steward of one of the rulers. Ηis employer bade him sacrifice ; when he refused he insulted him, when he abode by his refusal he abused him foully ; and as he still remained firm he took a very large stick, thrust it through his bowels and vital οrgans, and so killed him.

“ What need is there to speak of the multitude of those who wandered in deserts and mountains,1 perished by hunger and thirst and frost and diseases and robbers and wild beasts ? Such of them as survive bear testimony to their election and victory ; but οne fact in connexion with these men also I shall adduce as evidence. Chaeremon was bishop of the city called Nilopolis, and of extreme age. Ηe fled to the Αrabian mountain with his wife, 2 and never returned, nor could the brethren ever lay eyes again either on them οr their bodies, although they made a long and thorough search. But many in that same Αrabian mountain were reduced to utter slavery by barbarian Saracens. Of these some were with difficulty ransomed for large sums, others have not yet been, up to this day.

“ Αnd I have not given this account, brother, to purpose, but that you may know all the terrible things that happened with us. Those who have had a larger experience of them would know more examples.“

Then, after a little, he adds as follows: “ Thererore the divine martyrs themselves among us, who now are assessors οf Christ, and share the fellowship οf His kingdom, and take part in Ηis decisions and judge along with Ηim, have espoused the cause of certain of the fallen brethren who became answerable for the charge of ; and seeing their conversion and repentance, they judged it had the power to prove acceptable to Ηim who hath no pleasure at all in the death of the sinner, but rather his repentance ; and so they received and admitted them to the worship οf the Church 1 as consistentes, 2 and gave them fellowship in their prayers and feasts. What then do ye counsel us, brethren, on these matters ? What are we to do ? Αre we to be of like opinion and mind with them, uphold their decision and concession, and deal kindly with those they pitied ? Or shall we esteem their decision unjust, and set ourselves up as critics of their opinion, cause grief to kindness, and do away with their arrangement ? ’’

Νow these words Dionysius added suitably, raising the question about those who had proved weak in the time of persecution,

XLIII. since Novatus, 3 a presbyter of the church of the Romans, being lifted up by arrogance against these, as if there was no longer any hope of salvation for them, not even if they were to perform everything that a genuine conversion and a pure confession demand, became the leader of a separate sect of those who, in their pride of mind, styled themselves Ρuritans. Whereupon a very large synod was assembled at Rome, of sixty bishop and a still greater number οf presbyters οf penitents. They were admitted to the eucharistic prayers, but debarred from communion. ³⁴ and deacons, while in the rest of the provinces the pastors in their several regions individually considered the question as to what was to be done. It was unanimously decreed that Νovatus, together with the partners of his arrogance, and those who decided to agree with the man's brother-hating and most inhuman opinion, should be considered as strangers to the Church, but that such of the brethren as had fallen into the misfortune should be treated and and restored with the medicines of repentance.

Νow there have reached us a letter of Cornelius, bishop of the Romans, to Fabius, bishop of the church of the Αntiochenes, telling the fects concerning the Roman Synod, and what was decreed by them of Italy and Africa and the regions thereabout; ; and, again, another of Cyprian and of those with him in Αfrica, composed in the Latin language, in which it was made clear that they also agreed that those who had suffered trial should meet with succour, and that in the reason of things it was fitting that the leader of the heresy should be excommunicated from the Catholic Church, and likewise all those who were led away with him. To these was subjoine3d a certain οther letter of Cornelius, on the resolutions of the synod ; and, again, another on the doings of Novatus. There is nothing to prevent me from quoting parts of this last, so that those who read this book may know about him. Ιn explaining, then, to Fabius what kind of manner of man Novatus was, Cornelius writes these very words : “ “But that you may know that for a long time back this marvellous fellow has been seeking the office of a bishop, and has succeeded in concealing in his heart this his violent desire, using as a veil for his insane folly the fact that he had the confessors with him from the beginning, I wish to speak. Maximus, one of our presbyters, and Urban, both of whom twice reaped the highest meed of renown by confession, and Sidonius, and Celerinus, a man who, by the mercy of God, bore with the utmost endurance all kinds of tortures, and by the strength οf his faith strengthened the weakness of his body, and so has mightily overcome the adversary — these men marked him, and detecting the craftiness and duplicity that was in him, his perjuries and falsehoods, his unsociability and wolf-like friendship, returned to the holy Church. Αnd all the knavish tricks and devices that he had long dissembled in his heart, they made known in the presence both of a number of bishops, and also οf very many presbyters and laymen, bewailing and repenting of the fact that for a brief space they had left the Church under the persuasion of this treacherous and malicious wild beast.”

Then shortly afterwards he says : “ Ηow extraordinary a change and transformation, brother beloved, we have beheld to have taken plaee in him in a little while ḷ For in sooth this highly distinguished person, who was in the habit οf pledging himself by some terrible oaths in no wise to seek the office οf a bishop, of a sudden appears as a bishop as if he were cast into our midst by some contrivance.1 For in sooth this master οf doctrine, this champion of the Chrurch's discipline, when he was attempting to wrest and filch away the episcopate that was not given him from above, chose to himself two companions ³⁵ who had renounced their own salvation, that he might send them to a small and very insignificant part of Italy, and entice thence by some made-up device three bishops, rough and very simple men. Ηe confidently maintained and affirmed the necessity of their coming quickly to Rome, on the pretext that any dissension whatsoever that had arisen might be ended by their activity as mediators, conjointly with other bishops. When they arrived, inasmuch as they were too simple, as we said before, for the unscrupulous devices of the wicked, they were shut up by certain disorderly men like himself, and at the tenth hour, when they were drunk, and sick with the after effects, he forcibly compelled them to give him a bishop's office by a counterfeit and vain laying on of hands, an office that he assumed by crafty treachery since it did not fall to his lot. Οne of the bishops not long afterwards returned to the Church, bewailing and confessing his fault ; with whom we had communion as a layman, all the laity Ρresent interceding for him. And as for the remaining bishops, to these we appointed successors, whom we sent into the places where they were.

“ This vindicator, then, of the gospel did not know that there should be one bishop in a catholic church, in which he was not ignorant (for how could he be ?) that there are forty-six presbyters, seven deacons, seven sub-deacons, forty-two acolytes, fifty-two exorcists, readers and door-keepers, above fifteen hundred widows and persons in distress, all of whom are supported by the grace and loving-kindness of the Master. But not even did this great multitude, so necessary in the Church, that number who by God's providence were rich and multiplying, nor an immense and countless laity, turn him from such a desperate failure and recall him to the Church.” Αnd again, further on, he adds to these remarks as follows : “ But come, let us next say in what deeds οr in what kind of conduct he placed his confidence so as to aspire to the episcopate. Was it because from the beginning he had been brought up in the Church, and had fought many conflicts on her behalf, and had been through the midst of dangers, many and great, for the sake of religiojn ? Νot so. The occasion of his acceptance of the faith was Satan, who resorted to him and dwelt in him for a long time. While he was being healed by the exorcists he fell into a grievous sickness, and, as he was considered to be all but dead, received baptism by affusion on the very bed in which he lay, if indeed one may say that such a man has received it. Νor yet indeed did he obtain the other things, when he recovered from his sickness, of which one should partake according to the rule of the Church, or the sealing by the bishop. Αnd as he did not obtain these, how could he obtain the Ηoly spirit ? ’’

Αnd shortly afterwards he says again : “ . . . he who through cowardice and love of life at the time of persecution denied that he was a presbyter. For when he was requested and exhorted by the deacons to leave the cell in which he shut himself, and bring all the help to the brethren that it is right and possible for a presbyter to being to brethren who are in danger and in need of succour, so far was he from obeying the deacons' exhortations, that he even went away and departed in anger. For he said that he no longer wished to be a presbyter, since he was enamoured of a different philosophy.”

Passing over a few things, he again adds as follows : “ For when this illustrious person deserted the Church of God, in which, when he came to believe, he was deemed worthy of the presbyterate through the favour of the bishop, who laid his hand on him to confer that order (meeting the opposition of all the clergy and many lay persons as well—since one has received baptism by affusion1 on his bed owing to sickness, as Νovatus had, might not be ordained to an order—with the request that he should be to ordain this man alone) .... ”

Then he adds something else, the worst of all the man's offences, saying thus : “ For when he has the offerings, and is distributing to each his portion,2 as he gives it [into their hands] he compels the wretched persons to utter an oath instead of the blessing, taking in both his hands those of him who had received, and not letting go until they swear saying thus (for I shall use his very words) : ‘Swear to me by the Blood and Body of our Lord Jesus Christ never to forsake me and turn to Cornelius.’ the miserable person does not taste until he first calls down a curse upon himself, and instead οf saying the Αmen as he receives that bread, he says, ‘ I will not return to Cornelius.’

Αnd after οther remarks he again says as follows : ‘‘ But know that now he has become bare and desolate, for every day the brethren desert him and go back ³⁶ to the Church. Αnd Moses, that blessed martyr who just now bore a goodly and marvellous testimony amongst us, while he was still in the world, perceiving his insane arrogance, broke off communion with him and with the five presbyters who, along with him, had separated themselves from the Church.”

Αnd at the close οf the letter he has made a catalogue οf the bishops present at Rome who condemned the stupidity of Νοvatus, indicating at once both their names and the name of the community over which each one presided ; and of those who were not present, indeed, at Rome, but who signified in writing their assent to the judgement of the aforesaid, he mentions the names and, as well, the city where each lived and from which each wrote. This is what Cornelius wrote for the information of Fabius, bishop of Antioch.

XLIV. But to this same Fabius, when he was inclining somewhat towards the schism, Dionysius also, he of Alexandria, wrote, making many οther reamarks with reference to repentance in his letter to him and describing the conflicts of those lately martyred at Alexandria. In the course of his narrative he tells a certain astonishing tale, which must needs be handed down in this work. It is as follows : ‘‘ But this one example that happened amongst us I shall set forth for thee. There was a certain Serapion amongst us, an old man and a believer, who lived blamelessly for a long time, but in the trial fell. This man oftentimes besought [absolution], and no one paid him heed. For indeed he had sacrificed. Αnd, falling sick, he continued for three successive days speechless and unconscious ; but on the fourth he rallied a little, and calling his grandson to him, he said: ‘Ηow long, my child, do ye hold me back? Ηaste ye, I pray, and grant me a speedy release; do thou summon me one or the presbyters.’ having Said this he again became speechless. The boy ran for the presbyter. But it was night, and he was unwell and eould not come. Yet sicne I had given an order that those who Were departing this life, if they besought it, and espeeially if they had made supplication before, should be absolved, that they might depart in hope, he gave the little boy a small portion of the eucharist, bidding him soak it and let it fall in drops down mto the old man’s Back came the boV with it, and when he WaS near, before he entered, serapion revived again and said, ‘ Hast thou eome, child? The presbyter could not come, but do thou quiekly What he bade thee, and let me depart.’ The boy soaked it 1 and at the time poured it into his mouth, and When he had swallowed a little he straightWay gaVe gave the ghost. WaS it not plain that he was preserved and remained until he obtained release, that, with his sin blotted out, he might be acknowledged for all the good deeds he had done?’’

XLV. Such is the aeeount of Dionysius. But let us see the kind of lerter that the same person wrote also to Novatus, 2 who was then disturbing the Roman brotherhood. Since, then, he put forward some of the brethren as an excuse for his defection and sehism, as having been eompelled by them to proeeed to this length, see how Dionysius writes to him: “Dionysius ³⁷ to Novatianus 1 a brother, greeting. If thou wast led οn unwillingly, as thou sayest, thou wilt prove it by retiring willingly. For a man ought to suffer anything and everything rather than divide the Church of Good, and it were not less glorious to incur martyrdom to avoid schism than to avoid idolatry, nay, in my opinion it were more so. For in the οne case a man is a martyr for the sake of his own single soul, but in the other for the sake οf the whole Church. And if thou wert even now to persuade or compel the brethren to come to one mind, thy recovery will be greater than. thy fall, and the one will not be reckoned, while the οther will be praised. But if they obey thee not, and thou hast no power, by all means save thine own soul. I pray that thou mayest fare well and cleave to peace in the Lord.”

XLVI. This aho he wrote to Novatus. Αnd he wrote also to the Egyptians a letter on Repentanee, in which he has set forth his opinions with reference to those who had fallen, outlining degrees of failures. Αnd to Colon (he was bishop of the community οf the Hermopolitans) a personal letter of his is extant On Repentance, and another in the nature of a rebuke to his flock at Alexandria. Αmong these there is also the brethren at Laofficea over whom Thelymidres resided as bishop ; and he wrote to those in rmenia, likewise On Repentanee, whose bishop was eruzanes. In addition to all these he wrote also Cornelius of Rome, when he received his letter against Novatus, in which abo he clearly infficates that he had been invited by Helenus, bishop at Tarsus ³⁸ namely Firmilian in Cappadocia and Theoctlstus in Palestine, to attend the synod at Antioch, where certain were attempting to strengthen the schism of Novatus. Moreover he writes that he had received information that Fabius had fallen asleep, and that Demetrian was appointed his suceessor in the episcopate of Antioch. And he Writes also vith referenee to the bishop of Jerusalem, saying in these very words: “For Alexander, that wonderful man, being put in prison, happily entered into his rest.”

Next to this there is also another extant, a “diaconic’’ 1 letter of DionySius to those in Rome through Hippolytus. To the same peOple he composed another letter On Peace, and likewise Οn Repentanee, and again another to the confessors there While they were still in agreement with the opinion of Novatus. Αnd to these same persons he wrote two more, after they had returned to the Chureh. Αnd in his communications with many others, likewise by letter, he has left behind a varied Souree of profit to those who still to this day set store by his writings.

Ecclesiastical History. Eusebius. Kirsopp Lake (Translator), J. E. L. Oulton (Translator). Germany. 2014.

Current edition First1KGreek

Historia Ecclesiastica (English) (Eusebius. Historia Ecclesiastica, Volumes 1-2. Lake, Kirsopp, translator; Oulton, J.E.L., translator. London; New York: William Heinemann, G.P. Putnam's Sons, 1926-1932.)

Editions (3)

Historia Ecclesiastica First1KGreek (Eusebius. Historia Ecclesiastica, Volumes 1-2. Lake, Kirsopp, translator; Oulton, J.E.L., translator. London; New York: William Heinemann, G.P. Putnam's Sons, 1926-1932.) — 6 focus

ζݲ

Τάδε καὶ ἢ ςݲ περιέχει βίβλος τῆς ἱστορίας

Ā Περὶ τοῦ κατὰ Σευῆρον διωγμοῦ.

Βݲ Περὶ τῆς Ὠριγένους ἐκ παιδὸς ἀσκήσεως.

Γݲ Ὡς κομιδῇ νέος ὢν τὸν χριστοῦ ἐπρέσβευεν.

Δݲ ὅσοι δι’ αὐτοῦ κατηχηθέντες μάρτυρες.

Εݲ Περὶ Ποταμιαίνης.

ςݲ Περὶ Κλήμεντος τοῦ Ἀλεξανδρέως.

Ζݲ Περὶ Ἰούδα συγγραφέως.

Ηݲ Περὶ τοῦ τολμηθέντος Ὠριγένει.

Θݲ Περὶ τῶν κατὰ Νάρκισσον παραδόξων.

Iݲ Περὶ τῶν ἐν Ἱεροσολύμοις ἐπισκόπων.

ΙݲΑݲ Περὶ Ἀλεξάνδρου.

ΙݲBݲ Περὶ Σεραπίωνος καὶ τῶν φερομένων αὐτοῦ λόγων.

ΙݲΓݲ Περὶ τῶν Κλήμεντος συγγραμμάτων.

ΙݲΔݲ ‘Oπόαων ἐμνημόνευσε γραφῶν.

ΙݲEݲ Περὶ Ἡρακλᾶ.

Ιݲςݲ ὅπως Ὠριγένης περὶ τὰς θείας γραφὰς ἐσπουδάκει.

IݲZݲ Περὶ Συμμάχου τοῦ ἑρμηνέως.

ΙݲΗݲ Περὶ Ἀμβροσίου.

ΙݲΘݲ Ὅσα περὶ Ὠριγένους μνημονεύεται.

Κݲ Ὅσοι τῶν τηνικάδε φέρονται λόγοι.

KݲAݲ Ὅσοι κατὰ τούσδε ἐπίσκοποι ἐγνωρίζοντο.

ΚݲΒݲ Ὅσοι τῶν Ἱππολύτου εἰς ἡμᾶς ἦλθεν.

ΚݲΓݲ Περὶ τῆς Ὠριγένους απουδὴς καὶ ὡς τοῦ ἐκκλησιατικοῦ πρεσβείου ἠξιώθη.

ΚݲΔݲ Τίνα ἐπὶ τῆς Ἀλεξανδρείας ἐξηγήσατο.

ΚݲΕݲ Ὅπως τῶν ἐνδιαθήκων γραφῶν ἐμηνημόνευσεν.

Κݲςݲ Ὅπως αὐτὸν ἑώρων οἱ ἐπίσκοποι.

ΚݲΖݲ Ὡς Ἡρακλᾶς τὴν Ἀλεξανδρέων ἐπισκοπὴν διεδέξατο.

ΚݲΗݲ Περὶ τοῦ κατὰ Μαξιμῖνον διωγμοῦ.

ΚݲΘݲ Περὶ Φαβιανοῦ ὡς ῾Ρωμαίων ἐπίσκοπος ἐκ θεοῦ παραδόξως ἀνεδείχθη.

Λݲ Ὅσοι γεγόνασιν Ὠριγένους φοιτηταί.

ΛݲΑݲ Περὶ Ἀφρικανοῦ.

ΛݲΒݲ Τίνα Ὠριγένης ἐν Καισαπείᾳ τῆς Παλαιστίνης ἐξηγήσατο.

ΛݲΓݲ Περὶ τῆς βηρύλλου παρατροπῆς. ῥοπῆς.

ΛݲΔݲ Τὰ κατὰ Φίλιππον.

ΛݲΕݲ Ὡς Διονύσιος Ἡρακλᾶ τὴν ἐπισκοπὴν διεδέξατο.

Λݲςݲ Ὅσα ἄλλα ἐσπούδαστο τῷ Ὠριγένει.

ΛݲΖݲ Περὶ τῆς τῶν Ἀράβων διαστάσεως.

ΛݲΗݲ Περὶ τῆς Ἑλκεσαιτῶν αἱρέσεως.

ΛݲΘݲ Περὶ τῶν κατὰ Δέκιον.

Mݲ Περὶ τῶν Διονυσίῳ συμβάντων.

ΜݲΑݲ Περὶ τῶν ἐπ᾿ αὐτῆς Ἀλεξανδρείας μαρτυρησάντων.

ΜݲBݲ Περὶ ὧν ἄλλων ὁ Διονύσιος ἱστορεῖ.

ΜݲΓݲ Περὶ Νοουάτου, οἷός τις ἢν τὸν τρόπον, καὶ περὶ τῆς κατ᾿ αὐτὸν αἱρέσεως.

ΜݲΔݲ Περὶ Σεραπίωνος ἱστορία Διονυσίου.

ΜݲΕݲ Ἐπιστολὴ πρὸς Νοουᾶτον Διονυσίου.

Μݲςݲ Περὶ τῶν ἄλλων Διονθσίου ἐπιστολῶν.

ΥΣΗBΙΟΥ

ΛΗΣΙΑΣTΙKΗΣ ΙΣTOΡΙΑΣ

I. Ὡς δὲ καὶ Σευῆρος διωγμὸν κατὰ τῶν ἐκκλσιῶν
κλησιῶν ἐκίνει, λαμπρὰ μὲν τῶν ὑπὲρ εὐσεβείας ἀθλητῶν κατὰ πάντα τόπον ἀπετελεῖτο μαρτύρια, μάλιστα δ’ ἐπλήθυεν ἐπ’ Ἀλεξανδρείας, τῶν ἀπ’ Αἰγύπτου καὶ Θηβαίδος ἁπάσης αὐτόθι ὥσπερ μέγιστον ἀθλητῶν θεοῦ παραπεμπομένων στάδιον διὰ καρτερικωτάτης τε ποικίλων βασάνων καὶ θανάτου τρόπων ὑπομονῆς τοὺς παρὰ θεῷ στεφάνους ἀναδουμένων· ἐν οἷς καὶ Λεωνίδης, λεγόμενος Ὠριγένους πατήρ, τὴν κεφαλὴν ἀποτμηθείς, νέον κομιδῆ καταλείπει τὸν παῖδα· ὃς δὴ ὁποίας ἐξ ἐκείνου περὶ τὸν θεῖον λόγον προαιρέσεως ἦν, οὐκ ἄκαιρον διὰ βραχέων διελθεῖν τῷ μάΛιστα πολὺν εἶναι παρὰ τοῖς πολλοῖς τὸν περὶ αὐτοῦ βεβοημένον λόγον.

ΙΙ. πολλὰ οὖν ἄν τις εἴποι τὸν βίον τοῦ ἀνδρὸς ἐν σχολῇ παραδοῦναι διὰ γραφῆς πειρώμενος, δέοιτο δ’ ἂν καὶ ἰδίας ὑποθέσεως ἡ περὶ αὐτοῦ σύνταξις· ὅμως δ’ ἡμεῖς ἐπὶ τοῦ παρόντος ἐπιτεμόμενοι τὰ πλεῖστα διὰ βραχέων ὡς οἷόν τε, ὀλίγα ἄττα τῶν περὶ αὐτὸν διελευσόμεθα, ἔκ τινων ἐπιστολῶν καὶ ἱστορίας τῶν καὶ εἰς ἡμᾶς τῷ βίῳ πεφυλαγμένων αὐτοῦ γνωρίμων τὰ δηλούμενα φέροντες.

Ὠριγένους καὶ τὰ ἐξ αὐτῶν ὡς εἰπεῖν σπαργάνων
ἀξιομνημόνευτά μοι εἶναι δοκεῖ. δέκατον μὲν γὰρ ἐπεῖχε Σευῆρος τῆς βασιλείας ἔτος, ἡγεῖτο δὲ Ἀλεξανδρείας καὶ τῆς λοιπῆς Αἰγύπτου Λαῖτος, τῶν δ᾿ αὐτόθι παροικιῶν τὴν ἐπισκοπὴν νεωατὶ τότε μετὰ Ἰουλιανὸν Δημήτριος ὑπειλήφει. εἰς
μέγα δὴ οὖν τῆς τοῦ διωγμοῦ πυρκαϊᾶς ἁφθείσης καὶ μυρίων ὅσων τοῖς κατὰ τὸ μαρτύριον ἀναδουμένων στεφάνοις, ἔρως τοσοῦτος μαρτυρίου τὴν Ὠριγένους, ἔτι κομιδῆ παιδὸς ὑπάρχοντος, κατφυχήν, ὡς ὁμόσε τοῖς κινδύνοις χωρεῖν προπηδᾶν τε καὶ ὁρμᾶν ἐπὶ τὸν ἀγῶνα προθύμως ἔχειν. ἤδη γέ τοι αμικρὸν δάον αὐτῷ καὶ τὰ τῆς
ἀπὸ τοῦ βίου ἀπαλλαγῆς οὐ πόρρω καθίστατο, μὴ οὐχὶ τῆς θείας καὶ οὐρανίου προνοίας εἰς τὴν πλείατων ὠφέλειαν διὰ τῆς αὐτοῦ μητρὸς ἐμποδὼν αὐτῷ τῆς προθυμίας ἐνστάσης. αὕτη γοῦν τὰ μὲν
πρῶτα λόγοις ἱκετεύουσα, τῆς περὶ αὐτὸν μητρικῆς διαθέσεως φειδὼ λαβεῖν παρεκάλει, αφοδρότερον δ᾿ ἐπιτείναντα θεασαμένη, ὅτε γνοὺς ἁλόντα τὸν πατέρα δεαμωτηρίῳ φυλάττεσθαι ὅλος ἐγίνετο τῆς περὶ τὸ μαρτύριον ὁρμῆς, τὴν πᾶσαν αὐτοῦ ἀποκρυφαμένη ἐσθῆτα οἴκοι μένειν ἀνάγκην ἐπῆγεν· ὃ δ᾿, ὡς οὐδὲν ἄλλο πράττειν αὐτῷ παρῆν, τῆς
προθυμίας ὑπὲρ τὴν ἡλικίαν ἐπιτεινομένης οὐχ οἷός τε ὢν ἠρεμεῖν, διαπέμπεται τῷ πατρὶ πρὸτρεπτικωτάτην περὶ μαρτυρίου ἐπιστολήν, ἐν ᾗ κατὰ λέξιν αὐτῷ παραινεῖ λέγων “ἔπεχε μὴ δι᾿ ἡμᾶς ἄλλο τι φρονήσῃς.” τοῦτο πρῶτον τῆς Ὠριγένους παιδικῆς ἀγχινοίας καὶ περὶ τὴν θεοσέβειαν γνησιωτάτης διαθέσεως ἀνάγραπτον ἔστω τεκμήριον. καὶ γὰρ ἤδη καὶ τῶν τῆς
πίστεως λόγων οὐ σμικρὰς ἀφορμὰς καταβέβλητο, ταῖς θείαις γραφαῖς ἐξ ἔτι παιδὸς καταβέβλητο, οὐ μετρίως γοῦν καὶ περὶ ταύτας πεπόνητο, τοῦ πατρὸς αὐτῷ πρὸς τῇ τῶν ἐγκυκλίων παιδείᾳ καὶ τούτων οὐ κατὰ πάρεργον τὴν φροντίδα πεποιημένου. ἐξ ἅπαντος γοῦν αὐτὸν πρὸ τῆς τῶν
Ἑλληνικῶν μαθημάτων μελέτης ἐνῆγεν τοῖς ἱεροῖς ἐνασκεῖσθαι παιδεύμααιν, ἐκμαθήσεις καὶ ἀπαγγελίας ἡμέρας ἑκάατης αὐτὸν εἰαπραττόμενος· οὐκ ἀπροαιρέτως δὲ ταῦτ᾿ ἐγίνετο τῷ παιδί, ἀλλὰ
καὶ ἄγαν προθυμότατα περὶ ταῦτα πονοῦντι, ὡς μηδ᾿ ἐξαρκεῖν αὐτῷ τὰς ἁπλᾶς καὶ προχείρους τῶν ἱερῶν λόγων ἐντεύξεις, ζητεῖν δέ τι πλέον καὶ βαθυτέρας ἤδη ἐξ ἐκείνου πολυπραγμονεῖν θεωρίας, ὥστε καὶ πράγματα παρέχειν τῷ πατρί, τί ἄρα ἐθέλοι δηλοῦν τὸ τῆς θεοπνεύστου γραφῆς ἀναπυνθανόμενος βούλημα. ἐκεῖνος δὲ τῷ
μὲν δοκεῖν εἰς πρόσωπον ἐπέπληττεν αὐτῷ, μηδὲν ὑπὲρ ἡλικίαν μηδὲ τῆς προφανοῦς διανοίας περαιτέρω τι ζητεῖν παραινῶν, ἰδίως δὲ παρ᾿ ἑαυτῷ τὰ μεγάλα γεγηθὼς τὴν μεγίατην ὡμολόγει τῷ πάντων ἀγαθῶν αἰτίῳ θεῷ χάριν, ὅτι δὴ αὐτὸν τοιοῦδε πατέρα γενέσθαι παιδὸς ἠξίωσεν. ἐπιστάντα
δὲ ἤδη πολλάκις καθεύδοντι τῷ παιδὶ γυμνῶααι μὲν αὐτοῦ τὰ ατέρνα φασίν, ὥαπερ δὲ θείου πνεύματος ἔνδον ἐν αὐτοῖς ἀφιερωμένου, φιλῆσαί τε σεβασμίως καὶ τῆς εὐτεκνίας μακάριον ἑαυτὸν ἡγήσασθαι. ταῦτα καὶ ἕτερα τούτοις συγγενῆ περὶ παῖδα ὄντα τὸν Ὠριγένην γενέσθαι μνημονευουσιν.

Ὡς δὲ ἤδη αὐτῷ ὁ πατὴρ μαρτυρίῳ τετελείωτο,
ἔρημος ἅμα μητρὶ καὶ βραχυτέροις ἀδελφοῖς τὸν ἀριθμὸν ἕξ, ἑπτακαιδέκατον οὐ πλῆρες ἔτος ἄγων, καταλείπεται· τῆς γε μὴν τοῦ πατρὸς περιουσίας
τοῖς βασιλικοῖς ταμείοις ἀναΛηφθείσης, ἐν σπάνει τῶν κατὰ τὸν βίον χρειῶν σὺν τοῖς καταστάς, οἰκονομίας τῆς ἐκ θεοῦ καταξιοῦται καὶ τυγχάνει δεξιώσεως ὁμοῦ καὶ καταξιοῦται παρά τινι πλουσιωτάτη μὲν τὸν βίον καὶ τὰ ὤα περιφανεστάτῃ γυναικί, διαβόητόν γε μὴν ἄνδρα περιεπούσῃ τῶν τότε ἐπὶ τῆς Ἀλεξανδρείας αἱρεσιωτῶν· τὸ γένος ἢν οὗτος Ἀντιοχεύς, θετὸν δ’ υἱὸν αὐτὸν εἶχέν τε σὺν ἑαυτῇ καὶ ἐν τοῖς μάλιστα περιεῖπεν ἡ δεδηλωμένη. ἀλλὰ τούτῳ γε ἐπάναγκες
ὁ Ὠριγένης συνών, τῆς ἐξ ἐκείνου τὴν πίστιν ὀρθοδοξίας ἐναργῆ παρείχετο δείγματα, ὅτι δὴ μυρίου πλήθους διὰ τὸ δοκοῦν ἱκανὸν ἐν λόγῳ τοῦ Παύλου (τοῦτο γὰρ ἢν ὄνομα τῷ ἀνδρί) συναγομένου παρ’ αὐτῷ οὐ μόνον αἱρετικῶν, ἀλλὰ καὶ ἡμετέρων, οὐδεπώποτε προυτράπη κατὰ τὴν εὐχὴν αὐτῷ συστῆναι, φυλάττων ἐξ ἔτι παιδὸς κανόνα ἐκκΛησίας βδελυττόμενός τε, ὡς αὐτῷ ῥήματί φησίν που αὐτός, τὰς τῶν αἱρέσεων διδασκαλίας. προαχθεὶς δ’ ὑπὸ τοῦ πατρὸς ἐν τοῖς
Ἑλλήνων μαθήμασιν ἐκθυμότερόν τε [καὶ] μετὰ τὴν ἐκείνου τελευτὴν τῇ περὶ τοὺς λόγους ἀσκήσει ὅλον ἐπιδοὺς ἑαυτόν, ὡς καὶ παρασκευὴν ἐπὶ τὰ γραμματικὰ μετρίαν ἔχειν, μετ’ οὐ πολὺ τῆς τοῦ πατρὸς τελειώσεως, τούτοις ἐπιδεδωκὼς ἑαυτόν, εὐπόρει τῶν ἀναγκαίων, ὡς ἐν ἐκείνῃ τῇ ἡλικίᾳ, δαψιλῶς.

ΙIΙ. Σχολάζοντι δὲ τῇ διατριβῇ, ὥς που καὶ
αὐτὸς ἐγγράφως ἱστορεῖ, μηδενός τε ἐπὶ τῆς Ἀλεξανδρείας τῷ κατηχεῖν ἀνακειμένου, πάντων δ’ ἀπεληλαμένων ὑπὸ τῆς ἀπειλῆς τοῦ διωγμοῦ, προσῄεσαν αὐτῷ τινες ἀπὸ τῶν ἐθνῶν τὸν λόγον τοῦ θεοῦ· ὧν πρῶτον ἐπισημαίνεται γεγονέναι
Πλούταρχον, ὃς μετὰ τὸ βιῶναι καλῶς καὶ μαρτυρίῳ θείῳ κατεκοσμήθη, δεύτερον Ἡρακλᾶν, τοῦ Πλουτάρχου ἀδελφόν, ὃς δὴ καὶ αὐτὸς παρ’ αὐτῷ πλείστην βίου φιλοσόφου καὶ ἀσκήσεως ἀπόδειξιν παρασχών, τῆς Ἀλεξανδρέων μετὰ Δημήτριον ἐπισκοπῆς ἀξιοῦται. ἔτος δ’ ἦγεν
ὀκτωκαιδέκατον καθ’ δ’ τοῦ τῆς κατηχήσεως προέστη διδασκαλείου· ἐν ᾧ καὶ προκόπτει ἐπὶ τῶν κατὰ Ἀκύλαν τῆς Ἀλεξανδρείας ἡγούμενον διωγμῶν, ὅτε καὶ μάλιστα διαβόητον ἐκτήσατο παρὰ πᾶσιν τοῖς ἀπὸ τῆς πίστεως ὁρμωμένοις ὄνομα δι’ ἢν ἐνεδείκνυτο πρὸς ἅπαντας τοὺς ἁγίους ἀγνῶτάς τε καὶ γνωρίμους μάρτυρας δεξίωσίν τε καὶ προθυμίαν. οὐ μόνον γὰρ ἐν δεσμοῖς
τυγχάνουσιν, οὐδὲ μέχρις ὑστάτης ἀποφάσεως ἀνακρινομένοις αὐνὴν, ἀλλὰ καὶ μετὰ ταύτην ἀπαγομένοις τὴν ἐπὶ θανάτῳ τοῖς ἁγίοις μάρτυσιν, πολλῇ τῇ παρρησίᾳ χρώμενος καὶ ὁμόσε τοῖς κινδύνοις χωρῶν· ὥστε ἤδη αὐτὸν προσιόντα θαρσαλέως καὶ τοὺς μάρτυρας μετὰ πολλῆς παρρησίας φιλήματι προσαγορεύοντα πολλάκις ἐπιμανεὶς ὁ ἐν κύκλῳ τῶν ἐθνῶν δῆμος μικροῦ δεῖν κατέλευσεν, εἰ μὴ τῆς θείας δεξιᾶς βοηθοῦ ¹ καθάπαξ τυγχάνων παραδόξως διεδίδρασκεν, ἡ
δ’ αὐτὴ θεία καὶ οὐράνιος χάρις ἄλλοτε πάλιν καὶ πάλιν καὶ οὐδ’ ἔατιν ὁσάκις εἰπεῖν, τῆς ἄγαν περὶ τὸν Χριστοῦ λόγον προθυμίας τε καὶ παρρησίας ἕνεκεν τηνικαῦτα ἐπιβουλευόμενον αὐτὸν διεφύλαττεν. τοσοῦτος δ’ ἦν ἄρα τῶν ἀπίστων ὁ πρὸς αὐτὸν πόλεμος, ὡς καὶ συατροφὰς ποιησαμένους, στρατιώτας αὐτῷ περὶ τὸν οἶκον, ἔνθα κατέμενεν, ἐπιστῆσαι διὰ τὸ πλῆθος τῶν τὰ τῆς ἱερᾶς πίστεως κατηχουμένων παρ’ αὐτῷ. οὕτω
δὲ ὁσημέραι ὁ κατ’ αὐτοῦ διωγμὸς ἐξεκάετο, ὡς μηκέτι χωρεῖν αὐτὸν τὴν πᾶσαν πόλιν, οἴκους μὲν ἐξ οἴκων ἀμείβοντα, πανταχόθεν δὲ ἐλαυνόμενον, τῆς πληθύος ἕνεκεν τῶν δι’ αὐτοῦ τῇ θείᾳ προσιόντων διδασκαλίᾳ· ἐπεὶ καὶ τὰ κατὰ πρᾶξιν ἔργα αὐτῷ γνηστωτάτης φιλοσοφίας κατορθώματα εὗ μάλα θαυμαστὰ περιεῖχεν (“οἷον γοῦν τὸν λόγον,
τοιόνοδε,” φασίν, “τὸν τρόπον’’ καὶ “οἷον τὸν τρόπον, τοιόνδε τὸν λόγον” ἐπεδείκνυτο), δι’ ἃ δὴ μάλιστα, συναιρομένης αὐτῷ δυνάμεως θείας, μυρίους ἐνῆγεν ἐπὶ τὸν αὐτοῦ ζῆλον.

Ἐπειδὴ δὲ ἑώρα φοιτητὰς ἤδη πλείους προσιότας,
αὐτῷ μόνῳ τῆς τοῦ κατηχεῖν διατριβῆς ὑπὸ Δημητρίου τοῦ τῆς ἐκκλησίας προεστῶτος ἐπιτετραμμένης, ἀσύμφωνον ἡγησάμενος τὴν τῶν γραμματικῶν λόγων διδασκαλίαν τῇ πρὸς τὰ θεῖα παιδεύματα ἀσκήσει, μὴ μελλήσας· ἀπορρήγνυσιν ἅτε ἀνωφελῆ καὶ τοῖς ἱεροῖς μαθήμασιν ἐναντίαν τὴν τῶν γραμματικῶν λόγων διατριβήν, εἶτα
λογισμῷ καθήκοντι, ὡς ἂν μὴ γένοιτο τῆς παρ’ ἑτέρων ἐπικουρίας ἐνδεής, ὅσαπερ ἦν αὐτῷ πρότερον τερον λόγων ἀρχαίων συγγράμματα φιλοκάλως ἐσπουδασμένα, μεταδούς, ὑπὸ τοῦ ταῦτα ἐωνημένου φερομένοις αὐτῷ τέτταρσιν ὀβολοῖς τῆς ἡμέρας ἠρκεῖτο. πλείστοις τε ἔτεσιν τοῦτον φιλοσοφῶν ² διετέλει τὸν τρόπον, πάσας ὕλας νεωτερικῶν ἐπιθυμιῶν ἑαυτοῦ περιαιρούμενος, καὶ διὰ πάσης μὲν ἡμέρας οὐ σμικροὺς ἀσκήσεως καμάτους ἀναπ<ιμπ>λῶν, καὶ τῆς νυκτὸς δὲ τὸν χρόνον ταῖς τῶν θείων γραφῶν ἑαυτὸν ἀνατιθεὶς μελέταις, βίῳ τε ὡς ἔνι μάλιστα ἐγκαρτερῶν φιλοσοφωτάτῳ, τοτὲ μὲν τοῖς ἐν ἀσιτίαις γυμνασίοις, τοτὲ δὲ μεμετρημένοις τοῖς κατὰ τὸν ὕπνον καιροῖς, οὗ μεταλαμβάνειν οὐδ’ ὅλως ἐπὶ στρωμνῆς, ἀλλ’ ἐπὶ τοὔδαφος διὰ σπουδῆς ἐποιεῖτο· πάντων δὲ μάλιστα τὰς εὐαγγελικὰς τοῦ σωτῆρος
³ φωνὰς φυλακτέας ᾤετο εἶναι δεῖν τάς τε περὶ τοῦ μὴ δύο χιτῶνας μηδ’ ὑποδήμασιν Χρῆσθαι παρ’. ⁴ αινούσας μηδὲ μὴν ταῖς περὶ τοῦ μέλλοντος χρόνου φροντίσιν κατατρίβεσθαι. ἀλλὰ καὶ μείζονι τῆς
⁵ ἡλικίας προθυμίᾳ χρώμενος, ἐν φάει καὶ γυμνότητι διακαρτερῶν εἰς ἄκρον τε ὑπερβαλλούσης ἀκτημοσύνης ἐλαύνων, τοὺς ἀμφ’ αὐτὸν εἰς τὰ μάλιστα κατέπληττεν, μυρίους μὲν λυπῶν εὐχομένους αὐτῷ κοινωνεῖν τῶν ὑπαρχόντων δι’ οὓς ἑώρων αὐτὸν εἰσφέροντα περὶ τὴν θείαν διδασκαλίαν καμάτους, οὐ μὴν αὐτός γε ἐνδιδοὺς ταῖς καρτερίαις. λέγεται γοῦν καὶ πλειόνων ἐτῶν γῆν πεπατηκέναι
μηδενὶ μηδαμῶς κεχρημένος ὑποδήματι, ἀλλὰ καὶ οἴνου χρήσεως καὶ τῶν ἄλλων παρὰ τὴν ἀναγκαίαν τροφὴν πλείστοις ἔτεσιν ἀπεσχημένος, ὥστε ἤδη εἰς κίνδυνον ἀνατροπῆς καὶ διαφθορᾶς τοῦ θώρακος περιπεσεῖν.

Τοιαῦτα δὴ φιλοσόφου βίου τοῖς θεωμένοις ‘ παρέχων ὑποδείγματα, εἰκότως ἐπὶ τὸν ὅμοιον αὐτῷ ζῆλον πλείους παρώρμα τῶν φοιτητῶν, ὥστε ἤδη καὶ τῶν ἀπίστων ἐθνῶν τῶν τε ἀπὸ παιδείας καὶ φιλοσφίας οὐ τοὺς τυχόντας ὑπάγεσθαι τῆ δι’ αὐτοῦ διδασκαλίᾳ· οἷς καὶ αὐτοῖς γνησίως ἐν βάθει ψυχῆς τὴν εἰς τὸν θεῖον λόγον πίστιν δι’ αὐτοῦ παραδεχομένοις, διαπρέπειν συνέβαινεν κατὰ τὸν τότε τοῦ διωγμοῦ καιρόν, ὡς καί τινας αὐτῶν ἁλόντας μαρτυρίῳ τελειωθῆναι.

IV. Πρῶτος μὲν οὗν τούτων ὁ μικρῷ πρόσθεν
δηλωθεὶς Πλούταρχος ἢν· οὗ τὴν ἐπὶ θάνατον ἀπαγομένου, σμικροῦ δεῖν αὖθις ὁ περὶ οὗ ὁ λόγος, συμπαρὼν αὐτῷ εἰς ὑστάτην τοῦ βίου τελευτήν, ὑπὸ τῶν αὐτοῦ πολιτῶν ἀνῄρητο, ὡς αἴτιος αὐτῷ πεφηνὼς τοῦ θανάτου· θεοῦ δὲ αὐτὸν ἐτήρει καὶ τότε βουλή. μετὰ δὲ Πλούταρχον δεύτερος τῶν
Ὠριγένους φοιτητῶν μάρτυς ἀναδείκνυται Σέρηνος, διὰ πυρὸς τὴν δοκιμὴν ἧς παρειλήφει πίστεως παρεσχημένος. τῆς αὐτῆς διατριβῆς τρίτος καθίσταται
μάρτυς Ἡρακλείδης, καὶ ἐπὶ τούτῳ τέταρτος Ἥρων, ὁ μὲν πρότερος ἔτι κατηχούμενος, ὃ δὲ νεοφώτιστος, τὴν κεφαλὴν ἀποτμηθέντες. ἔτι πρὸς τούτοις τῆς αὐτῆς σχολῆς πέμπτος ἀθλητὴς εὐσεβείας ἀνακηρύττεται ἕτερος τοῦ πρώτου Σέρηνος, ὃν μετὰ πλείστην βασάνων ὑπομονὴν κεφαλῇ κολασθῆναι λόγος ἔχει. καὶ γυναικῶν δὲ Ἡραΐς ἔτι κατηχουμένη “τὸ βάπτισμα,” ὥς πού φησιν αὐτός, τὸ διὰ πυρὸς λαβοῦσα,” τὸν βίον ἐξελήλυθεν.

⁶

V. Ἕβδομος ἐν τούτοις ἀριθμείσθω Βασιλείδης,
τὴν περιβόητον ποταμίαιναν ἀπαγαγών, περὶ ἧς πολὺς ὁ λόγος εἰς ἔτι νῦν παρὰ τοῖς ἐπιχωρίοις ᾄδεται, μυρία μὲν ὑπὲρ τῆς τοῦ σώματος ἁγνείας τε καὶ παρθενίας, ἐν ἧ διέπρεψεν, πρὸς ἐραστὰς ἀγωνισαμένης (καὶ γὰρ οὗν αὐτῇ ἀκμαῖον πρὸς τῇ ψυχῇ καὶ τὸ τοῦ σώματος ὡραῖον ἐπήνθει), μυρία δὲ ἀνατλάσης καὶ τέλος μετὰ δεινὰς καὶ φρικτὰς εἰπεῖν βασάνους ἅμα μητρὶ Μαρκέλλῃ διὰ πυρὸς τελειωθείσης. φασί γέ τοι τὸν δικαστήν (Ἀκύλας
ἦν τούτῳ ὄνομα) χαλεπὰς ἐπιθέντα αὐτῇ κατὰ παντὸς τοῦ σώματος αἰκίας, τέλος ἐφ’ ὕβρει τοῦ σώματος μονομάχοις αὐτὴν ἀπειλῆσαι παραδοῦναι· τὴν δὲ βραχύ τι πρὸς ἑαυτὴν ἐπισκεψαμένην ἐρωτηθεῖσαν ὃ κρίνειεν, τοιαύτην δοῦναι ἀπόκρισιν δι’ ἧς ἐδόκει νενομισμένον τι αὐτοῖς ἀσεβὲς ἀποφθέγξασθαι. ἅμα δὲ λόγῳ τὸν τῆς ἀποφάσεως
ὅρον καταδεξαμένην ὁ Βασιλείδης, εἰς τις ὢν τῶν ἐν στρατείαις ἀναφερομένων, ἀπάγει παραλαβὼν τὴν ἐπὶ θανάτῳ. ὡς δὲ τὸ πλῆθος ἐνοχλεῖν αὐτὴν καὶ ἀκολάστοις ἐνυβρίζειν ῥήμασιν ἐπειρᾶτο, ὃ μὲν ἀνεῖργεν ἀποσοβῶν τοὺς ἐνυβρίζοντας, πλεῖστον ἔλεον καὶ φιλανθρωπίαν εἰς αὐτὴν ἐνδεικνύμενος, ἢ δὲ τῆς περὶ αὐτὴν συμπαθείας ἀποδεξαμένη τὸν ἄνδρα θαρρεῖν παρακελεύεται· ἐξαιτήσεσθαι γὰρ αὐτὸν ἀπελθοῦσαν παρὰ τοῦ ἑαυτῆς κυρίου καὶ οὐκ εἰς μακρὸν τῶν εἰς αὐτὴν πεπραγμένων τὴν ἀμοιβὴν ἀποτίσειν αὐτῷ. ταῦτα δ’ εἰποῦσαν
γενναίως τὴν ἔξοδον ὑποστῆναι, πίττης ἐμπύρου κατὰ διάφορα μέρη τοῦ σώματος ἀπ’ ἄκρων ποδῶν καὶ μέχρι κορυφῆς ἠρέμα καὶ κατὰ βραχὺ περιχυθείσης αὐτῇ. καὶ ὁ μὲν τῆς ἀοιδίμου κόρης
τοιοῦτος κατηγώνιστο ἆθλος· οὐ μακρὸν δὲ χρόνον διαλιπὼν ὁ Βασλείδης ὅρκον διά τινα αἰτίαν πρὸς ⁷τῶν συστρατιωτῶν αἰτηθείς, μὴ ἐξεῖναι αὐτῷ τὸ παράπαν ὀμνύναι διεβεβαιοῦτο· χριστιανὸν γὰρ ὑπάρχειν καὶ τοῦτο ἐμφανῶς ὁμολογεῖν. παίζειν μὲν οὗν ἐνομίζετο τέως τὰ πρῶτα, ὡς δ’ ἐπιμόνως ἀπισχυρίζετο, ἄγεται ἐπὶ τὸν δικαστήν· ἐφ’ οὗ τὴν ἔνστασιν ὁμολογήσας, δεσμοῖς παραδίδοται. τῶν δὲ κατὰ θεὸν ἀδελφῶν ὡς αὐτὸν ἀφικνουμένων καὶ τὴν αἰτίαν τῆς ἀθρόας καὶ παραδόξου ταύτης ὁρμῆς πυνθανομένων, λέγεται εἰπεῖν ὡς ἄρα Ποταμίαινα τρισὶν ὕστερον ἡμέραις τοῦ νύκτωρ ἐπιστᾶσα, στέφανον αὐτοῦ τῇ κεφαλῇ περιθεῖσα εἴη φαίη τε παρακεκληκέναι χάριν αὐτοῦ τὸν κύριον καὶ τῆς ἀξιώσεως τετυχηκέναι οὐκ εἰς μακρόν τε αὐτὸν παραλήψεσθαι. ἐπὶ τούτοις τῶν ἀδελφῶν τῆς ἐν κυρίῳ σφραγῖδος μεταδόντων αὐτῷ, τῆ μετέπειτα ἡμέρᾳ τῷ τοῦ κυρίου διαπρέψας μαρτυρίῳ τὴν κεφαλὴν ἀποτέμνεται. καὶ ἄλλοι
δὲ πλείους τῶν κατ’ Ἀλεξάνδρειαν ἀθρόως τῷ χριστοῦ λόγῳ προσελθεῖν κατὰ τοὺς δηλουμένους ἐπιφανείσης ὡς δὴ καθ’ ὕπνους τῆς δηλουμένους ἐπιφανείσης καὶ προσκεκλημένης αὐτούς. ἀλλὰ ταῦτα μὲν ὧδε ἐχέτω.

VI. Πάνταινον δὲ Κλήμης διαδεξάμενος, τῆς
κατ’ Ἀλεξάνδρειαν κατηχήσεως εἰς ἐκεῖνο τοῦ καιροῦ καθηγεῖτο, ὡς καὶ τὸν Ὠριγένην τῶν φοιτητῶν γενέαθαι αὐτοῦ. τήν γέ τοι τῶν Στρωματέων πραγματείαν ὁ Κλήμης ὑπομνηματιζόμενος, κατὰ τὸ πρῶτον σύγγραμμα χρονικὴν ἐκθέμενος γραφήν, εἰς τὴν Κομόδου τελευτὴν περιγράφει τοὺς χρόνους, ὡς εἶναι σαφὲς ὅτι κατὰ Σευῆρον αὐτῷ πεπόνητο τὰ σπουδάσματα, οὗ τοὺς χρόνους ὁ παρὼν ἱστορεῖ λόγος.

VII. Ἐν τούτῳ καὶ Ἰούδας, συγγραφέων ἕτερος, ⁸ εἰς τὰς παρὰ τῷ Δανιὴλ ἑβδομήκοντα ἑβδομάδας ἐγγράφως διαλεχθείς, ἐπὶ τὸ δέκατον τῆς Σευήρου βασιλείας ἵστησιν τὴν χρονογραφίαν· ὃς καὶ τὴν θρυλουμένην τοῦ ἀντιχρίστου παρουσίαν ἤδη τότε πΛησιάζειν ᾤετο· οὕτω σφοδρῶς ἢ τοῦ καθ’ ἡμῶν τότε διωγμοῦ κίνησις τὰς τῶν πολλῶν ἀνατεταράχει διανοίας.

VIII. Ἐν τούτῳ δὲ τῆς κατηχήαεως ἐπὶ τῆς
Ἀλεξανδρείας τοὔργον ἐπιτελοῦντι τῷ Ὠριγένει πρᾶγμά τι πέπρακται φρενὸς μὲν ἀτελοῦς καὶ νεανικῆς, πίστεώς γε μὴν ὁμοῦ καὶ ⁹ μέγιστον δεῖγμα περιέχον. τὸ γὰρ “εἰσὶν εὐωνοῦχοι
οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν οὐρανῶν’’ ἁπΛούστερον καὶ νεανικώτερον ἐκλαβών, ὁμοῦ μὲν σωτήριον φωνὴν ἀποπληροῦν οἰόμενος, ὁμοῦ δὲ καὶ διὰ τὸ νέον τὴν ἡλικίαν ὄντα μὴ ἀνδράσι μόνον, καὶ γυναιξὶ δὲ τὰ θεῖα προσομιλεῖν, ὡς ἂν πᾶσαν τὴν παρὰ τοῖς ἀπίστοις αἰσχρᾶς διαβολῆς ὑπόνοιαν ἀποκλείσειεν, τὴν σωτήριον φωνὴν ἔργοις ἐπιτελέσαι ὡρμήθη, τοὺς πολλοὺς τῶν ἀμφ’ αὐτὸν γνωρίμων διαλαθεῖν φροντίσας. οὐκ ἦν δὲ ἄρα δυνατὸν αὐτῷ καίπερ βουλομένῳ
τοσοῦτον ἔργον ἐπικρύψασθαι. γνοὺς δῆτα ὕστερον ὁ Δημήτριος, ἅτε τῆς αὐτόθι παροικίας προεστώς, εὖ μάλα μὲν αὐτὸν ἀποθαυμάζει τοῦ τολμήματος, τὴν δέ γε προθυμίαν καὶ τὸ γνήσιον αὐτοῦ τῆς πίστεως ἀποδεξάμενος, θαρρεῖν παρακελεύεται, καὶ νῦν μᾶλλον ἔχεαθαι αὐτὸν τοῦ τῆς κατηχήσεως ἔργου παρορμᾷ.

Αλλὰ τότε μὲν οὗτος τοιοῦτός τις ἢν· οὐ μακροῖς δὲ χρόνοις ὕστερον ὁ αὐτὸς ὁρῶν εὖ πράττοντα μέγαν τε καὶ λαμπρὸν καὶ παρὰ πᾶσιν ὄντα βεβοημένον, ἀνθρώπινόν τι πεπονθώς τοῖς ἀνὰ τὴν οἰκουμένην ἐπισκόποις καταγράφειν ὡς ἀτοπωτάτου τοῦ πραχθέντος ἐπειρᾶτο, ὅτε τῶν κατὰ Παλαιστίνων οἱ μάλιστα δόκιμοι καὶ διαπρέποντες Καισαρείας τε καὶ Ἱεροσολύμων ἐπίσκοποι πρεσβείων τὸν Ὠριγένην καὶ τῆς ἀνωτάτω τιμῆς ἄξιον εἶναι δοκιμάσαντες, χεῖρας εἰς πρεσβυτέριον αὐτῷ τεθείκασιν. τηνικαῦτα δ’ οὖν εἰς μέγα δόξης προελθόντος ὄνομά τε παρὰ τοῖς πανταχῆ πᾶσιν ἀνθρώποις καὶ κλέος ἀρετῆς καὶ σοφίας οὐ σμικρὸν κτησαμένου, μηδεμιᾶς ἄλλης εὐπορῶν ὁ Δημήτριος κατηγορίας, τῆς πάλαι ἐν παιδὶ γεγονυίας αὐτῷ πράξεως δεινὴν ποιεῖται διαβολήν, συμπεριλαβεῖν τολμήσας ταῖς κατηγορίαις τοὺς ἐπὶ τὸ πρεσβυτέριον αὐτὸν προάξαντας.

Ταῦτα μὲν οὖν μικρὸν ἐπράχθη ὕστερον· τότε γε μὴν ὁ Ὠριγένης ἐπὶ τῆς Ἀλεξανδρείας τὸ τῆς θείας διδασκαλίας ἔργον εἰς ἅπαντας ἀφυλάκτως τοὺς προσιόντας νύκτωρ καὶ μεθ’ ἡμέραν ἐπετέλει, τοῖς θείοις ἀόκνως μαθήμασιν καὶ τοῖς ὡς αὐτὸν φοιτῶσιν τὴν πᾶσαν ἀνατιθεὶς σχολήν.

Επὶ δέκα δὲ καὶ ὀκτὼ ἔτεσιν τὴν ἀρχὴν ἐπικρατήσαντα Σευῆρον Ἀντωνῖνος ὁ παῖς διαδέχεται. ἐν τούτῳ δὲ τῶν κατὰ τὸν διωγμὸν ἀνδρισαμένων καὶ μετὰ τοὺς ἐν ὁμολογίαις ἀγῶνας διὰ προνοίας θεοῦ πεφυλαγμένων εἷς τις ὢν Ἀλέξανδρος, ὃν ἀρτίως ἐπίσκοπον τῆς ἐν Ἱεροσολύμοις ἐκκλησία ἐδηλώσαμεν, οἷα ταῖς ὑπ’ ἑ ῥ’ Χριστοῦ διαπρέψας ὁμολογίαις, τῆς δηλωθείσης ἐπισκοπῆς ἀξιοῦται, ἔτι Ναρκίσσου, ὃς ἦν αὐτοῦ πρότερος, περιόντος τῷ βίῳ.

ΙX. Πόλλα μὲν οὗν καὶ ὤα παράδοξα οἱ τῆς παροικίας πολῖται ὡς ἐκ παραδόσεως τῶν κατὰ διαδοχὴν ἀδελφῶν τοῦ Ναρκίσσου μνημονεύουσιν, ἐν οἷς καὶ τοιόνδε τι θαῦμα δι’ αὐτοῦ γεγονὸς ἱστοροῦσιν. κατὰ τὴν μεγάλην ποτὲ τοῦ διανυκτέρευσιν τοὔλαιόν φασιν τοῖς διακόνοις ἐπιλιπεῖν· ἐφ’ ᾧ τὸ πᾶν πλῆθος δεινῆς ἀθυμίας διαλαβούσης, τὸν Νάρκισσον τοῖς τὰ φῶτα παρασκευάζουσιν ἐπιτάξαι ὕδωρ ἀνιμήσαντας ὡς αὐτὸν κομιεῖσθαι. τούτου δὲ ἅμα λόγῳ πραχθέντος, ἐπευξάμενον τῷ ὕδατι, ἐγχέαι κατὰ τῶν λύχνων πίστει τῆ εἰς τὸν κύριον γνησίᾳ παρακελεύσασθαι· ποιησάντων δὲ καὶ τοῦτο, παρὰ πάντα λόγον δυνάμει παραδόξῳ καὶ θείᾳ μεταβαλεῖν ἐξ ὕδατος εἰς ἐλαίου ποιότητα τὴν φύσιν, παρά τε πΛείστοις τῶν αὐτόθι ἀδελφῶν ἐπὶ μήκιστον ἐξ ἐκείνου καὶ εἰς ἡμᾶς βραχύ τι δεῖγμα τοῦ τότε θαύματος φυλαχθῆναι.

Ἄλλα τε πλεῖστα περὶ τοῦ βίου τοῦδε τοῦ ἀνδρὸς μνήμης ἄξια καταλέγουσιν, ἐν οἷς καὶ τοιόνδε τι. τὸ εὔτονον αὐτοῦ καὶ στερρὸν τοῦ βίου φαῦλοί τινες ἀνθρωπίσκοι μὴ οἷοί τε φέρειν, δέει τοῦ μὴ δίκην ὑποσχεῖν ἁλόντας, διὰ τὸ μυρία κακὰ ἑαυτοῖς συνεγνωκέναι, συσκευὴν κατ’ αὐτοῦ προλαβόντες συρράπτουσιν καί τινα δεινὴν καταχέουσιν αὐτοῦ διαβολήν. εἶτα πιστούμενοι τοὺς ἀκροωμένους, ὅρκοις ἐβεβαίουν τὰς κατηγορίας, καὶ ὃ μέν, ἦ μὴν ἀπόλοιτο πυρί, ὤμνυεν, ὃ δέ, ἦ μὴν σκαιᾷ νόσῳ δαπανηθείη τὸ σῶμα, ὁ δὲ τρίτος, ἢ μὴν τὰς ὁράσεις πηρωθείη· ἀλλ’ οὐδ’ οὕτω. αὐτοῖς, καίπερ ὀμνύουσιν, τῶν πιστῶν τις προσεῖχε τὸν νοῦν διὰ τὴν εἰς πάντας λάμπουσαν ἐκ τοῦ παντὸς σωφροσύνην τε καὶ πανάρετον ἀγωγὴν τοῦ Ναρκίσσου. αὐτός γε μὴν τὴν τῶν εἰρημένων μηδαμῶς ὑπομένων μοχθηρίαν καὶ ἄλλως ἐκ μακροῦ τὸν φιλόσοφον ἀσπαζόμενος βίον, διαδρὰς πᾶν τὸ τῆς ἐκκλησίας πλῆθος, ἐν ἐρημίαις καὶ ἀφανέσιν ἀγροῖς λανθάνων πλείστοις ἔτεσιν διέτριβεν. ἀλλ’ οὐ καὶ ὁ τῆς δίκης μέγας ὀφθαλμὸς ἐπὶ τοῖς πεπραγμένοις ἠρέμει, μετῄει δὲ ὡς τάχιστα τοὺς ἀσεβεῖς αἷς καθ’ ἑαυτῶν ἐπιορκοῦντες κατεδήσαντο ἀραῖς. ὁ μὲν οὖν πρῶτος, ἐκ μηδεμιᾶς προφάσεως ἁπλῶς οὕτως, μικροῦ διαπεσόντος ἐφ’ ἧς κατέμενεν οἰκίας σπινθῆρος, νύκτωρ ὑφαφθείσης ἁπάσης, παγγενεὶ καταφλέγεται· δ’ δὲ ἀθρόως τὸ σῶμα ἐξ ἄκρων ποδῶν ἐπὶ κεφαλὴν ἧς αὐτὸς προσετίμησεν ἑαυτῷ νόσου πίμπλαται· ὁ δὲ τρίτος τὰς τῶν προτέρων συνιδὼν ἐκβάσεις καὶ τοῦ πάντων ἐφόρου θεοῦ τρέσας τὴν ἀσιάδραστον δίκην, ὁμολογεῖ μὲν τοῖς πᾶσιν τὰ κοινῇ σφίσιν αὐτοῖς ἐσκευωρημένα, τοσαύταις δὲ κατετρύχετο μεταμελόμενος οἰμωγαῖς δακρύων τε ἐς τοσοῦτον οὐκ ἀπέλιπεν, ἕως ἄμφω διεφθάρη τὰς ὄφεις.

καὶ οἵδε μὲν τῆς ψευδολουίας τοιαύτας ὑπέσχον τιμωρίας·

χ’. τοῦ δὲ Ναρκίσσου γινωσκομένου, καὶ μηδαμῶς ὅπῃ ὢν τυγχάνοι, γινωσκομένου, δόξαν τοῖς τῶν ὁμόρων ἐκκληαιῶν προεστῶσιν, ἐφ’ ἑτέρου μετίασιν ἐπισκόπου χειροτονίαν· Δῖος τούτῳ ὄνομα ἢν· ὃν οὐ πολὺν προστάντα χρόνον Γερμανίων διαδέχεται, καὶ τοῦτον Γόρδιος· καθ’ ὃν ὥσπερ ἐξ ἀναβιώσεως ἀναφανείς ποθεν Νάρκισσος αὗθις ὑπὸ τῶν ἀδελφῶν ἐπὶ τὴν προστασίαν παρακαλεῖται, μειζόνως ἔτι μᾶλλον τῶν πάντων ἀγασθέντων αὐτὸν τῆς τε ἀναχωρήσεως ἕνεκα καὶ τῆς φιλοσοφίας καὶ ἐφ’ ἅπασιν δι’ ἢν παρὰ τοῦ θεοῦ κατηξίωτο ἐκδίκησιν.

XI. καὶ δὴ μηκέθ’ οἵου τε ὄντος λειτουργεῖν διὰ λιπαρὸν γῆρας, τὸν εἰρημένον Ἀλέξανδρον, ἐπίακοπον ἑτέρας ὑπάρχοντα παροικίας, οἰκονομία θεοῦ ἐπὶ τὴν ἅμα τῷ Ναρκίσσῳ λειτουργίαν ἐκάλει κατὰ ἀποκάλυψιν νύκτωρ αὐτῷ δι’ ὁράματος φανεῖσαν. ταύτῃ δ’ οὖν, ὡς κατά τι θεοπρόπιον, ἐκ τῆς Καππαδοκῶν γῆς, ἔνθα τὸ πρῶτον τῆς ἐπισκοπῆς ἠξίωτο, τὴν πορείαν ἐπὶ τὰ πεποιημένον εὐχῆς καὶ τῶν τόπων ἰατορίας ἕνεκεν πεποιημένον φιλοφρονέστατα οἱ τῇδε ὑπολαβόντες οὐκέτ’ οἴκαδε αὐτῷ παλινοστεῖν ἐπιτρέπουσιν καθ’ ἑτέραν καὶ αὐτοῖς νύκτωρ ὀφθεῖσαν μίαν τε φωνὴν σαφεστάτην τοῖς μάλιστα αὐτῶν σπουδαίοις χρήσασαν· ἐδήλου γὰρ προελθόντας ἔξω πυλῶν τὸν ἐκ θεοῦ προωρισμένον αὐτοῖς ἐπίσκοπον ὑποδέξασθαι· τοῦτο δὲ πράξαντες, μετὰ κοινῆς τῶν ἐπισκόπων, οἳ τὰς πέριξ διεῖπον ἐκκλησία γνώμης ἐπάναγκες αὐτὸν παραμένειν βιάζονται. μνημονεύει γέ τοι καὶ αὐτὸς ὁ Ἀλέξανδρος ἐν ἰδίαις ἐπιστολαῖς ταῖς πρὸς ’Αωτινοΐτας, εἰς ἔτι νῦν παρ’ ἡμῖν σῳζομέναις, τῆς Ναρκίσσου σὺν προεδρίας, ταῦτα κατὰ λέξιν ἐπὶ τέλει γράφων ¹⁰ τῆς ἐπιστολῆς, “ἀσπάζεται ὑμᾶς Νάρκισσος πρὸ ἐμοῦ διέπων τὸν τόπον τῆς ἐπισκοπῆς τὸν ἐνθάδε καὶ νῦν συνεξεταζόμενός μένος μοι διὰ τῶν εὐχῶν, ρݲιݲςݲ ἔτη ἠνυκώς, παρακαλῶν ὑμᾶς ὁμοίως ὁμοφρονῆσαι.”

Καὶ ταῦτα μὲν οὕτως εἶχεν· τῆς δὲ κατ’ Ἀντιόχειαν ἐκκλησίας, Σεραπίωνος ἀναπαυσαμένου, τὴν ἐπισκοπὴν διαδέχεται Ἀσκληπιάδης, ἐν ταῖς κατὰ τὸν διωγμὸν ὁμολογίαις διαπρέψας καὶ μέμνηται καὶ τῆς τούτου καταστάσεως ’Αλέξανδρος Αντιοχεῦσιν γράφων ὧδε· “’Αλέξανδρος, δοῦλος καὶ δέσμιος Ἰησοῦ Χριστοῦ, τῇ μακαρίᾳ Ἀντιοχέων ἐκκλησίᾳ ἐν κυρίῳ χαίρειν. ἐλαφρά μοι καἰ κοῦφα τὰ δεσμὰ ὁ κύριος ἐποίησεν, κατὰ τὸν καιρὸν τῆς εἱρκτῆς πυθομένῳ τῆς ἁγίας ὑμῶν τῶν Ἀντιοχέων ἐκκΛησίας κατὰ τὴν θείαν πρόνοιαν Ἀσκληπιάδην τὸν ἐπιτηδειότατον κατ’ ἀξίαν τὴν πίστιν τῆς ἐπισκοπῆς ἐγκεχειρισμένον.”

ταύτην δὲ τὴν ἐπιστοΛὴν σημαίνει διὰ Κλήμεντος ἀπεσταλκέναι, πρὸς τῷ τέλει τοῦτον γράφων τὸν τρόπον· “ταῦτα δὲ ὑμῖν, κύριοί μου ἀδελφοί, τὰ γράμματα ἀπέστειλα διὰ Κλήμεντος τοῦ μακαρίου πρεσβυτέρου, ἀνδρὸς ἐναρέτου καὶ δοκίμου, ὃν ἴστε καὶ ὑμεῖς καὶ ἐπιγνώσεσθε· ὃς παρὼν κατὰ τὴν πρόνοιαν καὶ ἐπισκοπὴν τοῦ δεσπότου ἐπεστήριξέν τε καὶ ηὔξησεν τὴν τοῦ κυρίου ἐκκλησίαν.”

XII. Τοῦ μὲν οὖν Σεραπίωνος τῆς περὶ λόγου ἀσκήσεως καὶ ἄλλα μὲν εἰκὸς σῴζεσθαι πα ἑτέροις ὑπομνήματα, εἰς ἡμᾶς δὲ μόνα κατῆλθε τὰ Πρὸς Δόμνον, ἐκπεπτωκότα τινὰ παρὰ τό τοῦ διωγμοῦ καιρὸν ἀπὸ τῆς εἰς Χριστὸν πίστεω ¹¹ἐπὶ τὴν Ἰουδαικὴν ἐθελοθρῃσκείαν, καὶ τὰ Πρὸς Πόντιον καὶ Καρικόν, ἐκκλησιαστικοὺς ἄνδρας, καὶ ἄλλαι πρὸς ἑτέρους ἐπιστολαί, ἕτερός τε συντεταγμένος αὐτῷ λόγος Περὶ τοῦ λεγομένου κατὰ Πέτρον εὐαγγελίου, ὃν πεποίηται ἀπελέγχων τὰ ψευδῶς ἐν αὐτῷ εἰρημένα διά τινας ἐν τῇ κατὰ Ῥωσσὸν παροικίᾳ προφάσει τῆς εἰρημένης γραφῆς εἰς ἑτεροδόξους διδασκαλίας ἀποκείλαντας· ἀφ’ οὗ εὔλογον βραχείας παραθέσθαι λέξεις, δι’ ὧν ἢν εἶχεν περὶ τοῦ βιβλίου γνώμην προτίθησι οὕτω γράφων· “ἡμεῖς γάρ, ἀδελφοί, καὶ Πέτρον ¹² καὶ τοὺς ἄλλους ἀποστόλους ἀποδεχόμεθα ὡς Χριστόν, τὰ δὲ ὀνόματι αὐτῶν ψευδεπίγραφα ἔμπειροι παραιτούμεθα, γινώσκοντες ὅτι τὰ τοιαῦτα οὐ παρελάβομεν. ἐγὼ γὰρ γενόμενος παρ’ ὑμῖν ὑπενόουν τοὺς πάντας ὀρθῇ πίστει προφερόμενον καὶ μὴ διελθὼν τὸ ὑπ’ αὐτῶν προφερόμενον ὀνόματι Πέτρου εὐαγγέλιον, εἶπον ὅτι εἰ τοῦτό ἐστιν μόνον τὸ δοκοῦν ὑμῖν παρέχειν μικροψυχίαν, ἀναγινωσκέσθω· νῦν δὲ μαθὼν ὅτι αἱρέσει τινὶ ὁ νοῦς αὐτῶν ἐφώλευεν, ἐκ τῶν λεχθέντων μοι, σπουδόσω πάλιν γενέσθαι πρὸς ὑμᾶς, ὥστε ἀδελφοί, προσδοκᾶτέ με ἐν τάχει. ἡμεῖς δέ ἀδελφοί, καταλαβόμενοι ὁποίας ἢν αἱρέσεως Μαρκιανός, <ὃς> καὶ ἑαυτῷ ἐναντιοῦτο, μὴ ¹³ δ’ ἐλάλει, ἃ μαθήσεσθε ἐξ ὧν ὑμῖν ἐγράφη, ἐδυνήθημεν
[γὰρ] παρ’ ἄλλων τῶν ἀσκησάντω ναὐτὸ τοῦτο τὸ εὐαγγέλιον, τοῦτ’ ἐστὶν παρὰ τῶν διαδόχων τῶν καταρξαμένων αὐτοῦ, οὓς Δοκητὰς καλοῦμεν (τὰ γὰρ πλείονα φρονήματα ἐκείνων ἐστὶ τῆς διδασκαλίας), χρησάμενοι παρ’ αὐτῶν διελθεῖν καὶ εὑρεῖν τὰ μὲν πλείονα τοῦ ὀρθοῦ λόγου τοῦ σωτῆρος, τινὰ δὲ προσδιεσταλμένα, ἃ καὶ ὑπετάξαμεν ὑμῖν.

XIII. καὶ ταῦτα μὲν τὰ Σεραπίωνος.

Τοῦ δὲ Κλήμεντος Στρωματεῖς, οἱ πάντες
ὀκτώ, παρ’ ἡμῖν σῴζονται, οὓς καὶ ἠξίωσεν προγραφῆς “Τίτου Φλαυίου Κλήμεντος τῶν κατὰ τὴν ἀληθῆ Φιλοσοφίαν γνωστικῶν ὑπομνημάτων στρωματεῖς,” ἰσάριθμοί τε τούτοις
εἰσὶν οἱ ἐπιγεγραμμένοι Ὑποτυπώσεων λόγοι, ἐν οἷς ὀνομαστὶ ὡς διδασκάλου τοῦ Πανταίνου μνημονεύει ἐκδοχάς τε αὐτοῦ γραφῶν καὶ παραδόσεις ἐκτέθειται· ἔστιν δὲ αὐτῷ καὶ πρὸς Ἕλληνας
λόγος ὁ Προτρεπτικὸς τρεῖς τε οἱ τοῦ ἐπιγεγραμμένου Παιδαγωγοῦ καὶ “Τίς ὁ σῳζόμενος πλούσιος” οὕτως ἐπιγραφεὶς ἕτερος αὐτοῦ λόγος τό τε Περὶ τοῦ πάσχα σύγγραμμα καὶ διαλέξεις Περὶ νηστείας καὶ Περὶ καταλαλιᾶς καὶ ὁ Προτρεπτικὸς εἰς ὑπομονὴν ἢ πρὸς τοὺς νεωστὶ βεβαπτισμένους καὶ ὁ ἐπιγεγραμμένος κανὼν ἐκκλησιαστικὸς ἢ πρὸς τοὺς Ἰουδαΐζοντας, ὃν Ἀλεξάνδρῳ τῷ δεδηλωμένῳ ἐπισκόπῳ ἀνατέθεικεν.

¹⁴

Ἐν μὲν οὖν τοῖς Στρωματεῦσιν οὐ μόνον τῆς
θείας κατάτρωσιν πεποίηται γραφῆς, ἀλλὰ καὶ τῶν παρ’ Ἔλλησιν, εἴ τι ἄρα ὠφέλιμον ἐδόκει καὶ αὐτοῖς εἰρῆσθαι, μνημονεύει τῶν τε παρὰ τοῖς πολλοῖς δογμάτων, τὰ Ἑλλήνων ὁμοῦ καὶ τὰ
βαρβάρων ἀναπτύσσων καὶ ἔτι τὰς τῶν αἱρεσιαρχῶν ψευδοδοξίας εὐθύνων, ἱστορίαν τε πολλὴν ἐξαπλοῖ, ὑπόθεσιν ἡμῖν πολυμαθοῦς παρέχων παιδείας. τούτοις ἅπασιν καταμίγνυσιν καὶ τὰ Φιλοσόφων δόγματα, ὅθεν εἰκότως κατάλληλον τῆ ὑποθέσει καὶ τὴν προγραφὴν τῶν Στρωματέων πεποίηται. κέχρηται δ’ ἐν αὐτοῖς καὶ ταῖς ἀπὸ τῶν ἀντιλεγομένων
γραφῶν μαρτυρίαις, τῆς τε λεγομένης Σολομῶνος Σοφίας καὶ τῆς Ἰησοῦ τοῦ Σιρὰχ καὶ τῆς πρὸς Ἑβραίους ἐπιστολῆς τῆς τε Βαρναβᾶ καὶ Κλήμεντος καὶ Ἰούδα, μνημονεύει τε τοῦ πρὸς
Ἕλληνας Τατιανοῦ λόγου καὶ Κασσιανοῦ ὡς καὶ αὐτοῦ χρονογραφίαν πεποιημένου, ἔτι μὴν Φίλωνος καὶ ’Αριατοβούλου Ἰωσήπου τε καὶ Δημητρίου καὶ Εὐπολέμου, Ἰουδαίων συγγραφέων, ὡς ἄν τούτων ἁπάντων ἐγγράφως πρεσβύτερον τῆς παρ’ Ἕλλησιν ἀρχαιογονίας Μωυσέα τε καὶ τὸ Ἰουδαίων γένος ἀποδειξάντων. καὶ ἄλλης δὲ πλείστης
χρηστομαθείας ἔμπλεῳ οἱ δηλούμενοι τυγχάνουσιν τοῦ ἀνδρὸς λόγοι· ὧν ἐν τῷ πρώτῳ περὶ ἑαυτοῦ δηλοῖ ὡς ἔγγιστα τῆς τῶν ἀποστόλων γενομένου διαδοχῆς, ὑπισχνεῖται δ’ ἐν αὐτοῖς καὶ εἰς τὴν Γένεσιν ὑπομνηματιεῖσθαι.

Καὶ ἐν τῷ λόγῳ δὲ αὐτοῦ τῷ Περὶ τοῦ πάσχα
ἐκβιασθῆναι ὁμολογεῖ πρὸς τῶν ἑταίρων ἃς ἔτυχεν ¹⁵ παρὰ τῶν ἀρχαίων πρεσβυτέρων ἀκηκοὼς παραδόσεις γραφῆ τοῖς μετὰ ταῦτα παραδοῦναι, μέμνηται δ’ ἐν αὐτῷ Μελίτωνος καὶ Εἰρηναίου καί τινων ἑτέρων, ὧν καὶ τὰς διηγήσεις τέθειται.

XIV. Ἐν δὲ ταῖς Ὑποτυπώσεσιν ξυνελόντα
εἰπεῖν πάσης τῆς ἐνδιαθήκου γραφῆς ἐπιτετμημένας πεποίηται διηγήσεις, μηδὲ τὰς ἀντιλεγομένας παρελθών, τὴν Ἰούδα λέγω καὶ τὰς λοιπὰς καθολικὰς ἐπιστολὰς τήν τε Βαρνάβα, καὶ τὴν Πέτρου λεγομένην Ἀποκάλυφιν. καὶ τὴν πρὸς
Ἑβραίους δὲ ἐπιστολὴν Παύλου μὲν εἶναί φησιν, γεγράφθαι δὲ Ἑβραίοις Ἑβραικῇ φωνῇ, Λοῦκαν δὲ φιλοτίμως αὐτὴν μεθερμηνεύσαντα ἐκδοῦναι τοῖς Ἕλλησιν, ὅθεν τὸν αὐτὸν χρῶτα εὑρίσκεσθαι κατὰ τὴν ἑρμηνείαν ταύτης τε τῆς ἐπιστολῆς καὶ τῶν Πραξέων. μὴ προγεγράφθαι δὲ τὸ “Παῦλος
¹⁶ ἀπόστολος’’ εἰκότως· “Ἑβραίοις γάρ,’’ φησίν, · “ἐπιστέλλων πρόληψιν εἰληφόσιν κατ’ αὐτοῦ καὶ ὑποπτεύουσιν αὐτόν, συνετῶς πάνυ οὐκ ἐν ἀρχῇ ἀπέτρεφεν αὐτούς, τὸ ὄνομα θείς.”

Εἶτα ὑποβὰς ἐπιλέγει, ἤδη δέ, ὡς ὁ μακάριος ¹⁷ ἔλεγεν πρεσβύτερος, ἐπεὶ ὁ κύριος, ἀπόστολος ὢν τοῦ παντοκράτορος, ἀπεστάλη πρὸς Ἑβραίους, διὰ μετριότητα ὁ Παῦλος, ὡς ἂν εἰς τὰ ἔθνη ἀπεσταλμένος, ¹⁸οὐκ ἐγγράφει ἑαυτὸν Ἑβραίων ἀπόστολον διά τε τὴν πρὸς τὸν κύριον τιμὴν διά τε τὸ ἐκ περιουσίας καὶ τοῖς Ἑβραίοις ἐπιστὲλλειν, ¹⁹ ἐθνῶν κήρυκα ὄντα καὶ ἀπόστολον.”

Αὖθις δ’ ἐν τοῖς αὐτοῖς ὁ Κλήμης βιβλίοις περὶ τῆς τάξεως τῶν εὐαγγελίων παράδοσιν τῶν ἀνέκαθεν πρεσβυτέρων τέθειται, τοῦτον ἔχουσαν τὸν τρόπον. προγεγράφθαι ἔλεγεν τῶν εὐαγγελίων τὰ περιέχοντα τὰς γενεαλογίας, τὸ δὲ κατὰ Μάρκον
ταύτην ἐσχηκέναι τὴν οἰκονομίαν. τοῦ Πέτρου δημοσίᾳ ἐν ‘Ρώμῃ κηρύξαντος τὸν λόγον καὶ πνεύματι τὸ εὐαγγέλιον ἐξειπόντος, τοὺς παρόντας, πολλοὺς ὄντας, παρακαλέσαι τὸν Μάρκον, ὡς ἂν ἀκολουθήσαντα αὐτῷ πόρρωθεν καὶ μεμνημένον τῶν λεχθέντων, ἀναγραφαὶ τὰ εἰρημένα· ποιήσαντα δέ, τὸ εὐαγγέλιον μεταδοῦναι τοῖς δεομένοις αὐτοῦ· ὅπερ ἐπιγνόντα τὸν Πέτρον προτρεπτικῶς μήτε
κωλῦσαι μήτε προτρέψασθαι. αἰ. τὸν μέντοι Ἰωάννην ἔσχατον, συνιδόντα ὅτι τὰ σωματικὰ ἐν τοῖς εὐαγγελίοις δεδήλωται, προτραπέντα ὑπὸ τῶν γνωρίμων, πνεύματι θεοφορηθέντα πνευματικὸν ποιῆσαι εὐαγγέλιον. τοσαῦτα ὁ Κλήμης.

Πάλιν δ’ ὁ δηλωθεὶς Ἀλέξανδρος τοῦ Κλήμεντος,
ἅμα δὲ καὶ τοῦ Πανταίνου ἔν τινι πρὸς Ὠριγένην ἐπιστολῇ μνημονεύει, ὡς δὴ γνωρίμων αὐτῷ γενομένων τῶν ἀνδρῶν, γράφει δὲ οὕτως· “τοῦτο γὰρ καὶ θέλημα θεοῦ, ὡς οἶδας, γέγονεν ἵνα ἡ ἀπὸ προγόνων ἡμῖν φιλία μένη ἄσυλος, μᾶλλον δὲ θερμοτέρα ἦ καὶ βεβαιοτέρα. πατέρας γὰρ ἴσμεν
τοὺς μακαρίους ἐκείνους τοὺς προοδεύσαντας, πρὸς οὓς μετ’ ὀλίγον ἐσόμεθα, Πάνταινον, τὸν μακάριον ἀληθῶς καὶ κύριον, καὶ τὸν ἱερὸν Κλήμεντα, κύριόν μου γενόμενον καὶ ὠφελήσαντά με, καὶ εἴ τις ἕτερος τοιοῦτος· δι’ ὧν ἀὲ ἐγνώρισα, τὸν κατὰ πάντα ἄριστον καὶ κύριόν μου καὶ ἀδελφόν.” καὶ ταῦτα μὲν τοιαῦτα.

Ὁ γέ τοι Ἀδαμάντιος (καὶ τοῦτο γὰρ ἦν τῷ Ωριγένει ὄνομα), Ζεφυρίνου κατὰ τούσδε τοὺς ²⁰ χρόνους τῆς Ῥωμαίων ἐκκλησίας ἡγουμένου, ἐπιδημῆσαι τῆ ‘Ρώμῃ καὶ αὐτός που γράφει, λέγων εὐξάμενος τὴν ἀρχαιοτάτην Ῥωμαίων ἐκκλησίαν ἰδεῖν”· ἔνθα οὐ πολὺ διατρίψας, ἐπάνεισιν εἰς τὴν
Ἀλεξάνδρειαν, καὶ δὴ τὰ συνήθη τῆς κατηχήσεως ἐνταῦθα μετὰ πάσης ἐπλήρου σπουδῆς, Δημητρίου τῶν τῇδε ἐπισκόπου ἔτι τότε παρορμῶντος αὐτὸν καὶ μόνον οὐχὶ ἀντιβολοῦντος ἀόκνως τὴν εἰς τοὺς ἀδελφοὺς ὠφέλειαν ποιεῖσθαι.

XV. ὃ δ’ ὡς ἑαυτὸν
ἑώρα μὴ ἐπαρκοῦντα τῇ τῶν θείων βαθυτέρᾳ σχολῇ τῇ τε ἐξετάσει καὶ ἑρμηνείᾳ τῶν ἱερῶν γραμμάτων καὶ προσέτι τῆ τῶν προσιόντων κατηχήσει μηδ’ ἀναπνεῦσαι συγχωρούντων αὐτῷ, ἐφ᾿ ἑτέροις ἐξ ἕω καὶ μέχρις ἑσπέρας ἐπὶ παρ’ αὐτῷ διδασκαλεῖον φοιτώντων, διανείμας τὰ πλήθη, τὸν Ἡρακλᾶν τῶν γνωρίμων προκρίνας, ἔν τε τοῖς θείοις σπουδαῖον καὶ ἄλλως ὄντα λογιώτατον ἄνδρα καὶ φιλοσοφίας οὐκ ἄμοιρον, κοινωνὸν καθίστη τῆς κατηχήσεως, τῷ μὲν τὴν πρώτην τῶν ἄρτι στοιχειουμένων εἰσαγωγὴν ἐπιτρέψας, αὐτῷ δὲ τὴν τῶν ἐν ἕξει φυλάξας ἀκρόασιν.

XVI. Τοσαύτη δὲ εἰσήγετο τῷ Ὠριγένει τῶν
θείων λόγων ἀπηκριβωμένη ἐξέτασις, ὡς καὶ τὴν Ἐβραΐδα γλῶτταν ἐκμαθεῖν τάς τε παρὰ τοῖς Ἰουδαίοις φερομένας πρωτοτύπους αὐτοῖς Ἑβραίων στοιχείοις γραφὰς κτῆμα ἴδιον ποιήσασθαι ἀνιχνεῦσαί τε τὰς τῶν ἑτέρων παρὰ τοὺς ἑβδομήκοντα τὰς ἱερὰς γραφὰς ἑρμηνευκότων ἐκδόσεις καί τινας ἑτέρας παρὰ τὰς κατημαξευμένας ἑρμηνείας ἐναλλαττούσας, τὴν Ἀκύλου καὶ Συμμάχου καὶ Θεοδοτίωνος, ἐφευρεῖν, ἃς οὐκ οἶδ’ ὅθεν ἔκ τινων μυχῶν τὸν πάλαι λανθανούσας χρόνον ἀνιχνεύσας προήγαγεν εἰς φῶς· ἐφ’ ὧν διὰ τὴν ἀδηλότητα,
τίνος ἄρ εἶεν οὐκ εἰδώς, αὐτὸ τοῦτο μόνον ἐπεσημήνατο ὡς ἄρα τὴν μὲν εὕροι ἐν τῆ πρὸς Ἀκτίοις Νικοπόλει, τὴν δὲ ἐν ἑτέρῳ τοιῷδε τόπῳ·
ἔν γε μὴν τοῖς Ἑξαπλοῖς τῶν Ψαλμῶν μετὰ τὰς ἐπισήμους τέσσαρας ἐκδόσεις οὐ μόνον πέμπτην, ἀλλὰ καὶ ἕκτην καὶ ἑβδόμην παραθεὶς ἑρμηνείαν, ἐπὶ μιᾶς αὖθις σεσημείωται ὡς ἐν Ἱεριχοῖ εὑρημένης ἐν πίθῳ κατὰ τοὺς χρόνους Ἀντωνίνου τοῦ υἱοῦ Σευήρου. ταύτας δὲ ἁπάσας ἐπὶ ταὐτὸν
συναγαγὼν διελών τε πρὸς κῶλον καὶ ἀντιπαραθεὶς ἀλλήλαις μετὰ καὶ αὐτῆς τῆς Ἑβραίων σημειώσεως τὰ τῶν λεγομένων Ἑξαπλῶν ἡμῖν ἀντίγραφα καταλέλοιπεν, ἰδίως τὴν Ἀκύλου καὶ Συμμάχου καὶ Θεοδοτίωνος ἔκδοσιν ἅμα τῆ τῶν ἑβδομήκοντα ἐν τοῖς Τετρασσοῖς ἐπισκευάσας.

XVII. Τῶν γε μὴν ἑρμηνευτῶν αὐτῶν δὴ
τούτων ἰατέον Ἐβιωναῖον τὸν Σύμμαχον γεγονέναι· αἵρεσις δέ ἐστιν ἡ τῶν Ἐβιωναίων οὕτω καλουμένη τῶν τὸν Χριστὸν ἐξ Ἰωσὴφ καὶ Μάριας γεγονέναι φασκόντων φίλον τε ἄνθρωπον ὑπειληφότων αὐτὸν καὶ τὸν νόμον χρῆναι Ἰουδαϊκώτερον φυλάττειν ἀπισχυριζομένων, ὥς που καὶ ἐκ τῆς πρόσθεν ἰατορίας ἔγνωμεν. καὶ ὑπομνήματα δὲ τοῦ Συμμάχου εἰς ἔτι νῦν φέρεται, ἐν οἷς δοκεῖ πρὸς τὸ κατὰ Ματθαῖον ἀποτεινόμενος εὐαγγέλιον τὴν δεδηλωμένην αἵρεσιν κρατύνειν. ταῦτα δὲ ὁ Ὠριγένης μετὰ καὶ ἄλλων εἰς τὰς γραφὰς ²¹ ἑρμηνειῶν τοῦ Συμμάχου σημαίνει παρὰ Ἰουλιανῆς τινος εἰληφέναι, ἢν καί φησιν παρ’ αὐτοῦ Συμμάχου τὰς βίβλους διαδέξασθαι.

XVIII. Ἐν τούτῳ καὶ Ἀμβρόσιος τὰ τῆς
Οὐαλεντίνου φρονῶν αἱρέσεως, πρὸς τῆς ὑπὸ Ὠριγένους πρεσβευομένης ἀληθείας ἐλεγχθεὶς καὶ ὡς ἂν ὑπὸ φωτὸς καταυγασθεὶς τὴν διάνοιαν, τῷ τῆς ἐκκΛησιαστικῆς ὀρθοδοξίας προστίθεται λόγῳ. καὶ ἄλλοι δὲ πλείους τῶν ἀπὸ παιδείας, τῆς περὶ
τὸν Ὠριγένην φήμης πανταχόσε βοωμένης, ὡς αὐτόν, πεῖραν τῆς ἐν τοῖς ἱεροῖς λόγοις ἱκανότητος τἀνδρὸς ληψόμενοι· μυρίοι δὲ τῶν αἱρετικῶν φιλοσόφων τε τῶν μάλιστα ἐπιφανῶν οὐκ ὀλίγοι διὰ σπουδῆς αὐτῷ προσεῖχον, μόνον οὐχὶ πρὸς τοῖς θείοις καὶ τὰ τῆς ἔξωθεν φιλοσοφίας πρὸς αὐτοῦ παιδευόμενοι. εἰσῆγέν τε γὰρ δάους εὐφυῶς
ἔχοντας ἑώρα, καὶ ἐπὶ τὰ φιλόσοφα μαθήματα, γεωμετρίαν καὶ ἀριθμητικὴν καὶ τἄλλα προπαιδεύματα παραδιδοὺς εἴς τε τὰς αἱρέσεις τὰς παρὰ τοῖς φιλοσόφοις προάγων καὶ τὰ παρὰ τούτοις συγγράμματα διηγούμενος ὑπομνηματιζόμενός τε καὶ θεωρῶν εἰς ἕκαστα, ὥστε μέγαν καὶ παρ᾿ αὐτοῖς Ἕλλησιν φιλόσοφον τὸν ἄνδρα κηρύττεσθαι· πολλοὺς δὲ καὶ τῶν ἰδιωτικωτέρων ἐνῆγεν
ἐπὶ τὰ ἐγκύκλια γράμματα, οὐ μικρὰν αὐτοῖς ἔσεσθαι φάσκων ἐξ ἐκείνων ἐπιτηδειότητα εἰς τὴν τῶν θείων γραφῶν θεωρίαν [τε] καὶ παρασκευήν, ὅθεν μάλιστα καὶ ἑαυτῷ ἀναγκαίαν ἡγήσατο τὴν περὶ τὰ κοσμικὰ καὶ φιλόαοφα μαθήματα ἄσκησιν.

XIX. Μάρτυρες δὲ καὶ τῆς περὶ ταῦτα αὐτοῦ
κατορθώσεως αὐτῶν Ἑλλήνων οἱ κατ’ αὐτὸν ἠκμακότες φιλόσοφοι, ὧν ἐν συγγράμμασιν πολλὴν μνήμην εὕρομεν τοῦ ἀνδρός, τοτὲ μὲν αὐτῷ προσφωνούντων τοὺς ἑαυτῶν λόγους, τοτὲ δὲ ὡς διδασκάλῳ εἰς ἐπίκρισιν τοὺς ἰδίους ἀναφερόντων πόνους. τί δεῖ ταῦτα λέγειν, ὅτε καὶ ὁ καθ’ ἡμᾶς
ἐν Σικελίᾳ καταστὰς Πορφύριος συγγράμματα καθ’ ἡμῶν ἐνστησάμενος καὶ δι’ αὐτῶν τὰς θείας γραφὰς διαβάλλειν πεπειραμένος τῶν τε εἰς αὐτὰς ἐξηγησαμένων μνημονεύσας, μηδὲν μηδαμῶς φαῦλον ἔγκλημα τοῖς δόγμασιν ἐπικαλεῖν δυνηθείς, ἀπορίᾳ λόγων ἐπὶ τὸ λοιδορεῖν τρέπεται καὶ τοὺς ἐξηγητὰς ἐνδιαβάλλειν, ὧν μάλιστα τὸν Ὠριγένην· ὃν κατὰ τὴν νέαν ἡλικίαν ἐγνωκέναι φήσας, διαβάλλειν
μὲν πειρᾶται, συνιστῶν δὲ ἄρα τὸν ἄνδρα ἐλάνθανεν, τὰ μὲν ἐπαληθεύων, ἐν οἷς οὐδ’ ἑτέρως αὐτῷ λέγειν ἦν δυνατόν, τὰ δὲ καὶ ψευδόμενος, ἐν οἷς λήσεσθαι ἐνόμιζεν, καὶ τοτὲ μὲν ὡς Χριστιανοῦ κατηγορῶν, τοτὲ δὲ τὴν περὶ τὰ φιλόσοφα μαθήματα ἐπίδοσιν αὐτοῦ διαγράφων.

Ἄκουε δ’ οὖν ἅ φησιν κατὰ λέξιν· “τῆς δὴ
μοχθηρίας τῶν Ἰουδαϊκῶν γραφῶν οὐκ ἀπόστασιν, λύσιν δέ τινες εὑρεῖν προθυμηθέντες, ἐπ’ ἐξηγήσεις ἐτράποντο ἀσυγκλώστους καὶ ἀναρμόστους τοῖς γεγραμμένοις, οὐκ ἀπολογίαν μᾶλλον ὑπὲρ τῶν ὀθνείων, παραδοχὴν δὲ καὶ ἔπαινον τοῖς οἰκείοις φερούσας. αἰνίγματα γὰρ τὰ φανερῶς παρὰ Μωυσεῖ λεγόμενα εἶναι κομπάσαντες καὶ ἐπιθειάσαντες ὡς θεσπίσματα πλήρη κρυφίων μυστηρίων διά τε τοῦ τύφου τὸ κριτικὸν τῆς ψυχῆς καταγοητεύσαντες, ἐπάγουσιν ἐξηγήσεις.”

Εἶτα μεθ’ ἕτερά φησιν· “ὁ δὲ τρόπος τῆς
²² ἀτοπίας ἐξ ἀνδρὸς ᾧ κἀγὼ κομιδῆ νέος ὢν ἔτι ἐντετύχηκα, σφόδρα εὐδοκιμήσαντος καὶ ἔτι δι’ ὧν καταλέλοιπεν συγγραμμάτων εὐδοκιμοῦντος, παρειλήφθω, Ὠριγένους, οὗ κλέος παρὰ τοῖς παρειλήφθω, τούτων τῶν λόγων μέγα διαδέδοται. ἀκροατὴς γὰρ οὗτος Ἀμμωνίου τοῦ πλείστην ἐν
τοῖς καθ’ ἡμᾶς χρόνοις ἐπίδοσιν ἐν φιλοσοφίᾳ ἐσχηκότος γεγονώς, εἰς μὲν τὴν τῶν λόγων ἐμπειρίαν πολλὴν παρὰ τοῦ διδασκάλου τὴν ὠφέλειαν ἐκτήσατο, εἰς δὲ τὴν ὀρθὴν τοῦ βίου προαίρεσιν τὴν ἐναντίαν ἐκείνῳ πορείαν ἐποιήσατο. Ἀμμώνιος μὲν γὰρ χριστιανὸς ἐν Χριαριανοῖς
ἀνατραφεὶς τοῖς γονεῦσιν, ὅτε τοῦ φρονεῖν καὶ τῆς φιλοσοφίας ἥψατο, εὐθὺς πρὸς τὴν κατὰ νόμους πολιτείαν μετεβάλετο, Ὠριγένης δὲ Ἕλλην ἐν Ἕλλησιν παιδευθεὶς λόγοις, πρὸς τὸ βάρβαρον ἐξώκειλεν τόλμημα· ᾧ δὴ φέρων αὐτόν τε καὶ τὴν ἐν τοῖς λόγοις ἕξιν ἐκαπήλευσεν, κατὰ μὲν τὸν βίον Χριστιανῶς ζῶν καὶ παρανόμως, κατὰ δὲ τὰς περὶ τῶν πραγμάτων καὶ τοῦ θείου δόξας ἑλληνίζων τε καὶ τὰ Ἑλλήνων τοῖς ὀθνείοις ὑποβαλλόμενος μύθοις. συνῆν τε γὰρ ἀεὶ τῷ Πλάτωνι, τοῖς τε
Νουμηνίου καὶ Κρονίου Ἀπολλοφάνους τε καὶ Λογγίνου καὶ Μοδεράτου Νικομάχου τε καὶ τῶν ἐν τοῖς Πυθαγορείοις ἐλλογίμων ἀνδρῶν ὡμίλει συγγράμμασιν, ἐχρῆτο δὲ καὶ Χαιρήμονος τοῦ Στωϊκοῦ Κορνούτου τε ταῖς βίβλοις, παρ’ ὧν τὸν μεταληπτικὸν τῶν παρ’ Ἕλλησιν μυστηρίων γνοὺς τρόπον ταῖς Ἰουδαϊκαῖς προσῆψεν γραφαῖς.”

Ταῦτα τῷ Πορφυρίῳ κατὰ τὸ τρίτον σύγγραμμα
τῶν γραφέντων αὐτῷ κατὰ Χριστιανῶν εἴρηται, ἐπαληθεύσαντι μὲν περὶ τῆς τἀνδρὸς ἀσκήσεως καὶ πολυμαθείας, ψευσαμένῳ δὲ σαφῶς (τί γὰρ οὐκ ἔμελλεν ὁ κατὰ χριστιανῶν;)· ἐν οἷς αὐτὸν μέν φησιν ἐξ Ἑλλήνων μετατεθεῖσθαι, τὸν δ’ Ἀμμώνιον ἐκ βίου τοῦ κατὰ θεοσέβειαν ἐπὶ τὸν ἐθνικὸν τρόπον ἐκπεσεῖν. τῷ τε γὰρ Ὠριγένει
τὰ τῆς κατὰ χριστὸν διδασκαλίας ἐκ προγόνων ἐσῴζετο, ὡς καὶ τὰ τῆς πρόσθεν ἱστορίας ἐδήλου, τῷ τε Ἀμμωνίῳ τὰ τῆς ἐνθέου φιλοσοφίας ἀκέραια καὶ ἀδιάπτωτα καὶ μέχρις ἐσχάτης τοῦ βίου διέμενεν τελευτῆς, ὥς που καὶ οἱ τἀνδρὸς εἰς ἔτι νῦν μαρτυροῦσι πόνοι, δι’ ὧν κατέλιπε συγγραμμάτων παρὰ τοῖς πλείστοις εὐδοκιμοῦντος, ὥσπερ οὖν καὶ ὁ ἐπιγεγπαρμμένος Περὶ τῆς Μωυσέως καὶ Ἰησοῦ συμφωνίας καὶ ὅσοι ἄλλοι παρὰ τοῖς φιλοκάλοις εὕρηνται.

Ταῦτα μὲν οὖν εἰς παράστασιν ἐκκείσθω τῆς τε
τοῦ ψευδηγόρου συκοφαντίας καὶ τῆς Ὠριγένους καὶ περὶ τὰ Ἑλλήνων μαθήματα πολυπειρίας, περὶ ἧς πρός τινας μεμψαμένους αὐτῷ διὰ τὴν περὶ ἐκεῖνα σπουδὴν ἀπολογούμενος, ἐν ἐπιστολῇ τινι ταῦτα γράφει· “ἐπεὶ δὲ ἀνακειμένῳ μοι τῷ
λόγῳ, τῆς φήμης διατρεχούσης περὶ τῆς ἕξεως ἡμῶν, προσῄεσαν ὁτὲ μὲν αἱρετικοί, ὁτὲ δὲ οἱ ἀπὸ τῶν Ἑλληνικῶν μαθημάτων καὶ μάλιστα τῶν ἐν φιλοσοφίᾳ, ἔδοξεν ἐξετάσαι τά τε τῶν αἱρετικῶν δόγματα καὶ τὰ ὑπὸ τῶν φιλοσόφων περὶ ἀληθείας λέγειν ἐπαγγελλόμενα. τοῦτο δὲ πεποιήκαμεν μιμησάμενοί
τε τὸν πρὸ ἡμῶν πολλοὺς ὠφελήσαντα Πάνταινον, οὐκ ὀλίγην ἐν ἐκείνοις ἐσχηκότα παρασκευήν, καὶ τὸν νῦν ἐν τῷ πρεσβυτερίῳ καθεζόμενον Ἀλεξανδρέων Ἡρακλᾶν, ὅντινα εὗρον παρὰ τῷ διδασκάλῳ τῶν φιλοσόφων μαθημάτων, ἤδη πέντε ἔτεσιν αὐτῷ προσκαρτερήσαντα πρὶν ἢ ἐμὲ ἄρξασθαι ἀκούειν ἐκείνων τῶν λόγων· δι’ ὃν καὶ
πρότερον κοινῇ ἐσθῆτι χρώμενος ἀποδυσάμενος καὶ φιλόσοφον ἀναλαβὼν σχῆμα μέχρι τοῦ δεῦρο τηρεῖ βιβλία τε Ἑλλήνων κατὰ δύναμιν οὐ παύεται φιλολογῶ.”

καὶ ταῦτα μὲν αὐτῷ περὶ τῆς Ἑλληνικῆς
ἀσκήσεως ἀπολογουμένῳ εἴρηται· κατὰ τοῦτον δὲ τὸν χρόνον ἐπ’ Ἀλεξανδρείας αὐτῷ τὰς διατριβὰς ποιουμένῳ ἐπιστάς τις τῶν στρατιωτικῶν ἀνεδίδου γράμματα Δημητρίῳ τε τῷ τῆς παροικίας ἐπισκόπῳ καὶ τῷ τότε τῆς Αἰγύπτου ἐπάρχῳ παρὰ τοῦ τῆς Ἀραβίας ἡγουμένου, ὡς ἂν μετὰ σπουδῆς ἁπάσης τὸν Ὠριγένην πέμψοιεν κοινωνήσοντα λόγων αὐτῷ. καὶ δὴ ἀφικνεῖται ἐπὶ τὴν Ἀραβίαν· οὐκ εἰς μακρὸν δὲ τὰ τῆς ἀφίξεως εἰς πέρας ἀγαγών, αὖθις ἐπὶ τὴν Ἀλεξάνδρειαν ἐπανῄει. χρόνου δὲ
μεταξὺ διαγενομένου, οὐ σμικροῦ κατὰ τὴν πόλιν ἀναρριπισθέντος πολέμου, ὑπεξελθὼν τῆς Ἀλεξανδρείας, ᾔει μὲν ἐπὶ Παλαιστίνης, ἐν Καισαρείᾳ δὲ τὰς διατριβὰς ἐποιεῖτο· ἔνθα καὶ διαλέγεσθαι τάς τε θείας ἑρμηνεύειν γραφὰς ἐπὶ τοῦ κοινοῦ τῆς ἐκκΛησίας οἱ τῇδε ἐπίσκοποι, καίτοι τῆς τοῦ πρεσβυτερίου χειροτονίας οὐδέπω τετυχηκότα, αὐτὸν ἠξίουν· δ’ καὶ αὐτὸ γένοιτ’ ἄν ἔκδηλον ἀφ’
ὧν περὶ τοῦ Δημητρίου γράφοντες Ἀλέξανδρος ὁ Ἱεροσολύμων ἐπίσκοπος καὶ Θεόκτιστος ὁ Καισαρείας ὧδέ πως ἀπολογοῦνται. “προσέθηκεν δὲ τοῖς γράμμασιν ὅτι τοῦτο οὐδέποτε ἠκούσθη οὐδὲ νῦν γεγένηται, τὸ παρόντων ἐπισκόπων λαϊκοὺς ὁμιλεῖν, οὐκ οἶδ᾿ ὅπως προφανῶς οὐκ ἀληθῆ λέγων. ὅπου γοῦν εὑρίσκονται οἱ ἐπιτήδειοι πρὸς τὸ ὠφελεῖν τοὺς ἀδελφούς, καὶ παρακαλοῦνται τῷ λαῷ προσομιλεῖν ὑπὸ τῶν ἁγίων ἐπισκόπων, ὥσπερ ἐν Λαράνδοις Εὔελπις ὑπὸ Νέωνος καὶ ἐν Ἰκονίω Παυλῖνος ὑπὸ ὑπὸ καὶ ἐν Συνάδοις Θεόδωρος ὑπὸ Ἀττικοῦ, τῶν μακαρίων ἀδελφῶν. εἰκὸς δὲ καὶ ἐν ἄλλοις τόποις τοῦτο γίνεσθαι, ἡμᾶς δὲ μὴ εἰδέναι. ”

Τοῦτον καὶ ἔτι νέος ὢν ὁ δηλούμενος ἀνὴρ οὐ πρὸς μόνων τῶν συνήθων, ἀλλὰ καὶ τῶν ἐπὶ ξένης ἐπισκόπων ἐτιμᾶτο τὸν τρόπον. ἀλλὰ γὰρ αὖθις τοῦ Δημητρίου διὰ γραμμάτων αὐτὸν ἀνακαλέσαντος δι’ ἀνδρῶν τε διακόνων τῆς ἐκκλησίας ἐπισπεύσαντος ἐπανελθεῖν εἰς τὴν Ἀλεξάνδρειαν, ίαν, ἀφικόμενος τὰς συνήθεις ἀπετέλει σπουδάς.

XX. Ἤκμαζον δὲ κατὰ τοῦτο πλείους λόγιοι καὶ ἐκκλησιαστικοὶ ἄνδρες, ὧν καὶ ἐπιστολάς, ἃς πρὸς ἀλλήλους διεχάραττον, ἔτι νῦν σῳζομένας εὑρεῖν εὔπορον· αἰ καὶ εἰς ἡμᾶς ἐφυλάχθησαν ἐν τῆ κατὰ Αἰλίαν βιβλιοθήκῃ, πρὸς τοῦ τηνικάδε τὴν αὐτόθι διέποντος ἐκκλησίαν Ἀλεξάνδρου ἐπισκευασθείσῃ, ἀφ’ ἧς καὶ αὐτοὶ τὰς ὕλας τῆς μετὰ χεῖρας ὑποθέσεως ἐπὶ ταὐτὸν συναγαγεῖν δεδυνήμεθα.

Τούτων βήρυλλος σὺν ἐπιστολαῖς καὶ συγγραμμάτων διαφόρους φιλοκαλίας καταλέλοιπεν, ἐπίσκοπος δ’ οὗτος ἦν τῶν κατὰ Βόστραν Ἀράβων· ὡσαύτως δὲ καὶ Ἱππόλυτος, ἑτέρας που καὶ αὐτὸς προεστὼς ἐκκλησίας.

Ἧλθεν δὲ εἰς ἡμᾶς καὶ Γαΐου, λογιωτάτου ²³ ἀνδρός, διάλογος, ἐπὶ Ῥώμης κατὰ Ζεφυρῖνον πρὸς Πρόκλον τῆς κατὰ Φρύγας αἱρέσεως ὑπερμαχοῦντα κεκινημένος· ἐν ᾧ τῶν δι’ ἐναντίας τὴν περὶ τὸ συντάττειν καινὰς γραφὰς προπέτειάν τε καὶ τόλμαν ἐπιστομίζων, τῶν τοῦ ἱεροῦ ἀποστόλου δεκατριῶν μόνων ἐπιστολῶν μνημονεύει, τὴν πρὸς Ἑβραίους μὴ συναριθμήσας ταῖς ἐπεὶ καὶ εἰς δεῦρο παρὰ Ῥωμαίων τισὶν οὐ νομίζεται τοῦ ἀποστόλου τυγχάνειν.

XXI. Ἀλλὰ γὰρ Ἀντωνῖνον ἔτη βασιλεύσαντα ἑπτὰ καὶ μῆνας ἓξ Μακρῖνος διαδέχεται· τούτου δ’ ἐπ’ ἐνιαυτὸν διαγενομένου, αὖθις ἕτερος Ἀντωνῖνος τὴν Ῥωμαίων ἡγεμονίαν παραλαμβάνει· οὗ κατὰ τὸ πρῶτον ἔτος ὁ Ῥωμαίων ἐπίσκοπος Ζεφυρῖνος μεταλλάττει τὸν βίον, ὅλοις ὀκτωκαίδεκα διακατασχὼν ἔτεσιν τὴν λειτουργίαν· μεθ’ ὅγ’ Κάλλιστος τὴν ἐπισκοπὴν ἐγχειρίζεται, ὃς ἐπιβιώσας ἔτεσιν πέντε, Οὐρβανῷ τὴν λειτουργίαν καταλείπει.

Αὐτοκράτωρ Ἀλέξανδρος ἐπὶ τούτοις διαδέχεται τὴν Ῥωμαίων ἀρχήν, ἐπὶ τέτταρσιν μόνοις ἔτεσιν Αντωνίνου διαγενομένου. ἐν τούτῳ δὲ καὶ ἐπὶ τῆς Ἀντιοχέων ἐκκλησίας Ἀκληπιάδην Φιλητὸς διαδέχεται.

Τοῦ δ’ αὐτοκράτορος μήτηρ, Μαμαία τοὔνομα, εἰ καί τις ὤη θεοσεβεστάτη γυνή, τῆς Ὠριγένους πανταχόσε βοωμένης φήμης, ὡς καὶ μέχρι τῶν αὐτῆς ἐλθεῖν ἀκοῶν, περὶ πολλοῦ ποιεῖται τῆς τοῦ ἀνδρὸς θέας ἀξιωθῆναι καὶ τῆς ὑπὸ πάντων θαυμαζομένης περὶ τὰ θεῖα συνέσεως αὐτοῦ πεῖραν λαβεῖν. ἐπ’ Ἀντιοχείας δῆτα ἀνακαλεῖται· μετὰ στρατιωτικῆς δορυφορίας αὐτὸν ἀνακαλεῖται· παρ’ ἢ χρόνον διατρίψας πλεῖατά τε δάα εἰς τὴν τού κυρίου δόξαν καὶ τῆς τοῦ θείου διδαακαλείου ἀρετῆς ἐπιδειξάμενος, ἐπὶ τὰς συνήθεις ἔσπευδεν διατριβάς.

XXII. Τότε δῆτα καὶ Ἱππόλυτος αυντάττωι μετὰ πλείστων ἄλλων ὑπομνημάτων καὶ τὸ Περ τοῦ πάσχα πεποίηται αύγγραμμα, ἐν ᾧ τῶι χρόνων ἀναγραφὴν ἐκθέμενος καί τινα κανόνα ἑκκαιδεκαετηρίδος περὶ τοῦ πάαχα προθείς, ἐπ’ τὸ πρῶτον ἔτος αὐτοκράτορος Ἀλεξάνδρου τοὺς χρόνους περιγράφει· τῶν δὲ λοιπῶν αὐτοῦ συγ. τὰ εἰς ἡμᾶς ἐλθόντα ἐατὶν τάδε· Εἰς τὴν Ἑξαήμερον, Εἰς τὰ μετὰ τὴν Ἑξαήμερον Πρὸς Μαρκίωνα, Εἰς τὸ Ἆισμα, Εἰς μέρη τοι Ἰεζεκιήλ, Περὶ τοῦ πάσχα, Πρὸς ἁπάσας τὰς αἱρέσεις, πλεῖατά τε ἄλλα καὶ παρὰ πολλοῖς εὕροις ἂν αῳζόμενα.

ΧΧΙΙΙ. Ἐξ ἐκείνου δὲ καὶ Ὠριγένει τῶν εἰς τὰς θείας γραφὰς ὑπομνημάτων ἐγίνετο ἀρχή Ἀμβροσίου παρορμῶντος αὐτὸν μυρίαις ὅσαις οὐ προτροπαῖς ταῖς διὰ λόγων καὶ παρακλήσεσιν αὐτὸ μόνον, ἀλλὰ καὶ ἀφθονωτάταις τῶν ἐπιτηδείων χορηγίαις. ταχυγράφοι τε γὰρ αὐτῷ πλείους ἠ ἑπτὰ τὸν ἀριθμὸν παρῆααν ὑπαγορεύοντι, χρόνοι, τεταγμένοις ἀλλήλους ἀμείβοντες , βιβλιογράφο τε οὐχ ἥττους ἅμα καὶ κόραις ἐπὶ τὸ καλλιγραφεῖν ἠακημέναις· ὧν ἁπάντων τὴν δέουσαν τῶν ἔπι· ἄφθονον περιουσίαν ὁ Ἀμβρόσιος πα εατήαατο· ναὶ μὴν καὶ ἐν τῆ περὶ τὰ θεῖα λόγω ἀακήαει τε καὶ σπουδῇ προθυμίαν ἄφατον αὐτᾷ αυνειαέφερεν, ἦ καὶ μάλιστα αὐτὸν προύτρεπεν ἐπὶ τὴν τῶν ὑπομνημάτων αύνταξιν.

Τούτων δὲ οὕτως ἐχόντων, Οὐρβανὸν ἐπισκοπεύσαντα τῆς Ῥωμαίων ἐκκλησίας ἔτεαιν ὀκτὼ διαδέχεται Ποντιανός, τῆς δ’ Ἀντιοχέων μετὸ Φιλητὸν Ζέβεννος· καθ’ οὓς Ὠριγένης, ἐπειγούσης χρείας ἐκκλησιαστικῶν ἕνεκα πραγμάτων ἐπὶ τὴν Ἑλλάδα ατειλάμενος τὴν διὰ Παλαιστίνης, πρεσβείου χειροθεαίαν ἐν Καισαρείᾳ πρὸς τῶν τῇδε ἐπισκόπων ἀναλαμβάνει. τὰ μὲν οὖν ἐπὶ τούτῳ περὶ αὐτοῦ κεκινημένα τά τε ἐπὶ τοῖς κινηθεῖσι δεδογμένα τοῖς τῶν ἐκκλησιῶν προεστῶσιν ὅσα τε ἄλλα ἀκμάξων περὶ τὸν θεῖον εἰαενήνεκτα λόγον, ἰδίας δεόμενα συντάξεως, μετρίως ἐν τῷ δευτέρῳ ἧς ὑπὲρ αὐτοῦ πεποιήμεθα ἀπολογίας ἀνεγράψαμεν.

ΧΧΙV. Ταῦτα δ’ ἐκείνοις δέοι ἄν ἐπιθεῖναι ὡς ἐν μὲν τῷ ἕκτῳ τῶν εἰς τὸ κατὰ Ἰωάννη, ἐξηγητικῶν σημαίνει τὰ πρότερα πέντε ἐπ’ Ἀλεξαωδρείας ἔτ’ ὄντα αὐτὸν αυντάξαι, τῆς δ’ εἰς τὸ πᾶν εὐαγγέλιον αὐτὸ δὴ τοῦτο πραγματείας μόνω δύο καὶ εἴκοσι εἰς ἡμᾶς περιῆλθον τόμοι· κατὰ δὲ τὸ ἔνατον τῶν Εἰς τὴν Γένεσιν (δώδεκα δ’ τὰ πάντα) οὐ μόνον τοὺς πρὸ τοῦ ἐνάτου δῆλοι ἐπὶ τῆς Ἀλεξανδρείας ὑπεμνηματίαθαι, καὶ εἰς τοὺς πρώτους δὲ πέντε καὶ εἴκοσι Ψαλμοὺς ἔτι τε τὰ εἰς τοὺς Θρήνους, ὧν εἰς ἡμᾶς ἐληλύθασι, τόμοι πέντε, ἐν οἷς μέμνηται καὶ τῶν Περὶ ἀναστάσεως· δύο δ’ ἐατὶν καὶ ταῦτα. οὐ μὴν ἀλλὸ καὶ τὰ Περὶ ἀρχῶν πρὸ τῆς ἀπ’ Ἀλεξανδρείας μεταναστάσεως γράφει, καὶ τοὺς ἐπιγεγραμμένους Στρωματεῖς, ὄντας τὸν ἀριθμὸν δέκα, ἐπὶ τῆς αὐτῆς πόλεως κατὰ τὴν Ἀλεξάνδρου συντάττε βασιλείαν, ὡς καὶ τοῦτο ὁλόγραφοι δηλοῦσιν αὐτοῦ πρὸ τῶν τόμων ἐπισημειώσεις.

XXV. τὸν μέν γε πρῶτον ἐξηγούμενος Ψαλμόν, ἔκθεαιν πεποίηται τοῦ τῶν ἱερῶν γραφῶν τῆς παλαιᾶς διαθήκης καταλόγου, ὧδέ πως γράφων κατὰ λέξιν· “ οὐκ ἀγνοητέον δ’ εἶναι τὰς ἐνδιαθήκους βίβλους, ὡς Ἑβραῖοι παραδιδόασιν, δύο καὶ εἴκοσι, ὅαος ἀριθμὸς τῶν παρ’ αὐτοῖς στοιχείων ἐατίν.’’

Εἶτα μετά τινα ἐπιφέρει λέγων· “ εἰαὶν δὲ αἱ εἴκοσι δύο βίβλοι καθ’ Ἑβραίους αἵδε· ἢ παρ’ ἡμῖν Γένεσις ἐπιυεγραμμένη, παρὰ παρὰ δ’ Ἑβραίοις ἀπὸ τῆς ἀρχῆς τῆς βίβλου Βρησιθ, ὅπερ ἐστὶν ῾ἐν ἀρχῇ’· Ἔξοδος, Ουελλεσμωθ, ὅπερ ἐατὶν ταῦτα τὰ ὀνόματα’· Λευιτικόν, Ουϊκρα, καὶ ἐκάλεαεν’· Ἀριθμοί, Αμμεαφεκωδειμ· Δευτερονόμιον, Ελλεαδδεβαρειμ, οὗτοι οἱ λόγοι ’· Ἰησοῦς υἱὸς Ναυῆ, Ιωαουεβεννουν· κριταί, Κριταί, παρ’ αὐτοῖς ἐν ἑνί, Σωφτειμ· Βασιλειῶν α΄ β΄, παρ αὐτοῖς ἕν, Σαμουηλ, ῾ ὁ θεόκλητος᾿· γ’ δ’ ἐν ἑνί, Ουαμμελχδαυιδ, ὅπερ ἐστὶν βασιλεία Δαυίδ ’· Παραλειπομένων ἁ β΄ ἐν ἑνί, Δαβρηϊαμειν ὅπερ ἐστὶν λόγοι ἡμερῶν '. Ἔζρας ἁ β΄ ἐν ἑνί, Εζρα, ὅ ἐστιν ῾ βοηθός ’· βίβλος Ψαλμῶν, Σφαρθελλειμ· Σολομῶνος παροιμίαι, Μελωθ· ’Eκκληαιαατής, Κωνλθ. Ἆιαμα ᾀαμάτων (οὐ γάρ, ὡς ὑπολαμβάνουαίν τινες, Ἄισματα ᾀσμάτων), Σιρασσιρειμ· Ἡσαΐας, Ιεσσια· αὺν Θρήνοις καὶ τῆ Ἐπιστολῇ ἐν ἑνί, Ιερεμια· Δανάη, Δανιηλ· Ἰεξεκιήλ, Ιεξεκιηλ· Ἰώβ, Ιωβ· Εσθήρ, Εσθηρ. ἔξω δὲ τούτων ἐστὶ τὰ Μακκαβαϊκά, ἅπερ ἐπιγέγραπται Σαρβηθααβαναιελ.”

Ταῦτα μὲν οὖν ἐν τῷ προειρημένῳ τίθησι
συγγράμματι· ἐν δὲ τῷ πρώτῳ τῶν εἰς τὸ κατὰ Ματθαῖον, τὸν ἐκκλησιαστικὸν φυλάττων κανόνα, μόνα τέσσαρα εἰδέναι εὐαγγέλια μαρτύρεται, ὧδέ πως γράφων· “ὡς ἐν παραδόσει μαθὼν περὶ
τῶν τεσσάρων εὐαγγελίων, ἃ καὶ μόνα ἀναντίρρητά ἐστιν ἐν τῆ ὑπὸ τὸν οὐρανὸν ἐκκλησέᾳ τοῦ θεοῦ, ὅτι πρῶτον μὲν γέγραπται τὸ κατὰ τόν ποτε τελώνην, ὕστερον δὲ ἀπόστολον Ἰνσοῦ Χριστοῦ Ματθαῖον, ἐκδεδωκότα αὐτὸ τοῖς ἀπὸ Ἰουδαϊσμοῦ ποστεύσασιν, γράμμασιν Ἑβραϊκοϊς συντεταγμένον· δεύτερον δὲ τὸ κατὰ Μάρκον, ὡς Πέτρος ὑφηγήσατο
αὐτῷ, ποιήσαντα, ὃν καὶ υἱὸν ἐν τῇ καθολικῇ ²⁴ἐπιστολῇ διὰ τούτων ὡμολόγησεν φάσκων ‘ἀσπάζεται ὑμᾶς ἡ ἐν Βαβυλῶνι συνεκλεκτὴ καὶ Μάρκος ὁ υἱός μου’· καὶ τρίτον τὸ κατὰ Λουκᾶν, τὸ
²⁵ ὑπὸ Παύλου ἐπαινούμενον εὐαγγέλιον τοῖς ἀπὸ τῶν ἐθνῶν πεποιηκότα· ἐπὶ πᾶσιν τὸ κατὰ ’Ιωάννην.”

καὶ ἐν τῷ πέμπτῳ δὲ τῶν εἰς τὸ κατὰ Ἰωάννην
Εξηγητικῶν ὁ αὐτὸς ταῦτα περὶ τῶν ἐπιστολῶν ²⁶ τῶν ἀποστόλων φησίν· “ὁ δὲ ἱκανωθεὶς διάκονος γενέσθαι τῆς καινῆς διαθήκης, οὐ γράμματος, ἀλλὰ πνεύματος, Παῦλος, ὁ πεπληρωκὼς τὸ ²⁷ εὐαγγέλιον ἀπὸ Ἰερουσαλὴμ καὶ κύκλῳ μέχρι τοῦ Ἰλλυρικοῦ, οὐδὲ πάσαις ἔγραφεν αἶς ἐδίδαξεν ἐκκλησίαις, ἀλλὰ καὶ αἷς ἔγραφεν, ὀλίγους στίχους ²⁸²⁹ χοῦς ἐπέστειλεν. Πέτρος δέ, ἐφ’ ᾧ οἰκοδομεῖται ἡ χριστοῦ ἐκκλησία, ἧς πύλαι Ἅιδου οὐ κατισχύσουσιν, μίαν ἐπιστολὴν ὁμολογουμένην καταλέλοιπεν, ἔστω δὲ καὶ δευτέραν· ἀμφιβάλλεται ³⁰ γάρ. τί δεῖ περὶ τοῦ ἀναπεσόντος ἐπὶ τὸ στῆθος
λέγειν τοῦ Ἰησοῦ, Ἰωάννου, ὃς εὐαγγέλιον ἓν καταλέλοιπεν, ὁμολογῶν δύνασθαι τοσαῦτα ποιήειν
³¹ οὐδ’ ἃ οὐδ’ ὁ κόσμος χωρῆσαι ἐδύνατο, ἔγραφεν ³² δὲ καὶ τὴν Ἀποκάλυψιν, κελευσθεὶς σιωπῆσαι καὶ μὴ γραφαὶ τὰς τῶν ἑπτὰ βροντῶν φωνάς; καταλέλοιπεν καὶ ἐπιστολὴν πάνυ ὀλίγων στίχων, ἔστω δὲ καὶ δευτέραν καὶ τρίτην· ἐπεὶ οὐ πάντες φασὶν γνησίους εἶναι ταύτας· πλὴν οὔκ εἰσιν στίχων ἀμφότεραι ἑκατόν.”

Ἔτι πρὸς τούτοις περὶ τῆς Πρὸς Ἑβραίους
ἐπιστολῆς ἐν ταῖς εἰς αὐτὴν Ὁμιλίας ταῦτα διαλαμβάνει· “ὅτι ὁ χαρακτὴρ ῥ’ τῆς λέξεως τῆς Πρὸς Ἑβραίους ἐπιγεγραμμένης ἐπιστολῆς οὐκ ³³ ἔχει τὸ ἐν λόγῳ ἰδιωτικὸν τοῦ ἀποστόλου, ὁμολογήσαντος ἑαυτὸν ἰδιώτην εἶναι τῷ λόγῳ, τοῦτ’ ἐστὶν τῇ φράσει, ἀλλ’ ἐστὶν ἡ ἐπιστολὴ συνθέσει τῆς λέξεως Ἑλληνικωτέρα, πᾶς ὁ ἐπιστάμενος κρίνειν
φράσεων διαφορὰς ὁμολογήσαι ἄν. πάλιν τε αὖ ὅτι τὰ νοήματα τῆς ἐπιστοΛῆς θαυμάσιά ἐστιν καὶ οὐ δεύτερα τῶν ἀποστολικῶν ὁμολογουμένων γραμμάτων, καὶ τοῦτο ἂν συμφήσαι εἶναι ἀληθὲς πᾶς ὁ προσέχων τῆ ἀναγνώσει τῆ ἀποστολικῇ.”

τούτοις μεθ’ ἕτερα ἐπιθέρει λέγων· “ἐγὼ δὲ
ἀποφαινόμενος εἴποιμ’ ἂν ὅτι τὰ μὲν νοήματα τοῦ ἀποστόλου ἐστίν, ἡ δὲ φράσις καὶ ἡ σύνθεσις ἀπομνημονεύσαντός τινος τὰ ἀποστολικὰ καὶ ὥσπερ σχολιογραφήσαντός τινος τὰ εἰρημένα ὑπὸ τοῦ διδασκάλου. εἴ τις οὖν ἐκκλησία ἔχει ταύτην τὴν ἐπιστολὴν ὡς Παύλου, αὕτη εὐδοκιμείτω καὶ ἐπὶ τούτῳ· οὐ γὰρ εἰκῆ οἱ ἀρχαῖοι ἄνδρες ὡς Παύλου αὐτὴν παραδεδώκασιν. τίς δὲ ὁ γραφὰς
τὴν ἐπιστολήν, τὸ μὲν ἀληθὲς θεὸς οἶδεν, ἡ δὲ εἰς ἡμᾶς φθάσασα ἰατορίᾳ ὑπὸ τινῶν μὲν λεγόντων ὅτι Κλήμης, ὁ γενόμενος ἐπίσκοπος Ῥωμαίων, ἔγραφεν τὴν ἐπιστολήν, ὑπὸ τινῶν δὲ ὅτι Λουκᾶς, ὁ γραφὰς τὸ εὐαγγέλιον καὶ τὰς Πράξεις.”

XXVI. Ἀλλὰ ταῦτα μὲν ὧδε ἐχέτω· ἔτος δ’
ἢν τοῦτο δέκατον τῆς δηλουμένης ἡγεμονίας, καθ’ ὃ τὴν ἀπ’ Ἀλεξανδρείας μετανάστασιν ἐπὶ τὴν καισάρειαν ὁ Ὠριγένης ποιησάμενος, Ἡρακλᾷ τὸ τῆς κατηχήσεως τῶν αὐτόθι διδασκαλεῖον καταλείπει· οὐκ εἰς μακρὸν δὲ καὶ Δὴ Δημήτριος ὁ τῆς Ἀλεξανδρέων ἐκκλησίας ἐπίσκοπος τελευτᾷ, ἐφ’ ὅλοις ἔτεσι τρισὶ καὶ τεσσαράκοντα τῇ λειτουργίᾳ διαρκέσας· διαδέχεται δ’ αὐτὸν ὁ Ἡρακλᾶς.

XXVII Διέπρεπεν δ’ ἐν τούτῳ Φιρμιλανός,
Καισαρείας τῆς Καππαδοκῶν ἐπίσκοπος, τοσαύτην εἰσάγων περὶ τὸν Ὠριγένην σπουδήν, ὡς τοτὲ μὲν αὐτὸν ἀμφὶ τὰ κατ’ αὐτὸν κλίματα εἰς τὴν τῶν ἐκκλησιῶν ὠφέλειαν ἐκκαλεῖσθαι, τοτὲ δὲ ὡς αὐτὸν ἐπὶ τὴν Ἰουδαίαν στέλλεσθαι καί τινας αὐτῷ συνδιατρίβειν χρόνους τῆς εἰς τὰ θεῖα βελτιώσεως ἕνεκα. οὐ μὴν ἀλλὰ καὶ ὁ τῆς Ἱεροσολύμων προεσὼς Ἀλέξανδρος Θεόκτιστός τε ὁ κατὰ Καισάρειαν τὸν πάντα χρόνον προσανέχοντες αὐτῷ, οἷα διδασκάλῳ μόνῳ, τὰ τῆς τῶν θείων γραφῶν ἑρμηνείας καὶ τὰ λοιπὰ τοῦ ἐκκλησιαστικοῦ λόγου πράττειν συνεχώρουν.

XXVIII. τόν γε μὴν Ῥωμαίων αὐτοκράτορα
Ἀλέξανδρον τρισὶν ἐπὶ δέκα ἔτεσιν τὴν ἀρχὴν διανύσαντα Μαξιμῖνος Καῖσαρ διαδέχεται· ὃς δὴ κατὰ κότον τὸν πρὸς τὸν Ἀλεξάνδρου οἶκον, ἐκ πλειόνων πιστῶν αυνεστῶτα, διωγμὸν ἐγείρας, τοὺς τῶν ἐκκλησιῶν ἄρχοντας μόνους ὡς αἰτίους τῆς κατὰ τὸ εὐαγγέλιον διδασκαΛίας ἀναιρεῖσθαι προστάττει. τότε καὶ Ὠριγένης τὸν Περὶ μαρτυρίου συντάττει, Ἀμβροσίῳ καὶ Πρωτοκτήτῳ πρεσβυτέρῳ τῆς ἐν Καισαρεία παροικίας ἀναθεὶς τὸ σύγγραμμα, ὅτι δὴ ἄμφω περίστασις οὐχ ἡ τυχοῦσα ἐν τῷ διωγμῷ κατειλήφει· ἐν ἢ καὶ διαπρέψαι κατέχει λόγος ἐν ὁμολογίᾳ τοὺς ἄνδρας, οὐ πλείονος ἢ τριετοῦς χρόνου τῷ Μαξιμίνῳ διαγενομένου. σεσημείωται δὲ τουτονὶ τοῦ διωγμοῦ τὸν καιρὸν ἔν τε τῷ δευτέρῳ καὶ εἰκοστῷ τῶν εἰς τὸ κατὰ Ἰωάννην Ἐξηγητικῶν καὶ ἐν διαφόροις ἐπιστολαῖς Ὠριγέωης.

XXIX. Γορδιανοῦ δὲ μετὰ Μαξιμῖνον τὴν
Ῥωμαίων ἡγεμονίαν διαδεξαμένου, τῆς κατὰ Ῥώμην ἐκκλησίας Ποντιανὸν ἔτεσιν ἓξ ἐπισκοπεύσαντα διαδέχεται Ἀντέρως καὶ τοῦτον Φαβιανός, ἐπὶ μῆνα τῆ λειτουργίᾳ διακονησάμενον. ἐξ ἀγροῦ
φασιν τὸν Φαβιανὸν μετὰ τὴν Ἀντέρωτος τελευτὴν ἅμ’ ἑτέροις συνελθόντα ἐπιχωριάζειν τῇ Ῥώμῃ, ἔνθα παραδοξότατα πρὸς τῆς θείας καὶ οὐρανίου χάριτος ἐπὶ τὸν κλῆρον παρεληλυθέναι. τῶν γὰρ
ἀδελφῶν ἁπάντων χειροτονίας ἕνεκεν τῆς τοῦ μέλλοντος διαδέξασθαι τὴν ἐπισκοπὴν συγκεκροτημένων πΛείστων τε ἐπιφανῶν καὶ ἐνδόξων ἀνδρῶν τοῖς πολλοῖς ἐν ὑπονοίᾳ ὑπαρχόντων, ὁ Φαβιανὸς παρὼν οὐδενὸς μὲν ἀνθρώπων εἰς διάνοιαν ᾔει, ὅμως δ’ οὖν ἀθρόως ἐκ μετεώρου περιστερὰν καταπτᾶσαν πτᾶσαν ἐπικαθεσθῆναι τῇ αὐτοῦ κεφαλῇ μνημονεύουσιν, μίμημα ἐνδεικνυμένην τῆς ἐπὶ τὸν σωτῆρα ³⁴ τοῦ ἁγίου πνεύματος ἐν εἴδει περιστερᾶς καθόδου· ἐφ’ ᾧ τὸν πάντα λαόν, ὥσπερ ὑφ’ ἑνὸς πνεύματος
θείου κινηθέντα, προθυμίᾳ πάσῃ καὶ μιᾷ ψυχῇ ἄξιον ἐπιβοῆσαι καὶ ἀμελλήτως ἐπὶ τὸν θρόνον τῆς ἐπισκοπῆς λαβόντας αὐτὸν ἐπιθεῖναι.

τότε δὴ καὶ τοῦ κατ’ Ἀντιόχειαν ἐπισκόπου Ζεβέννου τὸν βίον μεταλλάξαντος, Βαβυλᾶς τὴν ἀρχὴν διαδέχεται, ἔν τε Ἀλεξανδρείᾳ μετὰ Δημήτριον Ἡρακλᾶ τὴν λειτουργίαν παρειληφότος, τῆς τῶν αὐτόθι κατηχήσεως τὴν διατριβὴν διαδέχεται Διονύσιος, εἷς καὶ οὗτος τῶν Ὠριγένους γενόμενος φοιτητῶν.

ΧΧΧ. Τῷ δὲ Ὠριγένει ἐπὶ τῆς Καισαρείας τὰ
συνήθη πράττοντι πολλοὶ προσῄεσαν οὐ μόνον τῶν ἐπιχωρίων, ἀλλὰ καὶ τῆς ἀλλοδαπῆς μυρίοι φοιτηταὶ τὰς πατρίδας ἀπολιπόντες· ὧν ἐπισήμους μάλιστα ἔγνωμεν Θεόδωρο ’ν, ὃς ἢν αὐτὸς οὗτος ὁ καθ’ ἡμᾶς ἐπισκόπων διαβόητος Γρηγόριος, τόν τε τούτου ἀδελφὸν Ἀθηνόδωρον, οὓς ἀμφὶ τὰ Ἑλλήνων καὶ τὰ Ῥωμαίων μαθήματα δεινῶς ἐπτοημένους, φιλοσοφίας αὐτοῖς ἐνεὶς ἔρωτα, τῆς προτέρας σπουδῆς τὴν θείαν ἄσκησιν ἀντικαταλλάξασθαι προυτρέψατο· πέντε δὲ ὅλοις ἔτεσιν αὐτῷ συγγενόμενοι, τοσαύτην ἀπηνέγκαντο περὶ τὰ θεῖα βεΛτίωσιν, ὡς ἔτι νέους ἄμφω ἐπισκοπῆς τῶν κατὰ Πόντον ἐκκλησιῶν ἀξιωθῆναι.

XXXI. Ἐν τούτῳ καὶ Ἀφρικανὸς ὁ τῶν ἐπιγεγραμμένων
Κεστῶν συγγραφεὺς ἐγνωρίζετο. ἐπιστοΛὴ τούτου Ὠριγένει γραφεῖσα φέρεται, ἀποροῦντος ὡς νόθου καὶ πεπλασμένης οὔσης τῆς ἐν τῷ Δαωιὴλ κατὰ Εουσάνναν ἱστορίας· πρὸς ἢν Ὠριγένης ἀντιγράφει πληρέστατα. τοῦ δ’ αὐτοῦ Ἀφρικανοῦ καὶ ἄλλα τὸν ἀριθμὸν πέντε Χρονογραφιῶν ἦλθεν εἰς ἡμᾶς ἐπ’ ἀκριβὲς πεπονημένα σπουδάσματα· ἐν οἷς φησιν ἑαυτὸν πορείαν στείλασθαι ἐπὶ τὴν Ἀλεξάνδρειαν διὰ πολλὴν τοῦ Ἡρακλᾶ φήμην, ὃν ἐπὶ λόγοις φιλοσόφοις καὶ τοῖς ἄλλοις Ἑλλήνων μαθήμασιν εὖ μάλα διαπρέφατα, τὴν ἐπισκοπὴν τῆς αὐτόθι ἐκκγησίας ἐγχειρισθῆναι ἐδηλώσαμεν. καὶ ἑτέρα δὲ τοῦ αὐτοῦ Ἀφρικανοῦ φέρεται ἐπιστολὴ πρὸς Ἀριστείδην, περὶ τῆς νομιζομένης διαφωνίας τῶν παρὰ Ματθαίῳ τε καὶ Λουκᾷ τοῦ χριστοῦ γενεαλογιῶν· ἐν ἧ σαφέστατα τὴν συμφωνίαν τῶν εὐαγγελιστῶν παρίστησιν ἐξ ἱστορίας εἰς αὐτὸν κατελθούσης, ἢν κατὰ καιρὸν ἐν τῷ πρώτῳ τῆς μετὰ χεῖρας ὑποθέσεως προλαβὼν ἐξεθέμην.

ΧΧΧΙΙ. καὶ Ὠριγένει δὲ κατὰ τοῦτον τὸν χρόνον τὰ εἰς τὸν Ἡσαταν, ἐν ταὐτῷ δὲ καὶ τὰ εἰς τὸν Ἰεξεκιὴλ συνετάττετο· ὧν εἰς μὲν τὸ τρίτον ³⁵ μέρος τοῦ Ἡσαΐου μέχρι τῆς ὁράσεως τῶν τετραπόδων τῶν ἐν τῆ ἐρήμῳ τριάκοντα εἰς ἡμᾶς περιῆλθον τόμοι, εἰς δὲ τὸν Ἰεζεκιὴλ πέντε καἰ εἴκοσι, οὓς καὶ μόνους εἰς τὸν πάντα πεποίηται προφήτην. γενόμενος δὲ τηνικάδε ἐν Ἀθήναις, περαίνει μὲν τὰ εἰς τὸν Ἰεζεκιήλ, τῶν δ’ εἰς τὸ Αισμα τῶν ᾀσμάτων ἄρχεται, καὶ πρόεισίν γε αὐτόθι μέχρι τοῦ πέμπτου συγγράμματος· ἐπανελθὼν δ’ ἐπὶ τὴν Καισάρειαν καὶ ταῦτα εἰς πέρας, δέ κα ὄντα τὸν ἀριθμόν, ἄγει. τί δεῖ τῶν λόγων τἀνδρὸς ἐπὶ τοῦ παρόντος τὸν ἀκριβῆ κατάλογον ποιεῖσθαι, ἰδίας δεόμενον σχολῆς; ὃν καὶ ἀνεγράψαμεν εγράψαμεν ἐπὶ τῆς τοῦ Παμφίλου βίου τοῦ καθ’ ἡμᾶς ἱεροῦ μάρτυρος ἀναγραφῆς, ἐν ᾖ τὴν περὶ τὰ θεῖα σπουδὴν τοῦ Παμφίλου ὁπόση τις γεγόνοι, παριστῶντες, τῆς συναχθείσης αὐτῷ τῶν τε Ὠριγένους καὶ τῶν ἄλλων ἐκκλησιαστικῶν συγγραφέων βιβλιοθήκης τοὺς πίνακας παρεθέμην, ἐξ ὧν ὅτῳ φίλον, πάρεστιν ἐντελέστατα τῶν Ὠριγένους πόνων τὰ εἰς ἡμᾶς ἐλθόντα διαγνῶναι. νυνὶ δὲ πορευτέον ἐπὶ τὴν τῆς ἱστορίας ἀκολουθίαν.

ΧΧΧΙΙΙ. βήρυλλος ὁ μικρῷ πρόσθεν δεδηλωμέωος
Βόστρων τῆς Ἀραβίας ἐπίσκοπος, τὸν ἐκκλησιαστικὸν παρεκτρέπων κανόνα, ξένα τινὰ τῆς πίστεως παρεισφέρειν ἐπειρᾶτο, τὸν σωτῆρα καὶ κύριον ἡμῶν λέγειν τολμῶν μὴ προϋφεστάναι κατ’ ἰδίαν οὐσίας περιγραφὴν πρὸ τῆς εἰς ἀνθρώπους ἐπιδημίας μηδὲ μὴν θεότητα ἰδίαν ἔχειν, ἀλλ ἐμπολιτευομένην αὐτῷ μόνην τὴν πατρικήν. ἐπὶ
τούτῳ πλείστων ἐπισκόπων ζητήσεις καὶ διαλόγους πρὸς τὸν ἄνδρα πεποιημένων, μεθ’ ἑτέρων παρακληθεὶς Ὠριγένης κάτεισι μὲν εἰς ὁμιλίαν τὰ πρῶτα τῷ ἀνδρί, τίνα νοῦν ἔχοι, ἀποπειρώμενος, ὡς δ’ ἔγνω δ’ τι καὶ λέγοι, εὐθύνας μὴ ὀρθοδοξοῦντα λογισμῷ τε πείσας, τῇ περὶ τοῦ δόγματος ἐφίστη ἀληθείᾳ ἐπί τε τὴν προτέραν ὑγιῆ δόξαν ἀποκαθίστησιν. καὶ φέρεταί γε εἰς ἔτι νῦν ἔγγραφα τοῦ
τε βηρύλλου καὶ τῆς δι’ αὐτὸν γενομένης συνόδου, ὁμοῦ τὰς Ὠριγένους πρὸς αὐτὸν ζητήσεις καὶ τὰς λεχθείσας ἐπὶ τῆς αὐτοῦ παροικίας διαλέξεις ἕκαστά τε τῶν τότε πεπραγμένων περιέχοντα. καὶ ἄλλα μὲν οὖν μυρία
Ὠριγένους πέρι μνήμῃ παραδιδόασιν τῶν κα ἡμᾶς οἱ πρεσβύτεροι, ἃ καὶ παρήσειν μοι δοκῶ, οὐ τῆς ἐνεστώσης ἐχόμενα πραγματείας· δάα δὲ ἀναγκαῖα τῶν περὶ αὐτὸν διαγνῶναι ἢν, ταῦτα καὶ ἐκ τῆς ὑπὲρ αὐτοῦ πεπονημένης ἡμῖν τε καὶ τῷ καθ’ ἡμᾶς ἱερῷ ἱερῷ μάρτυρι Παμφίλῳ ἀπολογίας πάρεστιν ἀναλέξασθαι, ἢν τῶν φιλαιτίων ἕνεκα συμπονήσαντες ἀλλήλοις διὰ σπουδῆς πεποιήμεθα.

XXXIV. Ἔτεσιν δὲ ὅλοις ἓξ Γορδιανοῦ τὴν] Ρωμαίων διανύσαντος ἡγεμονίαν, Φίλιππος ἄμα παιδὶ Φιλίππῳ τὴν ἀρχὴν διαδέχεται. τοῦτον κατέχει λόγος χριστιανὸν ὄντα ἐν ἡμέρᾳ τῆς ὑστάτης τοῦ πάσχα παννυχίδος τῶν ἐπὶ τῆς ἐκκλησίας εὐχῶν τῷ πλήθει μετασχεῖν ἐθελῆσαι, οὐ πρότερον δὲ ὑπὸ τοῦ τηνικάδε προεστῶτος ἐπιτραπῆναι εἰαβαλεῖν, ἢ ἐξομολογήσασθαι καὶ ἐν παραπτώμααιν ἐξεταζομένοις μετανοίας τε χώραν ἴσχουσιν ἑαυτὸν καταλέξαι· ἄλλως γὰρ μὴ ἄν ποτε πρὸς αὐτοῦ, μὴ οὐχὶ τοῦτο ποιήσαντα, διὰ πολλὰς τῶν κατ’ αὐτὸν αἰτίας παραδεχθῆναι. καὶ πειθαρχῆσαί γε προθύμως λέγεται, τὸ γνήσιον καὶ εὐλαβὲς τῆς περὶ τὸν θεῖον φόβον διαθέσεως ἔργοις ἐπιδεδειγμένον.

XXXV. τρίτον δὲ τούτῳ ἔτος ἦν, καθ’ ὃ μεταλλάξαντος
Ἡρακλᾶ τὸν βίον ἐπὶ δέκα ἓξ ἔτεσιν τῆς προστασίας τῶν κατ’ Ἀλεξάνδρειαν ἐκκΛησιῶν, τὴν ἐπισκοπὴν Διονύσιος ὑπολαμβάνει.

XXXVI. τότε δῆτα, οἷα καὶ εἰκὸς ἦν, πληθυούσης
τῆς πίστεως πεπαρρησιασμένου τε τοῦ καθ’ ἡμᾶς παρὰ πᾶσιν λόγου, ὑπὲρ τὰ ἑξήκοντά φασιν ἔτη τὸν Ὠριγένην γενόμενον, ἅτε δὴ μεγίστην ἤδη συλλεξάμενον ἐκ τῆς μακρᾶς παρασκευῆς ἕξιν, τὰς ἐπὶ τοῦ κοινοῦ λεγομένας αὐτῷ διαλέξεις ³⁶ ταχυγράφοις μεταλαβεῖν ἐπιτρέψαι, οὐ πρότερόν ποτε τοῦτο γενέσθαι συγκεχωρηκότα.

Ἐν τούτῳ καὶ τὰ πρὸς τὸν ἐπιγεγραμμένον καθ’
ἡμῶν Κέλσου τοῦ Ἐπικουρείου Ἀληθῆ λόγον ὀκτὼ τὸν ἀριθμὸν Ἐπικουρείου συντάττει τοὺς εἰς τὸ κατὰ Ματθαῖον εὐαγγέλιον εἴκοσι πέντε τόμους τούς τε εἰς τοὺς δώδεκα προφήτας, ἀφ’ ὧν μόνους εὕρομεν πέντε καὶ εἴκοσι. φέρεται
δὲ αὐτοῦ καὶ πρὸς αὐτὸν βασιλέα Φίλιππον ἐπιστολὴ καὶ ἄλλη πρὸς τὴν τούτου γαμετὴν Σευήραν διάφοροί τε ἄλλαι πρὸς διαφόρους· ὧν ὁπόσας σποράδην παρὰ διαφόροις σωθείσας συναγαγεῖν δεδυνήμεθα, ἐν ἰδίαις τόμων περιγραφαῖς, ὡς ἄν μηκέτι διαρρίπτοιντο, κατελέξαμεν, τὸν ἑκατὸν ἀριθμὸν ὑπερβαινούσας. γράφει δὲ καὶ Φαβιανῷ
τῷ κατὰ ‘Ρώμην ἐπισκόπῳ ἑτέροις τε πλείστοις ἄρχουαιν ἐκκλησιῶν περὶ τῆς κατ’ αὐτὸν ὀρθοδοξίας· ἔχεις καὶ τούτων τὰς ἀποδείξεις ἐν ἕκτῳ τῆς γραφείσης ἡμῖν περὶ τοῦ ἀνδρὸς ἀπολογίας.

XXXVII. Ἄλλοι δ’ αὖ πάλιν ἐπὶ τῆς Ἀραβίας
κατὰ τὸν δηλούμενον ἐπιφύονται χρόνον δόγματος ἀλλοτρίου τῆς ἀληθείας εἰσηγηταί, οἳ ἔλεγον ἀνθρωπείαν ψυχὴν τέως μὲν κατὰ τὸν ἐνεστῶτα καιρὸν ἅμα τῆ τελευτῇ συναποθνῄσκειν σώμασιν καὶ συνδιαφθείρεσθαι, αὗθις δέ τὸν τῆς ἀναστάσεως καιρὸν σὺν αὐτοῖς καὶ δὴ καὶ τότε συγκροτηθείσης οὐ σμικρᾶς συνόδου, πάλιν Ὠριγένης παρακληθεὶς καὶ ἐνταῦθα κινήσας τε λόγους ἐπὶ τοῦ κοινοῦ περὶ τοῦ ζητουμένου, οὕτως ἠνέχθη ὡς μετατεθῆναι τὰς τῶν πρότερον ἐσφαλμένων διανοίας.

ΧΧΧVIII. τότε δὲ καὶ ἄλλης διαστροφῆς κατάρχεται
ἄρχεται ἡ τῶν Ἑλκεσαϊτῶν λεγομένη αἵρεσις, καὶ ἅμα τῷ ἄρξασθαι ἀπἐσβη. μνημονεύει δ’ αὐτῆς ὁμιλῶν ἐπὶ τοῦ κοινοῦ εἰς τὸν πݲβݲ ψαλμὸν ὁ ὧδέ πως λέγων· “ἐλήλυθέν τις ἐπὶ τοῦ παρόντος μέγα φρονῶν ἐπὶ τῷ δύνασθαι πρεσβεύειν γνώμης ἀθέου καὶ ἀσεβεστάτης, καλουμένης ‘Ελκεσαϊτῶν, νεωστὶ ἐπανισταμένης ταῖς ἐκκλησίαις. ἐκείνη ἡ γνώμη οἷα λέγει κακά, παραθήσομαι ὑμῖν, ἵνα μὴ αυναρπάζησθε. ἀθετεῖ τινα ἀπὸ πάσης γραφῆς, κέχρηται ῥητοῖς πάλιν ἀπὸ πάσης παλαιᾶς τε καὶ εὐαγγελικῆς, τὸν ἀπόστολον τέλεον ἀθετεῖ. φησὶν δὲ ὅτι τὸ ἀρνήσασθαι ἀδιάφορόν ἐστιν ὁ μὲν νοήσας τῷ μὲν στόματι ἐν ἀνάγκαις ἀρνήσεται, τῇ δὲ καρδίᾳ οὐχί. καὶ βίβλον τινὰ φέρουσιν, ἢν λέγουσιν ἐξ οὐρανοῦ πεπτωκέναι καὶ τὸν ἀκηκοότα ἐκείνης καὶ πιστεύοντα ἄφεσιν λήψεσθαι τῶν ἁμαρτημάτων, ἄλλην ἄφεσιν παρ’ ἢν χριστὸς Ἰησοῦς ἀφῆκεν.”

XXXIX. Ἀλλὰ γὰρ Φίλιππον ἔτεσιν ἑπτὰ
βασιΛεύσαντα διαδέχεται Δέκιος· ὃς δὴ τοῦ πρὸς Φίλιππον ἔχθους ἕνεκα διωγμὸν κατὰ τῶν ἐκκλησιῶν ἐγείρει, ἐν ᾧ Φαβιανοῦ ἐπὶ ‘Ρώμης μαρτυρίῳ τελειωθέντος, Κορνήλιος τὴν ἐπισκοπὴν διαδέχεται.

Ἐπὶ δὲ Παλαιστίνης Ἀλέξανδρος ὁ τῆς ῾Ιεροσολύμων ἐκκληαίας ἐπίσκοπος αὖθις διὰ Χριστὸν ἐν τῇ Καισαρείᾳ ἡγεμονικοῖς παραστὰς δικαστηρίοις καὶ ἐπὶ δευτέρᾳ διαπρέψας ὁμολογίᾳ, δικαστηρίοις πειρᾶται, λιπαρῷ γήρει καὶ σεμνῇ πολιᾷ κατεστεμμένος. τούτου δὲ μετὰ τὴν ἐν τοῖς ἡγεμονικοῖς
³⁷ δικαστηρίοις λαμπρὰν καὶ περιφανῆ μαρτυρίαν ἐπὶ τῆς εἱρκτῆς κοιμηθέντος, Μαζαβάνης τῆς ἐν ῾Ιεροσολύμοις ἐπισκοπῆς ναδείκνυται.

Τῷ δ’ Ἀλεξάνδρῳ παραπλησίως ἐν Ἀντιοχείᾳ
τοῦ Βαβυλᾶ μετὰ ὁμολογίαν ἐν δεσμωτηρίῳ μεταλλάξαντος, Φάβιος τῆς αὐτόθι προΐσταται ἐκκλησίας.

Τὰ μὲν οὗν ’Ωριγένει κατὰ τὸν διωγμὸν συμβάντα
οἷα καὶ ὅσα, καὶ ὁποίας ἔτυχεν τελευτῆς, τοῦ πονηροῦ δαίμονος ἐφαμίλλως τἀνδρὶ πανστρατιᾷ παραταξαμένου πάσῃ τε μηχανῆ καὶ δυνάμει κατ’ αὐτοῦ στρατηγήσαντος παρὰ πάντας τε τοὺς τηνικάδε πολεμηθέντας διαφερόντως ἐπισκήψαντος αὐτῷ, οἷά τε καὶ ὅσα διὰ τὸν χριστοῦ λόγον ὁ ἀνὴρ ὑπέμεινεν, δεσμὰ καὶ βασάνους τὰς τοῦ σώματος τάς τε ὑπὸ σιδήρῳ καὶ μυχοῖς εἱρκτῆς τιμωρίας, καὶ ὡς ἐπὶ πλείσταις μέραις τοὺς πόδας ὑπὸ τέσσαρα τοῦ κολαστηρίου ξύλου παραταθεὶς διαστήματα, πυρός τε ἀπειλὰς καὶ ὅσα ἄλλα πρὸς τῶν ἐχθρῶν ἐπενεχθέντα καρτερῶς ἤνεγκεν, οἵου τε τὰ κατ’ αὐτὸν ἔτυχεν τέλους, μηδαμῶς αὐτὸν ἀνελεῖν παντὶ σθέωει τοῦ δικαστοῦ φιλονείκως ἐνστάντος, ὁποίας τε μετὰ ταῦτα καταλείπει φωνὰς καὶ αὐτὰς πλήρεις τοῖς ἀναλήψεως δεομένοις ὠφελείας, πλεῖσται ὅσαι τἀνδρὸς ἐπιστολαὶ τἀληθὲς ὁμοῦ καὶ ἀκριβὲς περιέχουσιν.

XL. Τά γέ τοι κατὰ Διονύσιον ἐκ τῆς πρὸς
Γερμανὸν ἐπιστολῆς αὐτοῦ παραθήσομαι, ἔνθα τοῦτον περὶ ἑαυτοῦ λέγων ἱστορεῖ τὸν τρόπον· ³⁸“ἐγὼ δὲ καὶ ἐνώπιον τοῦ θεοῦ λαλῶ, καὶ αὐτὸς οἶδεν εἰ ψεύδομαι· οὐδεμίαν ἐπ’ ἐμαυτοῦ βαλλόμενος οὐδὲ ἀθεεὶ πεποίημαι τὴν φυγήν, ἀλλὰ καὶ πρότερον, τοῦ κατὰ Δέκιον προτεθέντος διωγμοῦ,
Σαβῖνος αὐτῆς ὥρας φρουμεντάριον ἔπεμψεν εἰς ἀωαζήτησίν μου, κἀγὼ μὲν τεσσάρων ἡμερῶν ἐπὶ τῆς οἰκίας ἔμεινα, τὴν ἄφιξιν τοῦ φρουμενταρίου προσδοκῶν, ὃ δὲ πάντα μὲν περιῆλθεν ἀνερευνῶν, τὰς ὁδοὺς τοὺς ποταμοὺς τοὺς ἀγρούς, ἔνθα κρύπτεσθαί με ἢ βαδίζειν ὑπενόησεν, ἀορασάᾳ δὲ εἴχετο μὴ εὑ τὴν τὴν οἰκίαν· οὐ γὰρ ἐπίστευεν οἴκοι με διωκόμενον μένειν. καὶ μόλις, μετὰ τὴν
τετάρτην ἡμέραν, κελεύσαντός μοι μεταστῆναι τοῦ θεοῦ καὶ παραδόξως ὁδοποιήσαντος, ἐγώ τε καὶ οἱ παῖδες καὶ πολλοὶ τῶν ἀδελφῶν ἅμα συνεξήλθομεν. καὶ ὅτι τῆς τοῦ θεοῦ προνοίας ἔργον ἐκεῖνο γέγονεν, τὰ ἑξῆς ἐδήλωσεν, ἐν οἷς τάχα τισὶν γεγόναμεν χρήσιμοι.”

Εἶτά τινα μεταξὺ εἰπών, τὰ μετὰ τὴν φυγὴν
αὐτῷ συμβεβηκότα δηλοῖ, ταῦτα ἐπιφέρων· “ἐγὼ μὲν γὰρ περὶ ἡλίου δυσμὰς ἅμα τοῖς αὺν ἐμοὶ γενόμενος ὑπὸ τοῖς στρατιώταις, εἰς Ταπόσιριν ἤχθην, ὁ δὲ Τιμόθεος κατὰ τὴν τοῦ θεοῦ πρόνοιαν ἔτυχεν μὴ παρὼν μηδὲ καταληφθείς, ἐλθὼν δὲ ὕστερον εὗρεν τὸν οἶκον ἔρημον καὶ φρουροῦντας αὐτὸν ὑπηρέτας, ἡμᾶς δέ ἐξηνδραποδισμένους.”

Kαὶ μεθ’ ἕτερά φησιν· “καὶ τίς ὁ τῆς θαυμασίας οἰκονομίας αὐτοῦ τρόπος; τὰ γὰρ ἀληθῆ λεχθήσεται. ἀπήντετό τις τῶν χωριτῶν ὑποφεύγοντι τῷ Τιμοθέῳ καὶ τεταραγμένῳ, καὶ τὴν αἰτίαν τῆς ἐπείξεως ἐπύθετο. ὁ δὲ τἀληθὲς ἐξεῖπεν, κἀκεῖνος ³⁹ ἀκούσας (ἀπῄει δ’ εὐωχησόμενος γάμους, διαπαννυχίζειν γὰρ αὐτοῖς ἐν ταῖς τοιαύταις συνόδοις ἔθος) εἰσελθὼν ἀπήγγειλεν τοῖς κατακειμένοις· οἵ δὲ ὁρμῇ μιᾷ, καθάπερ ὑπὸ συνθήματι, ἐξανέστησαν, καὶ δρόμῳ φερόμενοι τάχιστα ἧκον, ἐπεισπεσόντες τε ἡμῖν ἠλάλαξαν, καὶ φυγῆς εὐθέως τῶν φρουρούντων ἡμᾶς στρατιωτῶν γενομένης, ἐπέστησαν ἡμῖν, ὡς εἴχομεν ἐπὶ τῶν ἀστρώτων σκιμπόδων κατακείμενοι. κἀγὼ μέν, οἶδεν ὁ θεὸς ὡς λῃστὰς εἶναι πρότερον ἡγούμενος ἐπὶ σύλησιν καὶ ἁρπαγὴν ἀφικομένους, μένων ἐπὶ τῆς εὐνῆς, ἤμην γυμνὸς ἐν τῷ λινῷ ἐσθήματι, τὴν δὲ λοιπὴν ἐσθῆτα παρακειμένην αὐτοῖς ὤρεγον· οἳ δὲ ἐξανίστασθαί τε ἐκέλευον καὶ τὴν ταχίστην ἐξιέναι. καὶ τότε συνεὶς ἐφ’ ᾧ παρῆσαν, ἀνέκραγον δεόμενος αὐτῶν καὶ ἱκετεύων ἀπιέναι καὶ ἡμᾶς ἐᾶν, εἰ δὲ βούλονταί τι χρηστὸν ἐργάσασθαι, τοὺς ἀπάγοντάς με Φθάσαι καὶ τὴν κεφαλὴν αὐτοὺς τὴν ἐμὴν ἀποτεμεῖν ἠξίουν. καὶ τοιαῦτα βοῶντος, ὡς ἴσασιν οἱ κοινωνοί μου καὶ μέτοχοι πάντων γενόμενοι, ἀνίστασαν πρὸς βίαν. κἀγὼ μὲν παρῆ ἐμαυτὸν ὕπτιον εἰς τοὔδαφος, οἳ δὲ διαλαβόντες χειρῶν καὶ ποδῶν σύροντες ἐξήγαγον, ἐπηκολούθουι δέ μοι οἱ τούτων πάντων μάρτυρες, Γάιος Φαῦστος Πέτρος Παῦλος· οἳ καὶ ὑπολαβόντες με Φοράδηι ἐξήγαγον τοῦ πολιχνίου καὶ ὄνῳ γυμνῷ ἐπιβιβάσαν· τες ἀπήγαγον.” ταῦτα περὶ ἑαυτοῦ ὁ Διονύσιος.

XLI. Ὁ δ’ αὐτὸς ἐν ἐπιστολῇ τῇ πρὸς Φάβιον Ἀντιοχέων ἐπίσκοπον, τῶν κατὰ Δέκιον μάρη ρησάντων ἐν Ἀλεξανδρείᾳ τοὺς ἀγῶνας τοῦτο, ἱστορεῖ τὸν τρόπον· “οὐκ ἀπὸ τοῦ βασιλικοί προστάγματος ὁ διωγμὸς παρ’ ἡμῖν ἤρξατο, ἀλλ’ γὰρ ὅλον ἐνιαυτὸν προύλαβεν, καὶ φθάσας ὁ κακῶ, τῆ πόλει ταύτῃ μάντις καὶ ποιητής, ὅστις ἐκεῖνος ἢν, ἐκίνησεν καὶ παρώρμησεν καθ’ ἡμῶν τὰ πλῆθ’ τῶν ἐθνῶν, εἰς τὴν ἐπιχώριον αὐτοῦ δεοσοδαιμονίαι ἀναρριπίσας· οἳ δ’ ἐρεθισθέντες ὑπ’ αὐτοῦ κα πάσης ἐξουσίας εἰς ἀνοσιουργίαν λαβόμενοι, μόνη εὐσέβειαν τὴν θρῃσκείαν τῶν δαιμόνων ταύτην ὑπ’ ἔλαβον, τὸ καθ’ ἡμῶν φονᾶν.

“ ΙΙρῶτον οὖν πρεσβύτην, Μητρᾶν ὀνόματι, συναρ πάσαντες καὶ κελεύσαντες ἄθεα λέγειν ῥήματα, μ(??) πειθόμενον, ξύλοις τε παίοντες τὸ σῶμα καὶ καλά ὀξέσιν τὸ πρόσωπον καὶ τοὺς ὀφθαλμοὺς κεντοῦντες ἀγαγόντες εἰς τὸ προάστεον, κατελιθοβόλησαν.

“Εἶτα πιστὴν γυναῖκα, Κΐνταν καλουμένην, ἐπ’ τὸ εἰδωλεῖον ἀγαγόντες, ἠνάγκαζον προσκυνεῖν ἀποστρεΦομένην δὲ καὶ βδελυττομένην ἐκδήσαντε τῶν ποδῶν διὰ πάσης τῆς πόλεως κατὰ τοῦ τρα χέος λιθοστρώτου σύροντες προσαρασσομένην τοῖ μυλιαίοις λίθοις, ἅμα καὶ μαστιγοῦντες, ἐπὶ τό αὐτὸν ἀγαγόντες κατέλευσαν τόπον. εἴθ’ ὁμο θυμαδὸν ἅπαντες ὥρμησαν ἐπὶ τὰς τῶν θεοσεβῶ οἰκίας, καὶ οὓς ἐγνώριζον ἕκαστοι γειτνιῶντας ἐπεισπεσόντες ἦγον ἐσύλων τε καὶ διήρπαζον, τ(??) μὲν τιμιώτερα τῶν κειμηλίων νοσφιζόμενοι, τ δὲ εὐτελέστερα καὶ ὅσα ἐκ ξύλων ἐπεποίητ διαρριπτοῦντες καὶ κατακάοντες ἐν ταῖς ὁδοῖ ἑαλωκυίας ὑπὸ πολεμίων πόλεως παρεῖχον θέ ἐξέκλινον δὲ καὶ ὑπανεχώρουν οἱ ἀδελφοὶ καὶ ἁρπαγὴν τῶν ὑπαρχόντων ὁμοίως ἐκείνοις οἷς κ’ ⁴⁰ Παῦλος ἐμαρτύρησεν, μετὰ χαρᾶς προσεδέξα καὶ οὐκ οἶδ’ εἴ τις, πλὴν εἰ μή πού τις εἷς ἐμπέσω μέχρι γε τούτου τὸν κύριον ἠρνήσατο.

“Ἀλλὰ καὶ τὴν θαυμασιωτάτην τότε παρθένον πρεσβῦτιν Ἀπολλωνίαν διαλαβόντες, τοὺς μὲν ὀδόντας ἅπαντας κόπτοντες τὰς σιαγόνας ἐξήλασαν πυρὰν δὲ νήσαντες πρὸ τῆς πόλεως ζῶσαν ἠπείλουν κατακαύαειν, εἰ μὴ συνεκφωνήσειεν αὐτοῖς τὰ τῆς ἀσεβείας κηρύγματα. ἡ δὲ ὑποπαραιτησαμένη βραχὺ καὶ ἀνεθεῖσα, συντόνως ἐπήδησεν εἰς τὸ πῦρ, καὶ καταπέφλεκται.

“Σεραπίωνά τε καταλαβόντες ἐφέστιον, σκληραῖς βασάνοις αἰκισάμενοι καὶ πάντα τὰ ἄρθρα διακλάσαντες, ἀπὸ τοῦ ὑπερῴου πρηνῆ κατέρριψαν.

“Οὐδεμία δὲ ὁδός, οὐ λεωφόρος, οὐ στενωπὸς ἡμῖν βάσιμος ἦν, οὐ νύκτωρ, οὐ μεθ’ ἡμέραν, ἀεὶ καὶ πανταχοῦ πάντων κεκραγότων, εἰ μὴ τὰ δύσφημά τις ἀνυμνοίη ῥήματα, τοῦτον εὐθέως δεῖν αύρεσθαί τε καὶ πίμπρασθαι. καὶ ταῦτα ἐπὶ πολὺ μὲν τοῦτον ἤκμασεν τὸν τρόπον, διαδεξαμένη δὲ τοὺς ἀθλίους ἡ στάσις καὶ πόλεμος ἐμφύλιος τὴν καθ’ ἡμῶν ὠμότητα πρὸς ἀλλήλους αὐτῶν ἔτρεφεν, καὶ σμικρὸν μὲν προσανεπνεύσαμεν, ἀσχολίαν τοῦ πρὸς ἡμᾶς θυμοῦ λαβόντων, εὐθέως δὲ ἡ τῆς βασιλείας ἐκείνης τῆς εὐμενεστέρας ἡμῖν μεταβολὴ διήγγελται, καὶ πολὺς ὁ τῆς ἐφ’ ἡμᾶς ἀπειλῆς φόβος ἀνετείνετο. καὶ δὴ καὶ παρῆν τὸ πρόσταγμα, αὐτὸ σχεδὸν ἐκεῖνο οἷον τὸ προρρηθὲν ὑπὸ τοῦ κυρίου ἡμῶν παρὰ βραχὺ τὸ φοβερώτατον, ὡς, εἰ ⁴¹ δυνατόν, σκανδαλίσαι καὶ τοὺς ἐκλεκτούς. πλῆ πάντες γε κατεπτήχεσαν· καὶ πολλοὶ μὲν εὐθέως τῶν περιφανεστέρων, οἳ μὲν ἀπήντων δεδιότες, δὲ δημοσιεύοντες ὑπὸ τῶν πράξεων ἤγοντο, ⁴² δὲ ὑπὸ τῶν ἀμφ’ αὐτοῖς ἐφείλκοντο· ὀνομαστί τε καλούμενοι ταῖς ἀνάγνοις καὶ ἀνιέροις θυσίαις προσῄεσαν, οἳ μὲν ὠχριῶντες καὶ τρέμοντες, ὥσπερ οὐ θύσοντες, ἀλλ’ αὐτοὶ θύματα καὶ αφάγια τοῖς εἰδώλοις ἐσόμενοι, ὡς ὑπὸ πολλοῦ τοῦ περιεατῶτος δήμου χλεύην αὐτοῖς ἐπιφέρεσθαι καὶ δήλους μὲν εἶναι πρὸς πάντα δειλοὺς ὑπάρχοντας, καὶ πρὸς τὸ τεθνάναι καὶ πρὸς τὸ θῦααι· οἳ δέ τινες ἑτοιμότερον τοῖς βωμοῖς προσέτρεχον, ἰσχυριζόμενοι τῆ θρασύτητι τὸ μηδὲ πρότερον Χριστιανοὶ γεγονέναι, περὶ ὧν ἡ τοῦ κυρίου πρόρρησις ἀληθεστάτη ⁴³ ὅτι δυσκόλως σωθήσονται. τῶν δὲ λοιπῶν οἳ μὲν ἕποντο τούτοις ἑκατέροις, οἳ δὲ ἔφευγον· οἳ ⁴⁴ δὲ ἡλίσκοντο, καὶ τούτων οἳ μὲν ἄχρι δεσμῶν καὶ φυλακῆς χωρήσαντες, καὶ τινὲς καὶ πλείονας ἡμέρας καθειρχθέντες, εἶτα καὶ πρὶν ἐπὶ δικαστήριον ἐλθεῖν, ἐξωμόσαντο, οἳ δὲ καὶ βασἀνοις ἐπὶ ποσὸν ἐγκαρτερήσαντες, πρὸς τὸ ἑξῆς ἀπεῖπον.

“Οἱ δὲ στερροὶ καὶ μακάριοι στῦλοι τοῦ κυρίου κραταιωθέντες ὑπ’ αὐτοῦ καὶ τῆς ἰσχυρᾶς ἐν αὐτοῖς πίστεως ἀξίαν καὶ ἀνάλογον δύναμιν καὶ καρτερίαν λαβόντες, θαυμαστοὶ γεγόνσιν αὐτοῦ τῆς βασιλεία μάρτυρες· ὧν πρῶτος Ἰουλιανός, ἄνθρωπος ποδαγρός, μὴ στῆναι, μὴ βαδίσαι δυνάμενος, σὺν ἑτέροις δύο τοῖς φέρουσιν αὐτὸν προσήχθη· ὧν ὁ μὲν ἕτερος εὐθὺς ἠρνήσατο, ὁ δ’ ἕτερος, Κρονίων ὀνόματι, ἐπίκλην δὲ Εὔνους, καὶ αὐτὸς ὁ πρεσβύτης Ἰουλιανὸς ὁμολογήσαντες τὸν κύριον, διὰ πάσης τῆς πόλεως, μεγίστης οὔσης ὡς ἴστε, καμήλοις ἐποχούμενοι καὶ μετέωροι μαστιγούμενοι, τέλος ἀσβέστῳ, περικεχυμένου τοῦ δήμου παντός, κα ετάκησαν. στρατιώτης τε αὐτοῖς
παραστὰς καὶ τοῖς ἐφυβρίζουσιν ἐναντιωθείς, ἐκείνων προσαχθεὶς ὁ ἀνδρειότατος ὁπλομάχος τοῦ θεοῦ Βησᾶς κἀν τῷ μεγάλῳ πολέμῳ τῷ περὶ τῆς εὐσεβείας ἀριστεύσας, ἀπετμήθη τὴν κεφαλήν. καί τις ἕτερος, τὸ μὲν γένος Λίβυς, τὴν
δὲ προσηγορίαν ἅμα καὶ τὴν εὐλογίαν ἀληθὴς ⁴⁵ Μάκαρ, προτροπῆς αὐτῷ πολλῆς ὑπὸ τοῦ δικαστοῦ πρὸς ἄρνησιν γενομένης, οὐχ ὑπαχθεὶς ζῶν καταπέφλεκται. Ἐπίμαχός τε μετ’ αὐτοὺς καὶ ᾿Αλέξανδρος μετὰ πολὺν ὃν ἔμειναν δεσμῶται χρόνον, μυρίας διενεγκόντες ἀλγηδόνας ξυστῆρας μάστιγας, [πυρὶ] ἀσβέστῳ καὶ οὗτοι διεχύθησαν.

“Καὶ σὺν αὐτοῖς γυναῖκες τέσσαρες, Ἀμμωνάριόν
τε ἁγία παρθένος, πάνυ φιλονείκως αὐτὴν ἐπὶ πλεῖστον τοῦ δικαστοῦ βασανίσαντος, ἅτε προαπγφηναμένην ὅτι μηδὲν ὧν ἐκεῖνος κελεύοι φθέγξεται, ἀληθεύσασα τὴν ἐπαγγελίαν, ἀπήχθη· αἱ δὲ λοιπαί, ἡ σεμνοτάτη πρεσβῦτις Μερκουρία καὶ ἡ πολύπαις μέν, οὐχ ὑπὲρ τὸν κύριον δὲ ἀγαπήσασα τὰ τέκνα Διονυσία, καταιδεσθέντος εἰς ἀνήνυτον ἔτι βασανίζειν καὶ ὑπὸ γυναικῶν ἡττᾶσθαι τοῦ ἡγεμόνος, αιδήρῳ τεθνᾶσιν, μηκέτι βασάνων πεῖραν λαβοῦσαι· τὰς γὰρ ὑπὲρ πασῶν ἡ πρόμαχος Ἀμμωνάριον ἀνεδέδεκτο.

“Ἥρων δὲ καὶ Ἀτὴρ καὶ Ἰσίδωρος Αἰγύπτιοι
καὶ σὺν αὐτοῖς παιδάριον ὡς πεντεκαιδεκαέτης ὁ Διοσκόρος παρεδόθησαν· καὶ πρῶτον τὸ μειράκιον λόγοις τε ἀπατᾶν ὡς εὐπαράγωγον καὶ βασάνοις καταναγκάζειν ὡς εὐένδοτον πειρωμένου, οὔτ’ ἐπείσθη οὔτ’ εἶξεν ὁ Διοσκόρος· τοὺς δὲ λοιποὺς
ἀγριώτατα καταξήνας, ἐγκαρτερήσαντας πυρὶ καὶ τούτους ἔδωκεν. τὸν δὲ Διόακορον ἐλλαμπρυνάμενόν τε δημοσίᾳ καὶ σοφώτατα πρὸς τὰς ἰδίας πεύσεις ἀποκρινάμενον θαυμάσας, παρῆκεν, ὑπέρθεσιν φήσας εἰς μετάνοιαν αὐτῷ διὰ τὴν ἡλικίαν ἐπιμετρεῖν· καὶ νῦν ὁ θεοπρεπέστατος σὺν ἡμῖν ἐστιν Διοσκόρος, εἰς μακρότερον τὸν ἀγῶνα διαρκέστερον μείνας τὸν ἆθλον.

“ Νεμεσίων δέ τις, κἀκεῖνος Αἰγύπτιος, ἐσυκοφαντήθη
μὲν ὡς δὴ σύνοικος λῃστῶν, δὲ ταύτην παρὰ τῷ ἑκατοντάρχῳ τὴν ἀλλοτριωτάτην διαβολήν, καταμηνυθεὶς ὡς Χριστιανὸς ἧκεν δεαμώτης ἐπὶ τὸν ἡγούμενον· ὁ δὲ ⁴⁶ ἀδικώτατος διπλαῖς αὐτὸν ἢ τοὺς λῃστὰς ταῖς τε βασάνοις καὶ ταῖς μάστιξιν λυμηνάμενος, τῶν λῃστῶν κατέφλεξεν τιμηθέντα ’τον μακάριον τῷ τοῦ χριστοῦ παραδείγματι.

“ Ἀθρόον δέ τι σύνταγμα στρατιωτικόν, Ἄμμων
καὶ Ζήνων καὶ Πτολεμαῖος καὶ Ἰγγένης καὶ σὺν αὐτοῖς πρεαβύτης Θεόφιλος, εἱστήκεισαν πρὸ τοῦ δικαατηρίου· κρινομένου δή τινος ὡς Χριστιανοῦ καὶ πρὸς ἄρνησιν ἤδη ῥέποντος, ἐπρίοντο παρεστηκότες, καὶ τοῖς τε προσώποις ἐνένευον καὶ τὰς χεῖρας ἀνέτεινον καὶ συνεσχηματίζοντο τοῖς αώμααιν. ἐπιατροφῆς δὲ πάντων πρὸς αὐτοὺς
γενομένης, πρίν τινας αὐτῶν ἄλλως λαβέσθαι φθάσαντες ἐπὶ τὸ βάθρον ἀνέδραμον, εἶναι Χριστιανοὶ λέγοντες, ὡς τόν τε ἡγεμόνα καὶ τοὺς συνέδρους ἐμφόβους γενέσθαι, καὶ τοὺς μὲν εὐθαρσεστάτους ἐφ’ οἷς πείσονται, φαίνεσθαι, τοὺς δὲ δικάζοντας ἀποδειλιᾶν. καὶ οὗτοι μὲν ἐκ δικαστηρίων ἐνεπόμπευσαν καὶ ἠγαλλιάσαντο ⁴⁷ μαρτυρίᾳ, θριαμβεύοντος αὐτοὺς ἐνδόξως τοῦ θεοῦ.

XLII. “Ἄλλοι δὲ πλεῖστοι κατὰ πόλεις καὶ
κώμας ὑπὸ τῶν ἐθνῶν διεσπάσθησαν, ὧν παραδείγματος ἕνεκεν ἐπιμνησθήσομαι. Ἰσχυίων ἐπετρόπευέν τινι τῶν ἀρχόντων ἐπὶ μιαθῷ. τοῦτον ὁ μιαθοδότης ἐκέλευσεν θῦσαι, μὴ πειθόμενον ὕβριζεν, ἐμμένοντα προεπηλάκιζεν, ὑφισταμένου, βακτηρίαν μεγίστην λαβὼν διὰ τῶν ἐντέρων καὶ τῶν σπλάγχνων διώσας, ἀπέκτεινεν.

“ Τί δεῖ λέγειν τὸ πλῆθος τῶν ἐν ἐρημίαις καὶ
⁴⁸ ὄρεσιν πλανηθέντων, ὑπὸ Λιμοῦ καὶ δίψης κρύους καὶ νόσων καὶ λῃστῶν καὶ θηρίων διεφαρμένων; ὧν οἱ περιγενόμενοι τῆς ἐκείνων εἰσὶν ἐκλογῆς καὶ νίκης μάρτυρες, ἓν δὲ καὶ τούτων εἰς δήλωσιν ἔργον παραθήσομαι. Χαιρήμων ἢν ὑπέργηρως
τῆς Νείλου καλουμένης πόλεως ἐπίσκοπος. οὗτος εἰς τὸ Ἀράβιον ὄρος ἅμα τῆ συμβίῳ ἑαυτοῦ φυγών, οὐκ ἐπανελήλυθεν, οὐδὲ ἐδυνήθησαν ἰδεῖν οὐκέτι, καίτοι πολλὰ διερευνησάμενοι, οἱ ἀδελφοὶ οὔτε αὐτοὺς οὔτε τὰ σώματα. πολλοὶ δὲ οἱ κατ’
αὐτὸ τὸ Ἀραβικὸν ὄρος ἐξανδραποδισθέντες ὑπὸ βαρβάρων Σαρακηνῶν· ὧν οἳ μὲν μόλις ἐπὶ πολλοῖς χρήμασιν ἐλυτρώθησαν, οἵ δὲ μέχρι νῦν οὐδέπω.

“ καὶ ταῦτα διεξῆλθον οὐ μάτην, ἀδελφέ, ἀλλ ἵνα εἰδῇς ὅσα καὶ ἡλίκα δεινὰ παρ’ ἡμῖν συνέβη· ὧν οἱ μᾶλλον πεπειραμένοι πλείονα ἂν εἰδεῖεν.”

Εἶτα τούτοις ἐπιφέρει μετὰ βραχέα λέγων·
“ αὐτοὶ τοίνυν οἱ θεῖοι μάρτυρες παρ’ ἡμῖν, οἱ νῦν τοῦ Χριστοῦ πάρεδροι καὶ τῆς βασιλείας αὐτοῦ ⁴⁹ κοινωνοὶ καὶ μέτοχοι τῆς κρίαεως αὐτοῦ καὶ ⁵⁰ συνδικάζοντες αὐτῷ, τῶν παραπεπτωκότων ἀδελΦῶν τινας ὑπευθύνους τοῖς τῶν θυσιῶν γενομένους προσελάβοντο, καὶ τὴν καὶ μετάνοιαν αὐτῶν ἰδόντες δεκτήν τε γενέσθαι ⁵¹ δυναμένην τῶ μὴ βουλομένω καθόλου τὸν θάνατον μ’ μ’ μ’ ὢ του ἁμαρτωλοῦ ὡς τὴν μετάνοιαν δοκιμάσαντες, εἰσεδέξαντο καὶ συνήγαγον καὶ συνέστησαν προσευχῶν αὐτοῖς καὶ ἑστιάσεων τί οὖν ἡμῖν, ἀδελφοί, περὶ τούτων συμβουλεύετε τί ἡμῖν πρακτέον; σύμψηφοι καὶ ὁμογνώμονες
αὐτοῖς καταστῶμεν καὶ τὴν κρίαιν αὐτῶν καὶ τὴν χάριν φυλάξωμεν καὶ τοῖς ἐλεηθεῖσιν ὑπ’ χρηστευσώμεθα, ἢ τὴν κρίσιν αὐτῶν ποιησώμεθα καὶ δοκιμαστὰς αὑτοὺς τῆς γνώμης ἐπιστήσωμεν καὶ τὴν χρηστότητα καὶ τὴν τάξιν ἀνασκευάσωμεν ;

Ταῦτα δ’ εἰκότως ὁ Διονύσιος παρατέθειται, τὸν περὶ τῶν ἐξησθενηκότων κατὰ τὸν τοῦ διωγμοῦ καιρὸν ἀνακινῶν λόγον,

XLIII. ἐπειδήπερ τῇ
κατὰ τούτων ἀρθεὶς ὑπερηφανίᾳ Νοουάτος, τῆς Ῥωμαίων ἐκκλησίας πρεαβύτερος, ὡς μηκέτ’ οὔσης αὐτοῖς σωτηρίας ἐλπίδος μηδ’ εἰ πάντα τὰ εἰς ἐπιστροφὴν γνησίαν καὶ καθαρὰν ἐπιτελοῖεν, ἰδίας αἱρέαεως τῶν κατὰ λογισμοῦ φυσίωσιν Καθαροὺς ἑαυτοὺς ἀποφηνάντων ἀρχηγὸς καθίσταται· ἐφ’ ᾧ συνόδου μεγίστης ἐπὶ Ῥώμης
συγκροτηθείσης ἑξήκοντα μὲν τὸν ἀριθμὸν ἐπισκόπων, πλειόνων δ’ ἔτι μᾶλλον πρεσβυτέρων τε ⁵² καὶ διακόνων, ἰδίως τε κατὰ τὰς λοιπὰς ἐπαρχίας τῶν κατὰ χώραν ποιμένων περὶ τοῦ πρακτέου διασκεψαμένων, δόγμα παρίσταται τοῖς τὸν μὲν Νοουάτον ἅμα τοῖς σὺν αὐτῷ τούς τε συνευδοκεῖν τῇ μισαδέλφῳ ἀπανθρωποτάτῃ γνώμῃ τἀνδρὸς προαιροῦ μένους ἐν ἀλλοτρίοις τῆς ἐκκλησίας ἡγεῖσθαι, τοὺς δὲ τῆ σαμφορᾷ περιπεπτωκότας τῶν ἀδελφῶν ἰᾶσθαι καὶ θεραπεύειν τοῖς τῆς μετανοίας φαρμάκοις.

Ἦλθον δ’ οὖν εἰς ἡμᾶς ἐπιατολαὶ Κορνηλίου
Ρωμαίων ἐπιακόπου πρὸς τὸν τῆς Ἀντιοχέων ἐκκλησίας Φάβιον, δηλοῦσαι τὰ περὶ τῆς συνόδου καὶ τὰ δόξαντα τοῖς κατὰ τὴν Ἰταλίαν καὶ Ἀφρικὴν καὶ τὰς αὐτόθι χώρας, καὶ ἄλλαι πάλιν, Ῥωμαϊκὴ φωνῇ συντεταγμέναι, Κυπριανοῦ καὶ τῶν ἅμ’ αὐτῷ κατὰ τὴν Ἀφρικήν, δι’ ὧν τὸ καὶ αὐτοὺς συνευδοκεῖν τῷ δεῖν τυγχάνειν τοὺς πεπειρασμένους ἐνεφαίνετο καὶ τῷ χρῆναι εὐλόγως τῆς καθολικῆς ἐκκλησίας ἐκκήρυκτον ποιήσασθαι τὸν τῆς αἱρέσεως τε ὁμοίως τοὺς συναπαγομένους αὐτῷ. ταύταις
ἄλλη τις ἐπιστολὴ συνῆπτο τοῦ Κορνηλίου περὶ τῶν κατὰ τὴν σύνοδον ἀρεσάντων καὶ πάλιν περὶ τῶν κατὰ Νοουάτον πραχθέντων· ἀφ’ ἦς καὶ μέρη παραθέσθαι οὐδὲν ἂν κωλύοι, ὅπως εἰδεῖεν τὰ κατ’ αὐτὸν οἱ τῇδε ἐντυγχάνοντες τῆ γραφῆ. τὸν δὴ οὖν Φάβιον ἀναδιδάσκων ὁποῖός τις ὁ
Νοουάτος γεγόνοι τὸν τρόπον, αὐτὰ δὴ ταῦτα γράφει ὁ Κορνήλιος· “ “ἵνα δὲ γνῷς ὅτι πρόπαλαι ⁵³ ὀρεγόμενος τῆς ἐπισκοπῆς ὁ θαυμάσιος οὗτος καὶ κρύπτων ἐν αὑτῷ τὴν προπετῆ ταύτην αὐτοῦ ἐπιθυμίαν ἐλάνθανεν, ἐπικαλύμματι τῆς αὐτοῦ ἀπονοίας τῷ κατ’ ἀρχὰς σὺν αὑτῷ τοὺς ἐσχηκέναι χρώμενος, εἰπεῖν βούλομαι. Μάξιμος
πρεσβύτερος τῶν παρ’ ἡμῖν καὶ Οὐρβανός, τὴν ἐξ ὁμολογίας δόξαν ἀρίστην Σιδόνιός τε καὶ Κελερῖνος, ἀνὴρ ὃς πάσας βασάνους διὰ τὸν τοῦ θεοῦ ἔλεον καρτερικώτατα διενέγκας καὶ τῆ ῥώμη τῆς αὐτοῦ πίστεως τῆς σαρκὸς ἐπιρρώσας, κατὰ κράτος νενίκηκεν τὸν ἀντικείμενον, οὗτοι δὴ οὖν οἱ ἄνδρες κατανοήσαντες αὐτὸν καὶ καταφωράσαντες τὴν ἐν αὐτῷ πανουργίαν τε καὶ παλιμβολίαν τάς τε ἐπιορκίας καὶ τὰς φευδολογίας καὶ τὴν ἀκοινωνησίαν αὐτοῦ καὶ λυκοφιλίαν, ἐπανῆλθον εἰς τὴν ἁγίαν ἐκκλησίαν, καὶ ἅπαντα αὐτοῦ τὰ τεχνάσματα καὶ πονηρεύματα, ἃ ἐκ πολλοῦ ἔχων ἐν ἑαυτῷ ὑπεστέλλετο, ἱκανῶν τοῦτο μὲν ἐπισκόπων τοῦτο δὲ πρεσβυτέρων καὶ λαικῶν ἀνδρῶν παμπόλλων, ἐξήγγειλαν, ἀποδυρόμενοι καὶ μεταγινώσκοντες ἐφ’ οἷς τῷ δολερῷ ῥῷ καὶ κακοήθει θηρίῳ πρὸς ὀλίγον χρόνον τῆς ἐκκλησίας ἀπελείδθησαν.”

Εἶτὰ μετὰ βραχέα φηαίν· “ἀμήχανον ὅσην,
ἀγαπητὲ ἀδελφέ, τροπὴν καὶ μεταβολὴν ἐν βραχεῖ καιρῷ ἐθεασάμεθα ἐπ’ αὐτοῦ γεγενημένην. ὁ γάρ τοι λαμπρότατος καὶ δι’ ὅρκων φοβερῶν τινων ⁵⁴ πιστούμενος τὸ μηδ’ ὅλως ἐπισκοπῆς αἰφνίδιον ἐπίσκοπος ὥσπερ ἐκ μαγγάνου τινὸς εἰς τὸ μέσον ῥιφεὶς ἀναφαίνεται. οὗτος γάρ τοι
ὁ δογματιστής, ὁ τῆς ἐκκλησιαστικῆς ὑπερασπιστής, ὁπηνίκα παρασπᾶσθαί τε τὴν μὴ δοθεῖσαν αὐτῷ ἄνωθεν ἐπεχείρει, δύο ἑαυτῷ κοινωνούς, ἀπεγνωκότας τῆς ΕUSEBIUS ἑαυτῶν σωτηρίας, ἐπελέξατο, ὡς ἄν εἰς τι μέρος καὶ ἐλάχιστον τῆς Ἰταλίας ἀποστείλῃ κἀκεῖθεν ἐπισκόπους τρεῖς, ἀνθρώπους καὶ ἁπλουστάτους, πλαστῇ τινι ἐπιχειρήσει ἐξαπατήσῃ, διαβεβαιούμενος καὶ διισχυριζόμενος δεῖν αὐτοὺς ἐν τάχει παραγενέσθαι εἰς Ῥώμην, δῆθεν πᾶσα ἥτις δήποτε οὖν διχοστασία σὺν καὶ ἑτέροις ἐπισκόποις καὶ αὐτῶν διαλυθῇ· οὓς παραγενομένους, ἅτε δή, ὡς ἔφθημεν
λέγοντες, ἀνθρώπους ἁπλουστέρους περὶ τὰς πονηρῶν μηχανάς τε καὶ ῥᾳδιουργίας, συγκλεισθέντας ὑπό τινων ὁμοίων αὐτῷ τεταραγμένων ἀνθρώπων, ὥρᾳ δεκάτῃ, μεθύοντας καὶ κραιπαλῶντας, μετὰ βίας ἠνάγκασεν εἰκονικῇ τινι καὶ ματαίᾳ χειρεπιθεσίᾳ ἐπισκοπὴν αὐτῷ δοῦναι, ἐνέδρᾳ καὶ πανουργίᾳ, μὴ ἐπιβάλλουσαν αὐτῷ, ἐκδικεῖ· ἐξ ὧν εἷς μετ’ οὐ πολὺ ἐπανῆλθεν εἰς τὴν
ἐκκλησίαν, ἀποδυρόμενος καὶ ἐξομολογοῦ μένος τὸ ἑαυτοῦ ἁμάρτημα, ᾧ καὶ ἐκοινωνήσαμεν λαικῷ, ὑπὲρ αὐτοῦ δεηθέντος παντὸς τοῦ παρόντος λαοῦ· καὶ τῶν λοιπῶν δὲ ἐπισκόπων διαδόχους εἰς τοὺς τόπους, ἐν οἷς ἦσαν, χειροτονήσαντες ἀπεστάλκαμεν .

“‘O ἐκδικητὴς οὗν τοῦ εὐαγγελίου οὐκ ἠπίστατο
ἕνα ἐπίσκοπον δεῖν εἶναι ἐν καθολικῇ ἐκκλησίᾳ, ἐν ἦ οὐκ ἠγνόει, πῶς γάρ; πρεσβυτέρους τεσσαράκοντα ἕξ, διακόνους ἑπτά, ἑπτά, ἀκολούθους δύο καὶ τεσσαράκοντα, ἐξ. ορκιστὰς δὲ καὶ ἀναγνώστας ἅμα πυλωροῖς καὶ πεντήκοντα, χήρας σὺν θλιβομένοις ὑπὲρ τὰς χιλίας πεντακοσίας, οὓς πάντας ἡ τοῦ χάρις καὶ φιλανθρωπία διατρέφει· ὃν οὐδὲ τοσοῦτο
πλῆθος καὶ οὕτως ἀναγκαῖον ἐν τῆ ἐκκλησίᾳ, διὰ τῆς τοῦ θεοῦ προνοίας πλούσιός τε καἰ πληθύων ἀριθμὸς μετὰ μεγίστου καὶ ἀναριθμήτου λαοῦ, ἀπὸ τῆς τοιαύτης ἀπογνώαεώς τε καὶ ἀπαγορεύσεως ἐνέτρεφέν τε καὶ ἀνεκαλέσατο εἰς τὴν ἐκκλησίαν.’

καὶ αὖθις μεθ’ ἕτερα τούτοις προστίθησιν ταῦτα·
“φέρε δή, ἑξῆς εἴπωμεν τίσιν ἔργοις ἢ τίσιν πολιτείαις τεθαρρηκὼς ἀντεποιήθη τῆς ἐπισκοπῆς. ἆρά γε διὰ τὸ ἐξ ἀρχῆς ἐν τῆ ἐκκλησίᾳ ἀνεστράδθαι καὶ πολλοὺς ἀγῶνας ὑπὲρ αὐτῆς ἠγωνίσθαι καὶ ἐν κινδύνοις πολλοῖς τε καὶ μεγάλοις ἕνεκα τῆς θεοσεβείας γεγονέναι; ἀλλ’ οὐκ ἔστιν· ᾧ γε
ἀφορμὴ τοῦ πιστεῦσαι γέγονεν ὁ σατανᾶς, φοιτήσας εἰς αὐτὸν καὶ οἰκήσας ἐν αὐτῷ χρόνον ἱκανόν· ὃς βοηθούμενος ὑπὸ τῶν ἐπορκιστῶν νόσω περιπεσὼν χαλεπῇ καὶ ἀποθανεῖσθαι ὅσον οὐδέπω νομιζόμενος, ἐν αὐτῇ τῇ κλίνῃ, οὗ ἔκειτο, περιχυθεὶς ἔλαβεν, εἴ γε χρὴ λέγειν τὸν τοιοῦτον εἰληφέναι. οὐ μὴν οὐδὲ τῶν λοιπῶν ἔτυχεν, διαφυγὼν τὴν
νόσον, ὧν χρὴ μεταλαμβάνειν κατὰ τὸν ἐκκλησίας κανόνα, τοῦ τε σφραγισθῆναι ὑπὸ τοῦ ἐπισκόπου· τούτων δὲ μὴ τυχών, πῶς ἂν ἁγίου πνεύματος ἔτυχεν; ’’

Καὶ πάλιν μετὰ βραχέα φησίν· “ὁ διὰ δειλίαν
καὶ φιλοζωΐαν ἐν τῷ καιρῷ τῆς διώξεως πρεσβύτερον εἶναι ἑαυτὸν ἀρνησάμενος. ἀξιούμενος καὶ παρακαλούμενος μένος ὑπὸ τῶν διακόνων, ἵν’ τοῦ οἰκίσκου, ἐν ᾧ καθεῖρξεν ἑαυτόν, τοῖς ἀδελφοῖς ὅσα θέμις καὶ δάα δυνατὸν πρεσβυτέρῳ προκινδυνεύουσιν ἀδελφοῖς καὶ ἐπικουρίας δεομένοις βοηθεῖν, τοσοῦτον ἀπέσχεν τοῦ παρακαλοῦσι τοῖς διακόνοις, ὡς καὶ χαλεπαίνοντα ἀπιέναι καὶ ἀπαλλάττεσθαι· μὴ γὰρ ἔτι βούλεσθαι πρεσβύτερος εἶναι ἔφη, ἑτέρας γὰρ εἶναι φιλοσοφίας ἐραστής.’’

Yπερβὰς δ’ ὀλίγα, τούτοις πάλιν ἐπιφέρει λέγων·
καταλιπὼν γὰρ ὁ λαμπρὸς οὗτος τὴν ἐκκλησίαν τοῦ θεοῦ, ἐν ᾖ πιστεύσας κατηξιώθη τοῦ πρεσβυτερίου κατὰ χάριν τοῦ ἐπισκόπου τοῦ ἐπιθέντος αὐτῷ χεῖρα εἰς πρεσβυτερίου κλῆρον, ὃς διακωλυόμενος ὑπὸ παντὸς τοῦ κλήρου, ἀλλὰ καὶ λαιῶν πολλῶν, ἐπεὶ μὴ ἐξὸν ἦν τὸν ἐν κλίνῃ διὰ νόσον περιχυθέντα, ὥσπερ καὶ οὗτος, εἰς κλῆρόν τινα γενέσθαι, ἠξίωσεν συγχωρηθῆναι αὐτῷ τοῦτον μόνον χειροτονῆσαι.”

Εἶτ’ ἄλλο τι τούτοις χείριστον προστίθησιν τῶν
τοῦ ἀνδρὸς ἀτοπημάτων, λέγων· οὕτως “ ποιήσας γὰρ τὰς προσφορὰς καὶ διανέμων ἑκάστῳ τὸ μέρος καὶ ἐπιδιδοὺς τοῦτο, ὀμνύειν ἀντὶ τοῦ εὐλογεῖν τοὺς ταλαιπώρους ἀνθρώπους ἀναγκάζει, κατέχων ἀμφοτέραις ταῖς χερσὶ τὰς τοῦ λαβόντος καὶ μὴ ἀφιείς, ἕατ’ ἂν ὀμνύοντες εἴπωσιν ταῦτα (τοῖς γὰρ ἐκείνου χρήσομαι λόγοις)· ἴ’ ὄμοσόν μοι κατὰ τοῦ αἵματος καὶ τοῦ σώματος τοῦ κυρίου ἡμῶν Ἰησοῦ χριστοῦ μηδέποτέ με καταλιπεῖν καὶ ἐπιστρέψαι πρὸς Κορνήλιον.’ καὶ ὁ ἄθλιος ἄνθρωπος οὐ
πρότερον γεύεται, εἰ μὴ πρότερον αὑτῷ καταρίσαιτο, καὶ ἀντὶ τοῦ εἰπεῖν λαμβάνοντα τὸν ἄρτον ἐκεῖνον τὸ ἀμήν, οὐκ ἐπανήξω πρὸς Κορνήλιον’ λέγει.’’

Καὶ μεθ’ ἕτερα πάλιν ταῦτά φησιν· “ ἤδη δὲ
ἴσθι γεγυμνῶσθαι καὶ ἔρημον γεγονέναι, αὐτὸν καθ’ ἡμέραν ἑκάστην τῶν ἀδελφῶν καὶ εἰς τὴν ἐκκλησίαν ἐπανερχομένων· ὅν Μωσῆς, ὁ μακάριος μάρτυς, ὁ παρ’ ἡμῖν ἔναγχος μαρτυρήσας καλήν τινα καὶ θαυμαστὴν μαρτυρίαν, ἔτι ὢν ἐν κόσμῳ, κατιδὼν αὐτοῦ τὴν θρασύτητα καὶ τὴν ἀπόνοιαν, ἀκοινώνητον ἐποίησεν σὺν τοῖς πέντε πρεσβυτέροις τοῖς ἅμα αὐτῷ ἀποσχίσασιν ἑαυτοὺς τῆς ἐκκλησίας.”

Καὶ ἐπὶ τέλει δὲ τῆς ἐπιστολῆς τῶν ἐπὶ τῆς
Ῥώμης παραγενομένων ἐπισκόπων τῆς τε τοῦ Νοουάτου κατεγνωκότων ἀβελτηρίας κατάλογον πεποίηται, ὁμοῦ τά τε ὀνόματα καὶ ἧς ὁ καθεῖς αὐτῶν προηγεῖτο παροικίας, ἐπισημαινόμενος, τῶν τε μὴ παραγενομένων μὲν ἐπὶ τῆς Ῥώμης, συνευδοκησάτντων
δὲ διὰ γραμμάτων τῆ τῶν προειρημένων ψήφῳ τὰς προσηγορίας ὁμοῦ καὶ τὰς πόλεις, ὅθεν ἕκαστος ὁρμώμενος ἐπέστελλεν, μνημονεύει. ταῦτα μὲν ὁ Κορνήλιος Φαβίῳ Ἀντιοχείας ἐπισκόπῳ δηλῶν ἔγραφεν.

XLIV. Τῷ δ’ αὐτῷ τούτῳ Φαβίῳ, ὑποκατακλινομένῳ
πως τῷ σχίσματι, καὶ Διονύσιος ὁ κατ’ Ἀλεξάνδρειαν ἐπιστείλας πολλά τε καὶ ἄλλα περὶ μετανοίας ἐν τοῖς πρὸς αὐτὸν γράμμασιν διελθὼν τῶν τε κατ’ Ἀλεξάνδρειαν ἔναγχος τότε μαρτυρησάντων τοὺς ἀγῶνας διιών, μετὰ τῆς ἄλλης ἱστορίας πρᾶγμά τι μεστὸν θαύματος διηγεῖται, ὃ καὶ αὐτὸ ἀναγκαῖον τῇδε παραδοῦναι τῆ γραφῇ, οὕτως ἔχον· “ ἓν δέ ἀοῖ τοῦτο παράδειγμα
παρ’ ἡμῖν συμβεβηκὸς ἐκθήσομαι. Σεραπίων τις ἢν παρ’ ἡμῖν, πιστὸς γέρων, ἀμέμπτως μὲν τὸν πολὺν διαβιώσας χρόνον, ἐν δὲ τῷ πειρασμῷ πεσών. οὗτος πολλάκις ἐδεῖτο, καὶ οὐδεὶς προσεῖχεν αὐτῷ· καὶ γὰρ ἐτεθύκει. ἐν νόσῳ δὲ γενόμενος, τριῶν ἑξῆς ἡμερῶν ἄφωνος καὶ ἀναίσθητος διετέλεσεν, βραχὺ δὲ ἀνασφήλας τῇ τετάρτῃ προσεκαλέσατο
τὸν θυγατριδοῦν, καὶ ἴ’ μέχρι με τίνος ’ φησίν ὧ τέκνον, κατέχετε; δέομαι, σπεύσατε, καὶ με θᾶττον ἀπολύσατε, τῶν πρεσβυτέρων μοί τινα κάλεσον.’ καὶ ταῦτα εἰπών, πάλιν ἢν ἄφωνος.
ἔδραμεν ὁ παῖς ἐπὶ τὸν πρεσβύτερον· νὺξ δὲ ἢν, κἀκεῖνος ἠσθένει. ἀφικέσθαι μὲν οὐκ ἐδυνήθη, ἐντολῆς δὲ ὑπ’ ἐμοῦ δεδομένης τοὺς ἀπαλλαττομένους τοῦ βίου, εἰ δέοιντο, καὶ μάλιστα εἰ καὶ πρότερον ἱκετεύσαντες τύχοιεν, ἀφίεσθαι, ἵν’ εὐέλπιδες ἀπαλλάττωνται, βραχὺ τῆς εὐχαριστίας ἔδωκεν τῷ παιδαρίῳ, ἀποβρέξαι κελεύσας καὶ τῷ πρεσβύτῃ κατὰ τοῦ στόματος ἐπιστάξαι. ἐπανῆκεν
ὁ παῖς φέρων, ἐγγύς τε γενομένου, πρὶν εἰσελθεῖν, ἀνενέγκας πάλιν ὁ Σεραπίων ἴ’ ‘ ἧκες ’ ἔφη ‘τέκνον; καὶ ὁ μὲν πρεσβύτερος ἐλθεῖν οὐκ ἠδυνήθη, σὺ δὲ ποίησον ταχέως τὸ προσταχθὲν καὶ ἀπάλλαττέ με. ἀπέβρεξεν ὁ παῖς καὶ ἅμα τε ἐνέχεεν τῷ στόματι καὶ μικρὸν ἐκεῖνος καταβροχθίσας εὐθέως ἀπέδωκεν τὸ πνεῦμα. ἆρ’ οὐκ ἐναργῶς διετηρήθη
καὶ παρέμεινεν, ἕως λυθῇ καὶ τῆς ἁμαρτίας ἐξαλειφθείσης ἐπὶ πολλοῖς οἷς ἔπραξεν καλοῖς ὁμολογηθῆναι δυνηθῇ; ’’

XLV. Ταῦτα ὁ Διονύσιος. ἴδωμεν δ’ ὁ αὐτὸς
ὁποῖα καὶ τῷ Νοουάτῳ διεχάραξεν, ταράττοντι τηνικάδε τὴν Ῥωμαίων ἀδελφότητα· ἐπειδὴ οὗν τῆς ἀποστασίας καὶ τοῦ σχίσματος πρόφασιν ἐποιεῖτο τῶν ἀδελφῶν τινας, ὡς δὴ πρὸς αὐτῶν ἐπὶ τοῦτ’ ἐλθεῖν ἐκβεβιασμένος, ὅρα τίνα τρόπον αὐτῷ γράφει· “Διονύσιος Νοουατιανῷ ἀδελφῷ ⁵⁵ χαίρειν. εἰ ἄκων, ὡς φῄς, ἤχθης, δείξεις ἀναχωρήσας ἑκών. ἔδει μὲν γὰρ καὶ πᾶν ὅτι οὖν παθεῖν ὑπὲρ τοῦ μὴ διακόφαι τὴν ἐκκληαίαν τοῦ θεοῦ, καὶ ἢν οὐκ ἀδοξοτέρα τῆς ἕνεκεν τοῦ μὴ εἰδωλολατρἠααι γινομένης ἡ ἕνεκεν τοῦ μὴ οχίααι μαρτυρία, κατ᾿ ἐμὲ δὲ καὶ μείζων. ἐκεῖ μὲν γὰρ ὑπὲρ μιᾶς τις τῆς ἑαυτοῦ φυχῆς, ἐνταῦθα δὲ ὑπὲρ ὅλης τῆς ἐκκλησίας μαρτυρεῖ. καὶ νῦν δὲ εἰ πείσαις ἢ βιάσαιο τοὺς ἀδελφοὺς εἰς ὁμόνοιαν ἐλθεῖν, μεῖζον ἔσται ἀοῖ τοῦ σφάλματος τὸ κατκαὶ τὸ μὲν οὐ λογιαθήσεται, τὸ δὲ ἐπαινεθήσεται. εἰ δὲ ἀπειθούντων ἀδυνατοίης, σῴζων Gen. 19, 17 αῷεε τὴν σεαυτοῦ φυχήν. ἐρρῶαθαί σε, ἐχόμενον τῆς εἰρήνης ἐν κυρίῳ, εὔχομαι.

XLVI. Tαῦτα καὶ πρὸς τὸν Νοουάτον· γράφει
δὲ καὶ τοῖς κατ᾿ Αἴγυπτον ἐπιστολὴν περὶ μετανοίας ἐν ἦ τὰ δόξαντα αὐτῷ περὶ τῶν ὑποπεπτωκότων παρατέθειται, τάξεις παραπτωμάτων διαγράψας. καὶ πρὸς Κόλωνα (τῆς Ἑρμουπολιτῶν δὲ παροικίας
ἐπίακοπος ἦν οὗτος〉 ἰδία τις περὶ μετανοίας αὐτοῦ φέρεται γραφὴ καὶ ἄλλη ἐπιατρεπτικὴ πρὸς τὸ κατ᾿ Ἀλεξάνδρειαν αὐτοῦ ποίμνιον. ἐν τούτοις ἐατὶν καὶ ἡ περὶ μαρτυρίου πρὸς τὸν Ὠριγένην γραφεῖσα· καὶ τοῖς κατὰ Λαοδίκειαν ἀδελφοῖς, ὧν προΐστατο Θηλυμίδρης ἐπίσκοπος, καὶ τοῖς κατὰ Ἀρμενίαν ὡσαύτως περὶ μετανοίας ἐπιατέλλει, ὧν ἐπεσκόπευεν Μερουζάνη. πρὸς ἅπασι
τούτοις καὶ Κορνηλίῳ τῷ κατὰ ῾Ρώμην γράφει, δεξάμενος αὐτοῦ τὴν κατὰ τοῦ Νοουάτου ἐπιστολήν, ᾧ καὶ αημαίνει δηλῶν ἑαυτὸν παρακεκλῆσθαι ὑπό τε Ἑλένου τοῦ ἐν Tαραῷ τῆς Κιλικίας ἐπισκόπου καὶ τῶν λοιπῶν τῶν σὺν αὐτῶ Φιρμιλιανοῦ τε τοῦ ἐν Καππαδοκίᾳ καὶ τοῦ κατὰ Παλαιστίνην Θεοκτίστου, ὡς ἂν ἐπὶ τὴν σύνοδον ἀπαντήσοι τὴν κατὰ ᾿Αντιόχειαν, ἔνθα τοῦ κρατύνειν τινὲς ἐνεχείρουν τὸ σχίσμα. πρὸς τούτοις ἐπιστέλλει μηνυθῆναι αὐτῷ Φάβιον μὲν κεκοιμῆσθαι, Δημητριανὸν δὲ διάδοχον ἐκείνου τῆς κατ’ Ἀντιόχειαν ἐπισκοπῆς καθεστάναι· γράφει δὲ καὶ περὶ τοῦ ἐν Ἱεροσολύμοις αὐτοῖς ῥήμασιν φάσκων· “ὁ μὲν γὰρ θαυμάσιος Ἀλέξανδρος ἐν φρουρᾷ γενόμενος, μακαρίως ἀνεπαύσατο.”

Ἑξῆς ταύτῃ καὶ ἑτέρα τις ἐπιστοΛὴ τοῖς ἐν ‘Ρώμῃ τοῦ Διονυσίου φέρεται διακονικὴ διὰ Ἱππολύτου· τοῖς αὐτοῖς δὲ ἄλλην περὶ εἰρήνης διατυποῦται, καὶ ὡσαύτως περὶ μετανοίας, καὶ αὗ πάλιν ὤην τοῖς ἐκεῖσε ὁμολογηταῖς, ἔτι τῇ τοῦ Νοουάτου συμφερομένοις γνώμῃ· τοῖς δὲ αὐτοῖς τούτοις ἑτέρας δύο, μεταθεμένοις ἐπὶ τὴν ἐκκλησίαν, ἐπιστέλλει. καὶ ἄλλοις δὲ πλείοσιν ὁμοίως διὰ γραμμάτων ὁμιλήσας, ποικίλας τοῖς ἔτι νῦν σπουδὴν περὶ τοὺς λόγους αὐτοῦ ποιουμένοις καταλέλοιπεν ὠφελείας.

⁵⁶

Historia Ecclesiastica First1KGreek (Eusebius. Eusebii Caesariensis Opera, Volume 4. Dindorf, Luwdig, editor. Leipzig: Teubner, 1871.) — 6.1 focus

[1] [Nic. H. E. V, 2] Ὡς δὲ καὶ Σεβῆρος διωγμὸν
κατὰ τῶν ἐκκλησιῶν ἐκίνει, λαμπρὰ μὲν τῶν ὑπὲρ εὐσεβείας ἀθλητῶν κατὰ πάντα τόπον ἀπετελεῖτο μαρτύρια, μάλιστα δ’ ἐπλήθυεν ἐπ’ Ἀλεξανδρείας, τῶν ἀπ’ Αἰγύπτου καὶ Θηβαίδος ἁπάσης ἀριστίνδην αὐτόθι ὥσπερ ἐπὶ μέγιστον ἀθλητῶν θεοῦ παραπεμπομένων στάδιον, διὰ καρτερικωτάτης τε ποικίλων βασάνων καὶ θανάτου τρόπων ὑπομονῆς τοὺς παρὰ θεῷ στεφάνους ἀναδουμένων. ἐν οἷς καὶ Λεωνίδης
ὁ λεγόμενος Ὠριγένους πατὴρ τὴν κεφαλὴν ἀποτμηθεὶς νέον κομιδῆ καταλείπει τὸν παῖδα, ὃς δὴ ὁποίας ἐξ ἐκείνου περὶ τὸν θεῖον λόγον προαιρέσεως ἦν, οὐκ ἄκαιρον διὰ βραχέων διελθεῖν, τῷ μάλιστα πολὺν εἶναι παρὰ τοῖς πολλοῖς τὸν περὶ αὐτοῦ
βεβοημένον λόγον.

[1] [Nic. H. E. V, 3] Πολλὰ μὲν οὖν ἄν τις εἴποι, τὸν βίον τοῦ ἀνδρὸς ἐν σχολῇ παραδοῦναι διὰ γραφῆς πειρώμενος, δέοιτο δ᾿ ἂν καὶ ἰδίας ὑποθέσεως ἡ περὶ αὐτοῦ σύνταξις. ὅμως δ᾿ ἡμεῖς ἐπὶ τοῦ παρόντος
ἐπιτεμνόμενοι τὰ πλεῖστα διὰ βραχέων ὡς οἷόν τε ὀλίγα ἄττα τῶν περὶ αὐτὸν διελευσόμεθα, ἔκ τινων ἐπιστολῶν καὶ ἱστορίας τῶν καὶ εἰς ἡμᾶς τῷ βίῳ πεφυλαγμένων αὐτοῦ γνωρίμων τὰ δηλούμενα φέροντες.

[2] Ὠριγἐνους καὶ τὰ ἐξ αὐτῶν ὡς εἰπεῖν
σπαργάνων ἀξιομνημόνευτά μοι εἶναι δοκεῖ. δέκατον μὲν γὰρ ἐπεῖχε Σεβῆρος τῆς βασιλείας ἔτος, ἡγεῖτο δὲ Ἀλεξανδρείας καὶ τῆς λοιπῆς Αἰγύπτου Λαῖτος, τῶν δὲ αὐτόθι παροικιῶν τὴν ἐπισκοπὴν νεωστὶ τότε μετὰ Ἰουλιανὸν Δημήτριος ὑπειλήφει.

[3] εἰς μέγα
δὴ οὖν τῆς τοῦ διωγμοῦ πυρκαϊᾶς ἁφθείσης, καὶ μυρίων ὅσων τοῖς κατὰ τὸ μαρτύριον ἀναδουμένων στεφάνοις, ἔρως τοσοῦτος μαρτυρίου τὴν Ὠριγένους ἔτι κομιδῆ παιδὸς ὑπάρχοντος κατεῖχε ψυχὴν, ὡς ὁμόσε τοῖς κινδύνοις χωρεῖν, προπηδᾶν τε καὶ ὁρμᾶν
ἐπὶ τὸν ἀγῶνα προθύμως ἔχειν.

[4] ἤδη γέ τοι μικρὸν ὅσον αὐτῷ καὶ τὰ τῆς ἀπὸ τοῦ βίου ἀπαλλαγῆς οὐ πόρρω καθίστατο, μὴ οὐχὶ τῆς θείας καὶ οὐρανίου προνοίας εἰς τὴν πλείστων ὠφέλειαν διὰ τῆς αὐτοῦ μητρὸς ἐμποδὼν αὐτῷ τῆς προθυμίας ἐνστάσης.

[5] αὕτη γοῦν τὰ μὲν πρῶτα λόγοις ἱκετεύουσα τῆς περὶ αὐτὸν μητρικῆς διαθέσεως φειδὼ λαβεῖν παρεκάλει, σφοδρότερον δ’ ἐπιτείναντα θεασαμένη, ὅτε
γνοὺς ἁλόντα τὸν πατέρα δεσμωτηρίῳ φυλάττεσθαι, ὅλος ἐγίνετο τῆς περὶ τὸ μαρτύριον ὁρμῆς, τὴν πᾶσαν αὐτοῦ ἀποκρυψαμένη ἐσθῆτα οἴκοι μένειν ἀνάγκην ἐπῆγεν.

[6] ὁ δὲ, ὡς οὐδὲν ἄλλο πράττειν αὐτῷ παρῆν, τῆς προθυμίας ὑπὲρ τὴν ἡλικίαν ἐπιτεινομένης,
οὐχ οἶός τε ὢν ἠρεμεῖν, διαπέμπεται τῷ πατρὶ προτρεπτικωτάτην περὶ μαρτυρίου συντάξας ἐπιστολὴν, ἐν ᾗ κατὰ λέξιν αὐτῷ παραινεῖ “ἔπεχε, μὴ δι’ ἡμᾶς “ἄλλο τι φρονήσῃς”. τοῦτο πρῶτον τῆς Ὠριγἐνους παιδικῆς ἀγχινοίας καὶ περὶ τὴν θεοσέβειαν γνησιωτάτης
διαθέσεως ἀνάγραπτον ἔστω τεκμήριον.

[7] καὶ γὰρ ἤδη καὶ τῶν τῆς πίστεως λόγων οὐ σμικρὰς ἀφορμὰς καταβέβλητο, ταῖς θείαις γραφαῖς ἐξέτι παιδὸς ἐνησκημένος. οὐ μετρίως γοῦν καὶ περὶ ταῦτα πεπόνητο, τοῦ πατρὸς αὐτῷ πρὸς τῇ τῶν ἐγκυκλίων
παιδείᾳ καὶ τούτων οὐ κατὰ πάρεργον τὴν φροντίδα πεποιημένου.

[8] ἐξ ἅπαντος γοῦν αὐτὸν, πρὸ τῆς τῶν Ἑλληνικῶν μαθημάτων μελέτης, ἐνῆγε τοῖς ἱεροῖς ἐνασκεῖσθαι παιδεύμασιν, ἐκμαθήσεις καὶ ἀπαγγελίας ἡμέρας ἑκάστης αὐτὸν εἰσπραττόμενος.

[9] οὐκ ἀπροαιρέτως δὲ ταῦτα ἐγίνετο τῷ παιδὶ, ἀλλὰ καὶ ἄγαν προθυμότατα περὶ ταῦτα πονοῦντι, ὡς μηδ’ ἐξαρκεῖν αὐτῷ τὰς ἁπλᾶς καὶ προχείρους τῶν ἱερῶν λόγων ἐντεύξεις, ζητεῖν δέ τι πλέον καὶ βαθυτέρας ἤδη ἐξ ἐκείνου πολυπραγμονεῖν θεωρίας, ὥστε καὶ
πράγματα παρέχειν τῷ πατρὶ τί ἄρα ἐθέλοι δηλοῦν τὸ τῆς θεοπνεύστου γραφῆς ἀναπυνθανόμενος βού- λῆμα.

[10] ἐκεῖνος δὲ τῷ μὲν δοκεῖν εἰς πρόσωποι ἐπέπληττεν αὐτῷ, μηδὲν ὑπὲρ ἡλικίαν μηδὲ τῆς πρὸ φανοὺς διανοίας περαιτέρω τι ζητεῖν παραινῶν, ἰδίως δὲ παρ’ ἑαυτῷ τὰ μεγάλα γεγηθὼς τὴν μεγίστη
ὡμολόγει τῷ πάντων ἀγαθῶν αἰτίῳ θεῷ χάριν, ὅτι δὴ αὐτὸν τοιούτου πατέρα γενέσθαι παιδὸς ἠξίωσεν.

[11] ἐπιστάντα δὲ ἤδη πολλάκις καθεύδοντι τῷ παιδὶ γυμνῶσαι μὲν αὐτοῦ τὰ στέρνα φασὶν, ὥσπερ δὲ θεῖο πνεύματος ἔνδον ἐν αὐτοῖς ἀφιερωμένου, φιλῆσαί τ’
σεβασμίως καὶ τῆς εὐτεκνίας μακάριον ἑαυτὸν ἡγήσασθαι. ταῦτα καὶ ἕτερα τούτοις συγγενῆ περὶ παῖδ’ ὄντα τὸν Ὠριγένην γενέσθαι μνημονεύουσιν.

[12] ὡς δὲ ἤδη αὐτῷ ὁ πατὴρ μαρτυρίῳ τετελείωτο, ἔρημος ἅμα μητρὶ καὶ βραχυτέροις ἀδελφοῖς τὸν ἀριθμὸν ἕξ,
ἑπτακαιδέκατον οὐ πλῆρες ἰτὸς ἄγων, καταλείπεται.

[13] τῆς γε μὴν τοῦ πατρὸς περιουσίας τοῖς βασιλικοῖς ταμιείοις ἀναληφθείσης, ἐν σπάνει τῶν κατὰ τὸν βίον χρειῶν σὺν τοῖς προσήκουσι καταστὰς, οἰκονομίας τῆς ἐκ θεοῦ καταξιοῦται, καὶ τυγχάνει δεξιώσεως
ὁμοῦ καὶ ἀναπαύσεως παρά τινι πλουσιωτάτῃ μὲν τὸν βίον καὶ τὰ ἄλλα περιφανεστάτῃ γυναικὶ, διαβόητόν γε μὴν ἄνδρα περιεπούσῃ τῶν τότε ἐπὶ τῆς Ἀλεξανδρείας αἱρεσιωτῶν· τὸ γένος ἦν οὗτος Ἀντιοχεὺς, θετὸν δὲ αὐτὸν υἱὸν εἶχέ τε σὺν ἑαυτῇ καὶ ἐν
τοἴς μάλιστα περιεῖπεν ἡ δεδηλωμένη.

[14] ἀλλὰ τούτῳ γε ἐπάναγκες ὁ Ὠριγένης συνὼν τῆς ἐξ ἐκείνου περὶ τὴν πίστιν ὀρθοδοξίας ἐναργῆ παρείχετο δείγματα, ὅτι δὴ μυρίου πλήθους διὰ τὸ δοκοῦν ἱκανὸν ἐν λόγῳ τοῦ Παύλου τοῦτο γὰρ ἦν ὄνομα τῷ
ἀνδρὶ) συναγομένου παρ’ αὐτῷ οὐ μόνον αἱρετικῶν, ἀλλὰ καὶ ἡμετέρων, οὐδεπώποτε προυτράπη κατὰ τὴν εὐχὴν αὐτῷ συστῆναι, φυλάττων ἐξέτι παιδὸς κανόνα ἐκκλησίας, βδελυττόμενός τε, ὡς αὐτῷ ῥήματι φησί που αὐτὸς, τὰς τῶν αἱρέσεων διδασκαλίας.

[15] προαχθεὶς δὲ ὑπὸ τοῦ πατρὸς ἐν τοῖς Ἑλλήνων μαθήμασιν, ἐκθυμότερόν τε καὶ μετὰ τὴν ἐκείνου τελευτὴν τῇ περὶ τοὺς λόγους ἀσκήσει ὅλον ἐπιδοὺς
ἑαυτὸν, ὡς καὶ παρασκευὴν ἐπὶ τὰ γραμματικὰ οὐ μετρίαν ἔχειν, μετ’ οὐ πολὺ τῆς τοῦ πατρὸς τελειώσεως τούτοις ἐπιδεδωκὼς ἑαυτὸν, ηὐπόρει τῶν ἀνγκαίων, ὡς ἐν ἐκείνῃ τῇ ἡλικίᾳ, δαψιλῶς.

[1] [Nic. Η. E. IV, 4 5] Σχολάζοντι δὲ τῇ διατριβῇ,
ὥς που καὶ αὐτὸς ἐγγράφως ἱστορεῖ, μηδενός τε ἐπὶ τῆς Ἀλεξανδρείας τῷ κατηχεῖν ἀνακειμένου, πάντων δὲ ἀπεληλαμένων ὑπὸ τῆς ἀπειλῆς τοῦ διωγμοῦ, προσῄεσαν αὐτῷ τινὲς ἀπὸ τῶν ἐθνῶν ἀκουσόμενοι τὸν λόγον τοῦ θεοῦ.

[2] ὧν πρῶτον ἐπισημαίνεται
γεγονέναι Πλούταρχον, ὃς μετὰ τὸ βιῶναι καλῶς καὶ μαρτυρίῳ θείῳ κατεκοσμήθη· δεύτερον Ηρακλᾶν τοῦ Πλουτάρχου ἀδελφὸν, ὃς δὴ καὶ αὐτὸς παρ’ αὐτῷ πλείστην βίου φιλοσόφου καὶ ἀσκήσεως ἀπόδειξιν παρασχὼν τῆς Ἀλεξανδρέων μετὰ Δημήτριον
τρίον ἐπισκοπῆς ἀξιοῦται.

[3] ἔτος δ’ ἦγεν ὀκτωκαιδέκατον, καθ’ ὃ τοῦ τῆς κατηχήσεως προέστη διδασκαλείου. ἐν ᾧ καὶ προκόπτει ἐπὶ τῶν κατὰ Ἀκύλαν τῆς Ἀλεξανδρείας ἡγούμενον διωγμῶν, ὅτε καὶ μάλιστα διαβόητον ἐκτήσατο παρὰ πάσι τοῖς ἀπὸ τῆς
πίστεως ὁρμωμένοις ὄνομα, δι’ ἣν ἐνεδείκνυτο πρὸς ἅπαντας τοὺς ἁγίους ἀγνῶτάς τε καὶ γνωρίμους μάρτυρας δεξίωσίν τε καὶ προθυμίαν.

[4] οὐ μόνον γὰρ ἐν δεσμοῖς τυγχάνουσιν, οὐδὲ μέχρις ὑστάτης ἀποφάσεως ἀνακρινομένοις συνῆν, ἀλλὰ καὶ μετὰ ταύτην
τὴν ἀπαγομένοις τὴν ἐπὶ θανάτῳ τοῖς ἁγίοις μάρτυσι πολλῇ τῇ παρρησίᾳ χρώμενος καὶ ὁμόσε τοῖς κινδύ- νοῖς χωρῶν· ὥστε ἤδη αὐτὸν προσιόντα θαρσαλέως καὶ τοὺς μάρτυρας μετὰ πολλῆς παρρησίας φιλήματι προσαγορεύοντα πολλάκις ἐπιμανεὶς ὁ ἐν κύκλῳ τῶν ἐθνῶν δῆμος σμικροῦ δεῖν κατέλευσεν, εἰ μὴ τῆς
θείας δεξιᾶς βοηθοῦ καθάπαξ τυγχάνων παραδόξως διεδίδρασκεν.

[5] ἡ δ’ αὐτὴ θεία καὶ οὐράνιος χάρις ἄλλοτε πάλιν καὶ πάλιν, καὶ οὐδ’ ἔστιν ὁσάκις εἰπεῖν, τῆς ἄγαν περὶ τὸν Χριστοῦ λόγον προθυμίας τε καὶ παρρησίας ἕνεκεν τηνικαῦτα ἐπιβουλευόμενον αὐτὸν
διεφύλαττε. τοσοῦτος δ’ ἦν ἄρα τῶν ἀπίστων ὁ πρὸς αὐτὸν πόλεμος, ὡς καὶ συστροφὰς ποιησαμένους, στρατιώτας αὐτῷ περὶ τὸν οἶκον, ἔνθα κατέμενεν, ἐπιστῆσαι, διὰ τὸ πλῆθος τῶν τὰ τῆς ἱερὰς πίστεως κατηχουμένων παρ’ αὐτῷ.

[6] οὕτω δὲ ὁσημέραι ὁ
κατ’ αὐτοῦ διωγμὸς ἐξεκάετο ὡς μηκέτι χωρεῖν αὐτὸν τὴν πᾶσαν πόλιν, οἴκους μὲν ἐξ οἴκων ἀμείβοντα, πανταχόθεν δὲ ἐλαυνόμενον, τῆς πληθύος ἕνεκεν τῶν δι’ αὐτοῦ τῇ θείᾳ προσιόντων διδασκαλίᾳ· ἐπεὶ καὶ τὰ κατὰ πρᾶξιν ἔργα αὐτῷ γνησιωτάτης φιλοσοφίας
κατορθώματα εὖ μάλα θαυμαστὰ περιεῖχεν.

[7] οἶον γοῦν τὸν λόγον, τοιόνδε φασὶ τὸν τρόπον· καὶ οἷον τὸν τρόπον, τοιόνδε τὸν λόγον ἐπεδείκνυτο. διὸ δὴ μάλιστα συναιρομένης αὐτῷ δυνάμεως θείας μυρίους ἐνῆγεν ἐπὶ τὸν αὐτοῦ ζῆλον.

[8] ἐπειδὴ δὲ
ἐώρα φοιτητὰς ἤδη πλείους προσιόντας, αὐτῷ μόνῳ τῆς τοῦ κατηχεῖν διατριβῆς ὑπὸ Δημητρίου τοῦ τῆς ἐκκλησίας προεστῶτος ἐπιτετραμμένης, ἀσύμφωνον ἡγησάμενος τὴν τῶν γραμματικῶν λόγων διδασκαλίαν τῇ πρὸς τὰ θεῖα παιδεύματα ἀσκήσει, μὴ μελλήσας
ἀπορρήγνυσιν ἅτε ἀνωφελῆ καὶ τοῖς ἱεροῖς μαθήμασιν ἐναντίαν τὴν τῶν γραμματικῶν λόγων διατριβήν.

[9] εἶτα λογισμῷ καθήκοντι, ὡς ἂν μὴ γένοιτο τῆς παρ’ ἑτέρων ἐπικουρίας ἐνδεὴς, ὅσαπερ ἦν αὐτῷ πρότερον λόγων ἀρχαίων συγγράμματα φιλοκάλως ἐσπουδασμένα μεταδοὺς, τοῖς ὑπὸ τοῦ ταῦτα ἐωνημένου φερομένοις αὐτῷ τέτταρσιν ὀβολοῖς τῆς ἡμέρας ἠρκεῖτο, πλείστοις τε ἔτεσι τοῦτον φιλοσοφῶν
διετέλει τὸν τρόπον, πάσας ὕλας νεωτερικῶν ἐπιθυμιῶν ἑαυτοῦ περιαιρούμενος, καὶ διὰ πάσης μὲν ἡμέρας οὐ σμικροὺς ἀσκήσεως καμάτους ἀνατλῶν, καὶ τῆς νυκτὸς δὲ τὸν πλείονα χρόνον ταῖς τῶν θείων γραφῶν ἑαυτὸν ἀνατιθεὶς μελέταις, βίῳ τε ὡς ἔνι
μάλιστα ἐγκαρτερῶν φιλοσοφωτάτῳ, τοτὲ μὲν τοῖς ἐν ἀσιτίαις γυμνασίοις ἐνασκούμενος, τοτὲ δὲ μεμετρημένοις τοῖς κατὰ τὸν ὕπνον καιροῖς, οὗ μεταλαμβάνειν οὐδ’ ὅλως ἐπὶ στρωμνῆς, ἀλλ’ ἐπὶ τοὔδαφος διὰ σπουδῆς ἐποιεῖτο.

[10] πάντων δὲ μάλιστα τὰς
εὐαγγελικὰς τοῦ σωτῆρος φωνὰς φυλακτέας εἶναι ᾤετο δεῖν, τάς τε περὶ τοῦ μὴ δύο χιτῶνας μηδ’ ὑποδήμασι χρῆσθαι παραινούσας, μηδὲ μὴν ταῖς περὶ τοῦ μέλλοντος χρόνου φροντίσι κατατρίβεσθαι.

[11] ἀλλὰ καὶ μείζονι τῆς ἡλικίας προθυμίᾳ χρώμενος,
ἐν ψύχει καὶ γυμνότητι διακαρτερῶν, εἰς ἄκρον τε ὑπερβαλλούσης] ἀκτημοσύνης ἐλαύνων, τοὺς ἀμφ’ αὐτὸν εἰς τὰ μάλιστα κατέπλησσε, μυρίους μὲν ὅσους λυπῶν εὐχομένους αὐτῷ κοινωνεῖν τῶν ὑπαρχόντων, δι’ οὑς ἑώρων αὐτὸν εἰσφέροντα περὶ τὴν θείαν
διδασκαλίαν καμάτους, οὐ μὴν αὐτός γε ἐνδιδοὺς ταῖς καρτερίαις.

[12] λέγεται γοῦν καὶ πλειόνων ἐτῶν γῆν πεπατηκέναι, μηδενὶ μηδαμῶς κεχρημένος ὑποδήματι, ἀλλὰ καὶ οἴνου χρήσεως καὶ τῶν ἄλλων παρὰ τὴν ἀναγκαίαν τροφὴν πλείστοις ἔτεσιν ἀπεσχημένος,
¹ ὥστε ἤδη εἰς κίνδυνον ἀνατροπῆς καὶ διαφθορᾶς τοῦ θώρακος περιπεσεῖν.

[13] τοιαῦτα δὴ φιλοσόφου βίου τοῖς θεωμένοις παρέχων ὑποδείγματα εἰκότως ἐπὶ τὸν ὅμοιον αὐτῷ ζῆλον πλείους παρώρμα τῶν φοιτητῶν,
ὥστε ἤδη καὶ τῶν ἀπίστων ἐθνῶν, τῶν τε ἀπὸ παιδείας καὶ φιλοσοφίας οὐ τοὺς τυχόντας ὑπάγεσθαι τῇ δι᾿ αὐτοῦ διδασκαλίᾳ· οἷς καὶ αὐτοῖς γνησίως ἐν βάθει ψυχῆς τὴν εἰς τὸν θεῖον λόγον πίστιν δι᾿ αὐτοῦ παραδεχομένοις διαπρέπειν συνέβαινε κατὰ τὸν
τότε τοῦ διωγμοῦ καιρὸν, ὡς καί τινας αὐτόν ἁλόντας μαρτυρίῳ τελειωθῆναι.

[1] [Nic. H. E. V, 6-7] Πρῶτος μὲν οὖν τούτων ὁ μικρῷ πρόσθεν δηλωθεὶς Πλούταρχος ἦν· οὗ τὴν ἐπὶ θανάτῳ ἀπαγομένου σμικροῦ δεῖν αὖθις ὁ περὶ
οὗ ὁ λόγος συμπαρὼν αὐτῷ εἰς ὑστάτην τοῦ βίου τελευτὴν ὑπὸ τῶν αὐτοῦ πολιτῶν ἀνῄρητο, ὡς αἴτιος αὐτῷ πεφηνὼς τοῦ θανάτου· θεοῦ δὲ αὐτὸν ἐτήρει καὶ τότε βουλή.

[2] μετὰ δὲ Πλούταρχον δεύτερος τῶν Ὠριγένους φοιτητῶν μάρτυς ἀναδείκνυται Σερῆνος,
διὰ πυρὸς τὴν δοκιμὴν ἧς παρειλήφει πίστεως παρεσχημένος.

[3] τῆς αὐτῆς διατριβῆς τρίτος καθίσταται μάρτυς Ἡρακλείδης, καὶ ἐπὶ τούτῳ τέταρτος Ἥρων, ὁ μὲν πρότερος ἔτι κατηχούμενος, ὁ δὲ νεοφώτιστος, τὴν κεφαλὴν ἀποτμηθέντες. ἔτι πρὸς τούτοις
τῆς αὐτῆς σχολῆς πέμπτος ἀθλητὴς τῆς εὐσεβείας ἀνακηρύττεται ἕτερος τοῦ πρώτου Σερῆνος, ὃν μετὰ πλείστην βασάνων ὑπομονὴν κεφαλῆς ἀποτομῇ κολασθῆναι λόγος ἔχει. καὶ γυναικῶν δὲ Ἡραῒς ἔτι κατηχουμένη τὸ βάπτισμα, ὥς φησί που αὐτὸς, τὸ
διὰ πυρὸς λαβοῦσα τὸν βίον ἐξελήλυθεν.

[1] [Nic. H. E. V. 7] Ἕβδομος δὲ ἐν τούτοις ἀριθμείσθω Βασιλείδης, τὴν περιβόητον Ποταμίαι- νᾶν ἀπαγαγὼν, περὶ ἧς πολὺς ὁ λόγος εἰσέτι νῦν παρὰ τοῖς ἐπιχωρίοις ᾄδεται, μυρία μὲν ὑπὲρ τῆς τοῦ σώματος ἁγνείας τε καὶ παρθενίας, ἐν ᾗ διέπρεψε, πρὸς ἐραστὰς ἀγωνισαμένης καὶ γὰρ οὑν αὐτῇ ἀκμαῖον πρὸς τῇ ψυχῇ καὶ τὸ τοῦ σώματος
ὡραῖον ἐπήνθει), μυρία δὲ ὑπὲρ τῆς εἰς Χριστὸν πίστεως ἀνατλησάσης, καὶ τέλος μετὰ δεινὰς καὶ φρικτὰς εἰπεῖν βασάνους ἅμα τῇ μητρὶ Μαρκέλλῃ διὰ πυρὸς τελειωθείσης.

[2] φασί γέ τοι τὸν δικαστὴν (Ἀκύλας ἦν τούτῳ ὄνομα), χαλεπὰς ἐπιθέντα
αὐτῇ κατὰ παντὸς τοῦ σώματος αἰκίας, τέλος ἐφ’ ὕβρει τοῦ σώματος μονομάχοις αὐτὴν ἀπειλῆσαι παραδοῦναι· τὴν δὲ βραχύ τι εἰς ἑαυτὴν ἐπισκεψαμένην, ἐρωτηθεῖσαν ὃ κρίνειε, τοιαύτην δοῦναι ἀπόκρισιν, δι’ ἧς ἐδόκει νενομισμένον τι αὐτοῖς ἀσεβὲς
ἀποφθέγξασθαι

[3] ἅμα δὲ λόγῳ τὸν τῆς ἀποφάσεως ὅρον καταδεξαμένην ὁ Βασιλείδης, εἶς τις ὢν τῶν ἐν στρατείαις ἀναφερομένων, ἀπάγει παραλαβὼν τὴν ἐπὶ θανάτῳ. ὡς δὲ τὸ πλῆθος ἐνοχλεῖν αὐτῇ καὶ ἀκολάστοις ἐνυβρίζειν ῥήμασιν ἐπειρᾶτο, ὁ μὲν
ἀνεῖργεν ἀποσοβῶν τοὺς ἐνυβρίζοντας, πλεῖστον ἔλεον καὶ φιλανθρωπίαν εἰς αὐτὴν ἐνδεικνύμενος, ἡ δὲ τῆς περὶ αὐτὴν συμπαθείας ἀποδεξαμένη τὸν ἄνδρα θαρρεῖν παρακελεύεται· ἐξαιτήσεσθαι γὰρ αὐτὸν ἀπελθοῦσαν παρὰ τοῦ ἑαυτῆς κυρίου, καὶ
οὐκ εἰς μακρὸν τῶν εἰς αὐτὴν πεπραγμένων τὴν ἀμοιβὴν ἀποτίσειν αὐτῷ.

[4] ταῦτα δὲ εἰποῦσαν γενναίως τὴν ἔξοδον ὑποστῆναι, πίττης ἐμπύρου κατὰ διάφορα μέρη τοῦ σώματος ἀπ’ ἄκρων ποδῶν καὶ μέχρι κορυφῆς ἠρέμα καἰ κατὰ μικρὸν περιχυθείσης
αὐτῇ

[5] καὶ ὁ μὲν τῆς ἀοιδίμου κόρης τοιοῦτος κατηγώνιστο ἆθλος. οὐ μακρὸν δὲ χρόνον διαλιπὼν ὁ Βασιλείδης, ὅρκον διά τινα αἰτίαν πρὸς τῶν συστρατιωτῶν αἰτηθεὶς, μὴ ἐξεῖναι αὐτῷ τὸ παράπαν ὀμνύναι διεβεβαιοῦτο· Χριστιανὸν γὰρ ὑπάρχειν, καὶ τοῦτο ἐμφανῶς ὁμολογεῖν. παίζειν μὲν οὖν ἐνομίξετο
τέως τὰ πρῶτα, ὡς δὲ ἐπιμόνως ἀπισχυρίζετο, ἄγεται ἐπὶ τὸν δικαστὴν, ἐφ᾿ οὗ τὴν ἔνστασιν ὁμολογήσας δεσμοῖς παραδίδοται.

[6] τῶν δὲ κατὰ θεὸν ἀδελφῶν ὡς αὐτὸν ἀφικνουμένων, καὶ τὴν αἰτίαν τῆς ἀθρόας καὶ παραδόξου ταύτης ὁρμῆς πυνθανομένων,
λέγεται εἰπεῖν ὡς ἄρα Ποταμίαινα τρισὶν ὕστερον ἡμέραις τοῦ μαρτυρίου νύκτωρ ἐπιστᾶσα στέφανον αὐτοῦ τῇ κεφαλῇ περιθεῖσα εἴη, φαίη τε παρακεκληκέναι χάριν αὐτοῦ τὸν κύριον, καὶ τῆς ἀξιώσεως τετυχηκέναι, οὐκ εἰς μακρόν τε αὐτὸν παραλήψεσθαι.
ἐπὶ τούτοις τῶν ἀδελφῶν τῆς ἐν κυρίῳ σφραγῖδος μεταδόντων αὐτῷ, τῇ μετέπειτα ἡμέρᾳ τῷ τοῦ κυρίου διαπρέψας μαρτυρίῳ τὴν κεφαλὴν ἀποτέμνεται.

[7] καὶ ἄλλοι δὲ πλείους τῶν κατ᾿ Ἀλεξάνδρειαν ἀθρόως τῷ Χριστοῦ λόγῳ προσελθεῖν κατὰ τοὺς
δεδηλωμένους ἱστοροῦνται, ὡς δὴ καθ᾿ ὕπνους τῆς Ποταμιαίνης ἐπιφανείσης καὶ προσκεκλημένης αὐτούς. ἀλλὰ ταῦτα μὲν ὧδε ἐχέτω.

[1] [Nic. H. E. IV, 33] Πάνταινον δὲ Κλήμης διαδεξάμενος τῆς κατ᾿ Ἀλεξάνδρειαν κατηχήσεως εἰς
ἐκεῖνο τοῦ καιροῦ καθηγεῖτο, ὡς καὶ τὸν Ὠριγένην τῶν φοιτητῶν γενέσθαι αὐτοῦ. τήν γέ τοι τῶν Στρωματέων αὐτοῦ πραγματείαν ὁ Κλήμης ὑπομνηματιζόμενος, κατὰ τὸ πρῶτον σύγγραμμα χρονικὴν ἐκθέμενος γραφὴν, εἰς τὴν Κομόδου τελευτὴν περιγράφει
τοὺς χρόνους, ὡς εἶναι σαφὲς ὅτι κατὰ Σεβῆρον αὐτῷ πεπόνηται τὰ σπουδάσματα, οὗ τοὺς χρόνους ὁ παρὼν ἱστορεῖ λόγος.

[1] [Nic. H. E IV, 35] Ἐν τούτῳ καὶ Ἰούδας συγγραφέων ἕτερος, εἰς τὰς παρὰ τῷ Δανιὴλ ἑβδομάδας ἐγγράφως διαλεχθεὶς, ἐπὶ τὸ δέκατον τῆς Σεβήρου βασιλείας ἵστησι τὴν χρονογραφίαν, ὃς καὶ τὴν θρυλουμένην τοῦ ἀντιχρίστου παρουσίαν ἤδη τότε
πλησιάζειν ᾤετο· οὕτω σφοδρῶς ἡ τοῦ τότε καθ’ ἡμῶν διωγμοῦ κίνησις τὰς τῶν πολλῶν ἀνατεταράχει διανοίας.

[1] [Nic. H. E. V, 8] Ἐν τούτῳ δὲ τῆς κατηχήσεως ἐπὶ τῆς Ἀλεξανδρείας τοὔργον ἐπιτελοῦντι
τῷ Ὠριγένει πρᾶγμά τι διαπέπρακται, φρενὸς μὲν ἀτελοῦς καὶ νεανικῆς, πίστεως δὲ ὁμοῦ καὶ σωφροσύνης μέγιστον δεῖγμα περιέχον.

[2] τὸ γὰρ “εἰσὶν εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασι- ῾ λείαν τῶν οὐρανῶν ἁπλούστερον καὶ νεανικώτερον
ἐκλαβὼν ὁμοῦ μὲν σωτήριον φωνὴν ἀποπληροῦν οἰόμενος, ὁμοῦ δὲ καὶ διὰ τὸ νέον τὴν ἡλικίαν ὄντα μὴ ἀνδράσι μόνον, καὶ γυναιξὶ δὲ τὰ θεῖα προσομιλεῖν, ὡς ἂν πᾶσαν τὴν παρὰ τοῖς ἀπίστοις αἰσχρᾶς διαβολῆς ὑπόνοιαν ἀποκλείσειε, τὴν σωτήριον φωνὴν ἔργοις
ἐπιτελέσαι ὡρμήθη, τοὺς πολλοὺς τῶν ἀμφ’ αὐτὸν γνωρίμων διαλαθεῖν φροντίσας.

[3] οὐκ ἣν δὲ ἄρα δυνατὸν αὐτῷ καίπερ βουλομένῳ τοσοῦτον ἔργον ἐπικρύψασθαι. γνοὺς δῆτα ὕστερον ὁ Δημήτριος, ἅτε τῆς αὐτόθι παροικίας προεστὼς, εὖ μάλα μὲν
αὐτὸν ἀποθαυμάζει τοῦ τολμήματος, τὴν δέ γε προθυμίαν καὶ τὸ γνήσιον αὐτοῦ τῆς πίστεως ἀποδεξάμενος θαρρεῖν αὐτίκα παρακελεύεται, καὶ νῦν μᾶλλον ἔχεσθαι αὐτὸν τοῦ τῆς κατηχήσεως ἔργου παρορμᾷ.

[4] ἀλλὰ τότε μὲν οὗτος τοιοῦτός τις ἦν.
² οὐ μακροῖς δὲ χρόνοις ὕστερον ὁ αὐτὸς ὁρῶν εὖ πράττοντα, μέγαν τε καὶ λαμπρὸν καὶ παρὰ πᾶσιν ὄντα βεβοημένον, ἀνθρώπινόν τι πεπονθὼς τοῖς ἀνὰ τὴν οἰκουμένην ἐπισκόποις καταγράφειν ὡς ἀτοπωτάτου
τοῦ πραχθέντος αὐτῷ ἐπειρᾶτο, ὅτε γε τῶν κατὰ Παλαιστίνην οἱ μάλιστα δόκιμοι καὶ διαπρέποντες Καισαρείας τε καὶ Ἱεροσολύμων ἐπίσκοποι πρεσβείων τὸν Ὠριγένην καὶ τῆς ἀνωτάτω τιμῆς ἄξιον εἶναι δοκιμάσαντες χεῖρας εἰς πρεσβυτέριον αὐτῷ
τεθείκασι.

[5] τηνικαῦτα δ᾿ οὖν εἰς μέγα δόξης προελθόντος αὐτοῦ, ὄνομά τε παρὰ τοῖς πανταχῆ πᾶσιν ἀνθρώποις καὶ κλέος ἀρετῆς καὶ σοφίας οὐ σμικρὸν κτησαμένου, μηδεμιᾶς ἄλλης εὐπορῶν ὁ Δημήτριος κατηγορίας, τῆς πάλαι ἐν παιδὶ γεγονυίας
αὐτῷ πράξεως δεινὴν ποιεῖται διαβολὴν, συμπεριλαβεῖν τολμήσας ταῖς κατηγορίαις τοὺς ἐπὶ τὸ πρεσβυτέριον αὐτὸν προάξαντας.

[6] ταῦτα μὲν οὖν μικρὸν ἐπράχθη ὕστερον. τότε γε μὴν ὁ Ὠριγένης ἐπὶ τῆς Ἀλεξανδρείας τὸ τῆς θείας διδασκαλίας ἔργον
εἰς πάντας ἀφυλάκτως τοὺς προσιόντας νύκτωρ καὶ μεθ᾿ ἡμέραν ἐπετέλει, τοῖς θείοις ἀόκνως μαθήμασι καὶ τοῖς ὡς αὐτὸν φοιτῶσι τὴν πᾶσαν ἀνατιθεὶς σχολήν

[7] ἐπὶ δέκα δὲ καὶ ὀκτὼ ἔτεσι τὴν ἀρχὴν ἐπικρατήσαντα Σεβῆρον Ἀντωνῖνος ὁ παῖς διαδέχεται.
ἐν τούτῳ δὲ τῶν κατὰ τὸν διωγμὸν ἀνδρισαμένων καὶ μετὰ τοὺς ἐν ὁμολογίαις ἀγῶνας διὰ προνοίας θεοῦ πεφυλαγμένων εἷς τις ὢν ὁ Ἀλέξανδρος, ὃν ἀρτίως ἐπίσκοπον τῆς ἐν Ἱεροσολύμοις ἐκκλησίας ἐδηλώσαμεν, οἷα ταῖς ὑπὲρ Χριστοῦ διαπρέψας ὁμολογίαις, τῆς δηλωθείσης ἐπισκοπῆς ἀξιοῦται, ἔτι Ναρκίσσου, ὃς ἦν αὐτοῦ πρότερος, περιόντος τῷ βίω.

[1] [Nic. H. E. V, 9] Πόλλα μὲν οὑν καὶ ἄλλα παράδοξα οἶ τῆς παροικίας πολῖται ὡσὰν ἐκ παραδόσεως τῶν κατὰ διαδοχὴν ἀδελφῶν τοῦ Ναρκίσσου μνημονεύουσιν, ἐν οἶς καὶ τοιόνδε τι θαῦμα δι’ αὐτοῦ γεγονὸς ἱστοροῦσι.

[2] κατὰ τὴν μεγάλην ποτὲ
τοῦ πάσχα διανυκτέρευσιν τοὔλαιόν φασι τοῖς διακόνοις ἐπιλιπεῖν. ἐφ’ ᾧ τὸ πᾶν πλῆθος δεινῆς ἀθυμίας διαλαβούσης τὸν Νάρκισσον τοῖς τὰ φῶτα παρασκευάζουσιν ἐπιτάξαι ὕδωρ ἀνιμήσαντας ὡς αὐτὸν κομιεῖσθαι.

[3] τούτου δὲ ἅμα λόγῳ πραχθέντος ἐπευξάμενον
τῷ ὕδατι ἐγχέαι κατὰ τῶν λύχνων πίστει τῇ εἰς τὸν κύριον γνησίᾳ παρακελεύσασθαι. ποιησάντων δὲ καὶ τοῦτο παρὰ πάντα λόγον δυνάμει παραδόξῳ καὶ θείᾳ μεταβαλεῖν ἐξ ὕδατος εἰς ἐλαίου ποιότητα τὴν φύσιν, παρά τε πλείστοις τῶν αὐτόθι ἀδελφῶν
ἐπὶ μήκιστον ἐξ ἐκείνου καὶ εἰς ἡμᾶς βραχύ τι δεῖγμα τοῦ τότε θαύματος φυλαχθῆναι.

[4] ἄλλα τε πλεῖστα περὶ τοῦ βίου τοῦδε τοῦ ἀνδρὸς μνήμης ἄξια καταλέγουσιν, ἐν οἷς καὶ τοιόνδε τι. τὸ εὔτονον αὐτοῦ καὶ στερρὸν τοῦ βίου φαῦλοί τινες ἀνθρωπίσκοι μὴ
οἷοί τε φέρειν, δέει τοῦ μὴ δίκην ὑποσχεῖν ἁλόντας, διὰ τὸ μυρία κακὰ ἑαυτοῖς συνειδέναι, συσκευὴν κατ’ αὐτοῦ προλαβόντες συρράπτουσι, καί τινα δεινὴν καταχέουσιν αὐτοῦ διαβολήν.

[5] εἶτα πιστούμενοι τοὺς ἀκροωμένους ὅρκοις ἐβεβαίουν τὰς κατηγορίας,
καὶ ὁ μὲν ἦ μὴν ἀπόλοιτο πυρὶ ὤμνυεν, ὁ δὲ ἠ μὴν σκαιᾷ νόσῳ δαπανηθείη τὸ σῶμα, ὁ δὲ τρίτος ἧ μὴν τὰς ὁράσεις πηρωθείη. ἀλλ’ οὐδ’ οὕτως αὐτοῖς, καίπερ ὀμνύουσι, τῶν πιστῶν τις προσεῖχε τὸν νοῦν, διὰ τὴν εἰς πάντας λάμπουσαν ἐκ τοῦ παντὸς
σωφροσύνην τε καὶ πανάρετον ἀγωγὴν τοῦ Ναρκίσσου.

[6] αὐτός γε μὴν τὴν τῶν εἰρημένων μηδαμῶς ὑπομένων μοχθηρίαν, καὶ ἄλλως ἐκ μακροῦ τὸν φιλόσοφον ἀσπαζόμενος βίον, διαδρὰς πᾶν τὸ τῆς ἐκκλησίας πλῆθος, ἐν ἐρημίαις καὶ ἀφανέσιν ἀγροῖς λανθάνων, πλείστοις ἔτεσι διέτριβεν.

[7] ἀλλ’ οὐ
καὶ ὁ τῆς δίκης μέγας ὀφθαλμὸς ἐπὶ τοῖς πεπραγμένοις ἠρέμει, μετῄει δὲ ὡς τάχιστα τοὺς ἀσεβεῖς αἷς καθ’ ἑαυτῶν ἐπιορκοῦντες κατεδήσαντο ἀραῖς. ὁ μὲν οὖν πρῶτος, ἐκ μηδεμιᾶς προφάσεως ἁπλῶς οὕτω σμικροῦ διαπεσόντος ἐφ’ ἧς κατέμενεν οἰκίας σπινθῆρος,
νύκτωρ ὑφαφθείσης ἁπάσης, παγγενῆ καταφλέγεται. ὁ δὲ ἀθρόως τὸ σῶμα ἐξ ἄκρων ποδῶν ἐπὶ κεφαλὴν, ἧς αὐτὸς προσετίμησεν ἑαυτῷ, νόσου πίμπλαται.

[8] ὁ δὲ τρίτος τὰς τῶν προτέρων συνιδὼν ἐκβάσεις, καὶ τοῦ πάντων ἐφόρου θεοῦ τρέσας
τὴν ἀδιάδραστον δίκην, ὡμολόγει μὲν τοῖς πᾶσι τὰ κοινὴ σφίσιν αὐτοῖς ἐσκαιωρημένα, τοσαύταις δὲ κατετρύχετο μεταμελόμενος οἰμωγαῖς, δακρύων τε ἐς τοσοῦτον οὐκ ἀπέλιπεν, ἕως ἄμφω διεφθάρη τὰς ὄψεις. καὶ οἵδε μὲν τῆς ψευδολογίας τοιαύτας ἐπέσχον
τιμωρίας.

[1] [Nic. H. E. V, 10] Τοῦ δὲ Ναρκίσσου ἀνακεχωρηκότος, καὶ μηδαμῶς ὅπη ὢν τυγχάνοι γινωσκομένου, δόξαν τοῖς τῶν ὁμόρων ἐκκλησιῶν προεστῶσιν ἐφ’ ἑτέρου μετίασιν ἐπισκόπου χειροτονίαν.
Δῖος τούτῳ ὄνομα ἦν· ὃν οὐ πολὺν προστάντα χρόνον Γερμανίων διαδέχεται καὶ τοῦτον Γόρδιος, καθ’ ὃν ὥσπερ ἐξ ἀναβιώσεως ἀναφανείς ποθεν ὁ Νάρκισσος αὖθις ὑπὸ τῶν ἀδελφῶν ἐπὶ τὴν προστασίαν παρακλεῖται, μειζόνως ἔτι μᾶλλον τῶν πάντων ἀγασθέντων
αὐτὸν, τῆς τε ἀναχωρήσεως ἕνεκα καὶ τῆς φιλοσοφίας, καὶ ἐφ’ ἅπασι δι’ ἣν παρὰ τοῦ θεοῦ κατηξίωτο ἐκδίκησιν.

[1] Καὶ δὴ μηκέθ’ οἵου τε ὄντος λειτουργεῖν διὰ λιπαρὸν γῆρας, τὸν εἰρημένον Ἀλέξανδρον, ἐπίσκοπον ἑτέρας ὑπάρχοντα παροικίας, οἰκονομία θεοῦ ἐπὶ τὴν ἅμα τῷ Ναρκίσσῳ λειτουργίαν ἐκάλει, κατὰ ἀποκάλυψιν νύκτωρ αὐτῷ δι’ ὁράματος φανεῖσαν.

[2] ταύτῃ δ’ οὖν ὡς κατά τι θεοπρόπιον ἐκ τῆς Καππαδοκῶν γῆς, ἔνθα τὸ πρῶτον τῆς ἐπισκοπῆς ἠξίωτο, τὴν πορείαν ἐπὶ τὰ Ἱεροσόλυμα εὐχῆς καὶ τῶν τόπων ἱστορίας ἕνεκεν πεποιημένον φιλοφρονέστατα οἱ τῇδε ὑπολαβόντες οὐκέτ’ οἴκαδε παλινοστεῖν αὐτῷ ἐπιτρέπουσι,
καθ’ ἑτέραν ἀποκάλυψιν καὶ αὐτοῖς νύκτωρ ὀφθεῖσαν, μίαν τε φωνὴν σαφεστάτην τοῖς μάλιστα αὐτῶν σπουδαίοις χρήσασαν· ἐδήλου γὰρ προελθόντας ἔξω πυλῶν τὸν ἐκ θεοῦ προωρισμένον αὐτοῖς ἐπίσκοπον ὑποδέξασθαι. τοῦτο δὲ πράξαντες μετὰ
κοινῆς τῶν ἐπισκόπων, οἱ τὰς πέριξ διεῖπον ἐκκλησίας, γνώμης ἐπάναγκες αὐτὸν παραμένειν βιάζονται.

[3] μνημονεύει γέ τοι καὶ αὐτὸς ὁ Ἀλέξανδρος ἐν ἰδίαις ἐπιστολαῖς ταῖς πρὸς Ἀντινοείτας εἰσέτι νῦν παρ’ ἡμῖν σωζομέναις τῆς Ναρκίσσου σὺν αὐτῷ προεδρίας,
ταῦτα κατὰ λέξιν ἐπὶ τέλει γράφων τῆς ἐπιστολῆς ἀσπάζεται ὑμᾶς Νάρκισσος, ὁ πρὸ ἐμοῦ διέπων τὸν τόπον τῆς ἐπισκοπῆς τὸν ἐνθάδε, καὶ νῦν συνεξεταζόμενός μοι διὰ τῶν εὐχῶν, ἑκατὸν δεκαὲξ ἔτη ἠνυκὼς, παρακαλῶν ὑμᾶς ὁμοίως ἐμοὶ ὁμοφρονῆσαι

[4] καὶ ταῦτα μὲν οὕτως εἶχε. τῆς δὲ κατ’ Ἀντιόχειαν ἐκκλησίας Σαραπίωνος ἀναπαυσαμένου τὴν ἐπισκοπήν διαδέχεται Ἀσκληπιάδης, ἐν ταῖς κατὰ τὸν διωγμὸν ὁμολογίαις διαπρέψας καὶ αὐτός.

[5] μέμνηται καὶ τῆς τούτου καταστάσεως Ἀλέξανδρος, Ἀντιοχεῦσι
γράφων ὧδε “Ἀλέξανδρος, δοῦλος καὶ δέσμιος “Ἰησοῦ Χριστοῦ, τῇ μακαρίᾳ ἐκκλησίᾳ Ἀντιοχέων ἐν “κυρίῳ χαίρειν. ἐλαφρά μοι καὶ κοῦφα τὰ δεσμὰ ὁ “κύριος ἐποίησε κατὰ τὸν καιρὸν τῆς εἱρκτῆς, πυθο- “μένῳ μοι τῆς ἁγίας ὑμῶν τῶν Ἀντιοχέων ἐκκλησίας “κατὰ τὴν θείαν πρόνοιαν Ἀσκληπιάδην τὸν ἐπιτη-
“δειότατον κατ᾿ ἀξίαν τὴν πίστιν τῆς ἐπισκοπῆς ἐγκε- “χειρισμένον.”

[6] ταύτην δὲ τὴν ἐπιστολὴν σημαίνει διὰ Κλήμεντος ἀπεσταλκέναι, πρὸς τῷ τέλει τοῦτον γράφων τὸν τρόπον “ταῦτα δὲ ὑμῖν, κύριοί μου ἀδελ- “φοὶ, τὰ γράμματα ἀπέστειλα διὰ Κλήμεντος τοῦ
“μακαρίου πρεσβυτέρου, ἀνδρὸς ἐναρέτου καὶ δοκί- “μου, ὃν ἴστε καὶ ὑμεῖς καὶ ἐπιγνώσεσθε, ὃς καὶ ἐν- “θάδε παρὼν κατὰ τὴν πρόνοιαν καὶ ἐπισκοπὴν τοῦ “δεσπότου ἐπεστήριξέ τε καὶ ηὔξησε τὴν τοῦ κυρίον “ἐκκλησίαν.”

[1] [Nic. H. E. V, 3] Τοῦ δὲ Σαραπίωνος τῆς περὶ λόγους ἀσκήσεως καὶ ἄλλα μὲν εἰκὸς σώζεσθαι παρ᾿ ἑτέροις ὑπομνήματα, εἰς ἡμᾶς δὲ μόνα κατῆλθε τὰ πρὸς Δομνῖνον, ἐκπεπτωκότα τινὰ παρὰ τὸν τοῦ διωγμοῦ καιρὸν ἀπὸ τῆς εἰς Χριστὸν πίστεως ἐπὶ τὴν
Ἰουδαϊκὴν ἐκκλησιαστικοὺς καὶ τὰ πρὸς Πόντιον καὶ Καρικὸν, ἐκκλησιαστικοὺς ἄνδρας, καὶ ἄλλαι πρὸς ἑτέρους ἐπιστολαί·

[2] ἕτερός τε συντεταγμένος αὐτῷ λόγος περὶ τοῦ λεγομένου κατὰ Πέτρον εὐαγγελίου, ὃν πεποίηται ἀπελέγχων τὰ ψευδῶς ἐν αὐτῷ εἰρημένα,
διά τινας ἐν τῇ κατὰ ῾Ρωσσὸν παροικίᾳ προφάσει τῆς εἰρημένης γραφῆς εἰς ἑτεροδόξους διδασκαλίας ἀποκείλαντας. ἀφ᾿ ἧς εὔλογον βραχείας παραθέσθαι λέξεις, δι᾿ ὧν ἣν εἶχε περὶ τοῦ βιβλίου γνώμην προτίθησιν οὕτω γράφων

[3] “ἡμεῖς γὰρ, ἀδελφοὶ, καὶ
“Πέτρον καὶ τοὺς ἄλλους ἀποστόλους ἀποδεχόμεθα “ὡς Χριστὸν, τὰ δὲ ὀνόματι αὐτῶν ψευδεπίγραφα ὡς “ἔμπειροι παραιτούμεθα, γινώσκοντες ὅτι τὰ τοιαῦτα “οὐ παρελάβομεν.

[4] ἐγὼ γὰρ γενόμενος παρ’ ὑμῖν ‘ὑπενόουν τοὺς πάντας ὀρθῇ πίστει προσφέρεσθαι, καὶ μὴ διελθὼν τὸ ὑπ’ αὐτῶν προφερόμενον ὀνό- “ματι Πέτρου εὐαγγέλιον εἶπον ὅτι, εἰ τοῦτό ἐστι “μόνον τὸ δοκοῦν ὑμῖν παρέχειν μικροψυχίαν, ἀναγινωσκέσθω.
νῦν δὲ μαθὼν ὅτι αἱρέσει τινὶ ὁ νοῦς “αὐτῶν ἐνεφώλευεν ἐκ τῶν λεχθέντων μοι, σπουδάσω πάλιν γενέσθαι πρὸς ὑμᾶς, ὥστε, ἀδελφοὶ, “προσδοκᾶτέ με ἐν τάχει.

[5] ὑμεῖς δὲ, ἀδελφοὶ, κατα- “λαβόμενοι ὁποίας ἦν αἱρέσεως ὁ Μαρκιανὸς, ὡς καὶ
“ἑαυτῷ ἠναντιοῦτο μὴ νοῶν ἃ ἐλάλει μαθήσεσθε ἐξ “ὧν ὑμῖν ἐγράφη.

[6] ἐδυνήθημεν γὰρ παρ’ ἄλλων “τῶν ἀσκησάντων αὐτὸ τοῦτο τὸ εὐαγγέλιον, τουτέστι “παρὰ τῶν διαδόχων τῶν. καταρξαμένων αὐτοῦ, οὓς ῾᾿Δοκητὰς καλοῦμεν τὰ γὰρ φρονήματα τὰ πλείονα
“ἐκείνων ἐστὶ τῆς διδασκαλίας), χρησάμενοι παρ’ “αὐτῶν, διελθεῖν, καὶ εὑρεῖν τὰ μὲν πλείονα τοῦ “ὀρθοῦ λόγου τοῦ σωτῆρος, τινὰ δὲ προσδιεσταλμένα, ἃ “καὶ ὑπετάξαμεν ὑμῖν.’ καὶ ταῦτα μὲν τὰ Σαραπίωνος.

[1] [Nic. H. E. IV, 33] Τοῦ δὲ Κλήμεντος
Στρωματεῖς οἱ πάντες ὀκτὼ παρ’ ἡμῖν σώζονται, οὓς καὶ τοιαύτης ἠξίωσε προγραφῆς “Τίτου Φλαυίου “Κλήμεντος τῶν κατὰ τὴν ἀληθῆ φιλοσοφίαν γνωστικῶν ὑπομνημάτων στρωματεῖς.

[2] ἰσάριθμοί τε τούτοις εἰσὶν οἶ ἐπιγεγραμμένοι Ὑποτυπώσεων αὐτοῦ
λόγοι, ἐν οἷς ὀνομαστὶ ὡς διδασκάλου τοῦ Πανταίνου μνημονεύει, ἐκδοχάς τε αὐτοῦ γράφων καὶ παραδόσεις ἐκτιθέμενος.

[3] ἔστι δὲ αὐτῷ καὶ πρὸς Ἕλληνας λόγος ὁ προτρεπτικὸς, τρεῖς τε οἶ τοῦ ἐπιγεγραμμένου Παιδαγωγοῦ, καὶ “τίς ὁ σωζόμενος πλούσιος”
οὕτως ἐπιγραφεὶς ἕτερος αὐτοῦ λόγος· τό τε περὶ τοῦ πάσχα σύγγραμμα, καὶ διαλέξεις περὶ νηστείας, καὶ περὶ καταλαλιᾶς, καὶ ὁ προτρεπτικὸς εἰς ὑπομονὴν ἢ πρὸς τοὺς νεωστὶ βεβαπτισμένους, καὶ ὁ ἐπιρεγραμμένος κανὼν ἐκκλησιαστικὸς, ἢ πρὸς τοὺς Ἰουδαΐζοντας, ὃν Ἀλεξάνδρῳ τῷ δεδηλωμένῳ ἐπισκόπῳ
ἀνατέθεικεν.

[4] ἐν μὲν οὖν τοῖς Στρωματεῦσιν οὐ μόνον τῆς θείας κατάστρωσιν πεποίηται γραφῆς, ἀλλὰ καὶ τῶν παρ᾿ Ἕλλησιν, εἴ τι ἄρα ὠφέλιμον ἐδόκει καὶ αὐτοῖς εἰρῆσθαι, μνημονεύει, τῶν τε παρὰ τοῖς πολλοῖς δογμάτων, τὰ Ἑλλήνων ὁμοῦ καὶ τὰ
βαρβάρων ἀναπτύσσων.

[5] καὶ ἔτι τὰς τῶν αἱρεσιαρχῶν ψευδοδοξίας εὐθύνων ἱστορίαν τε πολλὴν ἐξαπλοῖ, ὑπόθεσιν ἡμῖν πολυμαθοῦς παρέχων παιδείας. τούτοις ἅπασι καταμίγνυσι καὶ τὰ φιλοσόφων δόγματα, ὅθεν εἰκότως κατάλληλον τῇ ὑποθέσει καὶ
τὴν προγραφὴν τῶν Στρωματέων πεποίηται.

[6] κέχρηται δ᾿ ἐν αὐτοῖς καὶ ταῖς ἀπὸ τῶν ἀντιλεγομένων γραφῶν μαρτυρίαις, τῆς τε λεγομένης Σολομῶνος σοφίας, καὶ τῆς Ἰησοῦ τοῦ Σιρὰχ, καὶ τῆς πρὸς Ἑβραίους ἐπιστολῆς, τῆς τε Βαρνάβα καὶ Κλήμεντος
καὶ Ἰούδα

[7] μνημονεύει τε τοῦ πρὸς Ἕλληνας Τατιανοῦ λόγου, καὶ Κασσιανοῦ ὡς καὶ αὐτοῦ χρονογραφίαν πεποιημένου· ἔτι μὴν Φίλωνος καὶ Ἀριστοβούλου, Ἰωσήπου τε καὶ Δημητρίου καὶ Εὐπολέμου, Ἰουδαίων συγγραφέων, ὡσὰν τούτων ἁπάντων ἐγγράφως
πρεσβύτερον τῆς παρ᾿ Ἕλλησιν ἀρχαιογονίας Μωυσέα τε καὶ τὸ Ἰουδαίων γένος ἀποδειξάντων.

[8] καὶ ἄλλης δὲ πλείστης χρηστομαθείας ἔμπλεοι οἱ δηλούμενοι τυγχάνουσι τοῦ ἀνδρὸς λόγοι, ὧν ἐν τῷ πρώτῳ περὶ ἑαυτοῦ δηλοῖ ὡς ἔγγιστα τῆς τῶν ἀποστόλων
γενομένου διαδοχῆς. ὑπισχνεῖται δ᾿ ἐν αὐτοῖς καὶ εἰς τὴν Γένεσιν ὑπομνηματιεῖσθαι.

[9] καὶ ἐν τῷ λόγῳ δὲ αὐτοῦ τῷ περὶ τοῦ πάσχα ἐκβιασθῆναι ὁμολογεῖ πρὸς τῶν ἑταίρων, ἃς ἔτυχε παρὰ τῶν ἀρχαίων πρεσβυτέρων ἀκηκοὼς παραδόσεις, γραφῇ τοῖς μετὰ ταῦτα παραδοῦναι. μέμνηται δὲ ἐν αὐτῷ Μελίτωνος καὶ Εἰρηναίου καί τινων ἑτέρων, ὧν καὶ τὰς διηγήσεις τέθειται.

[1] Ἐν δὲ ταῖς Ὑποτυπώσεσι, ξυνελόντα εἰπεῖν, πάσης τῆς ἐνδιαθήκου γραφῆς ἐπιτετμημένας πεποίηται διηγήσεις, μηδὲ τὰς ἀντιλεγομένας παρελθὼν, τὴν Ἰούδα λέγω καὶ τὰς λοιπὰς καθολικὰς ἐπιστολὰς, τήν τε Βαρνάβα καὶ τὴν Πέτρου λεγομένην ἀποκάλυψιν.

[2] καὶ τὴν πρὸς Ἑβραίους δὲ ἐπιστολὴν Παύλου μὲν εἶναί φησι, γεγράφθαι δὲ Ἑβραίοις Ἑβραικῇ φωνῇ, Λουκᾶν δὲ φιλοτίμως αὐτὴν μεθερμηνεύσαντα ἐκδοῦναι τοῖς Ἕλλησιν, ὅθεν τὸν αὐτὸν χρῶτα εὑρίσκεσθαι κατὰ τὴν ἑρμηνείαν ταύτης τε τῆς ἐπιστολῆς
καὶ τῶν Πραξέων·

[3] μὴ προγεγράφθαι δὲ τὸ “Παῦλος ἀπόστολος”, εἰκότως· Ἑβραίοις γὰρ, φησὶν, ἐπιστέλλων, πρόληψιν εἰληφόσι κατ’ αὐτοῦ καὶ ὑποπτεύουσιν αὐτὸν, συνετῶς πάνυ οὐκ ἐν ἀρχῇ ἀπέτρεψεν αὐτοὺς τὸ ὄνομα θείς

[4] εἶτα ὑποβὰς ἐπιλέγει
‘ἤδη δὲ ὡς ὁ μακάριος ἔλεγε πρεσβύτερος, ἐπεὶ ὁ ‘κύριος ἀπόστολος ὢν τοῦ παντοκράτορος ἀπεστάλη ῾πρὸς Ἑβραίους, διὰ μετριότητα ὁ Παῦλος, ὡσὰν εἰς τὰ ἔθνη ἀπεσταλμένος, οὐκ ἐγγράφει ἑαυτὸν Ἑβραίων ἀπόστολον, διά τε τὴν πρὸς τὸν κύριον τιμὴν, διά
τε τὸ ἐκ περιουσίας καὶ τοῖς Ἑβραίοις ἐπιστέλλειν, ἐθνῶν κήρυκα ὄντα καὶ ἀπόστολον.”

[5] αὖθις δ’ ἐν τοῖς αὐτοῖς ὁ Κλήμης βιβλίοις περὶ τῆς τάξεως τῶν εὐαγγελίων παράδοσιν τῶν ἀνέκαθεν πρεσβυτέρων τέθειται, τοῦτον ἔχουσαν τὸν τρόπον· προγε-
³ γράφθαι [ἔλεγεν] τόν εὐαγγελίων τὰ περιέχοντα τὰς γενεαλογίας,

[6] τὸ δὲ κατὰ Μάρκον ταύτην ἐσχηκέναι τὴν οἰκονομίαν. τοῦ Πέτρου δημοσίᾳ ἐν Ῥώμῃ κηρύξαντος τὸν λόγον, καὶ πνεύματι τὸ εὐαγγέλιον
ἐξειπόντος, τοὺς παρόντας πολλοὺς ὄντας παρακαλέσαι τὸν Μάρκον, ὡσὰν ἀκολουθήσαντα αὐτῷ πόρρωθεν καὶ μεμνημένον τῶν λεχθέντων, ἀναγράψαι τὰ εἰρημένα· ποιήσαντα δὲ τὸ εὐαγγέλιον μεταδοῦναι τοῖς δεομένοις αὐτοῦ.

[7] ὅπερ ἐπιγνόντα τὸν Πέτρον
προτρεπτικῶς μήτε κωλῦσαι μήτε προτρέψασθαι, τὸν μέντοι Ἰωάννην ἔσχατον συνιδόντα ὅτι τὰ σωματικὰ ἐν τοῖς εὐαγγελίοις δεδήλωται, προτραπέντα ὑπὸ τῶν γνωρίμων, πνεύματι θεοφορηθέντα, πνευματικὸν ποιῆσαι εὐαγγέλιον. τοσαῦτα ὁ Κλήμης.

[8] πάλιν
δ’ ὁ δηλωθεὶς Ἀλέξανδρος τοῦ Κλήμεντος, ἅμα δὲ καὶ τοῦ Πανταίνου ἔν τινι πρὸς Ὠριγένην ἐπιστολῇ μνημονεύει, ὡς δὴ γνωρίμων αὐτῷ γενομένων τῶν ἀνδρῶν. γράφει δὲ οὕτως “τοῦτο γὰρ καὶ θέλημα θεοῦ, ὡς οἶδας, γέγονεν, ἔνα ἡ ἀπὸ προγόνων ἡμῖν
“φιλία μένῃ ἄσυλος, μᾶλλον δὲ θερμοτέρα ᾖ καὶ βεβαιοτέρα.

[9] πατέρας γὰρ ἴσμεν τοὺς μακαρίους ἐκείνους τοὺς προοδεύσαντας, πρὸς οὓς μετ’ ὀλίγον “ἐσόμεθα, Πάνταινον τὸν μακάριον ὡς ἀληθῶς καὶ κύριον, καὶ τὸν ἱερὸν Κλήμεντα κύριόν μου γενό-
“μενον καὶ ὠφελήσαντά με, καὶ εἴ τις ἕτερος ῾δι᾿ ὧν σε ἐγνώρισα τὸν κατὰ πάντα ἄριστον καὶ κύριόν μου καὶ ἀδελφόν.”

[10] καὶ ταῦτα μὲν τοιαῦτα. ὁ μέντοι Ἀδαμάντιος, καὶ τοῦτο γὰρ ἦν τῷ Ὠριγένει ὄνομα, Ζεφυρίνου κατὰ τούσδε τοὺς χρόνους
τῆς Ῥωμαίων ἐκκλησίας ἡγουμένου ἐπιδημῆσαι τῇ Ῥώμῃ, καὶ αὐτός που γράφει λέγων “εὐξάμενος τὴν ἀρχαιοτάτην Ῥωμαίων ἐκκλησίαν ἰδεῖν’’, ἔνθα οὐ πολὺ διατρίψας ἐπάνεισιν εἰς τὴν Ἀλεξάνδρειαν.

[11] καὶ δὴ τὰ συνήθη τῆς κατηχήσεως ἐνταῦθα μετὰ πάσης ἐπλήρου σπουδῆς, Δημητρίου τῶν τῇδε ἐπισκόπου ἔτι τότε παρορμῶντος αὐτὸν καὶ μονονουχὶ ἀντιβολοῦντος ἀόκνως τὴν εἰς τοὺς ἀδελφοὺς ὠφέλειαν
ποιεῖσθαι.

[1] [Nic. H. E. V, 11] Ὁ δ’ ὡς ἑαυτὸν ἑώρα μὴ ἐπαρκοῦντα τῇ τῶν θείων βαθυτέρᾳ σχολῇ, τῇ τε ἐξετάσει καὶ ἑρμηνείαι τῶν ἱερῶν γραμμάτων, καὶ προσέτι τῇ τῶν προσιόντων κατηχήσει, μηδ’ ἀναπνεῦσαι
συγχωρούντων αὐτῷ, ἑτέρων ἐφ’ ἑτέροις ἐξ ἕω καὶ μέχρις ἐσπέρας ἐπὶ τὸ παρ’ αὐτῷ διδασκαλεῖον φοιτώντων, διανείμας τὰ πλήθη, τὸν Ἡρακλᾶν τῶν γνωρίμων προκρίνας, ἔν τε τοῖς θείοις σπουδαῖον καὶ ἄλλως ὄντα λογιώτατον ἄνδρα καὶ φιλοσοφίας
οὐκ ἄμοιρον, κοινωνὸν καθίστη τῆς κατηχήσεως, τῷ μὲν τὴν πρώτην τῶν ἄρτι στοιχειουμενων εἰσαγωγὴν ἐπιτρέψας, αὐτῷ δὲ τὴν τῶν ἐν ἕξει φυλάξας ἀκρόασιν.

[1] [Nic. H. E. V, 11] Τοσαύτη δὲ εἰσήγετο τῷ Ὠριγένει τῶν θείων λόγων ἀπηκριβωμένη ἐξέτασις
ὡς καὶ τὴν Ἑβραίδα γλῶτταν ἐκμαθεῖν, τάς τε παρὰ τοῖς Ἰουδαίοις φερομένας πρωτοτύπους αὐτοῖς Ἑβραίων στοιχείοις γραφὰς κτῆμα ἴδιον ποιήσασθαι, ἀνιχνεῦσαί τε τὰς τῶν ἑτέρων παρὰ τοὺς ἑβδομήκοντα τὰς ἱερὰς γραφὰς ἡρμηνευκότων ἐκδόσεις,
καί τινας ἑτέρας παρὰ τὰς καθημαξευμένας ἑρμηνείας ἐναλλαττούσας, τὴν Ἀκύλου καὶ Συμμάχου καὶ Θεοδοτίωνος, ἐφευρεῖν, ἃς οὐκ οἶδ’ ὁπόθεν ἔκ τινων μυχῶν τὸν πάλαι λανθανούσας χρόνον εἰς φῶς ἀνιχνεύσας προήγαγεν.

[2] ἐφ’ ὧν διὰ τὴν ἀδηλότητα,
τίνος ἄρ εἶεν οὐκ εἰδὼς, αὐτὸ τοῦτο μόνον ἐπεσημήνατο, ὡς ἄρα τὴν μὲν εὕροι ἐν τῇ πρὸς Ἀκτίοις Νικοπόλει, τὴν δὲ ἐν ἑτέρῳ τοιῷδε τόπῳ.

[3] ἔν γε μὴν τοῖς ἑξαπλοῖς τῶν ψαλμῶν μετὰ τὰς ἐπισήμους τέσσαρας ἐκδόσεις οὐ μόνον πέμπτην, ἀλλὰ καὶ ἕκτην καὶ ἑβδόμην παραθεὶς ἑρμηνείαν, ἐπὶ μιᾶς αὖθις
σεσημείωται ὡς ἐν Ἱεριχοῖ ηὑρημένης ἐν πίθῳ, κατὰ τοὺς χρόνους Ἀντωνίνου τοῦ υἱοῦ Σεβήρου.

[4] ταύτας δὲ ἁπάσας ἐπὶ ταὐτὸν συναγαγὼν, διελών τε πρὸς κῶλον, καὶ ἀντιπαραθεὶς ἀλλήλαις μετὰ καὶ αὐτῆς τῆς Ἑβραίων σημειώσεως, τὰ τῶν λεγομένων
ἡμῖν ἑξαπλῶν ἀντίγραφα καταλέλοιπεν, ἰδίως τὴν Ἀκύλου καὶ Συμμάχου καὶ Θεοδοτίωνος ἔκδοσιν ἅμα τῇ τῶν ἑβδομήκοντα ἐν τοῖς τετραπλοῖς ἐπικατα σκευάσας.

[1] [Nic. H. E. V, 12] Τῶν γε μὴν ἑρμηνευτῶν
αὐτῶν δὴ τούτων ἰστέον Ἐβιωναῖον τὸν Σύμμαχον γεγονέναι. αἵρεσις δέ ἐστιν ἡ τῶν Ἐβιωναίων οὕτω καλουμένη τῶν τὸν Χριστὸν ἐξ Ἰωσὴφ καὶ Μαρίας γεγονέναι φασκόντων, ψιλόν τε ἄνθρωπον ὑπειληφότων αὐτὸν, καὶ τὸν νόμον χρῆναι Ἰουδαϊκώτερον
φυλάττειν ἀπισχυριζομένων, ὥς που καὶ ἐκ τῆς πρόσθεν ἱστορίας ἔγνωμεν. καὶ ὑπομνήματα δὲ τοῦ Συμμάχου εἰσέτι νῦν φέρεται ἐν οἶς δοκεῖ πρὸς τὸ κατὰ Ματθαῖον ἀποτεινόμενος εὐαγγέλιον τὴν δεδηλωμένην αἵρεσιν κρατύνειν. ταῦτα δὲ ὁ Ὠριγένης
μετὰ καὶ ἄλλων εἰς τὰς γραφὰς ἑρμηνειῶν τοῦ Συμμάχου σημαίνει παρὰ Ἰουλιανῆς τινος εἰληφέναι, ἣν καί φησι παρ’ αὐτοῦ Συμμάχου τὰς βίβλους διαδέξασθαι.

[1] [Nic. H. E. V, 12] Ἐν τούτῳ καὶ Ἀμβρόσιος,
τὰ τῆς Οὐαλεντίνου φρονῶν αἱρέσεως, πρὸς τῆς ὑπὸ Ὠριγένους πρεσβευομένης ἀληθείας ἐλεγχθεὶς, καὶ ὡσὰν ὑπὸ φωτὸς καταυγασθεὶς τὴν διάνοιαν, τῷ τῆς ἐκκλησιαστικῆς ὀρθοδοξίας προστίθεται λόγῳ·

[2] καὶ ἄλλοι δὲ πλείους τῶν ἀπὸ παιδείας, τῆς περὶ τὸν Ὠριγένην φήμης πανταχόσε βοωμένης, ᾔεσαν ὡς αὐτὸν, πεῖραν τῆς ἐν τοῖς ἱεροῖς λόγοις ἱκανότητος τἀνδρὸς ληψόμενοι· μυρίοι δὲ τῶν
αἱρετικῶν, φιλοσόφων τε τῶν μάλιστα ἐπιφανῶν οὐκ ὀλίγοι διὰ σπουδῆς αὐτῷ προσεῖχον, μονονουχὶ πρὸς τοῖς θείοις καὶ τὰ τῆς ἔξωθεν φιλοσοφίας πρὸς αὐτοῦ παιδευόμενοι.

[3] εἰσῆγέ τε γὰρ ὅσους εὐφυῶς ἔχοντας ἑώρα καὶ ἐπὶ τὰ φιλόσοφα μαθήματα, γεωμετρίαν
καὶ ἀριθμητικὴν καὶ τὰ ἄλλα προπαιδεύματα παραδιδοὺς, εἴς τε τὰς αἱρέσεις τὰς παρὰ τοῖς φιλοσόφοις προάγων, καὶ τὰ παρὰ τούτοις συγγράμματα διηγούμενος, ὑπομνηματιζόμενοί τε καὶ θεωρῶν εἰς ἕκαστα, ὥστε μέγαν καὶ παρ᾿ αὐτοῖς Ἕλλησι φιλόσοφον τὸν
ἄνδρα κηρύττεσθαι.

[4] πολλοὺς δὲ καὶ τῶν ἰδιωτικωτέρων ἐνῆγεν ἐπὶ τὰ ἐγκύκλια γράμματα, οὐ μικρὰν αὐτοῖς ἔσεσθαι φάσκων ἐξ ἐκείνων ἐπιτηδειότητα εἰς τὴν τῶν θείων γραφῶν θεωρίαν τε καὶ παρασκευήν. ὅθεν μάλιστα καὶ ἑαυτῷ ἀναγκαίαν
ἡγήσατο τὴν περὶ τὰ κοσμικὰ καὶ φιλόσοφα μαθήματα ἄσκησιν.

[1] [Nic. H. E. V, 12-13] Μάρτυρες δὲ καὶ τῆς περὶ ταῦτα αὐτοῦ κατορθώσεως αὐτῶν Ἑλλήνων οἱ κατ᾿ αὐτὸν ἠκμακότες φιλόσοφοι, ὧν ἐν συγγράμμασι
πολλὴν μνήμην ηὕρομεν τοῦ ἀνδρὸς, τοτὲ μὲν αὐτῷ προσφωνούντων τοὺς ἑαυτῶν λόγους, τοτὲ δὲ ὡς διδασκάλῳ εἰς ἐπίκρισιν τοὺς ἰδίους ἀναφερόντων πόνους.

[2] τί δεῖ ταῦτα λέγειν, ὅτε καὶ ὁ καθ᾿ ἡμᾶς ἐν Σικελίᾳ καταστὰς Πορφύριος, συγγράμματα καθ᾿
ἡμῶν ἐνστησάμενος, καὶ δι᾿ αὐτῶν τὰς θείας γραφὰς διαβάλλειν πεπειραμένος, τῶν τε εἰς αὐτὰς ἐξηγησα- μένων μνημονεύσας, μηδὲν μηδαμῶς φαῦλον ἔγκλημα τοῖς δόγμασιν ἐπιβαλεῖν δυνηθεὶς, ἀπορίᾳ λόγων ἐπὶ τὸ λοιδορεῖν τρέπεται καὶ τοὺς ἐξηγητὰς ἐνδιαβάλλειν, ὧν μάλιστα τὸν Ὠριγένην·

[3] ὃν κατὰ τὴν νέαν
ἡλικίαν ἐγνωκέναι φήσας διαβάλλειν μὲν πειρᾶται, συνιστῶν δὲ ἄρα τὸν ἄνδρα ἐλάνθανε, τὰ μὲν ἐπαληθεύων, ἐν οἶς οὐδ’ ἑτέρως αὐτῷ λέγειν ἦν δυνατὸν, τὰ δὲ καὶ ψευδόμενος, ἐν οἷς λήσεσθαι ἐνόμιζε, καὶ τοτὲ μὲν ὡς Χριστιανοῦ κατηγορῶν, τοτὲ δὲ τὴν
περὶ τὰ φιλόσοφα μαθήματα ἐπίδοσιν αὐτοῦ διαγράφων.

[4] ἄκουε δ’ οὖν ἅ φησι κατὰ λέξιν “τῆς δὴ “μοχθηρίας τῶν Ἰουδαϊκῶν γραφῶν οὐκ ἀπόστασιν, “λύσιν δέ τινες εὑρεῖν προθυμηθέντες, ἐπ’ ἐξηγή- ‘σεις ἐτράποντο ἀσυγκλώστους καὶ ἀναρμόστους τοῖς
“γεγραμμένοις, οὐκ ἀπολογίαν μᾶλλον ὑπὲρ τῶν “ὀθνείων, παραδοχὴν δὲ καὶ ἔπαινον τοῖς οἰκείοις ‘φερούσας. αἰνίγματα γὰρ τὰ φανερῶς παρὰ Μωυσεῖ ῾λεγόμενα εἶναι κομπάσαντες, καὶ ἐπιθειάσαντες ὡς θεσπίσματα πλήρη κρυφίων μυστηρίων, διά τε τοῦ
“τύφου τὸ κριτικὸν τῆς ψυχῆς καταγοητεύσαντες, ἐπάγουσιν ἐξηγήσεις.”

[5] εἶτα μεθ’ ἕτερά φησιν ὁ δὲ τρόπος τῆς ἀτοπίας ἐξ ἀνδρὸς, ᾧ κἀγὼ κομιδῆ “νέος ὢν ἔτι ἐντετύχηκα, σφόδρα εὐδοκιμήσαντος καὶ ἔτι δι’ ὧν καταλέλοιπε συγγραμμάτων εὐδοκιμοῦν
“τος, παρειλήφθω Ὠριγένους, οὗ κλέος παρὰ τοῖς διδασκάλοις τούτων τῶν λόγων μέγα διαδέδοται.

[6] ἀκροατὴς γὰρ οὗτ’ ὃς Ἀμμωνίου τοῦ πλείστην ἐν τοῖς καθ’ ἡμὰς χρόνοις ἐπίδοσιν ἐν φιλοσοφίᾳ ἐσχη- “κότος γεγονὼς, εἰς μὲν τὴν τῶν λόγων ἐμπειρίαν
“πολλὴν παρὰ τοῦ διδασκάλου τὴν ὠφέλειαν ἐκτήσατο, εἰς δὲ τὴν ὀρθὴν τοῦ βίου προαίρεσιν τὴν ἐναντίαν ἐκείνῳ πορείαν ἐποιήσατο.

[7] Ἀμμώνιος “μὲν γὰρ Χριστιανὸς ἐν Χριστιανοῖς ἀνατραφεὶς τοῖς “γονεῦσιν, ὅτε τοῦ φρονεῖν καὶ τῆς φιλοσοφίας ἥψατο, “εὐθὺς πρὸς τὴν κατὰ νόμους πολιτείαν μετεβάλετο, “Ὠριγένης δὲ Ἕλλὴν ἐν Ἕλλησι παιδευθεὶς λόγοις “πρὸς τὸ βάρβαρον ἐξώκειλε τόλμημα· ᾧ δὴ φέρων
“αὑτόν τε καὶ τὴν ἐν τοῖς λόγοις ἕξιν ἐκαπήλευσε, “κατὰ μὲν τὸν βίον Χριστιανῶς ζῶν καὶ παρανόμως, “κατὰ δὲ τὰς περὶ τῶν πραγμάτων καὶ τοῦ θείου “δόξας ἑλληνίζων καὶ τὰ Ἑλλήνων τοῖς ὀθνείοις ὑπο- “βαλλόμενος μύθοις.

[8] συνῆν τε γὰρ ἀεὶ τῷ Πλά-
“τωνι, τοῖς τε Νουμηνίου καὶ Κρονίου, Ἀπολλοφά- “νους τε καὶ Λογγίνου καὶ Μοδεράτου Νικομάχου τε “καὶ τῶν ἐν τοῖς Πυθαγορείοις ἐλλογίμων ἀνδρῶν “ὡμίλει συγγράμμασιν· ἐχρῆτο δὲ καὶ Χαιρήμονος “τοῦ Στωϊκοῦ, Κορνούτου τε ταῖς βίβλοις, παρ᾿ ὧν
“τὸν μεταληπτικὸν τῶν παρ᾿ Ἕλλησι μυστηρίων γνοὺς “τρόπον ταῖς Ἰουδαικαῖς προσῆψε γραφαῖς.”

[9] ταῦτα τῷ Πορφυρίῳ κατὰ τὸ τρίτον σύγγραμμα τῶν γραφέντων αὐτῷ κατὰ Χριστιανῶν εἴρηται, ἐπαληθεύσαντι μὲν περὶ τῆς τἀνδρὸς ἀσκήσεως καὶ πολυμαθείας,
ψευσαμένῳ δὲ σαφῶς (τί γὰρ οὐκ ἔμελλεν ὁ κατὰ Χριστιανῶν;) ἐν οἷς αὐτὸν μὲν ἐξ Ἑλλήνων φησὶν μετατεθεῖσθαι, τὸν δ᾿ Ἀμμώνιον ἐκ βίου τοῦ κατὰ τὴν θεοσέβειαν ἐπὶ τὸν ἐθνικὸν τρόπον ἐκπεσεῖν.

[10] τῷ τε γὰρ Ὠριγένει τὰ τῆς κατὰ Χριστὸν
διδασκαλίας ἐκ προγόνων ἐσώζετο, ὡς καὶ τὰ τῆς πρόσθεν ἱστορίας ἐδήλου, τῷ τε Ἀμμωνίῳ τὰ τῆς ἐνθέου φιλοσοφίας ἀκέραια καὶ ἀδιάπτωτα καὶ μέχρις ἐσχάτης τοῦ βίου διέμενε τελευτῆς, ὥς που καὶ οἱ τἀνδρὸς εἰσέτι νῦν μαρτυροῦσι πόνοι, δι᾿ ὧν κατέλιπε
συγγραμμάτων παρὰ τοῖς πλείστοις εὐδοκιμοῦντος· ὥσπερ οὖν καὶ ὁ ἐπιγεγραμμένος περὶ τῆς Μωυ- σέως καὶ Ἰησοῦ συμφωνίας, καὶ ὅσοι ἄλλοι παρὰ τὸ φιλοκάλοις ηὕρηνται.

[11] ταῦτα μὲν οὖν εἰς παράστασιν κείσθω τῆς τε τοῦ ψευδηγόρου συκοφαντίας καὶ τῆς Ὠριγένους καὶ περὶ τὰ Ἑλλήνων μαθήματα
πολυπειρίας, περὶ ἧς πρός τινας μεμψαμένους αὐτῷ διὰ τὴν περὶ ἐκεῖνα σπουδὴν ἀπολογούμενος ἐν ἐπιστολῇ τινι ταῦτα γράφει

[12] “ἐπεὶ δὲ ἀνακειμένῳ μοι τῷ λόγῳ, τῆς φήμης διατρεχούσης περὶ τῆς ἕξεως ἡμῶν, προσῄεσαν ὁτὲ μὲν αἱρετικοὶ, ὁτὲ δὲ οἱ ἀπὸ
τῶν Ἑλληνικῶν μαθημάτων, καὶ μάλιστα τῶν ἐν φιλοσοφίᾳ, ἔδοξεν ἐξετάσαι τά τε τῶν αἱρετικῶν δόγματα καὶ τὰ τῶν φιλοσόφων περὶ ἀληθείας λέγειν ἐπαγγελλόμενα.

[13] τοῦτο δὲ πεποιήκαμεν μιμησάμενοί τε τὸν πρὸ ἡμῶν πολλοὺς ὠφελήσαντα
Πάνταινον, οὐκ ὀλίγην ἐν ἐκείνοις ἐσχηκότα παρασκευὴν, καὶ τὸν νῦν ἐν τῷ πρεσβυτερίῳ καθεζόμενον Ἀλεξανδρέων Ἡρακλᾶν, ὅντινα ηὗρον παρὰ τῷ διδασκάλῳ τῶν φιλοσόφων μαθημάτων, ἤδη πέντε ἔτεσιν αὐτῷ προσκαρτερήσαντα, πρὶν ἢ ἐμὲ ἄρξασθαι
ἀκούειν ἐκείνων τῶν λόγων.

[14] διὸ καὶ πρότερον κοινῇ ἐσθῆτι χρώμενος, ἀποδυσάμενος καὶ φιλόσοφον ἀναλαβὼν σχῆμα, μέχρι τοῦ δεῦρο τηρεῖ, ‘βιβλία τε Ἑλλήνων κατὰ δύναμιν οὐ παύεται φιλολογῶν.” καὶ ταῦτα μὲν αὐτῷ περὶ τῆς Ἑλληνικῆς
ἀσκήσεως ἀπολογουμένῳ εἴρηται.

[15] κατὰ τοῦτον δὲ τὸν χρόνον ἐπ’ Ἀλεξανδρείας αὐτῷ τὰς διατριβὰς ποιουμένῳ ἐπιστάς τις τῶν στρατιωτικῶν ἀνεδίδου γράμματα, Δημητρίῳ τε τῷ τῆς παροικίας ἐπισκόπῳ καὶ τῷ τότε τῆς Αἰγύπτου ἐπάρχῳ παρὰ τοῦ τῆς
Ἀραβίας ἡγουμένου, ὡς ἂν μετὰ σπουδῆς ἁπάσης τὸν Ὠριγένην πέμψοιεν κοινωνήσοντα λόγων αὐτῷ. τοιγαροῦν προπεμφθεὶς ὑπ’ αὐτῶν ἀφικνεῖται ἐπὶ τὴν Ἀραβίαν. οὐκ εἰς μακρὸν δὲ τὰ τῆς ἀφίξεως εἰς πέρας ἀγαγὼν αὖθις ἐπὶ τὴν Ἀλεξάνδρειαν ἐπανῄει.

[16] χρόνου δὲ μεταξὺ διαγενομένου, οὐ σμικροῦ κατὰ τὴν πόλιν ἀναρριπισθέντος πολέμου, ὑπεξελθὼν τῆς Ἀλεξανδρείας, καὶ μηδὲ τὰς κατ’ Αἴγυπτον διατριβὰς
ἀσφαλεῖς ἑαυτῷ ἡγούμενος, ἐλθὼν ἐπὶ Παλαιστίνης, ἐν Καισαρείᾳ τὰς διατριβὰς ἐποιεῖτο, ἔνθα καὶ διαλέγεσθαι τάς τε θείας ἑρμηνεύειν γραφὰς ἐπὶ τοῦ κοινοῦ τῆς ἐκκλησίας οἱ τῇδε ἐπίσκοποι, καίτοι τῆς τοῦ πρεσβυτερίου χειροτονίας οὐδέπω τετυχηκότα
αὐτὸν ἠξίουν.

[17] ὃ καὶ αὐτὸ γένοιτ’ ἂν ἔκδηλον ἀφ’ ὧν περὶ τούτου Δημητρίῳ γράφοντες Ἀλέξανδρος ὁ Ἱεροσολύμων ἐπίσκοπος καὶ Θεόκτιστος ὁ Καισαρείας ὧδέ πως ἀπολογοῦνται “προσέθηκε δὲ “τοῖς γράμμασιν ὅτι τοῦτο οὐδέποτε ἠκούσθη οὐδὲ
῾νῦν γεγένηται, τὸ παρόντων ἐπισκόπων λαικοὺς “ὁμιλεῖν, οὐκ οἶδ’ ὅπως προφανῶς οὐκ ἀληθῆ λέγων. “

[18] ὅπου γοῦν εὑρίσκονται οἶ ἐπιτήδειοι πρὸς τὸ ῾ὠφελεῖν τοὺς ἀδελφοὺς, καὶ παρακαλοῦνται τῷ λαῷ προσομιλεῖν ὑπὸ τῶν ἁγίων ἐπισκόπων, ὥσπερ ἐν
Λαράνδοις Εὔελπις ὑπὸ Νέωνος, καὶ ἐν Ἰκονίῳ “Παυλῖνος ὑπὸ Κέλσου, καὶ ἐν Συννάδοις Θεόδωρος ὑπὸ Ἀττικοῦ τῶν μακαρίων ἀδελφῶν. εἰκὸς δὲ καὶ “ἐν ἄλλοις τόποις τοῦτο γίνεσθαι, ἡμᾶς δὲ μὴ εἰδἐ- ῾ναλ.” τοῦτον καὶ ἔτι νέος ὢν ὁ δηλούμενος ἀνὴρ
οὐ πρὸς μόνων τῶν συνήθων, ἀλλὰ καὶ τῶν ἐπὶ ξένης ἐπισκόπων ἐτιμᾶτο τὸν τρόπον.

[19] ἀλλὰ γὰρ αὖθις τοῦ Δημητρίου διὰ γραμμάτων αὐτὸν ἀνακαλέσαντος, δι’ ἀνδρῶν τε διακόνων τῆς ἐκκλησίας ἐπισπεύσαντος ἐπανελθεῖν εἰς τὴν Ἀλεξάνδρειαν,
ἀφικόμενος τὰς συνήθεις ἀπετέλει σπουδάς.

[1] [Nic. H. E. V, 15] Ἤκμαζον δὲ κατὰ τοῦτο πλείους λόγιοι καὶ ἐκκλησιαστικοὶ ἄνδρες, ὧν καὶ ἐπιστολὰς ἃς πρὸς ἀλλήλους διεχάραττον ἔτι νῦν σωζομένας εὑρεῖν εὔπορον, αἳ καὶ εἰς ἡμᾶς ἐφυλάχθησαν ἐν τῇ κατὰ Αἰλίαν βιβλιοθήκῃ, πρὸς τοῦ
τηνικάδε τὴν αὐτόθι διέποντος ἐκκλησίαν Ἀλεξάνδρου ἐπισκευασθείσῃ, ἀφ’ ἧς καὶ αὐτοὶ τὰς ὕλας τῆς μετὰ χεῖρας ὑποθέσεως ἐπὶ ταὐτὸ συναγαγεῖν δεδυνήμεθα.

[2] τούτων Βήρυλλος σὺν ἐπιστολαῖς καὶ συγγράμμασι διαφόρους φιλοκαλίας καταλέλοιπεν.
ἐπίσκοπος δ’ οὗτος ἦν τῶν κατὰ Βόστραν Ἀράβων· ὡσαύτως δὲ καὶ Ἱππόλυτος, ἑτέρας που καὶ αὐτὸς προεστὼς ἐκκλησίας.

[3] ἦλθε δὲ εἰς ἡμᾶς καὶ Γαίου λογιωτάτου ἀνδρὸς διάλογος, ἐπὶ Ῥώμης κατὰ Ζεφυρῖνον πρὸς Πρόκλον τῆς κατὰ Φρύγας αἱρέσεως
ὑπερμαχοῦντα κεκινημένος, ἐν ᾧ τῶν δι’ ἐναντίας τὴν περὶ τὸ συντάττειν καινὰς γραφὰς προπέτειάν τε καὶ τόλμαν ἐπιστομίζων τῶν τοῦ ἱεροῦ ἀποστόλου δεκατριῶν μόνων ἐπιστολῶν μνημονεύει, τὴν πρὸς Εβραίους μὴ συναριθμήσας ταῖς λοιπαῖς, ἐπεὶ καὶ
εἰς δεῦρο παρὰ Ῥωμαίων τισὶν οὐ νομίζεται τοῦ ἀποστόλου τυγχάνειν.

[1] [Nic. H. E. V, 26] Ἀλλὰ γὰρ Ἀντωνῖνον ἔτη βασιλεύσαντα ἑπτὰ καὶ μήνας ἓξ Μακρῖνος διαδέχεται. τούτου δ’ ἐπ’ ἐνιαυτὸν διαγενομένου αὖθις
ἕτερος Ἀντωνῖνος τὴν Ῥωμαίων ἡγεμονίαν παραλαμβάνει, οὑ κατὰ τὸ πρῶτον ἔτος ὁ Ῥωμαίων ἐπίσκοπος Ζεφυρῖνος μεταλλάττει τὸν βίον, ὅλοις ὀκτωκαίδεκα διακατασχὼν ἔτεσι τὴν λειτουργίαν.

[2] μεθ’ ὃν Κάλλιστος τὴν ἐπισκοπὴν ἐγχειρίζεται, ὃς ἐπιβιώσας
ἔτεσιν πέντε Οὐρβανῷ τὴν λειτουργίαν καταλείπει. αὐτοκράτωρ Ἀλέξανδρος ἐπὶ τούτοις διαδέχεται τὴν Ῥωμαίων ἀρχὴν, ἐπὶ τέτταρσι μόνοις ἔτεσιν Ἀντωνίνου διαγενομένου. ἐν τούτῳ δὲ καὶ ἐπὶ τῆς Ἀντιοχέων ἐκκλησίας Ἀσκληπιάδην Θιλητὸς διαδέχεται.

[3] τοῦ δὲ αὐτοκράτορος μήτηρ, Μαμμαία τοὔνομα, γυνὴ θεοσεβεστάτη εἰ καί τις ἄλλη γεγονυῖα καὶ εὐλαβὴς τὸν τρόπον, τῆς Ὠριγένους πανταχόσε
βοωμένης φήμης, ὡς καὶ μέχρι τῶν αὐτῆς ἐλθεῖν ἀκοῶν, περὶ πολλοῦ ποιεῖται τῆς τοῦ ἀνδρὸς θέας ἀξιωθῆναι, καὶ τῆς ὑπὸ πάντων θαυμαζομένης περὶ τὰ θεῖα συνέσεως αὐτοῦ πεῖραν λαβεῖν.

[4] ἐπ’ Ἀντιοχείας δῆτα διατρίβουσα μετὰ στρατιωτικῆς δορυφορίας
αὐτὸν ἀνακαλεῖται. παρ’ ᾗ χρόνον διατρίψας, πλεῖστά τε ὅσα εἰς τὴν τοῦ κυρίου δόξαν καὶ τῆς τοῦ θείου διδασκαλείου ἀρετῆς ἐπιδειξάμενος, ἐπὶ τὰς συνήθεις ἔσπευδε διατριβάς.

[1] [Nic. H. E. V, 15] Τότε δῆτα καὶ Ἱππόλυτος
λυτὸς συντάττων μετὰ πλείστων ἄλλων ὑπομνημάτων καὶ τὸ περὶ τοῦ πάσχα πεποίηται σύγγραμμα, ἐν ᾧ τῶν χρόνων ἀναγραφὴν ἐκθέμενος, καί τινα κανόνα ἑκκαιδεκαετηρίδος περὶ τοῦ πάσχα προθεὶς, ἐπὶ τὸ πρῶτον ἔτος Ἀλεξάνδρου αὐτοκράτορος τοὺς χρόνους
περιγράφει. τῶν δὲ λοιπῶν αὐτοῦ συγγραμμάτων τὰ εἰς ἡμᾶς ἐλθόντα ἐστὶ τάδε· εἰς τὴν ἑξαήμερον, εἰς τὰ μετὰ τὴν ἑξαήμερον, πρὸς Μαρκίωνα, εἰς τὸ ᾆσμα, εἰς μέρη τοῦ Ἰεζεκιὴλ, περὶ τοῦ πάσχα, πρὸς ἁπάσας τὰς αἱρέσεις· πλεῖστά τε ἄλλα καὶ παρὰ πολλοῖς
εὕροις ἂν σωζόμενα.

[1] [Nic. H. E. V, 18] Ἐξ ἐκείνου δὲ καὶ Ωριγένει τῶν εἰς τὰς θείας γραφὰς ὑπομνημάτων ἐγίνετο ἀρχὴ, Ἀμβροσίου εἰς τὰ μάλιστα παρορμῶντος αὐτὸν μυρίαις ὁσαισοῦν προτροπαῖς, οὐ ταῖς διὰ
λόγων καὶ παρακλήσεσιν αὐτὸ μόνον, ἀλλὰ καὶ ἀφθονωτάταις τῶν ἐπιτηδείων χορηγίαις.

[2] ταχυγράφοι γὰρ αὐτῷ πλείους ἢ ἑπτὰ τὸν ἀριθμὸν παρῆσαν ὑπαγορεύοντι, γορεύοντι, χρόνοις τεταγμένοις ἀλλήλους ἀμείβοντες· βιβλιογράφοι τε οὐχ ἥττους, ἅμα καὶ κόραις ἐπὶ τὸ καλλιγραφεῖν ἠσκημέναις· ὣν ἀπάντων τὴν δέουσαν
τῶν ἐπιτηδείων ἄφθονον περιουσίαν ὁ Ἀμβρόσιος παρεστήσατο, ναὶ μὴν καὶ ἐν τῇ περὶ τὰ θεῖα λόγια ἀσκήσει τε καὶ σπουδῇ προθυμίαν ἄφατον αὐτῷ συνεισέφερεν, ᾗ καὶ μάλιστα αὐτὸν προύτρεπεν ἐπὶ τὴν τῶν ὑπομνημάτων σύνταξιν.

[3] τούτων δὲ οὕτως
ἐχόντων Οὐρβανὸν ἐπισκοπεύσαντα τῆς ἐκκλησίας ἔτεσιν ὀκτὼ διαδέχεται Ποντιανὸς, τῆς δ’ Ἀντιοχέων μετὰ Φιλητὸν Ζεβῖνος.

[4] καθ’ οὓς Ὠριγένης ἐπειγούσης χρείας ἐκκλησιαστικῶν ἕνεκα πραγμάτων ἐπὶ τὴν Ἑλλάδα στειλάμενος τὴν διὰ Παλαιστίνης
πρεσβυτερίου χειροθεσίαν ἐν Καισαρείᾳ πρὸς τῶν τῇδε ἐπισκόπων ἀναλαμβάνει. τὰ μὲν οὖν ἐπὶ τούτῳ περὶ αὐτοῦ κεκινημένα, τά τε ἐπὶ τοῖς κινηθεῖσι δεδογμένα τοῖς τῶν ἐκκλησιῶν προεστῶσιν, ὅσα τε ἄλλα ἀκμάζων περὶ τὸν θεῖον εἰσενήνεκται λόγον,
ἰδίας δεόμενα συντάξεως, μετρίως ἐν τῷ δευτέρῳ ἧς ὑπὲρ αὐτοῦ πεποιήμεθα ἀπολογίας ἀνεγράψαμεν.

[1] [ Nic. H. E. V, 15] Ταῦτα δὲ ἐκείνοις δέοι ἂν προσεπιθεῖναι δηλοῦντας ὡς ἐν μὲν τῷ ἕκτῳ τῶν εἰς τὸ κατὰ Ἰωάννην ἐξηγητικῶν σημαίνει
τὰ πρότερα πέντε ἐπ᾿ Ἀλεξανδρείας ἔτ’ ὄντα αὐτὸν συντάξαι, τῆς δ’ εἰς τὸ πᾶν εὐαγγέλιον αὐτὸ δὴ τοῦτο πραγματείας μόνοι δύο καὶ εἴκοσιν εἰς ἡμὰς περιῆλθον τόμοι.

[2] κατὰ δὲ τὸ ἔνατον τῶν εἰς τὴν Γένεσιν δώδεκα δέ ἐστι τὰ πάντα) οὐ μόνον τοὺς
πρὸ τοῦ ἐνάτου δηλοῖ ἐπὶ τῆς Ἀλεξανδρείας ὑπεμνηματίσθαι, ἀλλὰ καὶ εἰς τοὺς πρώτους πέντε καὶ εἴκοσι ψαλμοὺς, ἔτι τε τὰ εἰς τοὺς θρήνους, ὧν εἰς ἡμᾶς ἐληλύθασι τόμοι πέντε, ἐν οἶς μέμνηται καὶ τῶν περὶ ἀναστάσεως· δύο δ’ ἐστὶ καὶ ταῦτα.

[3] οὐ μὴν ἀλλὰ καὶ τὰ περὶ ἀρχῶν πρὸ τῆς ἀπ’ Ἀλεξανδρείας μεταναστάσεως γράφει, καὶ τοὺς ἐπιγεγραμμένους Στρωματεῖς, ὄντας τὸν ἀριθμὸν δέκα, ἐπὶ
τῆς αὐτῆς πόλεως κατὰ τὴν Ἀλεξάνδρου συντάττει βασιλείαν, ὡς καὶ τοῦτο ὁλόγραφοι δηλοῦσιν αὐτοῦ πρὸ τῶν τόμων ἐπισημειώσεις.

[1] [Nic. H. E. V, 16] Τὸν μέντοι γε πρῶτον ἐξηγούμενος ψαλμὸν ἔκθεσιν πεποίηται τοῦ τῶν ἱερῶν
γραφῶν τῆς παλαιάς διαθήκης καταλόγου, ὧδέ πως γράφων κατὰ λέξιν “οὐκ ἀγνοητέον δ’ εἶναι τὰς “διαθήκους βίβλους, ὡς Ἑβραῖοι παραδιδόασιν, δύο “καὶ εἴκοσι, ὅσος ἀριθμὸς τῶν παρ’ αὐτοῖς στοιχείων ῾ἐστίν.”

[2] εἶτα μετά τινα ἐπιφέρει λέγων “εἰσὶ δὲ
“αἱ εἴκοσι δύο βίβλοι καθ’ Ἑβραίους αἵδε· ἡ ἡμῖν Γένεσις ἐπιγεγραμμένη, παρ’ Ἑβραίοις δὲ ἀπὸ “τῆς ἀρχῆς τῆς βίβλου Βρησὶδ, ὅπερ ἐστὶν, ἐν “Ἔξοδος, Οὐελεσμὼθ, ὅπερ ἐστὶ, ταῦτα τὰ ‘Λευιτικὸν, Οὐϊκρὰ, καὶ ἐκάλεσεν· Ἀριθμοὶ, Ἀμμε-
“ σφεκωδείμ· Δευτερονόμιον, Ἐλεαδδεβαρεὶμ, οὗτοι “οἱ λόγοι· Ἰησοῦς υἱὸς Ναυῆ, Ἰωσοῦε βὲν “ Κριταὶ, Ῥοὺθ, παρ’ αὐτοῖς ἐν ἐνὶ, Σαφατείμ Βασι- ῾ λειῶν πρώτη, δευτέρα, παρ’ αὐτοῖς ἓν, Σαμουὴλ, “ὁ θεόκλητος· Βασιλειῶν τρίτη, τετάρτη, ἐν ἐνὶ
“Οὐαμὲλχ Δαβὶδ, ὅπερ ἐστὶ βασιλεία Δαβίδ· Παρα- “λειπομένων πρώτη, δευτέρα, ἐν ἐνὶ Δαβρηϊαμεὶν, ὅπερ ἐστὶ λόγοι ἡμερῶν· Ἔσδρας πρῶτος, δεύτερος, “ἐν ἑνὶ Ἔζρᾶ, ὅ ἐστι βοηθός· βίβλος Ψαλμῶν, “ θελλείμ· Σολομῶνος παροιμίαι, Μελώθ· Ἐκκλη-
⁴ “σιαστὴς, Κωέλθ· Ἀισμα Ἀισμάτων, Σὶρ Ἀσσιρίμ· “Ἡσαΐας, Ἰεσσία· Ἱερεμίας σὺν Θρήνοις καὶ τῇ ἐπι- “στολῇ ἐν ἐνὶ, Ἱερεμία· Δανιὴλ, Δανιήλ· “ Ἰεζεκιήλ· Ἰὼβ, Ἰὼβ· Ἐσθὴρ, Ἐσθήρ. ἔξω δὲ τού-
“των ἐστὶ τὰ Μακκαβαϊκὰ, ἅπερ ἐπιγέγραπται Σαρ- “βὴθ Σαβαναιέλ.”

[3] ταῦτα μὲν οὖν ἐν τῷ προειρημένῳ τίθησι συγγράμματι· ἐν δὲ τῷ πρώτῳ τῶν εἰς τὸ κατὰ Ματθαῖον, τὸν ἐκκλησιαστικὸν φυλάττων κανόνα, μόνα τέσσαρα εἰδέναι εὐαγγέλια μαρτύρεται,
ὧδέ πως γράφων

[4] “ ὡς ἐν παραδόσει μαθὼν περὶ “τῶν τεσσάρων εὐαγγελίων, ἃ καὶ μόνα ἀναντίρρητά “ἐστιν ἐν τῇ ὑπὸ τὸν οὐρανὸν ἐκκλησίᾳ τοῦ θεοῦ, “ὅτι πρῶτον μὲν γέγραπται τὸ κατὰ τόν ποτε ῾νην, ὕστερον δὲ ἀπόστολον Ἰησοῦ Χριστοῦ Ματ-
“θαῖον, ἐκδεδωκότα αὐτὸ τοῖς ἀπὸ Ἰουδαϊσμοῦ πι- “στεύσασι, γράμμασιν Ἑβραϊκοῖς συντεταγμένον· “

[5] δεύτερον δὲ τὸ κατὰ Μάρκον, ὡς Πέτρος “σατο αὐτῷ, ποιήσαντα, ὃν καὶ υἱὸν ἐν τῇ “ἐπιστολῇ διὰ τούτων ὡμολόγησε φάσκων ἀσπάζεται
“ ὑμᾶς ἡ ἐν Βαβυλῶνι συνεκλεκτὴ καὶ Μάρκος ὁ υἱός “ μου᾿.

[6] καὶ τρίτον τὸ κατὰ Λουκᾶν, τὸ ὑπὸ Παῦλον ‘ἐπαινούμενον εὐαγγέλιον, τοῖς ἀπὸ τῶν ἐθνῶν πε- ‘ποιηκότα· ἐπὶ πᾶσι τὸ κατὰ Ἰωάννην.”

[7] καὶ ἐν τῷ πέμπτῳ δὲ τῶν εἰς τὸ κατὰ Ἰωάννην ἐξηγητικῶν
ὁ αὐτὸς ταῦτα περὶ τῶν ἐπιστολῶν τῶν ἀποστόλων φησίν· “ὁ δὲ ἱκανωθεὶς διάκονος γεγενῆσθαι “διαθήκης, οὐ γράμματος, ἀλλὰ πνεύματος, “ Παῦλος, ὁ πεπληρωκὼς τὸ εὐαγγέλιον ἀπὸ Ἱερουσαλὴμ καὶ κύκλῳ μέχρι τοῦ Ἰλλυρικοῦ, οὐδὲ πάσαις ⁵ “ἔγραψεν αἷς ἐδίδαξεν ἐκκλησίαις, ἀλλὰ καὶ αἷς ἔγρα- “ψεν, ὀλίγους στίχους ἐπέστειλε.

[8] Πέτρος δὲ, “ᾧ οἰκοδομεῖται ἡ Χριστοῦ ἐκκλησία, οὐ κατισχύσουσι, μίαν ἐπιστολὴν ὁμολογουμένην “καταλέλοιπεν, ἔστω δὲ καὶ δευτέραν· ἀμφιβάλλεται
“γάρ.

[9] τί δεῖ περὶ τοῦ ἀναπεσόντος ἐπὶ τὸ “λέγειν τοῦ Ἰησοῦ, Ἰωάννου, ὃς εὐαγγέλιον ἓν κατα- ‘λέλοιπεν, ὁμολογῶν δύνασθαι τοσαῦτα ποιήσειν ἃ “οὐδὲ ὁ κόσμος χωρῆσαι ἐδύνατο; ἔγραψε δὲ καὶ τὴν “Αποκάλυψιν, κελευσθεὶς σιωπῆσαι καὶ μὴ γράψαι
“τὰς τῶν ἑπτὰ βροντῶν φωνάς.

[10] καταλέλοιπε καὶ “ἐπιστολὴν πάνυ ὀλίγων στίχων, ἔστω δὲ καὶ δευτέ- “ραν καὶ τρίτην· ἐπεὶ οὐ πάντες φασὶ γνησίους εἶναι “ ταύτας· πλὴν οὐκ εἰσὶ στίχων ἀμφότεραι᾿

[11] ἔτι πρὸς τούτοις περὶ τῆς πρὸς Ἑβραίους ἐπιστολῆς
ἐν ταῖς εἰς αὐτὴν ὁμιλίαις ταῦτα διαλαμβάνει “ὅτι ὁ χαρακτὴρ τῆς λέξεως τῆς πρὸς Ἑβραίους ἐπι- “γεγραμμένης ἐπιστολῆς οὐκ ἔχει τὸ ἐν λόγῳ ἰδιω- “τικὸν τοῦ ἀποστόλου, ὁμολογήσαντος ἑαυτὸν ἰδιώτην ‘εἶναι τό λόγῳ, τουτέστι τῇ φράσει, ἀλλά ἐστιν ἡ
“ἐπιστολὴ συνθέσει τῆς λέξεως Ἑλληνικωτέρα, πᾶς ὁ “ἐπιστάμενος κρίνειν φράσεων διαφορὰς ὁμολογήσαι “ ἄν.

[12] πάλιν τε αὖ ὅτι τὰ νοήματα τῆς ἐπιστολῆς “θαυμάσιά ἐστι, καὶ οὐ δεύτερα τῶν ἀποστολικῶν ὁμολογουμένων γραμμάτων, καὶ τοῦτο ἂν συμφήσαι
“εἶναι ἀληθὲς πᾶς ὁ προσέχων τῇ ἀναγνώσει τῇ ἀπο- “ στολικῇ.”

[13] τούτοις μεθ’ ἕτερα ἐπιφέρει λέγων ἐγὼ δὲ ἀποφαινόμενος εἴποιμ’ ἂν ὅτι τὰ μὲν νοήματα τοὐ ἀποστόλου ἐστὶν, ἡ δὲ φράσις καὶ ἡ σύν- ⁶ “θεσις ἀπομνημονεύσαντός τινος τὰ ἀποστολικὰ, “ὡσπερεὶ σχολιογραφήσαντός τινος τὰ εἰρημένα ὑπὸ “τοῦ διδασκάλου. εἴ τις οὖν ἐκκλησία ἔχει τὴν ἐπιστολὴν ὡς Παύλου, αὕτη εὐδοκιμείτω καὶ
“ἐπὶ τούτῳ οὐ γὰρ εἰκῆ οἱ ἀρχαῖοι ἄνδρες ὡς Παύ- “λου αὐτὴν παραδεδώκασι.

[14] τίς δὲ ὁ γράψας “ἐπιστολὴν, τὸ μὲν ἀληθὲς θεὸς οἶδεν, ἡ δὲ εἰς ἡμᾶς “φθάσασα ἱστορία ὑπό τινων μὲν λεγόντων ὅτι Κλή- “μὴς ὁ γενόμενος ἐπίσκοπος Ῥωμαίων ἔγραψε τὴν ἐπι-
“στολὴν, ὑπό τινων δὲ ὅτι Λουκᾶς ὁ γράψας τὸ εὐαγ- “γέλιον καὶ τὰς πράξεις.” ἀλλὰ ταῦτα μὲν ὧδε ἐχέτω.

[1] [Nic. H. E. V, 18] Ἔτος δ’ ἦν τοῦτο δέκατον τῆς δηλουμένης ἡγεμονίας, καθ’ ὃ τὴν ἀπ’ Ἀλεξανδρείας μετανάστασιν ἐπὶ τὴν Καισάρειαν ὁ
Ὠριγένης ποιησάμενος, Ἡρακλᾷ τὸ τῆς κατηχήσεως τῶν αὐτόθι διδασκαλεῖον καταλείπει. οὐκ εἰς μακρὸν δὲ καὶ Δημήτριος ὁ τῆς Ἀλεξανδρέων ἐκκλησίας ἐπίσκοπος τελευτᾷ, ἐφ’ ὅλοις ἔτεσι τρισὶ καὶ τεσσαράκοντα τῇ λειτουργίᾳ διαρκέσας· διαδέχεται
δ’ αὐτὸν ὁ Ἡρακλᾶς. διέπρεπε δὲ ἐν τούτῳ Φιρμιλλιανὸς, Καισαρείας τῆς Καππαδοκῶν ἐπίσκοπος,

[1] τοσαύτην εἰσάγων περὶ τὸν Ὠριγένην σπουδὴν ὡς τοτὲ μὲν αὐτὸν ἀμφὶ τὰ κατ’ αὐτὸν κλίματα εἰς τὴν τῶν ἐκκλησιῶν ὠφέλειαν ἐκκαλεῖσθαι,
τοτὲ δὲ ὡς αὐτὸν ἐπὶ τὴν Ἰουδαίαν στέλλεσθαι, καί τινας αὐτῷ συνδιατρίβειν χρόνους, τῆς εἰς τὰ θεῖα βελτιώσεως ἕνεκα. οὐ μὴν ἀλλὰ καὶ ὁ τῆς Ιεροσολύμων προεστὼς Ἀλέξανδρος, Θεόκτιστός τε ὁ κατὰ Καισάρειαν, τὸν πάντα χρόνον ὡς ἔπος εἰπεῖν
προσανέχοντες αὐτῷ οἷα διδασκάλῳ μόνῳ, τὰ τῆς τῶν θείων γραφῶν ἑρμηνείας καὶ τὰ λοιπὰ τοῦ ἐκκλησιαστικοῦ λόγου πράττειν συνεχώρουν.

[1] [Nic. H. E. V, 20] Τόν γε μὴν Ῥωμαίων αὐτοκράτορα Ἀλέξανδρον τρισὶν ἐπὶ δέκα ἔτεσι τὴν ἀρχὴν διανύσαντα Μαξιμῖνος Καῖσαρ διαδέχεται, ὃς δὴ κατὰ κότον τὸν πρὸς τὸν Ἀλεξάνδρου οἶκον, ἐκ πλειόνων πιστῶν συνεστῶτα, διωγμὸν ἐγείρας, τοὺς
τῶν ἐκκλησιῶν ἄρχοντας μόνους ὡς αἰτίους τῆς κατὰ τὸ εὐαγγέλιον διδασκαλίας ἀναιρεῖσθαι προστάττει. τότε καὶ Ὠριγένης τὸν περὶ μαρτυρίου συντάττει, Ἀμβροσίῳ κ·αὶ Πρωτοκτήτῳ πρεσβυτέρῳ τῆς ἐν Καισαρείᾳ παροικίας ἀναθεὶς τὸ σύγγραμμα, ὅτι δὴ
ἄμφω περίστασις οὐχ ἡ τυχοῦσα ἐν τῷ διωγμῷ κατειλήφει, ἐν ᾗ καὶ διαπρέψαι κατέχει λόγος ἐν ὁμολογίᾳ τοὺς ἄνδρας, οὐ πλείονος ἢ τριετοῦς χρόνου τῷ Μαξιμίνῳ διαγενομένου. σεσημείωται δὲ τουτονὶ τοῦ διωγμοῦ τὸν καιρὸν ἔν τε τῷ δευτέρῳ
καὶ εἰκοστῷ τῶν εἰς τὸ κατὰ Ἰωάννην ἐξηγητικῶν καὶ ἐν διαφόροις ἐπιστολαῖς Ὠριγένης.

[1] [Nic. H. E. V, 26] Γορδιανοῦ δὲ μετὰ Μαξιμῖνον τὴν Ῥωμαίων ἡγεμονίαν διαδεξαμένου, τῆς κατὰ Ῥώμην ἐκκλησίας Ποντιανὸν ἔτεσιν ἕξ
ἐπισκοπεύσαντα διαδέχεται Ἀντέρως, καὶ τοῦτον Φαβιανὸς ἐπὶ μῆνα τῇ λειτουργίᾳ διακονησάμενον.

[2] ἐξ ἀγροῦ φασι τὸν Φαβθανὸν μετὰ τὴν Ἀντέρωτος τελευτὴν ἅμ’ ἑτέροις συνελθόντα ἐπιχωριάζειν τῇ Ρώμῃ, ἔνθα παραδοξότατα πρὸς τῆς θείας καὶ οὐρανίου
χάριτος ἐπὶ τὸν κλῆρον παρεληλυθέναι.

[3] τῶν γὰρ ἀδελφῶν ἁπάντων χειροτονίας ἕνεκεν τῆς τοῦ μέλλοντος διαδέξασθαι τὴν ἐπισκοπὴν ἐπὶ τῆς ἐκκλησίας συγκεκροτημένων, πλείστων τε ἐπιφανῶν καὶ ἐνδόξων ἀνδρῶν τοῖς πολλοῖς ἐν ὑπονοίᾳ ὑπαρχόντων,
ὁ Φαβιανὸς παρὼν οὐδενὸς μὲν ἀνθρώπων εἰς διάνοιαν ᾔει, ὅμως δ’ οὖν ἀθρόως ἐκ μετεώρου περι- στερὰν καταπτᾶσαν ἐπικαθεσθῆναι τῇ αὐτοῦ κεφαλῇ μνημονεύουσι, μίμημα ἐνδεικνυμένην τῆς ἐπὶ τὸν σωτῆρα τοῦ ἁγίου πνεύματος ἐν εἴδει περιστερᾶς καθόδου.

[4] ἐφ’ ᾧ τὸν πάντα λαὸν ὥσπερ ὑφ’ ἑνὸς
πνεύματος θείου κινηθέντα ὁμόσε προθυμίᾳ πάσῃ καὶ μιᾷ ψυχῇ ἄξιον ἐπιβοῆσαι, καὶ ἀμελλήτως ἐπὶ τὸν θρόνον τῆς ἐπισκοπῆς λαβόντας αὐτὸν ἐπιθεῖναι. τότε δὴ καὶ τοῦ κατ’ Ἀντιόχειαν ἐπισκόπου Ζεβίνου τὸν βίον μεταλλάξαντος Βαβύλας τὴν ἀρχὴν διαδέχεται,
ἔν τε Ἀλεξανδρείᾳ μετὰ Δημήτριον Ἡρακλᾶ τὴν λειτουργίαν παρειληφότος τῆς τῶν αὐτόθι κατηχήσεως τὴν διατριβὴν διαδέχεται Διονύσιος, εἷς καὶ οὗτος τῶν Ὠριγένους γενόμενος φοιτητῶν.

[1] [Nic. Η. E. V, 20] Τῷ δὲ Ὠριγένει ἐπὶ
τῆς Καισαρείας τὰ συνήθη πράττοντι πολλοὶ προσῄεσαν οὐ μόνον τῶν ἐπιχωρίων, ἀλλὰ καὶ ἀπὸ τῆς ἀλλοδαπῆς μυρίοι φοιτηταὶ τὰς πατρίδας ἀπολιπόντες, ὧν ἐπισήμους μάλιστα ἔγνωμεν Θεόδωρον, ὃς ἦν αὐτὸς οὗτος ὁ καθ’ ἡμὰς ἐπισκόπων διαβόητος
Γρηγόριος, τόν τε τούτου ἀδελφὸν Ἀθηνόδωρον, οὓς ἀμφὶ τὰ Ἑλλήνων καὶ Ῥωμαίων μαθήματα δεινῶς ἐπτοημένους, φιλοσοφίας αὐτοῖς ἐνθεὶς ἔρωτα, τῆς προτέρας σπουδῆς τὴν θείαν ἄσκησιν ἀντικαταλλάξασθαι προυτρέψατο. πέντε δὲ ὅλοις ἔτεσιν αὐτῷ
συγγενόμενοι τοσαύτην ἀπηνέγκαντο περὶ τὰ θεῖα βελτίωσιν ὡς ἔτι νέους ἄμφω ἐπισκοπῆς τῶν κατὰ Πόντον ἐκκλησιῶν ἀξιωθῆναι.

[1] [Nic. H. E. V, 21] Ἐν τούτῳ καὶ Ἀφρικανος ὁ τῶν ἐπιγεγραμμένων Κεστῶν συγγραφεὺς
ἐγνωρίζετο. ἐπιστολὴ τούτου Ὠριγένει γραφεῖσα φέρεται, ἀποροῦντος ὡσὰν νόθου καὶ πεπλασμένης οὔσης τῆς ἐν τῷ Δανιὴλ κατὰ Σουσάνναν ἱστορίας· πρὸς ἣν Ὠριγένης ἀντιγράφει πληρέστατα.

[2] τοῦ δ’ αὐτοῦ Ἀφρικανοῦ καὶ ἄλλα τὸν ἀριθμὸν πέντε χρονογραφιῶν ἦλθεν εἰς ἡμᾶς ἐπ’ ἀκριβὲς πεπονημένα σπουδάσματα, ἐν οἶς φησιν ἑαυτὸν πορείαν στείλασθαι ἐπὶ τὴν Ἀλεξάνδρειαν, διὰ πολλὴν τοῦ
Ηρακλᾶ φήμην, ὃν ἐπὶ λόγοις φιλοσόφοις καὶ τοῖς ἄλλοις Ἑλλήνων μαθήμασιν εὖ μάλα διαπρέψαντα τὴν ἐπισκοπὴν τῆς αὐτόθι ἐκκλησίας ἐγχειρισθῆναι ἐδηλώσαμεν.

[3] καὶ ἑτέρα δὲ τοῦ αὐτοῦ Ἀφρικανοῦ φέρεται ἐπιστολὴ πρὸς Ἀριστείδην, q περὶ τῆς νομιζομένης
διαφωνίας τῶν παρὰ Ματθαίῳ τε καὶ Λουκᾷ τοῦ Χριστοῦ γενεαλογιῶν, ἐν ἡ σαφέστατα τὴν τῶν εὐαγγελιστῶν συμφωνίαν παρίστησιν ἐξ ἱστορίας εἰς αὐτὸν κατελθούσης, ἣν κατὰ καιρὸν ἐν τῷ πρώτῳ τῆς μετὰ χεῖρας ὑποθέσεως προλαβὼν ἐξεθέμην.

[1] [ Nic. H. E. V, 19] Καὶ Ὠριγένει δὲ κατὰ τοῦτον τὸν χρόνον τὰ εἰς τὸν Ἠσαίαν, ἐν ταὐτῶ δὲ καὶ τὰ εἰς τὸν Ἰεζεκιὴλ συνετάττετο· ὧν εἰς μὲν τὸ τρίτον μέρος τοῦ Ἡσαΐου, μέχρι τῆς ὁράσεως τῶν τετραπόδων τῶν ἐν τῇ ἐρήμῳ, τριάκοντα εἰς ἡμὰς
περιῆλθον τόμοι, εἰς δὲ τὸν Ἰεζεκιὴλ πέντε καὶ εἴκοσιν, οὓς καὶ μόνους εἰς τὸν πάντα πεποίηται προφήτην.

[2] γενόμενος δὲ τηνικάδε ἐν Ἀθήναις περαίνει μὲν τὰ εἰς τὸν Ἰεζεκιὴλ, τῶν δὲ εἰς τὸ ᾆσμα τῶν ᾀσμάτων ἄρχεται, καὶ πρόεισί γε αὐτόθι μέχρι πέμπτου
συγγράμματος. ἐπανελθὼν δὲ ἐπὶ τὴν Καισάρειαν καὶ ταῦτα εἰς πέρας δέκα ὄντα τὸν ἀριθμὸν ἄγει.

[3] τί δεῖ τῶν λόγων τἀνδρὸς ἐπὶ τοῦ παρόντος τὸν ἀκριβῆ κατάλογον ποιεῖσθαι, ἰδίας δεόμενον σχολῆς; ὃν καὶ ἀνεγράψαμεν ἐπὶ τῆς τοῦ Παμφίλου
⁷ βίου τοῦ καθ’ ἡμᾶς ἱεροῦ μάρτυρος ἀναγραφῆς, ἐν ἡ τὴν περὶ τὰ θεῖα σπουδὴν τοῦ Παμφίλου ὁπόση τις γεγόνει παριστῶντες, τῆς συναχθείσης αὐτῷ τῶν τε Ὠριγένους καὶ τῶν ἄλλων ἐκκλησιαστικῶν συγργαφέων
βιβλιοθήκης τοὺς πίνακας παρεθέμην, ἐξ ὧν ὅτῳ φίλον πάρεστιν ἐντελέστατα τῶν Ὠριγένους πόνων τὰ εἰς ἡμᾶς ἐλθόντα διαγνῶναι. νυνὶ δὲ πορευτέον ἐπὶ τὴν τῆς ἱστορίας ἀκολουθίαν.

[1] [Nic. H. E. V 22] Βήρυλλος ὁ μικρῷ
πρόσθεν δεδηλωμένος Βοστρῶν τῆς Ἀραβίας ἐπίσκοπος, τὸν ἐκκλησιαστικὸν παρεκτρέπων κανόνα, ξένα τινὰ τῆς πίστεως παρεισφέρειν ἐπειρᾶτο, τὸν σωτῆρα καὶ κύριον ἡμῶν λέγειν τολμῶν μὴ προυφεστάναι κατ’ ἰδίαν οὐσίας περιγραφὴν πρὸ τῆς εἰς ἀνθρώπους
ἐπιδημίας, μηδὲ μὴν θεότητα ἰδίαν ἔχειν, ἀλλ’ ἐμπολιτευομένην αὐτῷ μόνην τὴν πατρικήν.

[2] ἐπὶ τούτῳ πλείστων ἐπισκόπων ζητήσεις καὶ διαλόγους πρὸς τὸν ἄνδρα πεποιημένων, μεθ’ ἑτέρων παρακληθεὶς Ὠριγένης κάτεισι μὲν εἰς ὁμιλίαν τὰ πρῶτα τῷ
ἀνδρὶ, τίνα νοῦν ἔχοι ἀποπειρώμενος, ὡς δ’ ἔγνω ὅ τι καὶ λέγοι, εὐθύνας μὴ ὀρθοδοξοῦντα, λογισμῷ τε πείσας καὶ ἀποδείξει ἀναλαβὼν αὐτὸν, τῇ περὶ τοῦ δόγματος ἐφίστησιν ἀληθείᾳ, ἐπί τε τὴν προτέραν ὑγιῆ δόξαν ἀποκαθίστησι.

[3] καὶ φέρεταί γε εἰσέτι
νῦν ἔγγραφα τοῦ τε Βηρύλλου καὶ τῆς δι’ αὐτὸν γενομένης συνόδου, ὁμοῦ τὰς Ὠριγένους πρὸς αὐτὸν ζητήσεις καὶ τὰς λεχθείσας ἐπὶ τῆς αὐτοῦ παροικίας διαλέξεις, ἕκαστά τε τῶν τότε πεπραγμένων περιέχοντα.

[4] καὶ ἄλλα μὲν οὖν μυρία Ὠριγένους πέρι
μνήμῃ παραδιδόασι τῶν καθ’ ἡμᾶς οἱ πρεσβύτεροι, ἃ καὶ παρήσειν μοι δοκῶ, οὐ τῆς ἐνεστώσης ἐχόμενα πραγματείας· ὅσα δὲ ἀναγκαῖα τῶν περὶ αὐτὸν δια- γνῶναι ἦν, ταῦτα καὶ ἐκ τῆς ὑπὲρ αὐτοῦ πεπονημένης ἡμῖν τε καὶ τῷ καθ’ ἡμὰς ἱερῷ μάρτυρι Παμφίλῳ ἀπολογίας πάρεστιν ἀναλέξασθαι, ἣν τῶν φιλαιτίων ἕνεκα συμπονήσαντες ἀλλήλοις διὰ σπουδῆς πεποιήμεθα.

[1] [Nic. H. E. V, 25] Ἔτεσι δὲ ὅλοις ἓξ Γορδιανοῦ τὴν Ῥωμαίων ἡγεμονίαν ἀνύσαντος Φίλιππος ἅμα παιδὶ Φιλίππῳ τὴν ἀρχὴν διαδέχεται. τοῦτον κατέχει λόγος Χριστιανὸν ὄντα ἐν ἡμέρᾳ τῆς ὑστάτης τοῦ πάσχα παννυχίδος τῶν ἐπὶ τῆς ἐκκλησίας
εὐχῶν τῷ πλήθει μετασχεῖν ἐθελῆσαι, οὐ πρότερον δὲ ὑπὸ τοῦ τηνικάδε προεστῶτος ἐπιτραπῆναι εἰσβαλεῖν ἢ ἐξομολογήσασθαι, καὶ τοῖς ἐν παραπτώμασιν ἐξεταζομένοις μετανοίας τε χώραν ἴσχουσιν ἑαυτὸν καταλέξαι· ἄλλως γὰρ μὴ ἄν ποτε πρὸς αὐτοῦ,
μὴ οὐχὶ τοῦτο ποιήσαντα, διὰ πολλὰς τῶν κατ’ αὐτὸν αἰτίας παραδεχθῆναι. καὶ πειθαρχῆσαί γε προθύμως λέγεται, τὸ γνήσιον καὶ εὐλαβὲς τῆς περὶ τὸν θεῖον φόβον διαθέσεως ἔργοις ἐπιδεδειγμένον.

[1] [ Nic. H. E. V, 26] Τρίτον δὲ τούτῳ ἔτος
ἦν, καθ’ ὃ μεταλλάξαντος Ἡρακλᾶ τὸν βίον ἐπὶ δεκαὲξ ἔτεσι τῆς προστασίας τῶν κατ’ Ἀλεξάνδρειαν ἐκκλησιῶν τὴν ἐπισκοπὴν Διονύσιος ὑπολαμβάνει.

[1] [Nic. H. E. V, 19] Τότε δῆτα, οἶα καὶ εἰκὸς ἦν, πληθυούσης τῆς πίστεως, πεπαρρησιασμένου
τε τοῦ καθ’ ἡμᾶς παρὰ πᾶσι λόγου, ὑπὲρ τὰ ἐξήκοντά φασιν ἔτη τὸν Ὠριγένην γενόμενον, ἄτε δὴ μεγίστην ἤδη συλλεξάμενον ἐκ τῆς μακρᾶς παρασκευῆς ἔξιν, τὰς ἐπὶ τοῦ κοινοῦ λεγομένας αὐτῷ διαλέξεις ταχυγράφοις μεταλαβεῖν ἐπιτρέψαι, οὐ πρότερόν
ποτε τοῦτο γενέσθαι συγκεχωρηκότα.

[2] ἐν τούτῳ καὶ τὰ πρὸς τὸν ἐπιγεγραμμένον καθ’ ἡμῶν Κέλσου τοῦ Ἐπικουρείου ἀληθῆ λόγον ὀκτὼ τὸν ἀριθμὸν συγγράμματα συντάττει, καὶ τοὺς εἰς τὸ κατὰ Ματθαῖον εὐαγγέλιον εἴκοσι πέντε τόμους, τούς τε εἰς τοὺς δώδεκα προφήτας, ἀφ’ ὧν μόνους ηὕρομεν
πέντε καὶ εἴκοσι.

[3] φέρεται δὲ αὐτοῦ καὶ πρὸς αὐτὸν βασιλέα Φίλιππον ἐπιστολὴ, καὶ ἄλλη πρὸς τὴν τούτου γαμετὴν Σεβήραν, διάφοροί τε ἄλλαι πρὸς διαφόρους, ὧν ὁπόσας σποράδην παρὰ διαφόροις σωθείσας συναγαγεῖν δεδυνήμεθα, ἐν ἰδίαις
τόμων περιγραφαῖς, ὡς ἂν μηκέτι διαρρίπτοιντο, κατελέξαμεν, τὸν ἑκατὸν ἀριθμὸν ὑπερβαινούσας.

[4] γράφει δὲ καὶ Φαβιανῷ τῷ κατὰ Ῥώμην ἐπισκόπῳ, ἑτέροις τε πλείστοις ἄρχουσιν ἐκκλησιῶν, περὶ τῆς κατ’ αὐτὸν ὀρθοδοξίας. ἔχεις καὶ τούτων τὰς ἀποδείξεις
ἐν ἕκτῳ τῆς γραφείσης ἡμῖν περὶ τοῦ ἀνδρὸς ἀπολογίας.

[1] [Nic. H. E. V, 23] Ἄλλοι δ’ αὖ πάλιν ἐπὶ τῆς Ἀραβίας κατὰ τὸν δηλούμενον ἐπιφύονται χρόνον δόγματος ἀλλοτρίου τῆς ἀληθείας εἰσηγηταὶ,
οἳ ἔλεγον τὴν ἀνθρωπείαν ψυχὴν τέως μὲν κατὰ τὸν ἐνεστῶτα καιρὸν ἅμα τῇ τελευτῇ συναποθνήσκειν τοῖς σώμασι καὶ συνδιαφθείρεσθαι αὖθις δέ ποτε κατὰ τὸν τῆς ἀναστάσεως καιρὸν σὺν αὐτοῖς ἀναβιώσεσθαι. καὶ δὴ καὶ τότε συγκροτηθείσης οὐ σμικρᾶς
συνόδου, πάλιν Ὠριγένης παρακληθεὶς καὶ ἐνταῦθα, κινήσας τε λόγους ἐπὶ τοῦ κοινοῦ περὶ τοῦ ζητουμένου οὕτως ἠνέχθη ὡς μετατεθῆναι τὰς τῶν πρότερον ἐσφαλμένων διανοίας.

[1] [ Nic. H. E. V, 24] Τότε δὲ καὶ ἄλλη
διαστροφὴ κατάρχεται, ἡ τῶν Ἑλκεσαϊτῶν λεγομένη αἵρεσις, ἣ καὶ ἅμα τῷ ἄρξασθαι ἀπέσβη. μνημονεύει δ’ αὐτῆς ὁμιλῶν ἐπὶ τοῦ κοινοῦ εἰς τὸν ὀγδοηκοστὸν δεύτερον ψαλμὸν ὁ Ὠριγένης, ὧδέ πως λέγων “ ἐλή- “λυθέ τις ἐπὶ τοῦ παρόντος μέγα φρονῶν ἐπὶ τῷ “δύνασθαι πρεσβεύειν γνώμης ἀθέου καὶ ἀσεβεστά- “της, καλουμένης Ἑλκεσαϊτῶν, νεωστὶ “ταῖς ἐκκλησίαις. ἐκείνη ἡ γνώμη οἷα λέγει κακὰ,
“παραθήσομαι ὑμῖν) ἵνα μὴ συναρπάζησθε. ἀθετεῖ “τινα ἀπὸ πάσης γραφῆς, κέχρηται ῥητοῖς πάλιν “ἀπὸ πάσης παλαιᾶς τε καὶ εὐαγγελικῆς, τὸν ἀπό- “στολον τέλεον ἀθετεῖ. φησὶ δὲ ὅτι τὸ “ἀδιάφορόν ἐστι, καὶ ὁ μὲν νοήσας τῷ στόματι ἐν
ἀνάγκαις ἀρνήσεται, τῇ δὲ καρδίᾳ οὐχί. καὶ βίβλον τινὰ φέρουσιν, ἣν λέγουσιν ἐξ οὐρανοῦ καταπεπτωκέναι, καὶ τὸν ἀκηκοότα ἐκείνης καὶ πιστεύοντα ἄφεσιν λήψεσθαι τῶν ἁμαρτημάτων, ἄλλην ἄφεσιν “παρ᾿ ἣν Χριστὸς Ἰησοῦς ἀφῆκε.” καὶ τὰ μὲν περὶ
τούτων τάδε ἐστίν.

[1] [Nic. H. E. V, 27-32] Ἀλλὰ γὰρ Φίλιππον ἔτεσιν ἑπτὰ βασιλεύσαντα διαδέχεται Δέκιος, ὃς δὴ τοῦ πρὸς Φίλιππον ἔχθους ἕνεκα κατὰ τόν ἐκκλησιῶν ἐγείρει, ἐν ᾧ Φαβιανοῦ ἐπὶ Ῥώμης
μαρτυρίῳ τελειωθέντος Κορνήλιος τὴν ἐπισκοπὴν διαδέχεται.

[2] ἐπὶ δὲ Παλαιστίνης Ἀλέξανδρος ὁ τῆς Ἱεροσολύμων ἐκκλησίας ἐπίσκοπος, αὖθις διὰ Χριστὸν ἐν τῇ Καισαρείᾳ ἡγεμονικοῖς παραστὰς δικαστηρίοις, καὶ ἐπὶ δευτέρᾳ διαπρέψας ὁμολογίᾳ, δεσμωτηρίου
πειρᾶται, λιπαρῷ γήρει καὶ σεμνῇ πολιᾷ κατεστεμμένος.

[3] τούτου δὲ μετὰ τὴν ἐν τοῖς ἡγεμονικοῖς δικαστηρίοις λαμπρὰν καὶ περιφανῆ μαρτυρίαν ἐπὶ τῆς εἱρκτῆς κοιμηθέντος, Μαζαβάνης διάδοχος τῆς ἐν Ἱεροσολύμοις ἐπισκοπῆς ἀναδείκυται.
⁸

[4] τῷ δ᾿ Ἀλεξάνδρῳ παραπλησίως ἐν Ἀντιοχείᾳ τοῦ Βαβύλα μετὰ τὴν ὁμολογίαν ἐν δεσμωτηρίῳ μεταλλάξαντος Φάβιος τῆς αὐτόθι προΐσταται ἐκκλησίας.

[5] τὰ μὲν οὖν Ὠριγένει κατὰ τὸν διωγμὸν συμβάντα
οἷα καὶ ὅσα, καὶ ὁποίας ἔτυχε τελευτῆς, τοῦ πονηροῦ δαίμονος ἐφαμίλλως τῷ ἀνδρὶ πανστρατιᾷ παραταξαμένου, πάσῃ τε μηχανῇ καὶ δυνάμει κατ᾿ αὐτοῦ στρατηγήσαντος, παρὰ πάντας τε τοὺς τηνικάδε πολεμηθέντας διαφερόντως ἐπισκήψαντος αὐτῷ, οἷά τε καὶ
ὅσα διὰ τὸν Χριστοῦ λόγον ὁ ἀνὴρ ὑπέμεινε δεσμὰ καὶ βασάνους τὰς κατὰ τοῦ σώματος, τάς τε ὑπὸ σιδηρῷ κλοιῷ καὶ μυχοῖς εἱρκτῆς τιμωρίας, καὶ ὡς ἐπὶ πλείσταις ἡμέραις τοὺς πόδας ὑπὸ τέσσαρα τοῦ κολαστηρίου ξύλου παραταθεὶς διαστήματα κατασπώμενος
πυρός τε ἀπειλὰς καὶ ὅσα ἄλλα πρὸς τῶν ἐχθρῶν ἐπενεχθέντα καρτερῶς ἤνεγκεν, οἵου τε τὰ κατ᾿ αὐτὸν ἔτυχε τέλους, μηδαμῶς αὐτὸν ἀνελεῖν παντὶ σθένει τοῦ δικαστοῦ φιλονείκως ἐνστάντος, ὁποίας τε μετὰ ταύτα καταλείπει φωνὰς, καὶ αὐτὰς
πλήρεις τοῖς ἀναλήψεως δεομένοις ὠφελείας, πλεῖσται ὅσαι τἀνδρὸς ἐπιστολαὶ τἀληθὲς ὁμοῦ καὶ ἀκριβὲς περιέχουσι.

[1] [Nic. H. E. V, 28] Τά γέ τοι κατὰ Διονύσιον ἐκ τῆς πρὸς Γερμανὸν ἐπιστολῆς αὐτοῦ παραθήσομαι,
ἔνθα τοῦτον περὶ ἑαυτοῦ λέγων ἱστορεῖ τὸν τρόπον “ἐγὼ δὲ καὶ ἐνώπιον τοῦ θεοῦ λαλῶ, καὶ “αὐτὸς οἶδεν ὅτι οὐ ψεύδομαι· οὐδὲ μίαν ἐπ᾿ ἐμαυ- “τοῦ βαλλόμενος οὐδὲ ἀθεεὶ πεποίημαι τὴν φυγήν. “

[2] ἀλλὰ καὶ πρότερον τοῦ κατὰ Δέκιον προτεθέντος
“διωγμοῦ Σαβῖνος αὐτῆς ὥρας φρουμεντάριον ἔπεμ- “ψεν εἰς ἀναζήτησίν μου, κἀγὼ μὲν τεσσάρων ἡμε- “ρῶν ἐπὶ τῆς οἰκίας ἔμεινα, τὴν ἄφιξιν τοὐ φρου- “μενταρίου προσδοκῶν. ὁ δὲ πάντα μὲν περιῆλθεν “ἀνερευνῶν, τοὺς ποταμοὺς, τὰς ὁδοὺς, τοὺς ἀγροὺς, “ἔνθα κρύπτεσθαί με ἢ βαδίζειν ὑπενόησεν, ἀορασίᾳ δὲ εἴχετο, μὴ εὑρίσκων τὴν οἰκίαν· οὐ γὰρ ἐπίστευ- “σεν οἴκοι με διωκόμενον ἔχειν.

[3] καὶ μόλις μετὰ
τὴν τετάρτην ἡμέραν κελεύσαντός μοι μεταστῆναι “τοῦ θεοῦ καὶ παραδόξως ὁδοποιήσαντος ἐγώ τε “οἱ παῖδες καὶ πολλοὶ τῶν ἀδελφῶν ἅμα “θομεν. καὶ ὅτι τῆς τοῦ θεοῦ προνοίας ἔργον ἐκεῖνο “γέγονε τὰ ἐξῆς ἐδήλωσεν, ἐν οἷς τάχα τισὶ γεγόναμεν
χρήσιμοι.”

[4] εἶτά τινα μεταξὺ εἰπὼν τὰ μετὰ τὴν φυγὴν αὐτῷ συμβεβηκότα δηλοῖ, ταῦτα ἐπιφέρων “ἐγὼ μὲν γὰρ περὶ ἡλίου δυσμὰς ἅμα τοῖς “σὺν ἐμοὶ γενόμενος ὑπὸ τοῖς στρατιώταις εἰς Ταπό- “σιριν ἤχθην, ὁ δὲ Τιμόθεος κατὰ τὴν τοῦ θεοῦ
“πρόνοιαν ἔτυχε μὴ παρὼν μηδὲ καταληφθείς. ἐλθὼν “δὲ ὕστερον ηὗρε τὸν οἶκον ἔρημον, καὶ φρουροῦν- “τας αὐτὸν ὑπηρέτας, ἡμᾶς δὲ ἐξηνδραποδισμένους.”

[5] καὶ μεθ’ ἕτερά φησι “καὶ τίς ὁ τῆς θαυμασίας ‘οἰκονομίας αὐτοῦ τρόπος; τὰ γὰρ ἀληθῆ λεχθήσεται.
‘ἀπηντᾶτό τις τῶν χωρικῶν ὑποφεύγοντι τῷ Τιμο- ‘θέῳ καὶ τεταραγμένῳ, καὶ τὴν αἰτίαν τῆς ἐπείξεως ἐπύθετο.

[6] ὁ δὲ τἀληθὲς ἐξεῖπε, κἀκεῖνος ἀκούσας ἀπῄει δὲ εὐωχησόμενος γάμους· διαπαννυχίζειν ‘γὰρ αὐτοῖς ἐν ταῖς τοιαύταις συνόδοις ἔθος) εἰσελ-
“θὼν ἀπήγγειλε τοῖς κατακειμένοις· οἶ δὲ ὁρμῇ καθάπερ ἀπὸ συνθήματος πάντες ἐξανέστησαν, καὶ δρόμῳ φερόμενοι τάχιστα ἧκον, ἐπεισπεσόντες τε ἡμῖν ἠλάλαξαν, καὶ φυγῆς εὐθέως τῶν φρουρούντων ἡμὰς στρατιωτῶν γενομένης ἐπέστησαν ἡμῖν,
ὡς εἴχομεν ἐπὶ τῶν ἀστρώτων σκιμπόδων κατακείμενοι.

[7] κἀγὼ μὲν, οἶδεν ὁ θεὸς, ὡς λῃστὰς εἶναι “πρότερον ἡγούμενος ἐπὶ σύλησιν καὶ ἁρπαγὴν “κομένους, μένων ἐπὶ τῆς εὐνῆς, ἧς ἤμην γυμνὸς ἐν “τῷ λινῷ ἐσθήματι, τὴν δὲ λοιπὴν ἐσθῆτα “μένην αὐτοῖς ὤρεγον, οἱ δὲ ἐξανίστασθαί τε ἐκέλευον
καὶ τὴν ταχίστην ἐξιέναι.

[8] καὶ τότε συνεὶς ἐφ’ ᾧ παρῆσαν ἀνέκραγον δεόμενος αὐτῶν καὶ “ἱκετεύων ἀπιέναι καὶ ἡμᾶς ἐὰν, εἰ δὲ βούλονταί τι χρηστὸν ἐργάσασθαι, τοὺς ἀπάγοντάς με φθάσαι, “καὶ τὴν κεφαλὴν αὐτοὺς τὴν ἐμὴν ἀποτεμεῖν ἠξίουν.
“καὶ τοιαῦτα βοῶντος, ὡς ἴσασιν οἱ κοινωνοί μου καὶ “μέτοχοι πάντων γενόμενοι, ἀνίστασαν πρὸς βίαν, “κἀγὼ μὲν παρῆκα ἐμαυτὸν ὕπτιον εἰς τοὔδαφος, οἱ “δὲ διαλαβόντες χειρῶν καὶ ποδῶν σύροντες “γαγον.

[9] ἐπηκολούθουν δέ μοι οἱ τούτων πάντων
“γενόμενοι μάρτυρες, Γάι·ος, Φαῦστος, Πέτρος, Παῦ- “λος, οἳ καὶ ὑπολαβόντες με φοράδην ἐξήγαγον “πολιχνίου, καὶ ὄνῳ γυμνῷ ἐπιβιβάσαντες ἀπήγαγον.” ταῦτα περὶ ἑαυτοῦ ὁ Διονύσιος.

[1] [ Nic. H. E. V, 29—31] Ὁ δ’ αὐτὸς ἐν
τῇ πρὸς Φαβιανὸν Ἀντιοχέων ἐπίσκοπον τῶν κατὰ Δέκιον μαρτυρησάντων ἐν Ἀλεξανδρείᾳ τοὺς ἀγῶνας τοῦτον ἱστορεῖ τὸν τρόπον “οὐκ ἀπὸ τοῦ βασιλικοῦ προστάγματος ὁ διωγμὸς παρ’ ἡμῖν ἤρξατο, ἀλλὰ γὰρ ὅλον ἐνιαυτὸν προύλαβε, καὶ φθάσας ὁ
“κακῶν τῇ πόλει ταύτῃ μάντις καὶ ποιητὴς, ὅστις ἐκεῖνος ἦν, ἐκίνησε καὶ παρώρμησε καθ’ ἡμῶν τὰ πλήθη τῶν ἐθνῶν, εἰς τὴν ἐπιχώριον αὐτοὺς δεισιδαιμονίαν ἀναρριπίσας.

[2] οἱ δὲ ἐρεθισθέντες ὑπ’ αὐτοῦ, καὶ πάσης ἐξουσίας εἰς ἀνοσιουργίαν λαβό-
“μενοι, μόνην εὐσέβειαν τὴν θρησκείαν τῶν “ταύτην ὑπέλαβον, τὸ καθ’ ἡμῶν φονᾶν. “

[3] πρῶτον μὲν οὑν πρεσβύτην Μητρᾶν ὀνόματι συναρπάσαντες, καὶ κελεύσαντες ἄθεα λέγειν ῥή- “ματα, μὴ πειθόμενον, ξύλοις τε παίοντες τὸ σῶμα, ‘καὶ καλάμοις ὀξέσι τὸ πρόσωπον καὶ τοὺς ὀφθαλ- “μοὺς κεντοῦντες, ἀγαγόντες εἰς τὸ προάστειον “λιθοβόλησαν.

[4] ἔπειτα πιστὴν γυναῖκα Κοΐνταν
“καλουμένην ἐπὶ τὸ εἰδωλεῖον ἀγαγόντες “προσκυνεῖν· ἀποστρεφομένην δὲ καὶ βδελυττομένην “ἐκδήσαντες τῶν ποδῶν, διὰ πάσης τῆς πόλεως κατὰ “τοῦ τραχέος λιθοστρώτου σύροντες, προσαρασσομέ- “νην τοῖς μυλιαίοις λίθοις ἅμα καὶ μαστιγοῦντες,
ἐπὶ τὸν αὐτὸν ἀγαγόντες κατέλευσαν τόπον.

[5] εἶθ’ ὁμοθυμαδὸν ἅπαντες ὥρμησαν ἐπὶ τὰς τῶν θεοσε- “βῶν οἰκίας, καὶ οὓς ἐγνώριζον ἕκαστοι “ἐπισπεύδοντες ἦγον, ἐσύλων τε καὶ διήρπαζον, τὰ ‘μὲν τιμιώτερα τῶν κειμηλίων νοσφιζόμενοι, τὰ δὲ
“εὐτελέστερα καὶ ὅσα ἐκ ξύλων πεποίητο, διαρριπτοῦντες καὶ κατακαίοντες ἐν ταῖς ὁδοῖς ἑαλωκυίας ὑπὸ πολεμίων πόλεως παρεῖχον θέαν.

[6] ἐξέκλινον δὲ καὶ ὑπανεχώρουν οἱ ἀδελφοὶ, καὶ τὴν ἁρπαγὴν τῶν ὑπαρχόντων, ὁμοίως ἐκείνοις οἷς καὶ Παῦλος
ἐμαρτύρησε, μετὰ χαρᾶς προσεδέξαντο. καὶ οὐκ οἶδ’ εἴ τις, πλὴν εἰ μή πού τις εἶς ἐμπεσὼν, μέχρι γε τούτου τὸν κύριον ἠρνήσατο.

[7] ἀλλὰ καὶ τὴν “θαυμασιωτάτην τότε παρθένον πρεσβῦτιν Ἀπολλωνίαν διαλαβόντες, τοὺς μὲν ὀδόντας ἅπαντας, κόπτοντες
τὰς σιαγόνας, ἐξήλασαν, πυρὰν δὲ νήσαν- “τες πρὸ τῆς πόλεως ζῶσαν ἠπείλουν κατακαύσειν, “εἰ μὴ συνεκφωνήσειεν αὐτοῖς τὰ τῆς ἀσεβείας “κηρύγματα. ἡ δὲ ὑποπαραιτησαμένη βραχὺ καὶ “ἀνεθεῖσα συντόνως ἐπεπήδησεν εἰς τὸ πῦρ καὶ
⁹ “καταπέφλεκται.

[8] Σαραπίωνά τε καταλαβόντες “ἐφέστιον, σκληραῖς βασάνοις αἰκισάμενοι, καὶ πάντα “τὰ ἄρθρα διακλάσαντες, ἀπὸ τοῦ ὑπερῴου πρηνῆ “ κατέρριψαν. οὐδεμία δὲ ὁδὸς, οὐ λεωφόρος, οὐ στε-
“νωπὸς ἡμῖν βάσιμος ἦν, οὐ νύκτωρ, οὐ μεθ’ ἡμέ- “ραν, ἀεὶ καὶ πανταχοῦ πάντων κεκραγότων, εἰ μὴ “τὰ δύσφημά τις ἀνυμνοίη ῥήματα, τοῦτον δεῖν σύρεσθαί τε καὶ πίμπρασθαι.

[9] καὶ ταῦτα “ἐπὶ πολὺ μὲν ἤκμασε τοῦτον τὸν τρόπον, διαδεξα-
“μένη δὲ τοὺς ἀθλίους ἡ στάσις καὶ ὁ πόλεμος ὁ ἐμφύλιος τὴν καθ’ ἡμῶν ὠμότητα πρὸς ἀλλήλους ‘αὐτῶν ἔτρεψε. καὶ σμικρὸν μὲν προσανεπνεύσαμεν, “ἀσχολίαν τοῦ πρὸς ἡμᾶς θυμοῦ λαβόντων, εὐθέως δὲ ἡ τῆς βασιλείας ἐκείνης τῆς εὐμενεστέρας ἡμῖν
“μεταβολὴ διήγγελται, καὶ πολὺς ὁ τῆς ἐφ’ ἡμὰς ‘ἀπειλῆς φόβος ἀνετείνετο.

[10] καὶ δὴ καὶ παρῆν “τὸ πρόσταγμα, αὐτοσχεδὸν ἐκεῖνο οἷον τὸ ὑπὸ τοῦ κυρίου ἀποφαῖνον τὸ φοβερώτατον, ὡς, εἰ δυνατὸν, σκανδαλίσαι καὶ τοὺς ἐκλεκτούς.
“

[11] πλὴν πάντες γε κατεπτήχεσαν, καὶ πολλοὶ μὲν “εὐθέως τῶν περιφανεστέρων οἱ μὲν ἀπήντων “τες, οἱ δὲ δημοσιεύοντες ὑπὸ τῶν πράξεων ἤγοντο, “οἱ δὲ ὑπὸ τῶν ἀμφ’ αὐτοῖς ἐφείλκοντο· ὀνομαστί τε καλούμενοι ταῖς ἀνάγνοις καὶ ἀνιέροις θυσίαις
προσῄεσαν, οἱ μὲν ὠχριῶντες καὶ τρέμοντες, ὥσπερ οὐ θύσοντες, ἀλλ’ αὐτοὶ θύματα καὶ σφάγια τοῖς “εἰδώλοις ἐσόμενοι, ὡς ὑπὸ πολλοῦ τοῦ περιεστῶτος δήμου χλεύην αὐτοῖς ἐπιφέρεσθαι, καὶ δήλους μὲν εἶναι πρὸς πάντα δειλοὺς ὑπάρχοντας, καὶ πρὸς τὸ
“τεθνάναι καὶ πρὸς τὸ θῦσαι·

[12] οἱ δέ τινες ἑτοι- “μότερον τοῖς βωμοῖς προσέτρεχον, ἰσχυριζόμενοι τῇ “θρασύτητι τὸ μηδὲ πρότερον Χριστιανοὶ γεγονέναι, “περὶ ὧν ἡ τοῦ κορίου πρόρρησις ἀληθεστάτη, ὅτι “δυσκόλως σωθήσονται· τῶν δὲ λοιπῶν οἱ μὲν εἵποντο “τούτοις ἑκατέροις, οἱ δὲ ἔφευγον, οἱ δὲ ἡλίσκοντο. “

[13] καὶ τούτων οἱ μὲν ἄχρι δεσμῶν καὶ φυλακῆς “χωρήσαντες, καί τινες καὶ πλείονας ἡμέρας καθειρ-
“χθέντες, εἶτα καὶ πρὶν ἐπὶ δικαστήριον ἐλθεῖν, “ἐξωμόσαντο, οἱ δὲ καὶ βασάνοις ἐπὶ ποσὸν ἐγκαρ- “τερήσαντες πρὸς τὸ ἑξῆς ἀπεῖπον.

[14] οἱ δὲ στερροὶ “καὶ μακάριοι στῦλοι τοῦ κυρίου, κραταιωθέντες ὑπ᾿ “αὐτοῦ, καὶ τῆς ἰσχυρὰς ἐν ἑαυτοῖς πίστεως ἀξίαν
“καὶ ἀνάλογον δύναμιν καὶ καρτερίαν λαβόντες, “θαυμαστοὶ γεγόνασιν αὐτοῦ τῆς βασιλείας μάρτυρες. “

[15] ὧν πρῶτος Ἰουλιανὸς, ἄνθρωπος ποδαγρὸς, μὴ “στῆναι, μὴ βαδίσαι δυνάμενος, σὺν ἑτέροις δύο τοῖς “φέρουσιν αὐτὸν προσήχθη, ὧν ὁ μὲν ἕτερος εὐθὺς
“ἠρνήσατο, ὁ δ᾿ ἕτερος, Κρονίων ὀνόματι, ἐπίκλην “δὲ Εὔνους, καὶ αὐτὸς ὁ πρεσβύτης Ἰουλιανὸς, ὁμο- “λογήσαντες τὸν κύριον, διὰ πάσης τῆς πόλεως μεγί- “στης οὔσης, ὡς ἴστε, καμήλοις ἐποχούμενοι καὶ “μετέωροι μαστιγούμενοι, τέλος ἀσβέστῳ πυρὶ, περι-
“κεχυμένου τοῦ δήμου παντὸς, κατεκάησαν.

[16] στρα- “τιώτης τε αὐτοῖς ἀπαγομένοις παραστὰς καὶ τοῖς “ἐφυβρίζουσιν ἐναντιωθεὶς, ἐκβοησάντων ἐκείνων “προσαχθεὶς ὁ ἀνδρειότατος ὁπλομάχος τοῦ θεοῦ “Βησᾶς, κἀν τῷ μεγάλῳ πολέμῳ τῷ περὶ τῆς εὐσε-
“βείας ἀριστεύσας, ἀπετμήθη τὴν κεφαλήν.

[17] καί “τις ἕτερος, τὸ μὲν γένος Λίβυς, τὴν δὲ προσηγορίαν “ἅμα καὶ τὴν εὐλογίαν ἀληθὴς Μάκαρ, προτροπῆς “αὐτῷ πολλῆς ὑπὸ τοῦ δικαστοῦ πρὸς ἄρνησιν γενο- “μένης, οὐχ ὑπαχθεὶς ζῶν καταπέφλεκται. Ἐπίμα-
“χός τε μετ᾿ αὐτοὺς καὶ Ἀλέξανδρος μετὰ πολὺν ὃν “ἔμειναν δεσμῶται χρόνον, μυρίας διενεγκόντες ἀλγη- “ δόνας, ξυστῆρας, μάστιγας, πυρὶ ἀσβέστῳ καὶ οὗτοι “διεχύθησαν.

[18] καὶ σὺν αὐτοῖς γυναῖκες τέσσαρες· “ Ἀμμωνάριόν τε ἁγία παρθένος, πάνυ φιλονείκως “αὐτὴν ἐπὶ πλεῖστον τοῦ δικαστοῦ βασανίσαντος,
“ἅτε προαποφηναμένην ὅτι μηδὲν ὧν ἐκεῖνος “φθέγξαιτο, ἀληθεύσασα τὴν ἐπαγγελίαν ἀπήχθη· “ αἱ δὲ λοιπαὶ, ἡ σεμνοτάτη πρεσβῦτις Μερκουρία, “καὶ ἡ πολύπαις μὲν, οὐχ ὑπὲρ τὸν κύριον δὲ ‘πήσασα ἑαυτῆς τὰ τέκνα Διονυσία, καταιδεσθέντος
“εἰς ἀνήνυτον ἔτι βασανίζειν καὶ ὑπὸ γυναικῶν ἡττᾶσθαι τοῦ ἡγεμόνος, σιδήρῳ τεθνᾶσι, μηκέτι “βασάνων πεῖραν λαβοῦσαι· τὰς γὰρ ὑπὲρ πασῶν “ἡ πρόμαχος Ἀμμωνάριον ἀναδέδεκτο

[19] Ἥρων δὲ καὶ Ἀτὴρ καὶ Ἰσίδωρος Αἰγύπτιοι καὶ
“σὺν αὐτοῖς παιδάριον ὡς πεντεκαιδεκαέτης ὁ Διόσ- ‘κορος παρεδόθησαν· καὶ πρῶτον τὸ ‘λόγοις τε ἀπατᾶν ὡς εὐπαράγωγον, καὶ “καταναγκάζειν ὡς εὐένδοτον πειρωμένου, οὔτε ἐπείσθη οὔτε εἶξεν ὁ Διοσκόρος.

[20] τοὺς δὲ λοιποὺς
“ἀγριώτατα καταξήνας, ἐγκαρτερήσαντας πυρὶ καὶ ‘τούτους παραδέδωκε, τὸν δὲ Διόσκορον ἐλλαμπρυνάμενόν τε δημοσίᾳ, καὶ σοφώτατα πρὸς τὰς ἰδίας πεύσεις ἀποκρινάμενον θαυμάσας παρῆκεν, ὑπέρθεσιν φήσας εἰς μετάνοιαν αὐτῷ διὰ τὴν ἡλικίαν
“ἐπιμετρεῖν. καὶ νῦν ὁ θεοπρεπέστατος σὺν ἡμῖν “ἐστι Διοσκόρος, εἰς μακρότερον τὸν ἀγῶνα καὶ διαρκέστερον μείνας τὸν ἆθλον.

[21] Νεμεσίων δέ τις, κἀκεῖνος Αἰγύπτιος, ἐσυκοφαντήθη μὲν ὡς δὴ σύνοικος λῃστῶκ, ἀπολυσάμενος δὲ ταύτην παρὰ τῷ
“ἑκατοντάρχῳ τὴν ἀλλοτριωτάτην κατ’ αὐτοῦ διαβολὴν, καταμηνυθεὶς ὡς Χριστιανὸς ἧκε δεσμώτης “ἐπὶ τὸν ἡγούμενον. ὁ δὲ ἀδικώτατος διπλαῖς αὐτὸν “ ἢ τοὺς λῃστὰς ταῖς τε βασάνοις καὶ ταῖς μάστιξι “λυμηνάμενος, μεταξὺ τῶν λῃστῶν κατέφλεξε, τιμη- “θέντα τὸν μακάριον τῷ τοῦ Χριστοῦ παραδείγματι. “

[22] ἀθρόον δέ τι σύνταγμα στρατιωτικὸν, Ἄμμων “καὶ Ζήνων καὶ Πτολεμαῖος καὶ Ἰγγένης, καὶ σὺν
“ αὐτοῖς πρεσβύτης Θεόφιλος, εἱστήκεισαν πρὸ τοῦ “δικαστηρίου· κρινομένου δή τινος ὡς Χριστιανοῦ ‘καὶ πρὸς ἄρνησιν ἤδη ῥέποντος ἐπρίοντο οὗτοι “παρεστηκότες, καὶ τοῖς τε προσώποις ἐνένευον, καὶ “τὰς χεῖρας ἀνέτεινον, καὶ συνεσχηματίζοντο τοῖς
σώμασιν.

[23] ἐπιστροφῆς δὲ πάντων πρὸς αὐτοὺς γενομένης, πρίν τινας αὐτῶν ἄλλους λαβέσθαι, “φθάσαντες ἐπὶ τὸ βάθρον ἀνέδραμον, εἶναι Χρι- “στιανοὶ λέγοντες, ὡς τόν τε ἡγεμόνα καὶ τοὺς συνέδρους ἐμφόβους γενέσθαι, καὶ τοὺς μὲν κρινομένους
“εὐθαρσεστάτους ἐφ’ οἶς πείσονται φαίνεσθαι, “δὲ δικάζοντας ἀποδειλιᾶν. καὶ οὗτοι μὲν ἐκ δικα- ‘στηρίων ἐνεπόμπευσαν καὶ ἠγαλλιάσαντο τῇ μαρ- “τυρίᾳ, θριαμβεύοντος αὐτοὺς ἐνδόξως τοὐ θεοῦ.”

[1] [Nic. H. E. V, 31] “ Ἄλλοι δὲ πλεῖστοι
“κατὰ κόλεις καὶ κώμας ὑπὸ τῶν ἐθνῶν διεσπάσθη- “σαν, ὧν ἑνὸς παραδείγματος ἕνεκεν “μαι. Ἰσχυρίων ἐπετρόπευέ τινι τῶν ἀρχόντων μισθῷ. τοῦτον ὁ μισθοδότης ἐκέλευσε θῦσαι, μὴ πειθόμενον ὕβριζεν, ἐμμένοντα προεπηλάκιζεν· ὑφι-
“σταμένου, βακτηρίαν μεγίστην λαβὼν, διὰ τῶν ἐν- ‘τέρων καὶ τῶν σπλάγχνων διώσας ἀπέκτεινε.

[2] τί δεῖ λέγειν τὸ πλῆθος τῶν ἐν ἐρημίαις καὶ ὄρεσι “ πλανηθέντων, ὑπὸ λιμοῦ καὶ δίψης καὶ κρύους καὶ ‘νόσων καὶ λῃστῶν καὶ θηρίων διεφθαρμένων; ὧν
“οἱ περιγενόμενοι τῆς ἐκείνων εἰσὶν ἐκλογῆς καὶ “νίκης μάρτυρες. ἓν δὲ καὶ τούτων εἰς δήλωσιν “ἔργον παραθήσομαι.

[3] Χαιρήμων ἦν ὑπεργήρως “τῆς Νείλου καλουμένης ἐπίσκοπος πόλεως. “εἰς τὸ Ἀράβιον ὄρος ἅμα τῇ συμβίῳ ἑαυτοῦ φυγὼν “οὐκ ἐπανελήλυθεν, οὐδὲ ἐδυνήθησαν ἰδεῖν οὐκέτι
“καίτοι πολλὰ διερευνησάμενοι οἷ ἀδελφοὶ οὔτε αὐτοὺς οὔτε τὰ σώματα.

[4] πολλοὶ δὲ οἶ κατ’ αὐτὸ τὸ “Ἀραβικὸν ὄρος ἐξανδραποδισθέντες ὑπὸ “Σαρακηνῶν, οἱ μὲν μόλις ἐπὶ πολλοῖς χρήμασιν “ἐλυτρώθησαν, οἶ δὲ μέχρι καὶ νῦν οὐδέπω. καὶ
ταῦτα διεξῆλθον οὐ μάτην, ἀδελφὲ, ἀλλ’ ἔνα εἰδῇς “ὅσα καὶ ἡλίκα δεινὰ παρ’ ἡμῖν συνέβη· ὧν οἶ μᾶλλον πεπειραμένοι πλείονα ἂν εἰδεῖεν.’

[5] εἶτα τούτοις ἐπιφέρει μετὰ βραχέα λέγων ‘αὐτοὶ τοίνυν οἶ “θεῖοι μάρτυρες παρ’ ἡμῖν, οἷ νῦν τοῦ
“πάρεδροι καὶ τῆς βασιλείας αὐτοῦ κοινωνοὶ καὶ “μέτοχοι τῆς κρίσεως αὐτοῦ καὶ συνδικάζοντες αὐτῷ, “τῶν παραπεπτωκότων ἀδελφῶν τινὰς ὑπευθύνους “τοῖς τῶν θυσιῶν ἐγκλήμασι γενομένους προσελά- “βοντο, καὶ τὴν ἐπιστροφὴν καὶ μετάνοιαν αὐτῶν
“ἰδόντες, δεκτήν τε γενέσθαι δυναμένην τῷ μὴ βου- “λομένῳ καθόλου τὸν θάνατον τοῦ ἁμαρτωλοῦ ὡς “τὴν μετάνοιαν δοκιμάσαντες, εἰσεδέξαντο καὶ συνή- “γαγον καὶ συνέστησαν, καὶ προσευχῶν αὐτοῖς καὶ “ἑστιάσεων ἐκοινώνησαν.

[6] τί οὖν ἡμῖν, ἀδελφοὶ,
“περὶ τούτων συμβουλεύετε; τί ἡμῖν πρακτέον; σύμ- “ψηφοι καὶ ὁμογνώμονες αὐτοῖς καταστῶμεν, καὶ κρίσιν αὐτῶν καὶ τὴν χάριν φυλάξωμεν, καὶ τοῖς ἐλεηθεῖσιν ὑπ’ αὐτῶν χρηστευσώμεθα, ἢ τὴν κρίσιν “αὐτῶν ἄδικον ποιησώμεθα, καὶ δοκιμαστὰς αὐτοὺς
“τῆς ἐκείνων γνώμης ἐπιστήσωμεν, καὶ τὴν χρηστότητα λυπήσωμεν, καὶ τὴν τάξιν ἀνασκευάσωμεν; ταῦτα δὲ εἰκότως ὁ Διονύσιος παρατέθειται, τὸν περὶ τῶν ἐξησθενηκότων κατὰ τὸν τοῦ διωγμοῦ καιρὸν ἀνακινῶν λόγον.

[1] [ Nic. H. E. VI, 5] Ἐπειδήπερ τῇ κατὰ τούτων ἀρθεὶς ὑπερηφανίᾳ Νοουάτος, τῆς Ῥωμαίων ἐκκλησίας πρεσβύτερος, ὡς μηκέτ’ οὔσης αὐτοῖς σωτηρίας
ἐλπίδος, μηδ’ εἰ πάντα τὰ εἰς ἐπιστροφὴν γνησίαν καὶ καθαρὰν ἐξομολόγησιν ἐπιτελοῖεν, ἰδίας αἱρέσεως τῶν κατὰ λογισμοῦ φυσίωσιν Καθαροὺς ἑαυτοὺς ἀποφηνάντων ἀρχηγὸς καθίσταται.

[2] ἐφ’ ᾧ συνόδου μεγίστης ἐπὶ Ῥώμης συγκροτηθείσης, ἑξήκοντα
μὲν τὸν ἀριθμὸν ἐπισκόπων, πλειόνων δ’ ἔτι μᾶλλον πρεσβυτέρων τε καὶ διακόνων, ἰδίως τε κατὰ τὰς λοιπὰς ἐπαρχίας τῶν κατὰ χώραν ποιμένων περὶ τοῦ πρακτέου διασκεψαμένων, δόγμα παρίσταται τοῖς πᾶσι τὸν μὲν Νοουάτον ἅμα τοῖς αὐτῷ συνεπαρθεῖσι
τούς τε συνευδοκεῖν τῇ μισαδέλφῳ καὶ ἀπανθρωποτάτῃ γνώμῃ τἀνδρὸς προαιρουμένους ἐν ἀλλοτρίοις τῆς ἐκκλησίας ἡγεῖσθαι, τοὺς δὲ τῇ συμφορᾷ περιπεπτωκότας τῶν ἀδελφῶν ἰᾶσθαι καὶ θεραπεύειν τοῖς τῆς μετανοίας φαρμάκοις.

[3] ἦλθον δ’ οὖν εἰς ἡμᾶς
ἐπιστολαὶ Κορνηλίου Ῥωμαίων ἐπισκόπου πρὸς τὸν τῆς Ἀντιοχέων ἐκκλησίας Φάβιον, δηλοῦσαι τὰ περὶ τῆς Ῥωμαίων συνόδου καὶ τὰ δόξαντα πᾶσι τοῖς κατὰ τὴν Ἰταλίαν καὶ Ἀφρικὴν καὶ τὰς αὐτόθι χώρας· καὶ ἄλλαι πάλιν Ῥωμαϊκῇ φωνῇ συντεταγμέναι
Κυπριανοῦ καὶ τῶν ἅμ’ αὐτῷ κατὰ τὴν Ἀφρικὴν, δι’ ὧν τὸ καὶ αὐτοὺς συνευδοκεῖν τῷ δεῖν τυγχάνειν ἐπικουρίας τοὺς πεπειρασμένους ἐφαίνετο, καὶ τῷ χρῆναι εὐλόγως τῆς καθολικῆς ἐκκλησίας ἐκκήρυκτον ποιήσασθαι τὸν τῆς αἱρέσεως ἀρχηγὸν,
πάντας τε ὁμοίως τοὺς συναπαγομένους αὐτῷ.

[4] ταύταις ἄλλη τις ἐπιστολὴ συνῆπτο τοῦ Κορνηλίου περὶ τῶν κατὰ τὴν σύνοδον ἀρεσάντων, καὶ πάλιν ἑτέρ(??) περὶ τῶν κατὰ Νοουάτον πραχθέντων, ἀφ’ ἧς καὶ μέρη παραθέσθαι οὐδὲν ἂν κωλύοι, ὅπως εἰδεῖεν τὰ κατ’ αὐτὸν οἱ τῇδε ἐντυγχάνοντες τῇ γραφῆ.

[5] τὸν
δὴ οὖν Φάβιον ἀναδιδάσκων ὁποῖός τις ὁ Νοουάτος ἐγεγόνει τὸν τρόπον αὐτὰ δὴ ταῦτα γράφει ὁ Κορνήλιος “ἵνα δὲ γνῷς ὅτι πρόπαλαι ὀρεγόμενος “ἐπισκοπῆς ὁ θαυμάσιος οὗτος καὶ κρύπτων ἑ “ἑαυτῷ τὴν προπετῆ ταύτην αὐτοῦ ἐπιθυμίαν ἐλάν-
“θανεν, ἐπικαλύμματι τῆς αὐτοῦ ἀπονοίας τῷ ἀρχὰς σὺν αὐτῷ τοὺς ὁμολογητὰς ἐσχηκέναι χρώμενος, εἰπεῖν βούλομαι.

[6] Μάξιμος, πρεσβύτερος “τῶν παρ’ ἡμῖν, καὶ Οὐρβανὸς, δὶς τὴν ἐξ ὁμολογίας “δόξαν ἀρίστην καρπωσάμενοι, Σιδώνιός τε καὶ Κε-
“λερῖνος, ἀνὴρ ὃς πάσας βασάνους διὰ τὸν τοῦ θεοῦ “ἔλεον καρτερικώτατα διενέγκας, καὶ τῇ ῥώμῃ τῆς “αὐτοῦ πίστεως τὸ ἀσθενὲς τῆς σαρκὸς ἐπιρρώσας, “κατὰ κράτος νενίκηκε τὸν ἀντικείμενον — οὗτοι δὴ “οὖν οἱ ἄνδρες κατανοήσαντες αὐτὸν, καὶ καταφω-
“ράσαντες τὴν ἐν αὐτῷ πανουργίαν τε καὶ παλιμβο- “λίαν, τάς τε ἐπιορκίας καὶ ψευδολογίας, καὶ τὴν “ἀκοινωνησίαν αὐτοῦ καὶ λυκοφιλίαν, ἐπανῆλθον εἰς τὴν ἁγίαν ἐκκλησίαν, καὶ ἅπαντα αὐτοῦ τὰ τεχνά- “σματα καὶ πονηρεύματα, ἃ ἐκ πολλοῦ ἔχων ἐν ἑαυτῷ
“ὑπεστέλλετο, παρόντων ἱκανῶν τοῦτο μὲν ἐπισκό- “πων, τοῦτο δὲ πρεσβυτέρων καὶ λαικόν ἀνδρῶν ‘παμπόλλων, ἐξήγγειλαν ἀποδυρόμενοι καὶ μεταγι- “νώσκοντες ἐφ’ οἷς πεισθέντες τῷ δολερῷ καὶ κα- “κοήθει θηρίῳ πρὸς ὀλίγον χρόνον τῆς ἐκκλησίας
“ἀπελείφθησαν.”

[7] εἶτα μετὰ βραχέα φησίν “ἀμή- “χανον ὅσην, ἀγαπητὲ ἀδελφὲ, τροπὴν καὶ “ἐν βραχεῖ καιρῷ ἐθεασάμεθα ἐπ’ αὐτοῦ γεγενημένην. “ὑ γάρ τοι λαμπρότατος καὶ δι’ ὅρκων φοβερῶν ‟τινῶν πιστούμενος τὸ μηδ’ ὅλως ἐπισκοπῆς ὀρέγε- ‟σθαι, αἰφνίδιον ἐπίσκοπος ὥσπερ ἐκ μαγγάνου τινὸς ‟εἰς τὸ μέσον ῥιφεὶς ἀναφαίνεται.

[8] οὗτος γάρ τοι ‟ὁ δογματιστὴς, ὁ τῆς ἐκκλησιαστικῆς ἐπιστήμης
“ὑπερασπιστὴς, ὁπηνίκα παρασπᾶσθαί τε καὶ ὑφαρ- “πάζειν τὴν μὴ δοθεῖσαν αὐτῷ ἄνωθεν ἐπισκοπὴν ‟ἐπεχείρει, δύο δύο ἑαυτῷ κοινωνοὺς ἀπεγνωκότας ‟ἑαυτῶν σωτηρίας ἐπελέξατο ὡς ὡς ἂν εἰς βραχύ τι ‟μέρος καὶ ἐλάχιστον τῆς Ἰταλίας ἀποστείλῃ, κάκεῖ-
‟θὲν ἐπισκόπους τρεῖς, ἀνθρώπους ἀγροίκους καὶ ‟ἁπλουστάτους, πλαστῇ τινι ἐπιχειρήσει ἐξαπατήσῃ, ‟διαβεβαιούμενος καὶ διισχυριζόμενος δεῖν αὐτοὺς ‟ἐν τάχει παραγενέσθαι εἰς Ῥώμηην, ὡς δῆθεν πάσα ‟ἡτισδηκποτοῦν διχοστασία γεγονυῖα σὺν καὶ ἑτέροις
‟ἐπισκόποις καὶ αὐτῶν μεσιτευόντων διαλυθῇ.

[9] οὓς “παραγενομένους, ἄτε δὴ, ὡς ἔφθημεν λέγοντες, ‟ἀνθρώπους ἁπλουστέρους περὶ τὰς τῶν πονηρῶν μηχανάς τε καὶ ῥᾳδιουργίας, συγκλεισθέντας ὑπό “τινων ὁμοίων αὐτῷ τεταγμένων ἀνθρώπων, ὥρᾳ
“δεκάτῃ μεθύοντας καὶ κραιπαλῶντας μετὰ βίας “ἠνάγκασεν εἰκονικῇ τινι καὶ ματαίᾳ χειρεπιθεσίᾳ ‟ἐπισκοπὴν αὐτῶ δοῦναι, ἣν ἐνέδρᾳ καὶ πανουργίᾳ, ‟μή ἐπιβάλλουσαν αὐτῷ, ἐκδικεῖ.

[10] ἐξ ὣν εἷς μετ’ οὐ πολὺ ἐπανῆλθεν εἰς τὴν ἐκκλησίαν, ἀποδυρό-
“μενος καὶ ἐξομολογούμενος τὸ ἑαυτοῦ ἁμάρτημα, ‟καὶ ἐκοινωνήσαμεν ὡς λαι·κῷ, ὑπὲρ αὐτοῦ δεηθέντος “παντὸς τοῦ παρόντος λαοῦ. καὶ τῶν λοιπῶν δὲ ἐπι- “σκόπων διαδόχους εἰς τοὺς τόπους, ἐν οἷς ἦσαν, χειρο- ‘τονήσαντες ἀπεστάλκαμεν.

[11] ὁ ἐκδικητὴς οὖν τοῦ
‟εὐαγγελίου οὐκ ἠπίστατο ἴνα ἐπίσκοπον δεῖν εἶναι ἐν καθολικῇ ἐκκλησίᾳ, ἐν ᾗ οὐκ ἠγνόει πῶς γάρ;) “πρεσβυτέρους εἶναι τεσσαράκοντα ἓξ, διακόνους “ἑπτὰ, ὑποδιακόνους ἑπτὰ, ἀκολούθους δύο καὶ “τεσσαράκοντα, ἐξορκιστὰς δὲ καὶ ἀναγνώστας ἅμα “πυλωροῖς δύο καὶ πεντήκοντα, χήρας σὺν θλιβομέ-
“νοις ὑπὲρ τὰς χιλίας πεντακοσίας, οὓς πάντας ‟τοῦ δεσπότου χάρις καὶ φιλανθρωπία διατρέφει. ‟

[12] ὂν οὐδὲ τοσοῦτο πλῆθος καὶ οὕτως ἀναγκαῖον ἐν ‟τῇ ἐκκλησίᾳ, διὰ τῆς τοῦ θεοῦ προνοίας πλούσιός ῾τε καὶ πληθύων ἀριθμὸς μετὰ μεγίστου καὶ ἄνα
‟ριθμήτου λαοῦ, ἀπὸ τῆς τοιαύτης ἀνεκαλέσατο τε ‘καὶ ἀπαγορεύσεως ἐνέτρεψέ τε καὶ ἀνεκαλέσατο εἰς ‟τὴν ἐκκλησίαν.”

[13] καὶ αὖθις μεθ’ ἕτερα τούτοις προστίθησι ταῦτα· ‟φέρε δὴ ἑξῆς εἴπωμεν τίσιν ‟ἔργοις ἢ τίσι πολιτείαις τεθαρρηκὼς ἀντεποιήθη
‟τῆς ἐπισκοπῆς. ἆρά γε διὰ τὸ ἐξ ἀρχῆς ἐν τῇ ἐκ- ‘κλησίᾳ ἀνεστράφθαι, καὶ πολλοὺς ἀγῶνας ὑπὲρ ‟αὐτῆς ἠγωνίσθαι, καὶ ἐν κινδύνοις πολλοῖς τε καὶ μεγάλοις ἕνεκα τῆς θεοσεβείας γεγονέναι; ἀλλ’ οὐκ ἔστιν·

[14] ᾧ γε ἀφορμὴ τοῦ πιστεῦσαι γέγονεν ὁ
‟σατανᾶς, φοιτήσας εἰς αὐτὸν καὶ οἰκήσας ἐν αὐτῷ χρόνον ἱκανόν. ὃς βοηθούμενος ὑπὸ τῶν ἐπορκιστῶν, νόσῳ περιπεσὼν χαλεπῇ, καὶ ἀποθανεῖσθαι ὅσον οὐδέπω νομιζόμενος, ἐν αὐτῇ τῇ κλίνῃ, ᾗ ἔκειτο, περιχυθεὶς ἔλαβεν· εἴ γε χρὴ λέγειν τὸν
τοιοῦτον εἰληφέναι.

[15] οὐ μὴν οὐδὲ τῶν λοιπῶν ῾ἔτυχε διαφυγὼν τὴν νόσον, ὧν χρὴ μεταλαμβάνειν κατὰ τὸν τῆς ἐκκλησίας κανόνα, τοῦ τε σφραγισθῆναι ὑπὸ τοῦ ἐπισκόπου. τούτων δὲ μὴ τυχὼν πῶς ἂν τοῦ ἁγίου πνεύματος ἔτυχε;”

[16] καὶ πάλιν μετὰ
βραχέα φησίν ‟ὁ διὰ δειλίαν καὶ φιλοζωίαν ἐν τῷ ‘καιρῷ τῆς διώξεως πρεσβύτερον εἶναι ἑαυτὸν ἀρνησάμενος. ἀξιούμενος γὰρ καὶ παρακαλούμενος ὑπὸ ‟τῶν διακόνων, ἵν᾿ ἐξελθὼν τοῦ οἰκίσκου, ἐν ᾧ ‟καθεῖρξεν ἑαυτὸν, βοηθήσῃ τοῖς ἀδελφοῖς ὅσα ‘θέμις καὶ ὅσα δυνατὸν πρεσβυτέρῳ ‟ἀδελφοῖς καὶ ἐπικουρίας δεομένοις βοηθεῖν, τοσοῦ- ‟τον ἀπέσχε τοῦ πειθαρχῆσαι παρακαλοῦσι τοῖς δια-
‘κόνοις ὡς ὡς καὶ χαλεπαίνοντα ἀπιέναι καὶ “τεσθαι· μὴ γὰρ ἔτι βούλεσθαι πρεσβύτερος εἶναι “ἔφη· ἑτέρας γὰρ εἶναι φιλοσοφίας ἐραστής.”

[17] ὑπερβὰς δ’ ὀλίγα τούτοις πάλιν ἐπιφέρει λέγων ‟καταλιπὼν ‟γὰρ ὁ λαμπρὸς οὗτος τὴν ἐκκλησίαν τοῦ θεοῦ, ἐν
ᾗ πιστεύσας κατηξιώθη τοῦ πρεσβυτερίου κατὰ ‟χάριν τοῦ ἐπισκόπου τοῦ ἐπιθέντος αὐτῷ χεῖρα εἰς “πρεσβυτερίου κλῆρον, ὃς διακωλυόμενος ὑπὸ παντὸς ‟τοῦ κλήρου, ἀλλὰ καὶ λαικῶν πολλῶν, ἐπεὶ μὴ ἐξὸν ‟ἦν τὸν ἐπὶ κλίνης διὰ νόσον περιχυθέντα, ὥσπερ
‟καὶ οὗτος, εἰς κλῆρόν τινα γενέσθαι, ἠξίωσε συγχωρηθῆναι αὐτῷ τοῦτον μόνον χειροτονῆσαι.”

[18] εἶτ’ ἄλλο τι χείριστον τούτοις προστίθησι τῶν τοῦ ἀνδρὸς ἀτοπημάτων, λέγων οὕτως ‘ποιήσας γὰρ τὰς προσ- “φορὰς, καὶ διανέμων ἑκάστῳ τὸ μέρος καὶ ἐπιδιδοὺς
‟τοῦτο, ὀμνύειν ἀντὶ τοῦ εὐλογεῖν τοὺς ταλαιπώρους ῾ἀνθρώπους ἀναγκάζει, κατέχων ἀμφοτέραις ταῖς ‘χερσὶ τὰς τοῦ λαβόντος, καὶ μὴ ἀφεὶς ἔστ’ ἂν ‟ὀμνύοντες ἐς εἴπωσι ταῦτα τοῖς γὰρ ἐκείνου χρήσομαι λόγοις)· ὄμοσόν μοι κατὰ τοῦ σώματος καὶ τοῦ
“αἵματος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μηδέποτέ ‟με καταλιπεῖν καὶ ἐπιστρέψαι πρὸς Κορνήλιον.

[19] καὶ ὁ ἄθλιος ἄνθρωπος οὐ πρότερον γεύεται, εἰ μὴ πρότερον αὐτῷ καταράσαιτο. καὶ ἀντὶ τοῦ ῾εἰπεῖν λαμβάνοντα τὸν ἄρτον ἐκεῖνον τὸ ἀμήν ῾οὐκ-
‟ἔτι ἀνήξω πρὸς Κορνήλιον λέγει.”

[20] καὶ μεθ’ ἕτερα πάλιν ταῦτά φησιν “ἤδη δὲ ἴσθι γεγυμνῶσθαι ‟καὶ ἔρημον γεγονέναι, καταλιμπανόντων αὐτὸν καθ’ “ἡμέραν ἑκάστην τῶν ἀδελφῶν, καὶ εἰς τὴν ἐκκλη- ‟σίαν ἐπανερχομένων. ὃν καὶ Μωυσῆς ὁ μακάριος μάρτυς, ὁ παρ’ ἡμῖν ἔναγχος μαρτυρήσας καλήν
“τινα καὶ θαυμαστὴν μαρτυρίαν, ἔτι ὢν ἐν κόσμῳ, “κατιδὼν αὐτοῦ τὴν θρασύτητα καὶ τὴν ἀπόνοιαν, ‟ἀκοινώνητον ἐποίησε σὺν τοῖς πέντε πρεσβυτέροις ῾τοῖς ἅμα αὐτῷ ἀποσχίσασιν ἑαυτοὺς τῆς ἐκκλησίας.”

[21] καὶ ἐπὶ τέλει δὲ τῆς ἐπιστολῆς τῶν ἐπὶ Ῥώμης
παραγενομένων ἐπισκόπων τῆς τε τοῦ Νοουάτου κατεγνωκότων ἀβελτερίας κατάλογον πεποίηται, ὁμοῦ τά τε ὀνόματα καὶ ἧς ὁ καθεῖς αὐτῶν προηγεῖτο παροικίας ἐπισημαινόμενος.

[22] τῶν τε μὴ παραγενομένων μὲν ἐπὶ τῆς Ῥώμης, συνευδοκησάντων δὲ
διὰ γραμμάτων τῇ τῶν προειρημένων ψήφῳ, τὰς προσηγορίας ὁμοῦ καὶ τὰς πόλεις ὅθεν ἕκαστος ὁρμώμενος ἐπέστελλε μνημονεύει. ταῦτα μὲν ὁ Κορνήλιος Φαβίῳ Ἀντιοχείας ἐπισκόπῳ δηλῶν ἔγραφε.

[1] [Nic. H. E. VI, 6] Τῷ δ’ αὐτῷ τούτῳ
Φαβίῳ ὑποκατακλινομένῳ πως τῷ σχίσματι καὶ Διονύσιος ὁ κατ’ Ἀλεξάνδρειαν ἐπιστείλας, πολλά τε καὶ ἄλλα περὶ μετανοίας ἐν τοῖς πρὸς αὐτὸν γράμμασι διελθὼν, τῶν τε κατ’ Ἀλεξάνδρειαν ἔναγχος τότε μαρτυρησάντων τοὺς ἀγῶνας διιὼν, μετὰ τῆς
ἄλλης ἱστορίας πρᾶγμά τι μεστὸν θαύματος διηγεῖται, ὃ καὶ αὐτὸ ἀναγκαῖον τῇδε παραδοῦναι τῇ γραφῇ, οὕτως ἔχον

[2] ἕν δέ σοι τοῦτο παράδειγμα παρ’ ‟ἡμῖν συμβεβηκὸς ἐκθήσομαι. Σαραπίων τις ἦν ‟παρ᾿ ἡμῖν πιστὸς γέρων, ἀμέμπτως μὲν τὸν πολὺν
“διαβιώσας χρόνον, ἐν δὲ τῷ πειρασμῷ πεσών. οὗτος ‘πολλάκις ἐδεῖτο, καὶ οὐδεὶς προσεῖχεν αὐτῷ, καἰ ‟γὰρ ἐτεθύκει· ἐν νόσῳ δὲ γενόμενος τριῶν ἐξῆς ἡμερῶν ἄφωνος καὶ ἀναίσθητος διετέλεσε.

[3] βραχὺ δὲ ἀνασφήλας τῇ τετάρτῃ προσεκαλέσατο τὸν θυγατριδοῦν, καὶ “μέχρι τίνος, φησὶν, ὠ τέκνον, με κατέχετε; δέομαι, σπεύσατε, καί με θᾶττον ἀπολύσατε, τῶν πρεσβυτέρων μοί τινα κάλεσον.” καὶ
ταῦτα εἰπὼν πάλιν ἦν ἄφωνος.

[4] ἔδραμεν ὁ παῖς ἐπὶ τὸν πρεσβύτερον· νὺξ δὲ ἦν, κἀκεῖνος ἠσθένει. ἀφικέσθαι μὲν οὖν οὐκ ἐδυνήθη, ἐντολῆς δὲ ὑπ’ ἐμοῦ δεδομένης, τοὺς ἀπαλλαττομένους τοῦ βίου, εἰ δέοιντο, καὶ μάλιστα εἰ καὶ πρότερον ἱκετεύσαντες
τύχοιεν, ἀφίεσθαι, ἵν᾿ εὐέλπιδες ἀπαλλάττωνται, βραχὺ τῆς εὐχαριστίας ἔδωκεν τῷ παιδαρίῳ, ἀποβρέξαι βρέξαι κελεύσας καὶ τῷ πρεσβύτῃ κατὰ τοῦ στόματος ἐπιστάξαι.

[5] ἐπανῆκεν ὁ παῖς φέρων· ἐγγύς τε γενομένου, πρὶν εἰσελθεῖν, ἀνενέγκας πάλιν ὁ Σαραπίων,
ἧκες, ἔφη, τέκνον; καὶ ὁ μὲν πρεσβύτερος ἐλθεῖν οὐκ ἠδυνήθη, σὺ δὲ ποίησον ταχέως τὸ προσταχθὲν, καὶ ἀπάλλαττέ με. ἀπέβρεξεν ὁ παῖς καὶ ἅμα τε ἐνέχεε τῷ στόματι καὶ μικρὸν ἐκεῖνος καταβροχθίσας εὐθέως ἀπέδωκε τὸ πνεῦμα.

[6] ἆρ’
οὐκ ἐναργῶς διετηρήθη καὶ παρέμεινεν, ἕως λυθῇ, καὶ τῆς ἁμαρτίας ἐξαλειφθείσης ἐπὶ πολλοῖς οἷς ἔπραξε καλοῖς ὁμολογηθῆναι δυνηθῇ;” ταῦτα ὁ Διονύσιος.

[1] [Nic. H. E. VI, 4] Ἴδωμεν δὲ ὁ αὐτὸς ὁποῖα
καὶ τῷ Νοουάτῳ διεχάραξε, ταράττοντι τηνικάδε τὴν Ῥωμαίων ἀδελφότητα. ἐπειδὴ οὖν τῆς ἀποστασίας καὶ τοῦ σχίσματος πρόφασιν ἐποιεῖτο τῶν ἀδελφῶν τινας, ὡς δὴ πρὸς αὐτῶν ἐπὶ τοῦτ’ ἐλθεῖν ἐκβεβιασμένος, ὅρα τίνα τρόπον αὐτῷ γράφει· ‟Διονύσιος
‟Νοουάτῳ τῷ ἀδελφῷ χαίρειν. εἰ ἄκων, ὡς φῄς, ‘ἤχθης, δείξεις, ἐὰν ἀναχωρήσῃς ἐγών. ἔδει μὲν γὰρ ‟καὶ πὰν ὁτιοῦν παθεῖν ὑπὲρ τοῦ μὴ διακόψαι τὴν ἐκ- “κλησίαν τοῦ θεοῦ, καὶ ἦν οὐκ ἀδοξοτέρα τῆς ἕνεκεν ‟τοῦ μὴ εἰδωλολατρῆσαι γινομένης ἡ ἕνεκεν τοῦ μὴ σχίσαι μαρτυρία, κατ’ ἐμὲ δὲ καὶ μείζων. ἐκεῖ μὲν
‟γὰρ ὑπὲρ μιᾶς τις τῆς ἑαυτοῦ ψυχῆς, ἐνταῦθα δὲ ‟ὑπὲρ ὅλης τῆς ἐκκλησίας μαρτυρεῖ. καὶ νῦν δὲ εἰ ‟πείσαις ἢ βιάσαιο τοὺς ἀδελφοὺς εἰς ὁμόνοιαν ἐλ- ‟θεῖν, μεῖζον ἔσται σοι τοῦ σφάλματος τὸ κατόρθωμα, ‟καὶ τὸ μὲν οὐ λογισθήσεται, τὸ δὲ ἐπαινεθήσεται.
‟εἰ δὲ ἀπειθούντων ἀδυνατοίης, σώζων σῶζε τὴν ‟σεαυτοῦ ψυχήν. ἐρρῶσθαί σε ἐχόμενον τῆς εἰρήνης ῾ἐν κυρίῳ εὔχομαι.” ταῦτα καὶ πρὸς τὸν Νοουάτον.

[1] [Nic. H. E. VI, 6] Γράφει δὲ καὶ τοῖς κατ᾿ Αἴγυπτον ἐπιστολὴν περὶ μετανοίας, ἐν ᾗ τὰ δόξαντα
αὐτῷ περὶ τῶν ὑποπεπτωκότων παρατέθειται, τάξεις παραπτωμάτων διαγράψας.

[2] κ·αὶ πρὸς Κόνωνα τῆς Ερμουπολιτῶν δὲ παροικίας ἐπίσκοπος ἦν οὗτος) ἰδία τις περὶ μετανοίας αὐτοῦ φέρεται γραφὴ, καὶ ἄλλη ἐπιστρεπτικὴ πρὸς τὸ κατ’ Ἀλεξάνδρειαν ποίμνιον
αὐτοῦ. ἐν τούτοις ἐστὶ καὶ ἡ περὶ μαρτυρίου πρὸς τὸν Ὠριγένην γραφεῖσα, καὶ τοῖς κατὰ Λαοδίκειαν ἀδελφοῖς, ὧν προί·στατο Θηλυμίδρης ἐπίσκοπος. καὶ τοῖς κατὰ Ἀρμενίαν ὡσαύτως περὶ μετανοίας ἐπιστέλλει, ὧν ἐπεσκόπευε Μερουζάνης.

[3] πρὸς
ἅπασι τούτοις καὶ Κορνηλίῳ τῷ κατὰ Ῥώμην γράφει, δεξάμενος αὐτοῦ τὴν κατὰ τοῦ Νοουάτου ἐπιστολὴν, ᾧ καὶ σημαίνει δηλῶν ἑαυτὸν παρακεκλῆσθαι ὑπό τε Ἑλένου τοῦ ἐν Ταρσῷ τῆς Κιλικίας ἐπισκόπου καὶ τῶν λοιπόν τῶν σὺν αὐτῷ, Φιρμιλλιανοῦ τε τοῦ
ἐν Καππαδοκίᾳ καὶ τοὺ κατὰ Παλαιστίνην Θεοκτίστου, ὡς ἂν ἐπὶ τὴν σύνοδον ἀπαντήσοι τὴν κατὰ Ἀντιόχειαν, ἔνθα τοῦ Νοουάτου κρατύνειν τινὲς ἐπεχείρουν τὸ σχίσμα.

[4] πρὸς τούτοις ἐπιστέλλει μηνυθῆναι αὐτῷ Φάβιον μὲν κεκοιμῆσθαι, Δημητριανὸν δὲ διάδοχον ἐκείνου τῆς κατ’ Ἀντιόχειαν ἐπισκοπῆς καθεστάναι. γράφει δὲ καὶ περὶ τοῦ ἐν Ἱεροσολύμοις αὐτοῖς ῥήμασι φάσκων ‟ὁ μὲν γὰρ
“μακάριος Ἀλέξανδρος ἐν φρουρᾷ γενόμενος μακα- “ρίως ἀνεπαύσατο.”

[5] ἐξῆς ταύτῃ καὶ ἑτέρα τις ἐπιστολὴ τοῖς ἐν Ῥώμᾐ τοῦ Διονυσίου φέρεται διακονικὴ διὰ Ἱππολύτου. τοῖς αὐτοῖς ἄλλην περὶ εἰρήνης διατυποῦται, καὶ ὡσαύτως περὶ μετανοίας, καὶ
αὖ πάλιν ἄλλην τοῖς ἐκεῖσε ὁμολογηταῖς, ἔτι τῇ τοῦ Νοουάτου συμφερομένοις γνώμῃ. τοῖς δὲ αὐτοῖς τούτοις ἑτέρας δύο μεταθεμένοις ἐπὶ τὴν ἐκκλησίαν ἐπιστέλλει. καὶ ἄλλοις δὲ πλείοσιν ὁμοίως διὰ γραμμάτων ὁμιλήσας ποικίλας τοῖς ἔτι νῦν σπουδὴν
περὶ τοὺς λόγους αὐτοῦ ποιουμένοις καταλέλοιπεν ὠφελείας.

Ἐκκλησιαστικὴ ἱστορία Perseus (Eusebius. Historia Ecclesiastica, Volumes 1-2. Lake, Kirsopp; Oulton, J.E.L.; Lawlor, H.J., editors. London: William Heinemann; New York: G.P. Putnam's Sons; Cambridge, MA: Harvard University Press, 1926-1932 (printing).) — 6.arg focus

Τάδε καὶ ἡ ς περιέχει βίβλος τῆς Ἐκκλησιαστικῆς ἱστορίας

ΑΠερὶ τοῦ κατὰ Σευῆρον διωγμοῦ.

Β Περὶ τῆς Ὠριγένους ἐκ παιδὸς ἀσκήσεως.

Γ Ὡς κομιδῇ νέος ὢν τὸν Χριστοῦ λόγον ἐπρέσβευεν.

Δ Ὅσοι διʼ αὐτοῦ κατηχηθέντες προήχθησαν μάρτυρες.

Ε Περὶ Ποταμιαίνης.

Σ Περὶ Κλήμεντος τοῦ Ἀλεξανδρέως.

Ζ Περὶ Ἰούδα συγγραφέως.

Η Περὶ τοῦ τολμηθέντος Ὠριγένει.

Θ Περὶ τῶν κατὰ Νάρκισσον παραδόξων.

Ι Περὶ τῶν ἐν Ἱεροσολύμοις ἐπισκόπων.

ΙΑ Περὶ Ἀλεξάνδρου.

ΙΒ Περὶ Σεραπίωνος καὶ τῶν φερομένων αὐτοῦ λόγων.

ΙΓ Περὶ τῶν Κλήμεντος συγγραμμάτων.

ΙΔ Ὁπόσων ἐμνημόνευσε γραφῶν.

ΙΕ Περὶ Ἡρακλᾶ.

ΙΣ Ὅπως Ὠριγένης περὶ τὰς θείας γραφὰς ἐσπουδάκει.

ΙΖ Περὶ Συμμάχου τοῦ ἑρμηνέως.

ΙΗ Περὶ Ἀμβροσίου.

ΙΘ Ὅσα περὶ Ὠριγένους μνημονεύεται.

Κ Ὅσοι τῶν τηνικάδε φέρονται λόγοι.

ΚΑ Ὅσοι κατὰ τούσδε ἐπίσκοποι ἐγνωρίζοντο.

ΚΒ Ὅσα τῶν Ἱππολύτου εἰς ἡμᾶς ἦλθεν.

ΚΓ Περὶ τῆς Ὠριγένους σπουδῆς καὶ ὡς τοῦ ἐκκλησιαστικοῦ πρεσβείου ἠξιώθη.

ΚΔ Τίνα ἐπὶ τῆς Ἀλεξανδρείας ἐξηγήσατο.

ΚΕ Ὅπως τῶν ἐνδιαθήκων γραφῶν ἐμνημόνευσεν.

ΚΣ Ὅπως αὐτὸν ἑώρων οἱ ἐπίσκοποι.

ΚΖ Ὡς Ἡρακλᾶς τὴν Ἀλεξανδρέων ἐπισκοπὴν διεδέξατο.

ΚΗ Περὶ τοῦ κατὰ Μαξιμῖνον διωγμοῦ.

ΚΘ Περὶ Φαβιανοῦ ὡς Ῥωμαίων ἐπίσκοπος ἐκ θεοῦ παραδόξως ἀνεδείχθη.

Λ Ὅσοι γεγόνασιν Ὠριγένους φοιτηταί.

ΛΑ Περὶ Ἀφρικανοῦ.

ΛΒ Τίνα Ὠριγένης ἐν Καισαρείᾳ τῆς Παλαιστίνης ἐξηγήσατο.

ΛΓ Περὶ τῆς Βηρύλλου παρατροπῆς.

ΛΔ Τὰ κατὰ Φίλιππον.

ΛΕ Ὡς Διονύσιος Ἡρακλᾶ τὴν ἐπισκοπὴν διεδέξατο.

ΛΣ Ὅσα ἄλλα ἐσπούδαστο τῷ Ὠριγένει.

ΛΖ Περὶ τῆς τῶν Ἀράβων διαστάσεως.

ΛΗ Περὶ τῆς Ἑλκεσαιτῶν αἱρέσεως.

ΛΘ Περὶ τῶν κατὰ Δέκιον.

Μ Περὶ τῶν Διονυσίῳ συμβάντων.

ΜΑ Περὶ τῶν ἐπʼ αὐτῆς Ἀλεξανδρείας μαρτυρησάντων.

ΜΒ Περὶ ὧν ἄλλων ὁ Διονύσιος ἱστορεῖ.

ΜΓ Περὶ Νοουάτου, οἷός τις ἦν τὸν τρόπον, καὶ περὶ τῆς κατʼ αὐτὸν αἱρέσεως.

ΜΔ Περὶ Σεραπίωνος ἱστορία Διονυσίου.

ΜΕ Ἐπιστολὴ πρὸς Νοουᾶτον Διονυσίου.

ΜΣ Περὶ τῶν ἄλλων Διονυσίου ἐπιστολῶν.

[1] Ὡς δὲ καὶ Σευῆρος διωγμὸν κατὰ τῶν ἐκκλησιῶν ἐκίνει, λαμπρὰ μὲν τῶν ὑπὲρ εὐσεβείας ἀθλητῶν κατὰ πάντα τόπον ἀπετελεῖτο μαρτύρια, μάλιστα δ’ ἐπλήθυεν ἐπ’ Ἀλεξανδρείας, τῶν ἀπ’ Αἰγύπτου καὶ Θηβαΐδος ἁπάσης αὐτόθι ὥσπερ ἐπὶ μέγιστον ἀθλητῶν θεοῦ παραπεμπομένων στάδιον διὰ καρτερικωτάτης τε ποικίλων βασάνων καὶ θανάτου τρόπων ὑπομονῆς τοὺς παρὰ θεῷ στεφάνους ἀναδουμένων· ἐν οἷς καὶ Λεωνίδης, ὁ λεγόμενος Ὠριγένους πατήρ, τὴν κεφαλὴν ἀποτμηθείς, νέον κομιδῇ καταλείπει τὸν παῖδα· ὃς δὴ ὁποίας ἐξ ἐκείνου περὶ τὸν θεῖον λόγον προαιρέσεως ἦν, οὐκ ἄκαιρον διὰ βραχέων διελθεῖν τῷ μάλιστα πολὺν εἶναι παρὰ τοῖς πολλοῖς τὸν περὶ αὐτοῦ βεβοημένον λόγον.

[1] πολλὰ μὲν οὖν ἄν τις εἴποι τὸν βίον τοῦ ἀνδρὸς ἐν σχολῇ παραδοῦναι διὰ γραφῆς πειρώμενος, δέοιτο δ’ ἂν καὶ ἰδίας ὑποθέσεως ἡ περὶ αὐτοῦ σύνταξις· ὅμως δ’ ἡμεῖς ἐπὶ τοῦ παρόντος ἐπιτεμόμενοι τὰ πλεῖστα διὰ βραχέων ὡς οἷόν τε, ὀλίγα ἄττα τῶν περὶ αὐτὸν διελευσόμεθα, ἔκ τινων ἐπιστολῶν καὶ ἱστορίας τῶν καὶ εἰς ἡμᾶς τῷ βίῳ πεφυλαγμένων αὐτοῦ γνωρίμων τὰ δηλούμενα φέροντες.

[2] Ὠριγένους καὶ τὰ ἐξ αὐτῶν ὡς εἰπεῖν σπαργάνων ἀξιομνημόνευτά μοι εἶναι δοκεῖ. δέκατον μὲν γὰρ ἐπεῖχε Σευῆρος τῆς βασιλείας ἔτος, ἡγεῖτο δὲ Ἀλεξανδρείας καὶ τῆς λοιπῆς Αἰγύπτου Λαῖτος, τῶν δ’ αὐτόθι παροικιῶν τὴν ἐπισκοπὴν νεωστὶ τότε μετὰ Ἰουλιανὸν Δημήτριος ὑπειλήφει.

[3] εἰς μέγα δὴ οὖν τῆς τοῦ διωγμοῦ πυρκαϊᾶς ἁφθείσης καὶ μυρίων ὅσων τοῖς κατὰ τὸ μαρτύριον ἀναδουμένων στεφάνοις, ἔρως τοσοῦτος μαρτυρίου τὴν Ὠριγένους, ἔτι κομιδῇ παιδὸς ὑπάρχοντος, κατεῖχε ψυχήν, ὡς ὁμόσε τοῖς κινδύνοις χωρεῖν προπηδᾶν τε καὶ ὁρμᾶν ἐπὶ τὸν ἀγῶνα προθύμως ἔχειν.

[4] ἤδη γέ τοι σμικρὸν ὅσον αὐτῷ καὶ τὰ τῆς ἀπὸ τοῦ βίου ἀπαλλαγῆς οὐ πόρρω καθίστατο, μὴ οὐχὶ τῆς θείας καὶ οὐρανίου προνοίας εἰς τὴν πλείστων ὠφέλειαν διὰ τῆς αὐτοῦ μητρὸς ἐμποδὼν αὐτῷ τῆς προθυμίας ἐνστάσης.

[5] αὕτη γοῦν τὰ μὲν πρῶτα λόγοις ἱκετεύουσα, τῆς περὶ αὐτὸν μητρικῆς διαθέσεως φειδὼ λαβεῖν παρεκάλει, σφοδρότερον δ’ ἐπιτείναντα θεασαμένη, ὅτε γνοὺς ἁλόντα τὸν πατέρα δεσμωτηρίῳ φυλάττεσθαι ὅλος ἐγίνετο τῆς περὶ τὸ μαρτύριον ὁρμῆς, τὴν πᾶσαν αὐτοῦ ἀποκρυψαμένη ἐσθῆτα οἴκοι μένειν ἀνάγκην ἐπῆγεν·

[6] ὃ δ’, ὡς οὐδὲν ἄλλο πράττειν αὐτῷ παρῆν, τῆς προθυμίας ὑπὲρ τὴν ἡλικίαν ἐπιτεινομένης οὐχ οἷός τε ὢν ἠρεμεῖν, διαπέμπεται τῷ πατρὶ προτρεπτικωτάτην περὶ μαρτυρίου ἐπιστολήν, ἐν ᾗ κατὰ λέξιν αὐτῷ παραινεῖ λέγων ἔπεχε μὴ δι’ ἡμᾶς ἄλλο τι φρονήσῃς. τοῦτο πρῶτον τῆς Ὠριγένους παιδικῆς ἀγχινοίας καὶ περὶ τὴν θεοσέβειαν γνησιωτάτης διαθέσεως ἀνάγραπτον ἔστω τεκμήριον.

[7] καὶ γὰρ ἤδη καὶ τῶν τῆς πίστεως λόγων οὐ σμικρὰς ἀφορμὰς καταβέβλητο, ταῖς θείαις γραφαῖς ἐξ ἔτι παιδὸς ἐνησκημένος· οὐ μετρίως γοῦν καὶ περὶ ταύτας πεπόνητο, τοῦ πατρὸς αὐτῷ πρὸς τῇ τῶν ἐγκυκλίων παιδείᾳ καὶ τούτων οὐ κατὰ πάρεργον τὴν φροντίδα πεποιημένου.

[8] ἐξ ἅπαντος γοῦν αὐτὸν πρὸ τῆς τῶν Ἑλληνικῶν μαθημάτων μελέτης ἐνῆγεν τοῖς ἱεροῖς ἐνασκεῖσθαι παιδεύμασιν, ἐκμαθήσεις καὶ ἀπαγγελίας ἡμέρας ἑκάστης αὐτὸν εἰσπραττόμενος·

[9] οὐκ ἀπροαιρέτως δὲ ταῦτ’ ἐγίνετο τῷ παιδί, ἀλλὰ καὶ ἄγαν προθυμότατα περὶ ταῦτα πονοῦντι, ὡς μηδ’ ἐξαρκεῖν αὐτῷ τὰς ἁπλᾶς καὶ προχείρους τῶν ἱερῶν λόγων ἐντεύξεις, ζητεῖν δέ τι πλέον καὶ βαθυτέρας ἤδη ἐξ ἐκείνου πολυπραγμονεῖν θεωρίας, ὥστε καὶ πράγματα παρέχειν τῷ πατρί, τί ἄρα ἐθέλοι δηλοῦν τὸ τῆς θεοπνεύστου γραφῆς ἀναπυνθανόμενος βούλημα.

[10] ἐκεῖνος δὲ τῷ μὲν δοκεῖν εἰς πρόσωπον ἐπέπληττεν αὐτῷ, μηδὲν ὑπὲρ ἡλικίαν μηδὲ τῆς προφανοῦς διανοίας περαιτέρω τι ζητεῖν παραινῶν, ἰδίως δὲ παρ’ ἑαυτῷ τὰ μεγάλα γεγηθὼς τὴν μεγίστην ὡμολόγει τῷ πάντων ἀγαθῶν αἰτίῳ θεῷ χάριν, ὅτι δὴ αὐτὸν τοιοῦδε πατέρα γενέσθαι παιδὸς ἠξίωσεν.

[11] ἐπιστάντα δὲ ἤδη πολλάκις καθεύδοντι τῷ παιδὶ γυμνῶσαι μὲν αὐτοῦ τὰ στέρνα φασίν, ὥσπερ δὲ θείου πνεύματος ἔνδον ἐν αὐτοῖς ἀφιερωμένου, φιλῆσαί τε σεβασμίως καὶ τῆς εὐτεκνίας μακάριον ἑαυτὸν ἡγήσασθαι. ταῦτα καὶ ἕτερα τούτοις συγγενῆ περὶ παῖδα ὄντα τὸν Ὠριγένην γενέσθαι μνημονεύουσιν.

[12] Ὡς δὲ ἤδη αὐτῷ ὁ πατὴρ μαρτυρίῳ τετελείωτο, ἔρημος ἅμα μητρὶ καὶ βραχυτέροις ἀδελφοῖς τὸν ἀριθμὸν ἕξ, ἑπτακαιδέκατον οὐ πλῆρες ἔτος ἄγων, καταλείπεται·

[13] τῆς γε μὴν τοῦ πατρὸς περιουσίας τοῖς βασιλικοῖς ταμείοις ἀναληφθείσης, ἐν σπάνει τῶν κατὰ τὸν βίον χρειῶν σὺν τοῖς προσήκουσιν καταστάς, οἰκονομίας τῆς ἐκ θεοῦ καταξιοῦται καὶ τυγχάνει δεξιώσεως ὁμοῦ καὶ ἀναπαύσεως παρά τινι πλουσιωτάτῃ μὲν τὸν βίον καὶ τὰ ἄλλα περιφανεστάτῃ γυναικί, διαβόητόν γε μὴν ἄνδρα περιεπούσῃ τῶν τότε ἐπὶ τῆς Ἀλεξανδρείας αἱρεσιωτῶν· τὸ γένος ἦν οὗτος Ἀντιοχεύς, θετὸν δ’ υἱὸν αὐτὸν εἶχέν τε σὺν ἑαυτῇ καὶ ἐν τοῖς μάλιστα περιεῖπεν ἡ δεδηλωμένη.

[14] ἀλλὰ τούτῳ γε ἐπάναγκες ὁ Ὠριγένης συνών, τῆς ἐξ ἐκείνου περὶ τὴν πίστιν ὀρθοδοξίας ἐναργῆ παρείχετο δείγματα, ὅτι δὴ μυρίου πλήθους διὰ τὸ δοκοῦν ἱκανὸν ἐν λόγῳ τοῦ Παύλου (τοῦτο γὰρ ἦν ὄνομα τῷ ἀνδρί) συναγομένου παρ’ αὐτῷ οὐ μόνον αἱρετικῶν, ἀλλὰ καὶ ἡμετέρων, οὐδεπώποτε προυτράπη κατὰ τὴν εὐχὴν αὐτῷ συστῆναι, φυλάττων ἐξ ἔτι παιδὸς κανόνα ἐκκλησίας βδελυττόμενός τε, ὡς αὐτῷ ῥήματί φησίν που αὐτός, τὰς τῶν αἱρέσεων διδασκαλίας.

[15] προαχθεὶς δ’ ὑπὸ τοῦ πατρὸς ἐν τοῖς Ἑλλήνων μαθήμασιν ἐκθυμότερόν τε καὶ μετὰ τὴν ἐκείνου τελευτὴν τῇ περὶ τοὺς λόγους ἀσκήσει ὅλον ἐπιδοὺς ἑαυτόν, ὡς καὶ παρασκευὴν ἐπὶ τὰ γραμματικὰ μετρίαν ἔχειν, μετ’ οὐ πολὺ τῆς τοῦ πατρὸς τελειώσεως, τούτοις ἐπιδεδωκὼς ἑαυτόν, εὐπόρει τῶν ἀναγκαίων, ὡς ἐν ἐκείνῃ τῇ ἡλικίᾳ, δαψιλῶς.

[1] Σχολάζοντι δὲ τῇ διατριβῇ, ὥς που καὶ αὐτὸς ἐγγράφως ἱστορεῖ, μηδενός τε ἐπὶ τῆς Ἀλεξανδρείας τῷ κατηχεῖν ἀνακειμένου, πάντων δ’ ἀπεληλαμένων ὑπὸ τῆς ἀπειλῆς τοῦ διωγμοῦ, προσῄεσαν αὐτῷ τινες ἀπὸ τῶν ἐθνῶν ἀκουσόμενοι τὸν λόγον τοῦ θεοῦ·

[2] ὧν πρῶτον ἐπισημαίνεται γεγονέναι Πλούταρχον, ὃς μετὰ τὸ βιῶναι καλῶς καὶ μαρτυρίῳ θείῳ κατεκοσμήθη, δεύτερον Ἡρακλᾶν, τοῦ Πλουτάρχου ἀδελφόν, ὃς δὴ καὶ αὐτὸς παρ’ αὐτῷ πλείστην βίου φιλοσόφου καὶ ἀσκήσεως ἀπόδειξιν παρασχών, τῆς Ἀλεξανδρέων μετὰ Δημήτριον ἐπισκοπῆς ἀξιοῦται.

[3] ἔτος δ’ ἦγεν ὀκτωκαιδέκατον καθ’ ὃ τοῦ τῆς κατηχήσεως προέστη διδασκαλείου· ἐν ᾧ καὶ προκόπτει ἐπὶ τῶν κατὰ Ἀκύλαν τῆς Ἀλεξανδρείας ἡγούμενον διωγμῶν, ὅτε καὶ μάλιστα διαβόητον ἐκτήσατο παρὰ πᾶσιν τοῖς ἀπὸ τῆς πίστεως ὁρμωμένοις ὄνομα δι’ ἣν ἐνεδείκνυτο πρὸς ἅπαντας τοὺς ἁγίους ἀγνῶτάς τε καὶ γνωρίμους μάρτυρας δεξίωσίν τε καὶ προθυμίαν.

[4] οὐ μόνον γὰρ ἐν δεσμοῖς τυγχάνουσιν, οὐδὲ μέχρις ὑστάτης ἀποφάσεως ἀνακρινομένοις συνῆν, ἀλλὰ καὶ μετὰ ταύτην ἀπαγομένοις τὴν ἐπὶ θανάτῳ τοῖς ἁγίοις μάρτυσιν, πολλῇ τῇ παρρησίᾳ χρώμενος καὶ ὁμόσε τοῖς κινδύνοις χωρῶν· ὥστε ἤδη αὐτὸν προσιόντα θαρσαλέως καὶ τοὺς μάρτυρας μετὰ πολλῆς παρρησίας φιλήματι προσαγορεύοντα πολλάκις ἐπιμανεὶς ὁ ἐν κύκλῳ τῶν ἐθνῶν δῆμος μικροῦ δεῖν κατέλευσεν, εἰ μὴ τῆς θείας δεξιᾶς βοηθοῦ καθάπαξ τυγχάνων παραδόξως διεδίδρασκεν,

[5] ἡ δ’ αὐτὴ θεία καὶ οὐράνιος χάρις ἄλλοτε πάλιν καὶ πάλιν καὶ οὐδ’ ἔστιν ὁσάκις εἰπεῖν, τῆς ἄγαν περὶ τὸν Χριστοῦ λόγον προθυμίας τε καὶ παρρησίας ἕνεκεν τηνικαῦτα ἐπιβουλευόμενον αὐτὸν διεφύλαττεν. τοσοῦτος δ’ ἦν ἄρα τῶν ἀπίστων ὁ πρὸς αὐτὸν πόλεμος, ὡς καὶ συστροφὰς ποιησαμένους, στρατιώτας αὐτῷ περὶ τὸν οἶκον, ἔνθα κατέμενεν, ἐπιστῆσαι διὰ τὸ πλῆθος τῶν τὰ τῆς ἱερᾶς πίστεως κατηχουμένων παρ’ αὐτῷ.

[6] οὕτω δὲ ὁσημέραι ὁ κατ’ αὐτοῦ διωγμὸς ἐξεκάετο, ὡς μηκέτι χωρεῖν αὐτὸν τὴν πᾶσαν πόλιν, οἴκους μὲν ἐξ οἴκων ἀμείβοντα, πανταχόθεν δὲ ἐλαυνόμενον, τῆς πληθύος ἕνεκεν τῶν δι’ αὐτοῦ τῇ θείᾳ προσιόντων διδασκαλίᾳ· ἐπεὶ καὶ τὰ κατὰ πρᾶξιν ἔργα αὐτῷ γνησιωτάτης φιλοσοφίας κατορθώματα εὖ μάλα θαυμαστὰ περιεῖχεν (

[7] οἷον γοῦν τὸν λόγον, τοιόνδε, φασίν, τὸν τρόπον καὶ οἷον τὸν τρόπον, τοιόνδε τὸν λόγον ἐπεδείκνυτο), δι’ ἃ δὴ μάλιστα, συναιρομένης αὐτῷ δυνάμεως θείας, μυρίους ἐνῆγεν ἐπὶ τὸν αὐτοῦ ζῆλον.

[8] Ἐπειδὴ δὲ ἑώρα φοιτητὰς ἤδη πλείους προσιόντας, αὐτῷ μόνῳ τῆς τοῦ κατηχεῖν διατριβῆς ὑπὸ Δημητρίου τοῦ τῆς ἐκκλησίας προεστῶτος ἐπιτετραμμένης, ἀσύμφωνον ἡγησάμενος τὴν τῶν γραμματικῶν λόγων διδασκαλίαν τῇ πρὸς τὰ θεῖα παιδεύματα ἀσκήσει, μὴ μελλήσας· ἀπορρήγνυσιν ἅτε ἀνωφελῆ καὶ τοῖς ἱεροῖς μαθήμασιν ἐναντίαν τὴν τῶν γραμματικῶν λόγων διατριβήν,

[9] εἶτα λογισμῷ καθήκοντι, ὡς ἂν μὴ γένοιτο τῆς παρ’ ἑτέρων ἐπικουρίας ἐνδεής, ὅσαπερ ἦν αὐτῷ πρότερον λόγων ἀρχαίων συγγράμματα φιλοκάλως ἐσπουδασμένα, μεταδούς, ὑπὸ τοῦ ταῦτα ἐωνημένου φερομένοις αὐτῷ τέτταρσιν ὀβολοῖς τῆς ἡμέρας ἠρκεῖτο. πλείστοις τε ἔτεσιν τοῦτον φιλοσοφῶν ¹ διετέλει τὸν τρόπον, πάσας ὕλας νεωτερικῶν ἐπιθυμιῶν ἑαυτοῦ περιαιρούμενος, καὶ διὰ πάσης μὲν ἡμέρας οὐ σμικροὺς ἀσκήσεως καμάτους ἀναπ ιμπ λῶν, καὶ τῆς νυκτὸς δὲ τὸν πλείονα χρόνον ταῖς τῶν θείων γραφῶν ἑαυτὸν ἀνατιθεὶς μελέταις, βίῳ τε ὡς ἔνι μάλιστα ἐγκαρτερῶν φιλοσοφωτάτῳ, τοτὲ μὲν τοῖς ἐν ἀσιτίαις γυμνασίοις, τοτὲ δὲ μεμετρημένοις τοῖς κατὰ τὸν ὕπνον καιροῖς, οὗ μεταλαμβάνειν οὐδ’ ὅλως ἐπὶ στρωμνῆς, ἀλλ’ ἐπὶ τοὔδαφος διὰ σπουδῆς ἐποιεῖτο·

[10] πάντων δὲ μάλιστα τὰς εὐαγγελικὰς τοῦ σωτῆρος ² φωνὰς φυλακτέας ᾤετο εἶναι δεῖν τάς τε περὶ τοῦ μὴ δύο χιτῶνας μηδ’ ὑποδήμασιν χρῆσθαι παραινούσας ³ μηδὲ μὴν ταῖς περὶ τοῦ μέλλοντος χρόνου φροντίσιν κατατρίβεσθαι·

[11] ἀλλὰ καὶ μείζονι τῆς ⁴ ἡλικίας προθυμίᾳ χρώμενος, ἐν ψύχει καὶ γυμνότητι διακαρτερῶν εἰς ἄκρον τε ὑπερβαλλούσης ἀκτημοσύνης ἐλαύνων, τοὺς ἀμφ’ αὐτὸν εἰς τὰ μάλιστα κατέπληττεν, μυρίους μὲν λυπῶν εὐχομένους αὐτῷ κοινωνεῖν τῶν ὑπαρχόντων δι’ οὓς ἑώρων αὐτὸν εἰσφέροντα περὶ τὴν θείαν διδασκαλίαν καμάτους, οὐ μὴν αὐτός γε ἐνδιδοὺς ταῖς καρτερίαις.

[12] λέγεται γοῦν καὶ πλειόνων ἐτῶν γῆν πεπατηκέναι μηδενὶ μηδαμῶς κεχρημένος ὑποδήματι, ἀλλὰ καὶ οἴνου χρήσεως καὶ τῶν ἄλλων παρὰ τὴν ἀναγκαίαν τροφὴν πλείστοις ἔτεσιν ἀπεσχημένος, ὥστε ἤδη εἰς κίνδυνον ἀνατροπῆς καὶ διαφθορᾶς τοῦ θώρακος περιπεσεῖν.

[13] Τοιαῦτα δὴ φιλοσόφου βίου τοῖς θεωμένοις παρέχων ὑποδείγματα, εἰκότως ἐπὶ τὸν ὅμοιον αὐτῷ ζῆλον πλείους παρώρμα τῶν φοιτητῶν, ὥστε ἤδη καὶ τῶν ἀπίστων ἐθνῶν τῶν τε ἀπὸ παιδείας καὶ φιλοσοφίας οὐ τοὺς τυχόντας ὑπάγεσθαι τῇ δι’ αὐτοῦ διδασκαλίᾳ· οἷς καὶ αὐτοῖς γνησίως ἐν βάθει ψυχῆς τὴν εἰς τὸν θεῖον λόγον πίστιν δι’ αὐτοῦ παραδεχομένοις, διαπρέπειν συνέβαινεν κατὰ τὸν τότε τοῦ διωγμοῦ καιρόν, ὡς καί τινας αὐτῶν ἁλόντας μαρτυρίῳ τελειωθῆναι.

[1] Πρῶτος μὲν οὖν τούτων ὁ μικρῷ πρόσθεν δηλωθεὶς Πλούταρχος ἦν· οὗ τὴν ἐπὶ θάνατον ἀπαγομένου, σμικροῦ δεῖν αὖθις ὁ περὶ οὗ ὁ λόγος, συμπαρὼν αὐτῷ εἰς ὑστάτην τοῦ βίου τελευτήν, ὑπὸ τῶν αὐτοῦ πολιτῶν ἀνῄρητο, ὡς αἴτιος αὐτῷ πεφηνὼς τοῦ θανάτου· θεοῦ δὲ αὐτὸν ἐτήρει καὶ τότε βουλή.

[2] μετὰ δὲ Πλούταρχον δεύτερος τῶν Ὠριγένους φοιτητῶν μάρτυς ἀναδείκνυται Σέρηνος, διὰ πυρὸς τὴν δοκιμὴν ἧς παρειλήφει πίστεως παρεσχημένος.

[3] τῆς αὐτῆς διατριβῆς τρίτος καθίσταται μάρτυς Ἡρακλείδης, καὶ ἐπὶ τούτῳ τέταρτος Ἥρων, ὁ μὲν πρότερος ἔτι κατηχούμενος, ὃ δὲ νεοφώτιστος, τὴν κεφαλὴν ἀποτμηθέντες. ἔτι πρὸς τούτοις τῆς αὐτῆς σχολῆς πέμπτος ἀθλητὴς εὐσεβείας ἀνακηρύττεται ἕτερος τοῦ πρώτου Σέρηνος, ὃν μετὰ πλείστην βασάνων ὑπομονὴν κεφαλῇ κολασθῆναι λόγος ἔχει. καὶ γυναικῶν δὲ Ἡραῒς ἔτι κατηχουμένη τὸ βάπτισμα, ὥς πού φησιν αὐτός, τὸ διὰ πυρὸς λαβοῦσα, τὸν βίον ἐξελήλυθεν.

[1] Ἕβδομος ἐν τούτοις ἀριθμείσθω Βασιλείδης, τὴν περιβόητον Ποταμίαιναν ἀπαγαγών, περὶ ἧς πολὺς ὁ λόγος εἰς ἔτι νῦν παρὰ τοῖς ἐπιχωρίοις ᾄδεται, μυρία μὲν ὑπὲρ τῆς τοῦ σώματος ἁγνείας τε καὶ παρθενίας, ἐν ᾗ διέπρεψεν, πρὸς ἐραστὰς ἀγωνισαμένης (καὶ γὰρ οὖν αὐτῇ ἀκμαῖον πρὸς τῇ ψυχῇ καὶ τὸ τοῦ σώματος ὡραῖον ἐπήνθει), μυρία δὲ ἀνατλάσης καὶ τέλος μετὰ δεινὰς καὶ φρικτὰς εἰπεῖν βασάνους ἅμα μητρὶ Μαρκέλλῃ διὰ πυρὸς τελειωθείσης.

[2] φασί γέ τοι τὸν δικαστήν (Ἀκύλας ἦν τούτῳ ὄνομα) χαλεπὰς ἐπιθέντα αὐτῇ κατὰ παντὸς τοῦ σώματος αἰκίας, τέλος ἐφ’ ὕβρει τοῦ σώματος μονομάχοις αὐτὴν ἀπειλῆσαι παραδοῦναι· τὴν δὲ βραχύ τι πρὸς ἑαυτὴν ἐπισκεψαμένην ἐρωτηθεῖσαν ὃ κρίνειεν, τοιαύτην δοῦναι ἀπόκρισιν δι’ ἧς ἐδόκει νενομισμένον τι αὐτοῖς ἀσεβὲς ἀποφθέγξασθαι.

[3] ἅμα δὲ λόγῳ τὸν τῆς ἀποφάσεως ὅρον καταδεξαμένην ὁ Βασιλείδης, εἷς τις ὢν τῶν ἐν στρατείαις ἀναφερομένων, ἀπάγει παραλαβὼν τὴν ἐπὶ θανάτῳ. ὡς δὲ τὸ πλῆθος ἐνοχλεῖν αὐτὴν καὶ ἀκολάστοις ἐνυβρίζειν ῥήμασιν ἐπειρᾶτο, ὃ μὲν ἀνεῖργεν ἀποσοβῶν τοὺς ἐνυβρίζοντας, πλεῖστον ἔλεον καὶ φιλανθρωπίαν εἰς αὐτὴν ἐνδεικνύμενος, ἣ δὲ τῆς περὶ αὐτὴν συμπαθείας ἀποδεξαμένη τὸν ἄνδρα θαρρεῖν παρακελεύεται· ἐξαιτήσεσθαι γὰρ αὐτὸν ἀπελθοῦσαν παρὰ τοῦ ἑαυτῆς κυρίου καὶ οὐκ εἰς μακρὸν τῶν εἰς αὐτὴν πεπραγμένων τὴν ἀμοιβὴν ἀποτίσειν αὐτῷ.

[4] ταῦτα δ’ εἰποῦσαν γενναίως τὴν ἔξοδον ὑποστῆναι, πίττης ἐμπύρου κατὰ διάφορα μέρη τοῦ σώματος ἀπ’ ἄκρων ποδῶν καὶ μέχρι κορυφῆς ἠρέμα καὶ κατὰ βραχὺ περιχυθείσης αὐτῇ.

[5] καὶ ὁ μὲν τῆς ἀοιδίμου κόρης τοιοῦτος κατηγώνιστο ἆθλος· οὐ μακρὸν δὲ χρόνον διαλιπὼν ὁ Βασιλείδης ὅρκον διά τινα αἰτίαν πρὸς ⁵ τῶν συστρατιωτῶν αἰτηθείς, μὴ ἐξεῖναι αὐτῷ τὸ παράπαν ὀμνύναι διεβεβαιοῦτο· Χριστιανὸν γὰρ ὑπάρχειν καὶ τοῦτο ἐμφανῶς ὁμολογεῖν. παίζειν μὲν οὖν ἐνομίζετο τέως τὰ πρῶτα, ὡς δ’ ἐπιμόνως ἀπισχυρίζετο, ἄγεται ἐπὶ τὸν δικαστήν· ἐφ’ οὗ τὴν ἔνστασιν ὁμολογήσας, δεσμοῖς παραδίδοται.

[6] τῶν δὲ κατὰ θεὸν ἀδελφῶν ὡς αὐτὸν ἀφικνουμένων καὶ τὴν αἰτίαν τῆς ἀθρόας καὶ παραδόξου ταύτης ὁρμῆς πυνθανομένων, λέγεται εἰπεῖν ὡς ἄρα Ποταμίαινα τρισὶν ὕστερον ἡμέραις τοῦ μαρτυρίου νύκτωρ ἐπιστᾶσα, στέφανον αὐτοῦ τῇ κεφαλῇ περιθεῖσα εἴη φαίη τε παρακεκληκέναι χάριν αὐτοῦ τὸν κύριον καὶ τῆς ἀξιώσεως τετυχηκέναι οὐκ εἰς μακρόν τε αὐτὸν παραλήψεσθαι. ἐπὶ τούτοις τῶν ἀδελφῶν τῆς ἐν κυρίῳ σφραγῖδος μεταδόντων αὐτῷ, τῇ μετέπειτα ἡμέρᾳ τῷ τοῦ κυρίου διαπρέψας μαρτυρίῳ τὴν κεφαλὴν ἀποτέμνεται.

[7] καὶ ἄλλοι δὲ πλείους τῶν κατ’ Ἀλεξάνδρειαν ἀθρόως τῷ Χριστοῦ λόγῳ προσελθεῖν κατὰ τοὺς δηλουμένους ἱστοροῦνται, ὡς δὴ καθ’ ὕπνους τῆς Ποταμιαίνης ἐπιφανείσης καὶ προσκεκλημένης αὐτούς. ἀλλὰ ταῦτα μὲν ὧδε ἐχέτω.

[1] Πάνταινον δὲ Κλήμης διαδεξάμενος, τῆς κατ’ Ἀλεξάνδρειαν κατηχήσεως εἰς ἐκεῖνο τοῦ καιροῦ καθηγεῖτο, ὡς καὶ τὸν Ὠριγένην τῶν φοιτητῶν γενέσθαι αὐτοῦ. τήν γέ τοι τῶν Στρωματέων πραγματείαν ὁ Κλήμης ὑπομνηματιζόμενος, κατὰ τὸ πρῶτον σύγγραμμα χρονικὴν ἐκθέμενος γραφήν, εἰς τὴν Κομόδου τελευτὴν περιγράφει τοὺς χρόνους, ὡς εἶναι σαφὲς ὅτι κατὰ Σευῆρον αὐτῷ πεπόνητο τὰ σπουδάσματα, οὗ τοὺς χρόνους ὁ παρὼν ἱστορεῖ λόγος.

[1] Ἐν τούτῳ καὶ Ἰούδας, συγγραφέων ἕτερος, ⁶ εἰς τὰς παρὰ τῷ Δανιὴλ ἑβδομήκοντα ἑβδομάδας ἐγγράφως διαλεχθείς, ἐπὶ τὸ δέκατον τῆς Σευήρου βασιλείας ἵστησιν τὴν χρονογραφίαν· ὃς καὶ τὴν θρυλουμένην τοῦ ἀντιχρίστου παρουσίαν ἤδη τότε πλησιάζειν ᾤετο· οὕτω σφοδρῶς ἡ τοῦ καθ’ ἡμῶν τότε διωγμοῦ κίνησις τὰς τῶν πολλῶν ἀνατεταράχει διανοίας.

[1] Ἐν τούτῳ δὲ τῆς κατηχήσεως ἐπὶ τῆς Ἀλεξανδρείας τοὔργον ἐπιτελοῦντι τῷ Ὠριγένει πρᾶγμά τι πέπρακται φρενὸς μὲν ἀτελοῦς καὶ νεανικῆς, πίστεώς γε μὴν ὁμοῦ καὶ σωφροσύνης ⁷ μέγιστον δεῖγμα περιέχον.

[2] τὸ γὰρ εἰσὶν εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν ἁπλούστερον καὶ νεανικώτερον ἐκλαβών, ὁμοῦ μὲν σωτήριον φωνὴν ἀποπληροῦν οἰόμενος, ὁμοῦ δὲ καὶ διὰ τὸ νέον τὴν ἡλικίαν ὄντα μὴ ἀνδράσι μόνον, καὶ γυναιξὶ δὲ τὰ θεῖα προσομιλεῖν, ὡς ἂν πᾶσαν τὴν παρὰ τοῖς ἀπίστοις αἰσχρᾶς διαβολῆς ὑπόνοιαν ἀποκλείσειεν, τὴν σωτήριον φωνὴν ἔργοις ἐπιτελέσαι ὡρμήθη, τοὺς πολλοὺς τῶν ἀμφ’ αὐτὸν γνωρίμων διαλαθεῖν φροντίσας.

[3] οὐκ ἦν δὲ ἄρα δυνατὸν αὐτῷ καίπερ βουλομένῳ τοσοῦτον ἔργον ἐπικρύψασθαι. γνοὺς δῆτα ὕστερον ὁ Δημήτριος, ἅτε τῆς αὐτόθι παροικίας προεστώς, εὖ μάλα μὲν αὐτὸν ἀποθαυμάζει τοῦ τολμήματος, τὴν δέ γε προθυμίαν καὶ τὸ γνήσιον αὐτοῦ τῆς πίστεως ἀποδεξάμενος, θαρρεῖν παρακελεύεται, καὶ νῦν μᾶλλον ἔχεσθαι αὐτὸν τοῦ τῆς κατηχήσεως ἔργου παρορμᾷ.

[4] Ἀλλὰ τότε μὲν οὗτος τοιοῦτός τις ἦν· οὐ μακροῖς δὲ χρόνοις ὕστερον ὁ αὐτὸς ὁρῶν εὖ πράττοντα μέγαν τε καὶ λαμπρὸν καὶ παρὰ πᾶσιν ὄντα βεβοημένον, ἀνθρώπινόν τι πεπονθώς τοῖς ἀνὰ τὴν οἰκουμένην ἐπισκόποις καταγράφειν ὡς ἀτοπωτάτου τοῦ πραχθέντος ἐπειρᾶτο, ὅτε τῶν κατὰ Παλαιστίνην οἱ μάλιστα δόκιμοι καὶ διαπρέποντες Καισαρείας τε καὶ Ἱεροσολύμων ἐπίσκοποι πρεσβείων τὸν Ὠριγένην καὶ τῆς ἀνωτάτω τιμῆς ἄξιον εἶναι δοκιμάσαντες, χεῖρας εἰς πρεσβυτέριον αὐτῷ τεθείκασιν.

[5] τηνικαῦτα δ’ οὖν εἰς μέγα δόξης προελθόντος ὄνομά τε παρὰ τοῖς πανταχῇ πᾶσιν ἀνθρώποις καὶ κλέος ἀρετῆς καὶ σοφίας οὐ σμικρὸν κτησαμένου, μηδεμιᾶς ἄλλης εὐπορῶν ὁ Δημήτριος κατηγορίας, τῆς πάλαι ἐν παιδὶ γεγονυίας αὐτῷ πράξεως δεινὴν ποιεῖται διαβολήν, συμπεριλαβεῖν τολμήσας ταῖς κατηγορίαις τοὺς ἐπὶ τὸ πρεσβυτέριον αὐτὸν προάξαντας.

[6] Ταῦτα μὲν οὖν μικρὸν ἐπράχθη ὕστερον· τότε γε μὴν ὁ Ὠριγένης ἐπὶ τῆς Ἀλεξανδρείας τὸ τῆς θείας διδασκαλίας ἔργον εἰς ἅπαντας ἀφυλάκτως τοὺς προσιόντας νύκτωρ καὶ μεθ’ ἡμέραν ἐπετέλει, τοῖς θείοις ἀόκνως μαθήμασιν καὶ τοῖς ὡς αὐτὸν φοιτῶσιν τὴν πᾶσαν ἀνατιθεὶς σχολήν.

[7] Ἐπὶ δέκα δὲ καὶ ὀκτὼ ἔτεσιν τὴν ἀρχὴν ἐπικρατήσαντα Σευῆρον Ἀντωνῖνος ὁ παῖς διαδέχεται. ἐν τούτῳ δὲ τῶν κατὰ τὸν διωγμὸν ἀνδρισαμένων καὶ μετὰ τοὺς ἐν ὁμολογίαις ἀγῶνας διὰ προνοίας θεοῦ πεφυλαγμένων εἷς τις ὢν Ἀλέξανδρος, ὃν ἀρτίως ἐπίσκοπον τῆς ἐν Ἱεροσολύμοις ἐκκλησίας ἐδηλώσαμεν, οἷα ταῖς ὑπὲρ Χριστοῦ διαπρέψας ὁμολογίαις, τῆς δηλωθείσης ἐπισκοπῆς ἀξιοῦται, ἔτι Ναρκίσσου, ὃς ἦν αὐτοῦ πρότερος, περιόντος τῷ βίῳ.

[1] Πολλὰ μὲν οὖν καὶ ἄλλα παράδοξα οἱ τῆς παροικίας πολῖται ὡς ἐκ παραδόσεως τῶν κατὰ διαδοχὴν ἀδελφῶν τοῦ Ναρκίσσου μνημονεύουσιν, ἐν οἷς καὶ τοιόνδε τι θαῦμα δι’ αὐτοῦ γεγονὸς ἱστοροῦσιν.

[2] κατὰ τὴν μεγάλην ποτὲ τοῦ πάσχα διανυκτέρευσιν τοὔλαιόν φασιν τοῖς διακόνοις ἐπιλιπεῖν· ἐφ’ ᾧ τὸ πᾶν πλῆθος δεινῆς ἀθυμίας διαλαβούσης, τὸν Νάρκισσον τοῖς τὰ φῶτα παρασκευάζουσιν ἐπιτάξαι ὕδωρ ἀνιμήσαντας ὡς αὐτὸν κομιεῖσθαι.

[3] τούτου δὲ ἅμα λόγῳ πραχθέντος, ἐπευξάμενον τῷ ὕδατι, ἐγχέαι κατὰ τῶν λύχνων πίστει τῇ εἰς τὸν κύριον γνησίᾳ παρακελεύσασθαι· ποιησάντων δὲ καὶ τοῦτο, παρὰ πάντα λόγον δυνάμει παραδόξῳ καὶ θείᾳ μεταβαλεῖν ἐξ ὕδατος εἰς ἐλαίου ποιότητα τὴν φύσιν, παρά τε πλείστοις τῶν αὐτόθι ἀδελφῶν ἐπὶ μήκιστον ἐξ ἐκείνου καὶ εἰς ἡμᾶς βραχύ τι δεῖγμα τοῦ τότε θαύματος φυλαχθῆναι.

[4] Ἄλλα τε πλεῖστα περὶ τοῦ βίου τοῦδε τοῦ ἀνδρὸς μνήμης ἄξια καταλέγουσιν, ἐν οἷς καὶ τοιόνδε τι. τὸ εὔτονον αὐτοῦ καὶ στερρὸν τοῦ βίου φαῦλοί τινες ἀνθρωπίσκοι μὴ οἷοί τε φέρειν, δέει τοῦ μὴ δίκην ὑποσχεῖν ἁλόντας, διὰ τὸ μυρία κακὰ ἑαυτοῖς συνεγνωκέναι, συσκευὴν κατ’ αὐτοῦ προλαβόντες συρράπτουσιν καί τινα δεινὴν καταχέουσιν αὐτοῦ διαβολήν.

[5] εἶτα πιστούμενοι τοὺς ἀκροωμένους, ὅρκοις ἐβεβαίουν τὰς κατηγορίας, καὶ ὃ μέν, ἦ μὴν ἀπόλοιτο πυρί, ὤμνυεν, ὃ δέ, ἦ μὴν σκαιᾷ νόσῳ δαπανηθείη τὸ σῶμα, ὁ δὲ τρίτος, ἦ μὴν τὰς ὁράσεις πηρωθείη· ἀλλ’ οὐδ’ οὕτως αὐτοῖς, καίπερ ὀμνύουσιν, τῶν πιστῶν τις προσεῖχε τὸν νοῦν διὰ τὴν εἰς πάντας λάμπουσαν ἐκ τοῦ παντὸς σωφροσύνην τε καὶ πανάρετον ἀγωγὴν τοῦ Ναρκίσσου.

[6] αὐτός γε μὴν τὴν τῶν εἰρημένων μηδαμῶς ὑπομένων μοχθηρίαν καὶ ἄλλως ἐκ μακροῦ τὸν φιλόσοφον ἀσπαζόμενος βίον, διαδρὰς πᾶν τὸ τῆς ἐκκλησίας πλῆθος, ἐν ἐρημίαις καὶ ἀφανέσιν ἀγροῖς λανθάνων πλείστοις ἔτεσιν διέτριβεν. ἀλλ’ οὐ καὶ ὁ τῆς δίκης μέγας ὀφθαλμὸς ἐπὶ τοῖς πεπραγμένοις ἠρέμει,

[7] μετῄει δὲ ὡς τάχιστα τοὺς ἀσεβεῖς αἷς καθ’ ἑαυτῶν ἐπιορκοῦντες κατεδήσαντο ἀραῖς. ὁ μὲν οὖν πρῶτος, ἐκ μηδεμιᾶς προφάσεως ἁπλῶς οὕτως, μικροῦ διαπεσόντος ἐφ’ ἧς κατέμενεν οἰκίας σπινθῆρος, νύκτωρ ὑφαφθείσης ἁπάσης, παγγενεῖ καταφλέγεται· ὃ δὲ ἀθρόως τὸ σῶμα ἐξ ἄκρων ποδῶν ἐπὶ κεφαλὴν ἧς αὐτὸς προσετίμησεν ἑαυτῷ νόσου πίμπλαται·

[8] ὁ δὲ τρίτος τὰς τῶν προτέρων συνιδὼν ἐκβάσεις καὶ τοῦ πάντων ἐφόρου θεοῦ τρέσας τὴν ἀδιάδραστον δίκην, ὁμολογεῖ μὲν τοῖς πᾶσιν τὰ κοινῇ σφίσιν αὐτοῖς ἐσκευωρημένα, τοσαύταις δὲ κατετρύχετο μεταμελόμενος οἰμωγαῖς δακρύων τε ἐς τοσοῦτον οὐκ ἀπέλιπεν, ἕως ἄμφω διεφθάρη τὰς ὄψεις.

Καὶ οἵδε μὲν τῆς ψευδολογίας τοιαύτας ὑπέσχον τιμωρίας·

[1] τοῦ δὲ Ναρκίσσου ἀνακεχωρηκότος καὶ μηδαμῶς ὅπῃ ὢν τυγχάνοι, γινωσκομένου, δόξαν τοῖς τῶν ὁμόρων ἐκκλησιῶν προεστῶσιν, ἐφ’ ἑτέρου μετίασιν ἐπισκόπου χειροτονίαν· Δῖος τούτῳ ὄνομα ἦν· ὃν οὐ πολὺν προστάντα χρόνον Γερμανίων διαδέχεται, καὶ τοῦτον Γόρδιος· καθ’ ὃν ὥσπερ ἐξ ἀναβιώσεως ἀναφανείς ποθεν ὁ Νάρκισσος αὖθις ὑπὸ τῶν ἀδελφῶν ἐπὶ τὴν προστασίαν παρακαλεῖται, μειζόνως ἔτι μᾶλλον τῶν πάντων ἀγασθέντων αὐτὸν τῆς τε ἀναχωρήσεως ἕνεκα καὶ τῆς φιλοσοφίας καὶ ἐφ’ ἅπασιν δι’ ἣν παρὰ τοῦ θεοῦ κατηξίωτο ἐκδίκησιν.

[1] Καὶ δὴ μηκέθ’ οἵου τε ὄντος λειτουργεῖν διὰ λιπαρὸν γῆρας, τὸν εἰρημένον Ἀλέξανδρον, ἐπίσκοπον ἑτέρας ὑπάρχοντα παροικίας, οἰκονομία θεοῦ ἐπὶ τὴν ἅμα τῷ Ναρκίσσῳ λειτουργίαν ἐκάλει κατὰ ἀποκάλυψιν νύκτωρ αὐτῷ δι’ ὁράματος φανεῖσαν.

[2] ταύτῃ δ’ οὖν, ὡς κατά τι θεοπρόπιον, ἐκ τῆς Καππαδοκῶν γῆς, ἔνθα τὸ πρῶτον τῆς ἐπισκοπῆς ἠξίωτο, τὴν πορείαν ἐπὶ τὰ Ἱεροσόλυμα εὐχῆς καὶ τῶν τόπων ἱστορίας ἕνεκεν πεποιημένον φιλοφρονέστατα οἱ τῇδε ὑπολαβόντες οὐκέτ’ οἴκαδε αὐτῷ παλινοστεῖν ἐπιτρέπουσιν καθ’ ἑτέραν ἀποκάλυψιν καὶ αὐτοῖς νύκτωρ ὀφθεῖσαν μίαν τε φωνὴν σαφεστάτην τοῖς μάλιστα αὐτῶν σπουδαίοις χρήσασαν· ἐδήλου γὰρ προελθόντας ἔξω πυλῶν τὸν ἐκ θεοῦ προωρισμένον αὐτοῖς ἐπίσκοπον ὑποδέξασθαι· τοῦτο δὲ πράξαντες, μετὰ κοινῆς τῶν ἐπισκόπων, οἳ τὰς πέριξ διεῖπον ἐκκλησίας, γνώμης ἐπάναγκες αὐτὸν παραμένειν βιάζονται.

[3] μνημονεύει γέ τοι καὶ αὐτὸς ὁ Ἀλέξανδρος ἐν ἰδίαις ἐπιστολαῖς ταῖς πρὸς Ἀντινοΐτας, εἰς ἔτι νῦν παρ’ ἡμῖν σῳζομέναις, τῆς Ναρκίσσου σὺν αὐτῷ προεδρίας, ταῦτα κατὰ λέξιν ἐπὶ τέλει γράφων τῆς ἐπιστολῆς, ἀσπάζεται ὑμᾶς Νάρκισσος ὁ πρὸ ἐμοῦ διέπων τὸν τόπον τῆς ἐπισκοπῆς τὸν ἐνθάδε καὶ νῦν συνεξεταζόμενός μοι διὰ τῶν εὐχῶν, ρις ἔτη ἠνυκώς, παρακαλῶν ὑμᾶς ὁμοίως ἐμοὶ ὁμοφρονῆσαι.

[4] Καὶ ταῦτα μὲν οὕτως εἶχεν· τῆς δὲ κατ’ Ἀντιόχειαν ἐκκλησίας, Σεραπίωνος ἀναπαυσαμένου, τὴν ἐπισκοπὴν διαδέχεται Ἀσκληπιάδης, ἐν ταῖς κατὰ τὸν διωγμὸν ὁμολογίαις διαπρέψας καὶ αὐτός. μέμνηται καὶ τῆς τούτου καταστάσεως Ἀλέξανδρος Ἀντιοχεῦσιν γράφων ὧδε·

[5] Ἀλέξανδρος, δοῦλος καὶ δέσμιος Ἰησοῦ Χριστοῦ, τῇ μακαρίᾳ Ἀντιοχέων ἐκκλησίᾳ ἐν κυρίῳ χαίρειν. ἐλαφρά μοι καὶ κοῦφα τὰ δεσμὰ ὁ κύριος ἐποίησεν, κατὰ τὸν καιρὸν τῆς εἱρκτῆς πυθομένῳ τῆς ἁγίας ὑμῶν τῶν Ἀντιοχέων ἐκκλησίας κατὰ τὴν θείαν πρόνοιαν Ἀσκληπιάδην τὸν ἐπιτηδειότατον κατ’ ἀξίαν τὴν πίστιν τῆς ἐπισκοπῆς ἐγκεχειρισμένον.

[6] Ταύτην δὲ τὴν ἐπιστολὴν σημαίνει διὰ Κλήμεντος ἀπεσταλκέναι, πρὸς τῷ τέλει τοῦτον γράφων τὸν τρόπον· ταῦτα δὲ ὑμῖν, κύριοί μου ἀδελφοί, τὰ γράμματα ἀπέστειλα διὰ Κλήμεντος τοῦ μακαρίου πρεσβυτέρου, ἀνδρὸς ἐναρέτου καὶ δοκίμου, ὃν ἴστε καὶ ὑμεῖς καὶ ἐπιγνώσεσθε· ὃς καὶ ἐνθάδε παρὼν κατὰ τὴν πρόνοιαν καὶ ἐπισκοπὴν τοῦ δεσπότου ἐπεστήριξέν τε καὶ ηὔξησεν τὴν τοῦ κυρίου ἐκκλησίαν.

[1] Τοῦ μὲν οὖν Σεραπίωνος τῆς περὶ λόγους ἀσκήσεως καὶ ἄλλα μὲν εἰκὸς σῴζεσθαι παρ’ ἑτέροις ὑπομνήματα, εἰς ἡμᾶς δὲ μόνα κατῆλθεν τὰ Πρὸς Δόμνον, ἐκπεπτωκότα τινὰ παρὰ τὸν τοῦ διωγμοῦ καιρὸν ἀπὸ τῆς εἰς Χριστὸν πίστεως ⁸ ἐπὶ τὴν Ἰουδαΐκὴν ἐθελοθρῃσκείαν, καὶ τὰ Πρὸς Πόντιον καὶ Καρικόν, ἐκκλησιαστικοὺς ἄνδρας, καὶ ἄλλαι πρὸς ἑτέρους ἐπιστολαί,

[2] ἕτερός τε συντεταγμένος αὐτῷ λόγος Περὶ τοῦ λεγομένου κατὰ Πέτρον εὐαγγελίου, ὃν πεποίηται ἀπελέγχων τὰ ψευδῶς ἐν αὐτῷ εἰρημένα διά τινας ἐν τῇ κατὰ Ῥωσσὸν παροικίᾳ προφάσει τῆς εἰρημένης γραφῆς εἰς ἑτεροδόξους διδασκαλίας ἀποκείλαντας· ἀφ̓ οὗ εὔλογον βραχείας παραθέσθαι λέξεις, δι’ ὧν ἣν εἶχεν περὶ τοῦ βιβλίου γνώμην προτίθησιν, οὕτω γράφων·

[3] ἡμεῖς γάρ, ἀδελφοί, καὶ Πέτρον ⁹ καὶ τοὺς ἄλλους ἀποστόλους ἀποδεχόμεθα ὡς Χριστόν, τὰ δὲ ὀνόματι αὐτῶν ψευδεπίγραφα ὡς ἔμπειροι παραιτούμεθα, γινώσκοντες ὅτι τὰ τοιαῦτα οὐ παρελάβομεν.ἐγὼ γὰρ γενόμενος παρ’ ὑμῖν,

[4] ὑπενόουν τοὺς πάντας ὀρθῇ πίστει προσφέρεσθαι, καὶ μὴ διελθὼν τὸ ὑπ’ αὐτῶν προφερόμενον ὀνόματι Πέτρου εὐαγγέλιον, εἶπον ὅτι εἰ τοῦτό ἐστιν μόνον τὸ δοκοῦν ὑμῖν παρέχειν μικροψυχίαν, ἀναγινωσκέσθω· νῦν δὲ μαθὼν ὅτι αἱρέσει τινὶ ὁ νοῦς αὐτῶν ἐφώλευεν, ἐκ τῶν λεχθέντων μοι σπουδάσω πάλιν γενέσθαι πρὸς ὑμᾶς, ὥστε ἀδελφοί, προσδοκᾶτέ με ἐν τάχει.

[5] ἡμεῖς δέ ἀδελφοί, καταλαβόμενοι ὁποίας ἦν αἱρέσεως ὁ Μαρκιανός, ὃς καὶ ἑαυτῷ ἐναντιοῦτο, μὴ νοῶν ἃ ἐλάλει, ἃ μαθήσεσθε ἐξ ὧν ὑμῖν ἐγράφη,

[6] ἐδυνήθημεν γὰρ παρ’ ἄλλων τῶν ἀσκησάντω ναὐτὸ τοῦτο τὸ εὐαγγέλιον, τοῦτ’ ἐστὶν παρὰ τῶν διαδόχων τῶν καταρξαμένων αὐτοῦ, οὓς Δοκητὰς καλοῦμεν (τὰ γὰρ πλείονα φρονήματα ἐκείνων ἐστὶ τῆς διδασκαλίας), χρησάμενοι παρ’ αὐτῶν διελθεῖν καὶ εὑρεῖν τὰ μὲν πλείονα τοῦ ὀρθοῦ λόγου τοῦ σωτῆρος, τινὰ δὲ προσδιεσταλμένα, ἃ καὶ ὑπετάξαμεν ὑμῖν.

[1] καὶ ταῦτα μὲν τὰ Σεραπίωνος.

Τοῦ δὲ Κλήμεντος Στρωματεῖς, οἱ πάντες ὀκτώ, παρ’ ἡμῖν σῴζονται, οὓς καὶ τοιαύτης ἠξίωσεν προγραφῆς Τίτου Φλαυίου Κλήμεντος τῶν κατὰ τὴν ἀληθῆ φιλοσοφίαν γνωστικῶν ὑπομνημάτων στρωματεῖς,

[2] ἰσάριθμοί τε τούτοις εἰσὶν οἱ ἐπιγεγραμμένοι Ὑποτυπώσεων αὐτοῦ λόγοι, ἐν οἷς ὀνομαστὶ ὡς διδασκάλου τοῦ Πανταίνου μνημονεύει ἐκδοχάς τε αὐτοῦ γραφῶν καὶ παραδόσεις ἐκτέθειται·

[3] ἔστιν δὲ αὐτῷ καὶ πρὸς Ἕλληνας λόγος ὁ Προτρεπτικὸς τρεῖς τε οἱ τοῦ ἐπιγεγραμμένου Παιδαγωγοῦ καὶ Τίς ὁ σῳζόμενος πλούσιος οὕτως ἐπιγραφεὶς ἕτερος αὐτοῦ λόγος τό τε Περὶ τοῦ πάσχα σύγγραμμα καὶ διαλέξεις Περὶ νηστείας καὶ Περὶ καταλαλιᾶς καὶ ὁ Προτρεπτικὸς εἰς ὑπομονὴν ἢ πρὸς τοὺς νεωστὶ βεβαπτισμένους καὶ ὁ ἐπιγεγραμμένος Κανὼν ἐκκλησιαστικὸς ἢ πρὸς τοὺς Ἰουδαΐζοντας, ὃν Ἀλεξάνδρῳ τῷ δεδηλωμένῳ ἐπισκόπῳ ἀνατέθεικεν.

[4] Ἐν μὲν οὖν τοῖς Στρωματεῦσιν οὐ μόνον τῆς θείας κατάστρωσιν πεποίηται γραφῆς, ἀλλὰ καὶ τῶν παρ’ Ἕλλησιν, εἴ τι ἄρα ὠφέλιμον ἐδόκει καὶ αὐτοῖς εἰρῆσθαι, μνημονεύει τῶν τε παρὰ τοῖς πολλοῖς δογμάτων,

[5] τὰ Ἑλλήνων ὁμοῦ καὶ τὰ βαρβάρων ἀναπτύσσων καὶ ἔτι τὰς τῶν αἱρεσιαρχῶν ψευδοδοξίας εὐθύνων, ἱστορίαν τε πολλὴν ἐξαπλοῖ, ὑπόθεσιν ἡμῖν πολυμαθοῦς παρέχων παιδείας. τούτοις ἅπασιν καταμίγνυσιν καὶ τὰ φιλοσόφων δόγματα, ὅθεν εἰκότως κατάλληλον τῇ ὑποθέσει καὶ τὴν προγραφὴν τῶν Στρωματέων πεποίηται.

[6] κέχρηται δ’ ἐν αὐτοῖς καὶ ταῖς ἀπὸ τῶν ἀντιλεγομένων γραφῶν μαρτυρίαις, τῆς τε λεγομένης Σολομῶνος Σοφίας καὶ τῆς Ἰησοῦ τοῦ Σιρὰχ καὶ τῆς πρὸς Ἑβραίους ἐπιστολῆς τῆς τε Βαρναβᾶ καὶ Κλήμεντος καὶ Ἰούδα,

[7] μνημονεύει τε τοῦ πρὸς Ἕλληνας Τατιανοῦ λόγου καὶ Κασσιανοῦ ὡς καὶ αὐτοῦ χρονογραφίαν πεποιημένου, ἔτι μὴν Φίλωνος καὶ Ἀριστοβούλου Ἰωσήπου τε καὶ Δημητρίου καὶ Εὐπολέμου, Ἰουδαίων συγγραφέων, ὡς ἂν τούτων ἁπάντων ἐγγράφως πρεσβύτερον τῆς παρ’ Ἕλλησιν ἀρχαιογονίας Μωυσέα τε καὶ τὸ Ἰουδαίων γένος ἀποδειξάντων.

[8] καὶ ἄλλης δὲ πλείστης χρηστομαθείας ἔμπλεῳ οἱ δηλούμενοι τυγχάνουσιν τοῦ ἀνδρὸς λόγοι· ὧν ἐν τῷ πρώτῳ περὶ ἑαυτοῦ δηλοῖ ὡς ἔγγιστα τῆς τῶν ἀποστόλων γενομένου διαδοχῆς, ὑπισχνεῖται δ’ ἐν αὐτοῖς καὶ εἰς τὴν Γένεσιν ὑπομνηματιεῖσθαι.

[9] Καὶ ἐν τῷ λόγῳ δὲ αὐτοῦ τῷ Περὶ τοῦ πάσχα ἐκβιασθῆναι ὁμολογεῖ πρὸς τῶν ἑταίρων ἃς ἔτυχεν παρὰ τῶν ἀρχαίων πρεσβυτέρων ἀκηκοὼς παραδόσεις γραφῇ τοῖς μετὰ ταῦτα παραδοῦναι, μέμνηται δ’ ἐν αὐτῷ Μελίτωνος καὶ Εἰρηναίου καί τινων ἑτέρων, ὧν καὶ τὰς διηγήσεις τέθειται.

[1] Ἐν δὲ ταῖς Ὑποτυπώσεσιν ξυνελόντα εἰπεῖν πάσης τῆς ἐνδιαθήκου γραφῆς ἐπιτετμημένας πεποίηται διηγήσεις, μηδὲ τὰς ἀντιλεγομένας παρελθών, τὴν Ἰούδα λέγω καὶ τὰς λοιπὰς καθολικὰς ἐπιστολὰς τήν τε Βαρναβᾶ, καὶ τὴν Πέτρου λεγομένην Ἀποκάλυψιν.

[2] καὶ τὴν πρὸς Ἑβραίους δὲ ἐπιστολὴν Παύλου μὲν εἶναί φησιν, γεγράφθαι δὲ Ἑβραίοις Ἑβραϊκῇ φωνῇ, Λουκᾶν δὲ φιλοτίμως αὐτὴν μεθερμηνεύσαντα ἐκδοῦναι τοῖς Ἕλλησιν, ὅθεν τὸν αὐτὸν χρῶτα εὑρίσκεσθαι κατὰ τὴν ἑρμηνείαν ταύτης τε τῆς ἐπιστολῆς καὶ τῶν Πράξεων· μὴ προγεγράφθαι δὲ τὸ Παῦλος ¹⁰ ἀπόστολος εἰκότως·

[3] Ἑβραίοις γάρ, φησίν, ἐπιστέλλων πρόληψιν εἰληφόσιν κατ’ αὐτοῦ καὶ ὑποπτεύουσιν αὐτόν, συνετῶς πάνυ οὐκ ἐν ἀρχῇ ἀπέτρεψεν αὐτούς, τὸ ὄνομα θείς.

[4] Εἶτα ὑποβὰς ἐπιλέγει, ἤδη δέ, ὡς ὁ μακάριος ¹¹ ἔλεγεν πρεσβύτερος, ἐπεὶ ὁ κύριος, ἀπόστολος ὢν τοῦ παντοκράτορος, ἀπεστάλη πρὸς Ἑβραίους, διὰ μετριότητα ὁ Παῦλος, ὡς ἂν εἰς τὰ ἔθνη ἀπεσταλμένος, ¹² οὐκ ἐγγράφει ἑαυτὸν Ἑβραίων ἀπόστολον διά τε τὴν πρὸς τὸν κύριον τιμὴν διά τε τὸ ἐκ περιουσίας καὶ τοῖς Ἑβραίοις ἐπιστέλλειν, ¹³ ἐθνῶν κήρυκα ὄντα καὶ ἀπόστολον.

[5] Αὖθις δ’ ἐν τοῖς αὐτοῖς ὁ Κλήμης βιβλίοις περὶ τῆς τάξεως τῶν εὐαγγελίων παράδοσιν τῶν ἀνέκαθεν πρεσβυτέρων τέθειται, τοῦτον ἔχουσαν τὸν τρόπον. προγεγράφθαι ἔλεγεν τῶν εὐαγγελίων τὰ περιέχοντα τὰς γενεαλογίας,

[6] τὸ δὲ κατὰ Μάρκον ταύτην ἐσχηκέναι τὴν οἰκονομίαν. τοῦ Πέτρου δημοσίᾳ ἐν Ῥώμῃ κηρύξαντος τὸν λόγον καὶ πνεύματι τὸ εὐαγγέλιον ἐξειπόντος, τοὺς παρόντας, πολλοὺς ὄντας, παρακαλέσαι τὸν Μάρκον, ὡς ἂν ἀκολουθήσαντα αὐτῷ πόρρωθεν καὶ μεμνημένον τῶν λεχθέντων, ἀναγράψαι τὰ εἰρημένα· ποιήσαντα δέ, τὸ εὐαγγέλιον μεταδοῦναι τοῖς δεομένοις αὐτοῦ·

[7] ὅπερ ἐπιγνόντα τὸν Πέτρον προτρεπτικῶς μήτε κωλῦσαι μήτε προτρέψασθαι. τὸν μέντοι Ἰωάννην ἔσχατον, συνιδόντα ὅτι τὰ σωματικὰ ἐν τοῖς εὐαγγελίοις δεδήλωται, προτραπέντα ὑπὸ τῶν γνωρίμων, πνεύματι θεοφορηθέντα πνευματικὸν ποιῆσαι εὐαγγέλιον. τοσαῦτα ὁ Κλήμης.

[8] Πάλιν δ’ ὁ δηλωθεὶς Ἀλέξανδρος τοῦ Κλήμεντος, ἅμα δὲ καὶ τοῦ Πανταίνου ἔν τινι πρὸς Ὠριγένην ἐπιστολῇ μνημονεύει, ὡς δὴ γνωρίμων αὐτῷ γενομένων τῶν ἀνδρῶν, γράφει δὲ οὕτως· τοῦτο γὰρ καὶ θέλημα θεοῦ, ὡς οἶδας, γέγονεν ἵνα ἡ ἀπὸ προγόνων ἡμῖν φιλία μένῃ ἄσυλος, μᾶλλον δὲ θερμοτέρα ᾖ καὶ βεβαιοτέρα.

[9] πατέρας γὰρ ἴσμεν τοὺς μακαρίους ἐκείνους τοὺς προοδεύσαντας, πρὸς οὓς μετ’ ὀλίγον ἐσόμεθα, Πάνταινον, τὸν μακάριον ἀληθῶς καὶ κύριον, καὶ τὸν ἱερὸν Κλήμεντα, κύριόν μου γενόμενον καὶ ὠφελήσαντά με, καὶ εἴ τις ἕτερος τοιοῦτος· δι’ ὧν σὲ ἐγνώρισα, τὸν κατὰ πάντα ἄριστον καὶ κύριόν μου καὶ ἀδελφόν. καὶ ταῦτα μὲν τοιαῦτα.

[10] Ὁ γέ τοι Ἀδαμάντιος (καὶ τοῦτο γὰρ ἦν τῷ Ωριγένει ὄνομα), Ζεφυρίνου κατὰ τούσδε τοὺς χρόνους τῆς Ῥωμαίων ἐκκλησίας ἡγουμένου, ἐπιδημῆσαι τῇ Ῥώμῃ καὶ αὐτός που γράφει, λέγων εὐξάμενος τὴν ἀρχαιοτάτην Ῥωμαίων ἐκκλησίαν ἰδεῖν · ἔνθα οὐ πολὺ διατρίψας, ἐπάνεισιν εἰς τὴν Ἀλεξάνδρειαν,

[11] καὶ δὴ τὰ συνήθη τῆς κατηχήσεως ἐνταῦθα μετὰ πάσης ἐπλήρου σπουδῆς, Δημητρίου τῶν τῇδε ἐπισκόπου ἔτι τότε παρορμῶντος αὐτὸν καὶ μόνον οὐχὶ ἀντιβολοῦντος ἀόκνως τὴν εἰς τοὺς ἀδελφοὺς ὠφέλειαν ποιεῖσθαι.

[1] ὃ δ’ ὡς ἑαυτὸν ἑώρα μὴ ἐπαρκοῦντα τῇ τῶν θείων βαθυτέρᾳ σχολῇ τῇ τε ἐξετάσει καὶ ἑρμηνείᾳ τῶν ἱερῶν γραμμάτων καὶ προσέτι τῇ τῶν προσιόντων κατηχήσει μηδ’ ἀναπνεῦσαι συγχωρούντων αὐτῷ, ἑτέρων ἐφ’ ἑτέροις ἐξ ἕω καὶ μέχρις ἑσπέρας ἐπὶ τὸ παρ’ αὐτῷ διδασκαλεῖον φοιτώντων, διανείμας τὰ πλήθη, τὸν Ἡρακλᾶν τῶν γνωρίμων προκρίνας, ἔν τε τοῖς θείοις σπουδαῖον καὶ ἄλλως ὄντα λογιώτατον ἄνδρα καὶ φιλοσοφίας οὐκ ἄμοιρον, κοινωνὸν καθίστη τῆς κατηχήσεως, τῷ μὲν τὴν πρώτην τῶν ἄρτι στοιχειουμένων εἰσαγωγὴν ἐπιτρέψας, αὐτῷ δὲ τὴν τῶν ἐν ἕξει φυλάξας ἀκρόασιν.

[1] Τοσαύτη δὲ εἰσήγετο τῷ Ὠριγένει τῶν θείων λόγων ἀπηκριβωμένη ἐξέτασις, ὡς καὶ τὴν Ἑβραΐδα γλῶτταν ἐκμαθεῖν τάς τε παρὰ τοῖς Ἰουδαίοις φερομένας πρωτοτύπους αὐτοῖς Ἑβραίων στοιχείοις γραφὰς κτῆμα ἴδιον ποιήσασθαι ἀνιχνεῦσαί τε τὰς τῶν ἑτέρων παρὰ τοὺς ἑβδομήκοντα τὰς ἱερὰς γραφὰς ἑρμηνευκότων ἐκδόσεις καί τινας ἑτέρας παρὰ τὰς κατημαξευμένας ἑρμηνείας ἐναλλαττούσας, τὴν Ἀκύλου καὶ Συμμάχου καὶ Θεοδοτίωνος, ἐφευρεῖν, ἃς οὐκ οἶδ’ ὅθεν ἔκ τινων μυχῶν τὸν πάλαι λανθανούσας χρόνον ἀνιχνεύσας προήγαγεν εἰς φῶς·

[2] ἐφ’ ὧν διὰ τὴν ἀδηλότητα, τίνος ἄρ’ εἶεν οὐκ εἰδώς, αὐτὸ τοῦτο μόνον ἐπεσημήνατο ὡς ἄρα τὴν μὲν εὕροι ἐν τῇ πρὸς Ἀκτίοις Νικοπόλει,

[3] τὴν δὲ ἐν ἑτέρῳ τοιῷδε τόπῳ· ἔν γε μὴν τοῖς Ἑξαπλοῖς τῶν Ψαλμῶν μετὰ τὰς ἐπισήμους τέσσαρας ἐκδόσεις οὐ μόνον πέμπτην, ἀλλὰ καὶ ἕκτην καὶ ἑβδόμην παραθεὶς ἑρμηνείαν, ἐπὶ μιᾶς αὖθις σεσημείωται ὡς ἐν Ἱεριχοῖ εὑρημένης ἐν πίθῳ κατὰ τοὺς χρόνους Ἀντωνίνου τοῦ υἱοῦ Σευήρου.

[4] ταύτας δὲ ἁπάσας ἐπὶ ταὐτὸν συναγαγὼν διελών τε πρὸς κῶλον καὶ ἀντιπαραθεὶς ἀλλήλαις μετὰ καὶ αὐτῆς τῆς Ἑβραίων σημειώσεως τὰ τῶν λεγομένων Ἑξαπλῶν ἡμῖν ἀντίγραφα καταλέλοιπεν, ἰδίως τὴν Ἀκύλου καὶ Συμμάχου καὶ Θεοδοτίωνος ἔκδοσιν ἅμα τῇ τῶν ἑβδομήκοντα ἐν τοῖς Τετρασσοῖς ἐπισκευάσας.

[1] Τῶν γε μὴν ἑρμηνευτῶν αὐτῶν δὴ τούτων ἰστέον Ἐβιωναῖον τὸν Σύμμαχον γεγονέναι· αἵρεσις δέ ἐστιν ἡ τῶν Ἐβιωναίων οὕτω καλουμένη τῶν τὸν Χριστὸν ἐξ Ἰωσὴφ καὶ Μαρίας γεγονέναι φασκόντων ψιλόν τε ἄνθρωπον ὑπειληφότων αὐτὸν καὶ τὸν νόμον χρῆναι Ἰουδαϊκώτερον φυλάττειν ἀπισχυριζομένων, ὥς που καὶ ἐκ τῆς πρόσθεν ἱστορίας ἔγνωμεν. καὶ ὑπομνήματα δὲ τοῦ Συμμάχου εἰς ἔτι νῦν φέρεται, ἐν οἷς δοκεῖ πρὸς τὸ κατὰ Ματθαῖον ἀποτεινόμενος εὐαγγέλιον τὴν δεδηλωμένην αἵρεσιν κρατύνειν. ταῦτα δὲ ὁ Ὠριγένης μετὰ καὶ ἄλλων εἰς τὰς γραφὰς ἑρμηνειῶν τοῦ Συμμάχου σημαίνει παρὰ Ἰουλιανῆς τινος εἰληφέναι, ἣν καί φησιν παρ’ αὐτοῦ Συμμάχου τὰς βίβλους διαδέξασθαι.

[1] Ἐν τούτῳ καὶ Ἀμβρόσιος τὰ τῆς Οὐαλεντίνου φρονῶν αἱρέσεως, πρὸς τῆς ὑπὸ Ὠριγένους πρεσβευομένης ἀληθείας ἐλεγχθεὶς καὶ ὡς ἂν ὑπὸ φωτὸς καταυγασθεὶς τὴν διάνοιαν, τῷ τῆς ἐκκλησιαστικῆς ὀρθοδοξίας προστίθεται λόγῳ.

[2] καὶ ἄλλοι δὲ πλείους τῶν ἀπὸ παιδείας, τῆς περὶ τὸν Ὠριγένην φήμης πανταχόσε βοωμένης, ᾔεσαν ὡς αὐτόν, πεῖραν τῆς ἐν τοῖς ἱεροῖς λόγοις ἱκανότητος τἀνδρὸς ληψόμενοι· μυρίοι δὲ τῶν αἱρετικῶν φιλοσόφων τε τῶν μάλιστα ἐπιφανῶν οὐκ ὀλίγοι διὰ σπουδῆς αὐτῷ προσεῖχον, μόνον οὐχὶ πρὸς τοῖς θείοις καὶ τὰ τῆς ἔξωθεν φιλοσοφίας πρὸς αὐτοῦ παιδευόμενοι.

[3] εἰσῆγέν τε γὰρ ὅσους εὐφυῶς ἔχοντας ἑώρα, καὶ ἐπὶ τὰ φιλόσοφα μαθήματα, γεωμετρίαν καὶ ἀριθμητικὴν καὶ τἄλλα προπαιδεύματα παραδιδοὺς εἴς τε τὰς αἱρέσεις τὰς παρὰ τοῖς φιλοσόφοις προάγων καὶ τὰ παρὰ τούτοις συγγράμματα διηγούμενος ὑπομνηματιζόμενός τε καὶ θεωρῶν εἰς ἕκαστα, ὥστε μέγαν καὶ παρ’ αὐτοῖς Ἕλλησιν φιλόσοφον τὸν ἄνδρα κηρύττεσθαι·

[4] πολλοὺς δὲ καὶ τῶν ἰδιωτικωτέρων ἐνῆγεν ἐπὶ τὰ ἐγκύκλια γράμματα, οὐ μικρὰν αὐτοῖς ἔσεσθαι φάσκων ἐξ ἐκείνων ἐπιτηδειότητα εἰς τὴν τῶν θείων γραφῶν θεωρίαν τε καὶ παρασκευήν, ὅθεν μάλιστα καὶ ἑαυτῷ ἀναγκαίαν ἡγήσατο τὴν περὶ τὰ κοσμικὰ καὶ φιλόσοφα μαθήματα ἄσκησιν.

[1] Μάρτυρες δὲ καὶ τῆς περὶ ταῦτα αὐτοῦ κατορθώσεως αὐτῶν Ἑλλήνων οἱ κατ’ αὐτὸν ἠκμακότες φιλόσοφοι, ὧν ἐν συγγράμμασιν πολλὴν μνήμην εὕρομεν τοῦ ἀνδρός, τοτὲ μὲν αὐτῷ προσφωνούντων τοὺς ἑαυτῶν λόγους, τοτὲ δὲ ὡς διδασκάλῳ εἰς ἐπίκρισιν τοὺς ἰδίους ἀναφερόντων πόνους.

[2] τί δεῖ ταῦτα λέγειν, ὅτε καὶ ὁ καθ’ ἡμᾶς ἐν Σικελίᾳ καταστὰς Πορφύριος συγγράμματα καθ’ ἡμῶν ἐνστησάμενος καὶ δι’ αὐτῶν τὰς θείας γραφὰς διαβάλλειν πεπειραμένος τῶν τε εἰς αὐτὰς ἐξηγησαμένων μνημονεύσας, μηδὲν μηδαμῶς φαῦλον ἔγκλημα τοῖς δόγμασιν ἐπικαλεῖν δυνηθείς, ἀπορίᾳ λόγων ἐπὶ τὸ λοιδορεῖν τρέπεται καὶ τοὺς ἐξηγητὰς ἐνδιαβάλλειν, ὧν μάλιστα τὸν Ὠριγένην·

[3] ὃν κατὰ τὴν νέαν ἡλικίαν ἐγνωκέναι φήσας, διαβάλλειν μὲν πειρᾶται, συνιστῶν δὲ ἄρα τὸν ἄνδρα ἐλάνθανεν, τὰ μὲν ἐπαληθεύων, ἐν οἷς οὐδ’ ἑτέρως αὐτῷ λέγειν ἦν δυνατόν, τὰ δὲ καὶ ψευδόμενος, ἐν οἷς λήσεσθαι ἐνόμιζεν, καὶ τοτὲ μὲν ὡς Χριστιανοῦ κατηγορῶν, τοτὲ δὲ τὴν περὶ τὰ φιλόσοφα μαθήματα ἐπίδοσιν αὐτοῦ διαγράφων.

[4] Ἄκουε δ’ οὖν ἅ φησιν κατὰ λέξιν· τῆς δὴ μοχθηρίας τῶν Ἰουδαϊκῶν γραφῶν οὐκ ἀπόστασιν, λύσιν δέ τινες εὑρεῖν προθυμηθέντες, ἐπ’ ἐξηγήσεις ἐτράποντο ἀσυγκλώστους καὶ ἀναρμόστους τοῖς γεγραμμένοις, οὐκ ἀπολογίαν μᾶλλον ὑπὲρ τῶν ὀθνείων, παραδοχὴν δὲ καὶ ἔπαινον τοῖς οἰκείοις φερούσας. αἰνίγματα γὰρ τὰ φανερῶς παρὰ Μωυσεῖ λεγόμενα εἶναι κομπάσαντες καὶ ἐπιθειάσαντες ὡς θεσπίσματα πλήρη κρυφίων μυστηρίων διά τε τοῦ τύφου τὸ κριτικὸν τῆς ψυχῆς καταγοητεύσαντες, ἐπάγουσιν ἐξηγήσεις.

[5] Εἶτα μεθ’ ἕτερά φησιν· ὁ δὲ τρόπος τῆς ἀτοπίας ἐξ ἀνδρὸς ᾧ κἀγὼ κομιδῇ νέος ὢν ἔτι ἐντετύχηκα, σφόδρα εὐδοκιμήσαντος καὶ ἔτι δι’ὧν καταλέλοιπεν συγγραμμάτων εὐδοκιμοῦντος, παρειλήφθω, Ὠριγένους, οὗ κλέος παρὰ τοῖς διδασκάλοις τούτων τῶν λόγων μέγα διαδέδοται.

[6] ἀκροατὴς γὰρ οὗτος Ἀμμωνίου τοῦ πλείστην ἐν τοῖς καθ’ ἡμᾶς χρόνοις ἐπίδοσιν ἐν φιλοσοφίᾳ ἐσχηκότος γεγονώς, εἰς μὲν τὴν τῶν λόγων ἐμπειρίαν πολλὴν παρὰ τοῦ διδασκάλου τὴν ὠφέλειαν ἐκτήσατο, εἰς δὲ τὴν ὀρθὴν τοῦ βίου προαίρεσιν τὴν ἐναντίαν ἐκείνῳ πορείαν ἐποιήσατο.

[7] Ἀμμώνιος μὲν γὰρ Χριστιανὸς ἐν Χριστιανοῖς ἀνατραφεὶς τοῖς γονεῦσιν, ὅτε τοῦ φρονεῖν καὶ τῆς φιλοσοφίας ἥψατο, εὐθὺς πρὸς τὴν κατὰ νόμους πολιτείαν μετεβάλετο, Ὠριγένης δὲ Ἕλλην· ἐν Ἕλλησιν παιδευθεὶς λόγοις, πρὸς τὸ βάρβαρον ἐξώκειλεν τόλμημα· ᾧ δὴ φέρων αὐτόν τε καὶ τὴν ἐν τοῖς λόγοις ἕξιν ἐκαπήλευσεν, κατὰ μὲν τὸν βίον Χριστιανῶς ζῶν καὶ παρανόμως, κατὰ δὲ τὰς περὶ τῶν πραγμάτων καὶ τοῦ θείου δόξας ἑλληνίζων τε καὶ τὰ Ἑλλήνων τοῖς ὀθνείοις ὑποβαλλόμενος μύθοις.

[8] συνῆν τε γὰρ ἀεὶ τῷ Πλάτωνι, τοῖς τε Νουμηνίου καὶ Κρονίου Ἀπολλοφάνους τε καὶ Λογγίνου καὶ Μοδεράτου Νικομάχου τε καὶ τῶν ἐν τοῖς Πυθαγορείοις ἐλλογίμων ἀνδρῶν ὡμίλει συγγράμμασιν, ἐχρῆτο δὲ καὶ Χαιρήμονος τοῦ Στωϊκοῦ Κορνούτου τε ταῖς βίβλοις, παρ’ ὧν τὸν μεταληπτικὸν τῶν παρ’ Ἕλλησιν μυστηρίων γνοὺς τρόπον ταῖς Ἰουδαϊκαῖς προσῆψεν γραφαῖς.

[9] Ταῦτα τῷ Πορφυρίῳ κατὰ τὸ τρίτον σύγγραμμα τῶν γραφέντων αὐτῷ κατὰ Χριστιανῶν εἴρηται, ἐπαληθεύσαντι μὲν περὶ τῆς τἀνδρὸς ἀσκήσεως καὶ πολυμαθείας, ψευσαμένῳ δὲ σαφῶς (τί γὰρ οὐκ ἔμελλεν ὁ κατὰ Χριστιανῶν;)· ἐν οἷς αὐτὸν μέν φησιν ἐξ Ἑλλήνων μετατεθεῖσθαι, τὸν δ’ Ἀμμώνιον ἐκ βίου τοῦ κατὰ θεοσέβειαν ἐπὶ τὸν ἐθνικὸν τρόπον ἐκπεσεῖν.

[10] τῷ τε γὰρ Ὠριγένει τὰ τῆς κατὰ Χριστὸν διδασκαλίας ἐκ προγόνων ἐσῴζετο, ὡς καὶ τὰ τῆς πρόσθεν ἱστορίας ἐδήλου, τῷ τε Ἀμμωνίῳ τὰ τῆς ἐνθέου φιλοσοφίας ἀκέραια καὶ ἀδιάπτωτα καὶ μέχρις ἐσχάτης τοῦ βίου διέμενεν τελευτῆς, ὥς που καὶ οἱ τἀνδρὸς εἰς ἔτι νῦν μαρτυροῦσι πόνοι, δι’ ὧν κατέλιπε συγγραμμάτων παρὰ τοῖς πλείστοις εὐδοκιμοῦντος, ὥσπερ οὖν καὶ ὁ ἐπιγεγραμμένος Περὶ τῆς Μωυσέως καὶ Ἰησοῦ συμφωνίας καὶ ὅσοι ἄλλοι παρὰ τοῖς φιλοκάλοις εὕρηνται.

[11] Ταῦτα μὲν οὖν εἰς παράστασιν ἐκκείσθω τῆς τε τοῦ ψευδηγόρου συκοφαντίας καὶ τῆς Ὠριγένους καὶ περὶ τὰ Ἑλλήνων μαθήματα πολυπειρίας, περὶ ἧς πρός τινας μεμψαμένους αὐτῷ διὰ τὴν περὶ ἐκεῖνα σπουδὴν ἀπολογούμενος, ἐν ἐπιστολῇ τινι ταῦτα γράφει·

[12] ἐπεὶ δὲ ἀνακειμένῳ μοι τῷ λόγῳ, τῆς φήμης διατρεχούσης περὶ τῆς ἕξεως ἡμῶν, προσῄεσαν ὁτὲ μὲν αἱρετικοί, ὁτὲ δὲ οἱ ἀπὸ τῶν Ἑλληνικῶν μαθημάτων καὶ μάλιστα τῶν ἐν φιλοσοφίᾳ, ἔδοξεν ἐξετάσαι τά τε τῶν αἱρετικῶν δόγματα καὶ τὰ ὑπὸ τῶν φιλοσόφων περὶ ἀληθείας λέγειν ἐπαγγελλόμενα.

[13] τοῦτο δὲ πεποιήκαμεν μιμησάμενοί τε τὸν πρὸ ἡμῶν πολλοὺς ὠφελήσαντα Πάνταινον, οὐκ ὀλίγην ἐν ἐκείνοις ἐσχηκότα παρασκευήν, καὶ τὸν νῦν ἐν τῷ πρεσβυτερίῳ καθεζόμενον Ἀλεξανδρέων Ἡρακλᾶν, ὅντινα εὗρον παρὰ τῷ διδασκάλῳ τῶν φιλοσόφων μαθημάτων, ἤδη πέντε ἔτεσιν αὐτῷ προσκαρτερήσαντα πρὶν ἢ ἐμὲ ἄρξασθαι ἀκούειν ἐκείνων τῶν λόγων·

[14] δι’ ὃν καὶ πρότερον κοινῇ ἐσθῆτι χρώμενος ἀποδυσάμενος καὶ φιλόσοφον ἀναλαβὼν σχῆμα μέχρι τοῦ δεῦρο τηρεῖ βιβλία τε Ἑλλήνων κατὰ δύναμιν οὐ παύεται φιλολογῶν.

[15] Καὶ ταῦτα μὲν αὐτῷ περὶ τῆς Ἑλληνικῆς ἀσκήσεως ἀπολογουμένῳ εἴρηται· κατὰ τοῦτον δὲ τὸν χρόνον ἐπ’ Ἀλεξανδρείας αὐτῷ τὰς διατριβὰς ποιουμένῳ ἐπιστάς τις τῶν στρατιωτικῶν ἀνεδίδου γράμματα Δημητρίῳ τε τῷ τῆς παροικίας ἐπισκόπῳ καὶ τῷ τότε τῆς Αἰγύπτου ἐπάρχῳ παρὰ τοῦ τῆς Ἀραβίας ἡγουμένου, ὡς ἂν μετὰ σπουδῆς ἁπάσης τὸν Ὠριγένην πέμψοιεν κοινωνήσοντα λόγων αὐτῷ. καὶ δὴ ἀφικνεῖται ἐπὶ τὴν Ἀραβίαν· οὐκ εἰς μακρὸν δὲ τὰ τῆς ἀφίξεως εἰς πέρας ἀγαγών, αὖθις ἐπὶ τὴν Ἀλεξάνδρειαν ἐπανῄει.

[16] χρόνου δὲ μεταξὺ διαγενομένου, οὐ σμικροῦ κατὰ τὴν πόλιν ἀναρριπισθέντος πολέμου, ὑπεξελθὼν τῆς Ἀλεξανδρείας, ᾔει μὲν ἐπὶ Παλαιστίνης, ἐν Καισαρείᾳ δὲ τὰς διατριβὰς ἐποιεῖτο· ἔνθα καὶ διαλέγεσθαι τάς τε θείας ἑρμηνεύειν γραφὰς ἐπὶ τοῦ κοινοῦ τῆς ἐκκλησίας οἱ τῇδε ἐπίσκοποι, καίτοι τῆς τοῦ πρεσβυτερίου χειροτονίας οὐδέπω τετυχηκότα, αὐτὸν ἠξίουν·

[17] ὃ καὶ αὐτὸ γένοιτ’ ἂν ἔκδηλον ἀφ’ ὧν περὶ τοῦ Δημητρίου γράφοντες Ἀλέξανδρος ὁ Ἱεροσολύμων ἐπίσκοπος καὶ Θεόκτιστος ὁ Καισαρείας ὧδέ πως ἀπολογοῦνται. προσέθηκεν δὲ τοῖς γράμμασιν ὅτι τοῦτο οὐδέποτε ἠκούσθη οὐδὲ νῦν γεγένηται, τὸ παρόντων ἐπισκόπων λαϊκοὺς ὁμιλεῖν, οὐκ οἶδ’ ὅπως προφανῶς οὐκ ἀληθῆ λέγων.

[18] ὅπου γοῦν εὑρίσκονται οἱ ἐπιτήδειοι πρὸς τὸ ὠφελεῖν τοὺς ἀδελφούς, καὶ παρακαλοῦνται τῷ λαῷ προσομιλεῖν ὑπὸ τῶν ἁγίων ἐπισκόπων, ὥσπερ ἐν Λαράνδοις Εὔελπις ὑπὸ Νέωνος καὶ ἐν Ἰκονίῳ Παυλῖνος ὑπὸ Κέλσου καὶ ἐν Συνάδοις Θεόδωρος ὑπὸ Ἀττικοῦ, τῶν μακαρίων ἀδελφῶν. εἰκὸς δὲ καὶ ἐν ἄλλοις τόποις τοῦτο γίνεσθαι, ἡμᾶς δὲ μὴ εἰδέναι.

Τοῦτον καὶ ἔτι νέος ὢν ὁ δηλούμενος ἀνὴρ οὐ πρὸς μόνων τῶν συνήθων, ἀλλὰ καὶ τῶν ἐπὶ ξένης ἐπισκόπων ἐτιμᾶτο τὸν τρόπον.

[19] ἀλλὰ γὰρ αὖθις τοῦ Δημητρίου διὰ γραμμάτων αὐτὸν ἀνακαλέσαντος δι’ ἀνδρῶν τε διακόνων τῆς ἐκκλησίας ἐπισπεύσαντος ἐπανελθεῖν εἰς τὴν Ἀλεξάνδρειαν, ἀφικόμενος τὰς συνήθεις ἀπετέλει σπουδάς.

[1] Ἤκμαζον δὲ κατὰ τοῦτο πλείους λόγιοι καὶ ἐκκλησιαστικοὶ ἄνδρες, ὧν καὶ ἐπιστολάς, ἃς πρὸς ἀλλήλους διεχάραττον, ἔτι νῦν σῳζομένας εὑρεῖν εὔπορον· αἳ καὶ εἰς ἡμᾶς ἐφυλάχθησαν ἐν τῇ κατὰ Αἰλίαν βιβλιοθήκῃ, πρὸς τοῦ τηνικάδε τὴν αὐτόθι διέποντος ἐκκλησίαν Ἀλεξάνδρου ἐπισκευασθείσῃ, ἀφ’ ἧς καὶ αὐτοὶ τὰς ὕλας τῆς μετὰ χεῖρας ὑποθέσεως ἐπὶ ταὐτὸν συναγαγεῖν δεδυνήμεθα.

[2] Τούτων Βήρυλλος σὺν ἐπιστολαῖς καὶ συγγραμμάτων διαφόρους φιλοκαλίας καταλέλοιπεν, ἐπίσκοπος δ’ οὗτος ἦν τῶν κατὰ Βόστραν Ἀράβων· ὡσαύτως δὲ καὶ Ἱππόλυτος, ἑτέρας που καὶ αὐτὸς προεστὼς ἐκκλησίας.

[3] Ἦλθεν δὲ εἰς ἡμᾶς καὶ Γαΐου, λογιωτάτου ἀνδρός, διάλογος, ἐπὶ Ῥώμης κατὰ Ζεφυρῖνον πρὸς Πρόκλον τῆς κατὰ Φρύγας αἱρέσεως ὑπερμαχοῦντα κεκινημένος· ἐν ᾧ τῶν δι’ ἐναντίας τὴν περὶ τὸ συντάττειν καινὰς γραφὰς προπέτειάν τε καὶ τόλμαν ἐπιστομίζων, τῶν τοῦ ἱεροῦ ἀποστόλου δεκατριῶν μόνων ἐπιστολῶν μνημονεύει, τὴν πρὸς Ἑβραίους μὴ συναριθμήσας ταῖς λοιπαῖς, ἐπεὶ καὶ εἰς δεῦρο παρὰ Ῥωμαίων τισὶν οὐ νομίζεται τοῦ ἀποστόλου τυγχάνειν.

[1] Ἀλλὰ γὰρ Ἀντωνῖνον ἔτη βασιλεύσαντα ἑπτὰ καὶ μῆνας ἓξ Μακρῖνος διαδέχεται· τούτου δ’ ἐπ’ ἐνιαυτὸν διαγενομένου, αὖθις ἕτερος Ἀντωνῖνος τὴν Ῥωμαίων ἡγεμονίαν παραλαμβάνει· οὗ κατὰ τὸ πρῶτον ἔτος ὁ Ῥωμαίων ἐπίσκοπος Ζεφυρῖνος μεταλλάττει τὸν βίον, ὅλοις ὀκτωκαίδεκα διακατασχὼν ἔτεσιν τὴν λειτουργίαν·

[2] μεθ’ ὃν Κάλλιστος τὴν ἐπισκοπὴν ἐγχειρίζεται, ὃς ἐπιβιώσας ἔτεσιν πέντε, Οὐρβανῷ τὴν λειτουργίαν καταλείπει.

Αὐτοκράτωρ Ἀλέξανδρος ἐπὶ τούτοις διαδέχεται τὴν Ῥωμαίων ἀρχήν, ἐπὶ τέτταρσιν μόνοις ἔτεσιν Ἀντωνίνου διαγενομένου. ἐν τούτῳ δὲ καὶ ἐπὶ τῆς Ἀντιοχέων ἐκκλησίας Ἀσκληπιάδην Φιλητὸς διαδέχεται.

[3] Τοῦ δ’ αὐτοκράτορος μήτηρ, Μαμαία τοὔνομα, εἰ καί τις ἄλλη θεοσεβεστάτη γυνή, τῆς Ὠριγένους πανταχόσε βοωμένης φήμης, ὡς καὶ μέχρι τῶν αὐτῆς ἐλθεῖν ἀκοῶν, περὶ πολλοῦ ποιεῖται τῆς τοῦ ἀνδρὸς θέας ἀξιωθῆναι καὶ τῆς ὑπὸ πάντων θαυμαζομένης περὶ τὰ θεῖα συνέσεως αὐτοῦ πεῖραν λαβεῖν.

[4] ἐπ’ Ἀντιοχείας δῆτα διατρίβουσα, μετὰ στρατιωτικῆς δορυφορίας αὐτὸν ἀνακαλεῖται· παρ’ ᾗ χρόνον διατρίψας πλεῖστά τε ὅσα εἰς τὴν τοῦ κυρίου δόξαν καὶ τῆς τοῦ θείου διδασκαλείου ἀρετῆς ἐπιδειξάμενος, ἐπὶ τὰς συνήθεις ἔσπευδεν διατριβάς.

[1] Τότε δῆτα καὶ Ἱππόλυτος συντάττων μετὰ πλείστων ἄλλων ὑπομνημάτων καὶ τὸ Περὶ τοῦ πάσχα πεποίηται σύγγραμμα, ἐν ᾧ τῶν χρόνων ἀναγραφὴν ἐκθέμενος καί τινα κανόνα ἑκκαιδεκαετηρίδος περὶ τοῦ πάσχα προθείς, ἐπὶ τὸ πρῶτον ἔτος αὐτοκράτορος Ἀλεξάνδρου τοὺς χρόνους περιγράφει· τῶν δὲ λοιπῶν αὐτοῦ συγγραμμάτων τὰ εἰς ἡμᾶς ἐλθόντα ἐστὶν τάδε· Εἰς τὴν Ἑξαήμερον, Εἰς τὰ μετὰ τὴν Ἑξαήμερον, Πρὸς Μαρκίωνα, Εἰς τὸ Ἆισμα, Εἰς μέρη τοῦ Ἰεζεκιήλ, Περὶ τοῦ πάσχα, Πρὸς ἁπάσας τὰς αἱρέσεις, πλεῖστά τε ἄλλα καὶ παρὰ πολλοῖς εὕροις ἂν σῳζόμενα.

[1] Ἐξ ἐκείνου δὲ καὶ Ὠριγένει τῶν εἰς τὰς θείας γραφὰς ὑπομνημάτων ἐγίνετο ἀρχή, Ἀμβροσίου παρορμῶντος αὐτὸν μυρίαις ὅσαις οὐ προτροπαῖς ταῖς διὰ λόγων καὶ παρακλήσεσιν αὐτὸ μόνον, ἀλλὰ καὶ ἀφθονωτάταις τῶν ἐπιτηδείων χορηγίαις.

[2] ταχυγράφοι τε γὰρ αὐτῷ πλείους ἢ ἑπτὰ τὸν ἀριθμὸν παρῆσαν ὑπαγορεύοντι, χρόνοις τεταγμένοις ἀλλήλους ἀμείβοντες, βιβλιογράφοι τε οὐχ ἥττους ἅμα καὶ κόραις ἐπὶ τὸ καλλιγραφεῖν ἠσκημέναις· ὧν ἁπάντων τὴν δέουσαν τῶν ἐπιτηδείων ἄφθονον περιουσίαν ὁ Ἀμβρόσιος παρεστήσατο· ναὶ μὴν καὶ ἐν τῇ περὶ τὰ θεῖα λόγια ἀσκήσει τε καὶ σπουδῇ προθυμίαν ἄφατον αὐτῷ συνεισέφερεν, ᾗ καὶ μάλιστα αὐτὸν προύτρεπεν ἐπὶ τὴν τῶν ὑπομνημάτων σύνταξιν.

[3] Τούτων δὲ οὕτως ἐχόντων, Οὐρβανὸν ἐπισκοπεύσαντα τῆς Ῥωμαίων ἐκκλησίας ἔτεσιν ὀκτὼ διαδέχεται Ποντιανός, τῆς δ’ Ἀντιοχέων μετὰ Φιλητὸν Ζέβεννος· καθ’ οὓς Ὠριγένης,

[4] ἐπειγούσης χρείας ἐκκλησιαστικῶν ἕνεκα πραγμάτων ἐπὶ τὴν Ἑλλάδα στειλάμενος τὴν διὰ Παλαιστίνης, πρεσβείου χειροθεσίαν ἐν Καισαρείᾳ πρὸς τῶν τῇδε ἐπισκόπων ἀναλαμβάνει. τὰ μὲν οὖν ἐπὶ τούτῳ περὶ αὐτοῦ κεκινημένα τά τε ἐπὶ τοῖς κινηθεῖσιν δεδογμένα τοῖς τῶν ἐκκλησιῶν προεστῶσιν ὅσα τε ἄλλα ἀκμάζων περὶ τὸν θεῖον εἰσενήνεκται λόγον, ἰδίας δεόμενα συντάξεως, μετρίως ἐν τῷ δευτέρῳ ἧς ὑπὲρ αὐτοῦ πεποιήμεθα ἀπολογίας ἀνεγράψαμεν.

[1] Ταῦτα δ’ ἐκείνοις δέοι ἂν ἐπιθεῖναι ὡς ἐν μὲν τῷ ἕκτῳ τῶν εἰς τὸ κατὰ Ἰωάννην Ἐξηγητικῶν σημαίνει τὰ πρότερα πέντε ἐπ’ Ἀλεξανδρείας ἔτ’ ὄντα αὐτὸν συντάξαι, τῆς δ’ εἰς τὸ πᾶν εὐαγγέλιον αὐτὸ δὴ τοῦτο πραγματείας μόνοι δύο καὶ εἴκοσι εἰς ἡμᾶς περιῆλθον τόμοι·

[2] κατὰ δὲ τὸ ἔνατον τῶν Εἰς τὴν Γένεσιν (δώδεκα δ’ ἐστὶν τὰ πάντα) οὐ μόνον τοὺς πρὸ τοῦ ἐνάτου δηλοῖ ἐπὶ τῆς Ἀλεξανδρείας ὑπεμνηματίσθαι, καὶ εἰς τοὺς πρώτους δὲ πέντε καὶ εἴκοσι Ψαλμοὺς ἔτι τε τὰ εἰς τοὺς Θρήνους, ὧν εἰς ἡμᾶς ἐληλύθασιν τόμοι πέντε, ἐν οἷς μέμνηται καὶ τῶν Περὶ ἀναστάσεως·

[3] δύο δ’ ἐστὶν και ταῦτα. οὐ μὴν ἀλλὰ καὶ τὰ Περὶ ἀρχῶν πρὸ τῆς ἀπ’ Ἀλεξανρδείας μεταναστάσεως γράφει, καὶ τοὺς ἐπιγεγραμμένους Στρωματεῖς, ὄντας τὸν ἀριθμὸν δέκα, ἐπὶ τῆς αὐτῆς πόλεως κατὰ τὴν Ἀλεξάνδρου συντάττει βασιλείαν, ὡς καὶ τοῦτο ὁλόγραφοι δηλοῦσιν αὐτοῦ πρὸ τῶν τόμων ἐπισημειώσεις.

[1] Τὸν μέν γε πρῶτον ἐξηγούμενος Ψαλμόν, ἔκθεσιν πεποίηται τοῦ τῶν ἱερῶν γραφῶν τῆς παλαιᾶς διαθήκης καταλόγου, ὧδέ πως γράφων κατὰ λέξιν· οὐκ ἀγνοητέον δ’ εἶναι τὰς ἐνδιαθήκους βίβλους, ὡς Ἑβραῖοι παραδιδόασιν, δύο καὶ εἴκοσι, ὅσος ἀριθμὸς τῶν παρ’ αὐτοῖς στοιχείων ἐστίν.

[2] Εἶτα μετά τινα ἐπιφέρει λέγων· εἰσὶν δὲ αἱ εἴκοσι δύο βίβλοι καθ’ Ἑβραίους αἵδε· ἡ παρ’ ἡμῖν Γένεσις ἐπιγεγραμμένη, παρὰ δ’ Ἑβραίοις ἀπὸ τῆς ἀρχῆς τῆς βίβλου Βρησιθ, ὅπερ ἐστὶν ἐν ἀρχῇ· Ἔξοδος, Ουελλεσμωθ, ὅπερ ἐστὶν ταῦτα τὰ ὀνόματα· Λευιτικόν, Ουϊκρα, καὶ ἐκάλεσεν· Ἀριθμοί, Αμμεσφεκωδειμ· Δευτερονόμιον, Ελλεαδδεβαρειμ, οὗτοι οἱ λόγοι· Ἰησοῦς υἱὸς Ναυῆ, Ιωσουεβεννουν· Κριταί, Ῥούθ, παρ’ αὐτοῖς ἐν ἑνί, Σωφτειμ· Βασιλειῶν α β, παρ’ αὐτοῖς ἕν, Σαμουηλ, ὁ θεόκλητος· Βασιλειῶν γ δ ἐν ἑνί, Ουαμμελχδαυιδ, ὅπερ ἐστὶν βασιλεία Δαυίδ· Παραλειπομένων α β ἐν ἑνί, Δαβρηϊαμειν ὅπερ ἐστὶν λόγοι ἡμερῶν· Ἔζρας α β ἐν ἑνί, Εζρα, ὅ ἐστιν βοηθός· βίβλος Ψαλμῶν, Σφαρθελλειμ· Σολομῶνος παροιμίαι, Μελωθ· Ἐκκλησιαστής, Κωελθ· Ἆισμα ᾀσμάτων (οὐ γάρ, ὡς ὑπολαμβάνουσίν τινες, Ἄισματα ᾀσμάτων), Σιρασσιρειμ· Ἡσαΐας, Ιεσσια· Ἱερεμίας σὺν Θρήνοις καὶ τῇ Ἐπιστολῇ ἐν ἑνί, Ιερεμια· Δανιήλ, Δανιηλ· Ἰεζεκιήλ, Ιεζεκιηλ· Ἰώβ, Ιωβ· Ἐσθήρ, Εσθηρ. ἔξω δὲ τούτων ἐστὶ τὰ Μακκαβαϊκά, ἅπερ ἐπιγέγραπται Σαρβηθσαβαναιελ.

[3] Ταῦτα μὲν οὖν ἐν τῷ προειρημένῳ τίθησι συγγράμματι· ἐν δὲ τῷ πρώτῳ τῶν εἰς τὸ κατὰ Ματθαῖον, τὸν ἐκκλησιαστικὸν φυλάττων κανόνα, μόνα τέσσαρα εἰδέναι εὐαγγέλια μαρτύρεται, ὧδέ πως γράφων·

[4] ὡς ἐν παραδόσει μαθὼν περὶ τῶν τεσσάρων εὐαγγελίων, ἃ καὶ μόνα ἀναντίρρητά ἐστιν ἐν τῇ ὑπὸ τὸν οὐρανὸν ἐκκλησίᾳ τοῦ θεοῦ, ὅτι πρῶτον μὲν γέγραπται τὸ κατὰ τόν ποτε τελώνην, ὕστερον δὲ ἀπόστολον Ἰησοῦ Χριστοῦ Ματθαῖον, ἐκδεδωκότα αὐτὸ τοῖς ἀπὸ Ἰουδαϊσμοῦ πιστεύσασιν, γράμμασιν Ἑβραϊκοϊς συντεταγμένον·

[5] δεύτερον δὲ τὸ κατὰ Μάρκον, ὡς Πέτρος ὑφηγήσατο αὐτῷ, ποιήσαντα, ὃν καὶ υἱὸν ἐν τῇ καθολικῇ ¹⁴ ἐπιστολῇ διὰ τούτων ὡμολόγησεν φάσκων ἀσπάζεται ὑμᾶς ἡ ἐν Βαβυλῶνι συνεκλεκτὴ καὶ Μάρκος ὁ υἱός μου·

[6] καὶ τρίτον τὸ κατὰ Λουκᾶν, τὸ ¹⁵ ὑπὸ Παύλου ἐπαινούμενον εὐαγγέλιον τοῖς ἀπὸ τῶν ἐθνῶν πεποιηκότα· ἐπὶ πᾶσιν τὸ κατὰ Ἰωάννην.

[7] Καὶ ἐν τῷ πέμπτῳ δὲ τῶν εἰς τὸ κατὰ Ἰωάννην Ἐξηγητικῶν ὁ αὐτὸς ταῦτα περὶ τῶν ἐπιστολῶν ¹⁶ τῶν ἀποστόλων φησίν· ὁ δὲ ἱκανωθεὶς διάκονος γενέσθαι τῆς καινῆς διαθήκης, οὐ γράμματος, ἀλλὰ πνεύματος, Παῦλος, ὁ πεπληρωκὼς τὸ ¹⁷ εὐαγγέλιον ἀπὸ Ἱερουσαλὴμ καὶ κύκλῳ μέχρι τοῦ Ἰλλυρικοῦ, οὐδὲ πάσαις ἔγραψεν αἷς ἐδίδαξεν ἐκκλησίαις, ἀλλὰ καὶ αἷς ἔγραψεν, ὀλίγους στίχους ¹⁸ ἐπέστειλεν.

[8] Πέτρος δέ, ἐφ’ ᾧ οἰκοδομεῖται ἡ Χριστοῦ ἐκκλησία, ἧς πύλαι Ἅιδου οὐ κατισχύσουσιν, μίαν ἐπιστολὴν ὁμολογουμένην καταλέλοιπεν, ἔστω δὲ καὶ δευτέραν· ἀμφιβάλλεται ¹⁹ γάρ.

[9] τί δεῖ περὶ τοῦ ἀναπεσόντος ἐπὶ τὸ στῆθος λέγειν τοῦ Ἰησοῦ, Ἰωάννου, ὃς εὐαγγέλιον ἓν καταλέλοιπεν,

[10] ὁμολογῶν δύνασθαι τοσαῦτα ποιήσειν ²⁰ ἃ οὐδ’ ὁ κόσμος χωρῆσαι ἐδύνατο, ἔγραψεν ²¹ δὲ καὶ τὴν Ἀποκάλυψιν, κελευσθεὶς σιωπῆσαι καὶ μὴ γράψαι τὰς τῶν ἑπτὰ βροντῶν φωνάς; καταλέλοιπεν καὶ ἐπιστολὴν πάνυ ὀλίγων στίχων, ἔστω δὲ καὶ δευτέραν καὶ τρίτην· ἐπεὶ οὐ πάντες φασὶν γνησίους εἶναι ταύτας· πλὴν οὔκ εἰσιν στίχων ἀμφότεραι ἑκατόν.

[11] Ἔτι πρὸς τούτοις περὶ τῆς Πρὸς Ἑβραίους ἐπιστολῆς ἐν ταῖς εἰς αὐτὴν Ὁμιλίαις ταῦτα διαλαμβάνει· ὅτι ὁ χαρακτὴρ τῆς λέξεως τῆς Πρὸς Ἑβραίους ἐπιγεγραμμένης ἐπιστολῆς οὐκ ²² ἔχει τὸ ἐν λόγῳ ἰδιωτικὸν τοῦ ἀποστόλου, ὁμολογήσαντος ἑαυτὸν ἰδιώτην εἶναι τῷ λόγῳ, τοῦτ’ ἐστὶν τῇ φράσει, ἀλλ’ ἐστὶν ἡ ἐπιστολὴ συνθέσει τῆς λέξεως Ἑλληνικωτέρα,

[12] πᾶς ὁ ἐπιστάμενος κρίνειν φράσεων διαφορὰς ὁμολογήσαι ἄν. πάλιν τε αὖ ὅτι τὰ νοήματα τῆς ἐπιστολῆς θαυμάσιά ἐστιν καὶ οὐ δεύτερα τῶν ἀποστολικῶν ὁμολογουμένων γραμμάτων, καὶ τοῦτο ἂν συμφήσαι εἶναι ἀληθὲς πᾶς ὁ προσέχων τῇ ἀναγνώσει τῇ ἀποστολικῇ.

[13] Τούτοις μεθ’ ἕτερα ἐπιθέρει λέγων· ἐγὼ δὲ ἀποφαινόμενος εἴποιμ’ ἂν ὅτι τὰ μὲν νοήματα τοῦ ἀποστόλου ἐστίν, ἡ δὲ φράσις καὶ ἡ σύνθεσις ἀπομνημονεύσαντός τινος τὰ ἀποστολικὰ καὶ ὥσπερ σχολιογραφήσαντός τινος τὰ εἰρημένα ὑπὸ τοῦ διδασκάλου, εἴ τις οὖν ἐκκλησία ἔχει ταύτην τὴν ἐπιστολὴν ὡς Παύλου, αὕτη εὐδοκιμείτω καὶ ἐπὶ τούτῳ· οὐ γὰρ εἰκῇ οἱ ἀρχαῖοι ἄνδρες ὡς Παύλου αὐτὴν παραδεδώκασιν.

[14] τίς δὲ ὁ γράψας τὴν ἐπιστολήν, τὸ μὲν ἀληθὲς θεὸς οἶδεν, ἡ δὲ εἰς ἡμᾶς φθάσασα ἱστορία ὑπὸ τινῶν μὲν λεγόντων ὅτι Κλήμης, ὁ γενόμενος ἐπίσκοπος Ῥωμαίων, ἔγραψεν τὴν ἐπιστολήν, ὑπὸ τινῶν δὲ ὅτι Λουκᾶς, ὁ γράψας τὸ εὐαγγέλιον καὶ τὰς Πράξεις.

[1] Ἀλλὰ ταῦτα μὲν ὧδε ἐχέτω· ἔτος δ’ ἦν τοῦτο δέκατον τῆς δηλουμένης ἡγεμονίας, καθ’ὃ τὴν ἀπ’ Ἀλεξανδρείας μετανάστασιν ἐπὶ τὴν Καισάρειαν ὁ Ὠριγένης ποιησάμενος, Ἡρακλᾷ τὸ τῆς κατηχήσεως τῶν αὐτόθι διδασκαλεῖον καταλείπει· οὐκ εἰς μακρὸν δὲ καὶ Δημήτριος ὁ τῆς Ἀλεξανδρέων ἐκκλησίας ἐπίσκοπος τελευτᾷ, ἐφ’ ὅλοις ἔτεσι τρισὶ καὶ τεσσαράκοντα τῇ λειτουργίᾳ διαρκέσας· διαδέχεται δ’ αὐτὸν ὁ Ἡρακλᾶς.

[1] Διέπρεπεν δ’ ἐν τούτῳ Φιρμιλιανός, Καισαρείας τῆς Καππαδοκῶν ἐπίσκοπος, τοσαύτην εἰσάγων περὶ τὸν Ὠριγένην σπουδήν, ὡς τοτὲ μὲν αὐτὸν ἀμφὶ τὰ κατ’ αὐτὸν κλίματα εἰς τὴν τῶν ἐκκλησιῶν ὠφέλειαν ἐκκαλεῖσθαι, τοτὲ δὲ ὡς αὐτὸν ἐπὶ τὴν Ἰουδαίαν στέλλεσθαι καί τινας αὐτῷ συνδιατρίβειν χρόνους τῆς εἰς τὰ θεῖα βελτιώσεως ἕνεκα. οὐ μὴν ἀλλὰ καὶ ὁ τῆς Ἱεροσολύμων προεστὼς Ἀλέξανδρος Θεόκτιστός τε ὁ κατὰ Καισάρειαν τὸν πάντα χρόνον προσανέχοντες αὐτῷ, οἷα διδασκάλῳ μόνῳ, τὰ τῆς τῶν θείων γραφῶν ἑρμηνείας καὶ τὰ λοιπὰ τοῦ ἐκκλησιαστικοῦ λόγου πράττειν συνεχώρουν.

[1] Τόν γε μὴν Ῥωμαίων αὐτοκράτορα Ἀλέξανδρον τρισὶν ἐπὶ δέκα ἔτεσιν τὴν ἀρχὴν διανύσαντα Μαξιμῖνος Καῖσαρ διαδέχεται· ὃς δὴ κατὰ κότον τὸν πρὸς τὸν Ἀλεξάνδρου οἶκον, ἐκ πλειόνων πιστῶν συνεστῶτα, διωγμὸν ἐγείρας, τοὺς τῶν ἐκκλησιῶν ἄρχοντας μόνους ὡς αἰτίους τῆς κατὰ τὸ εὐαγγέλιον διδασκαλίας ἀναιρεῖσθαι προστάττει. τότε καὶ Ὠριγένης τὸν Περὶ μαρτυρίου συντάττει, Ἀμβροσίῳ καὶ Πρωτοκτήτῳ πρεσβυτέρῳ τῆς ἐν Καισαρεία παροικίας ἀναθεὶς τὸ σύγγραμμα, ὅτι δὴ ἄμφω περίστασις οὐχ ἡ τυχοῦσα ἐν τῷ διωγμῷ κατειλήφει· ἐν ᾗ καὶ διαπρέψαι κατέχει λόγος ἐν ὁμολογίᾳ τοὺς ἄνδρας, οὐ πλείονος ἢ τριετοῦς χρόνου τῷ Μαξιμίνῳ διαγενομένου. σεσημείωται δὲ τουτονὶ τοῦ διωγμοῦ τὸν καιρὸν ἔν τε τῷ δευτέρῳ καὶ εἰκοστῷ τῶν εἰς τὸ κατὰ Ἰωάννην Ἐξηγητικῶν καὶ ἐν διαφόροις ἐπιστολαῖς Ὠριγένης.

[1] Γορδιανοῦ δὲ μετὰ Μαξιμῖνον τὴν Ῥωμαίων ἡγεμονίαν διαδεξαμένου, τῆς κατὰ Ῥώμην ἐκκλησίας Ποντιανὸν ἔτεσιν ἓξ ἐπισκοπεύσαντα διαδέχεται Ἀντέρως καὶ τοῦτον Φαβιανός, ἐπὶ μῆνα τῇ λειτουργίᾳ διακονησάμενον,

[2] ἐξ ἀγροῦ φασιν τὸν Φαβιανὸν μετὰ τὴν Ἀντέρωτος τελευτὴν ἅμ’ ἑτέροις συνελθόντα ἐπιχωριάζειν τῇ Ῥώμῃ, ἔνθα παραδοξότατα πρὸς τῆς θείας καὶ οὐρανίου χάριτος ἐπὶ τὸν κλῆρον παρεληλυθέναι.

[3] τῶν γὰρ ἀδελφῶν ἁπάντων χειροτονίας ἕνεκεν τῆς τοῦ μέλλοντος διαδέξασθαι τὴν ἐπισκοπὴν συγκεκροτημένων πλείστων τε ἐπιφανῶν καὶ ἐνδόξων ἀνδρῶν τοῖς πολλοῖς ἐν ὑπονοίᾳ ὑπαρχόντων, ὁ Φαβιανὸς παρὼν οὐδενὸς μὲν ἀνθρώπων εἰς διάνοιαν ᾔει, ὅμως δ’ οὖν ἀθρόως ἐκ μετεώρου περιστερὰν καταπτᾶσαν ἐπικαθεσθῆναι τῇ αὐτοῦ κεφαλῇ μνημονεύουσιν, μίμημα ἐνδεικνυμένην τῆς ἐπὶ τὸν σωτῆρα ²³ τοῦ ἁγίου πνεύματος ἐν εἴδει περιστερᾶς καθόδου·

[4] ἐφ’ ᾧ τὸν πάντα λαόν, ὥσπερ ὑφ’ ἑνὸς πνεύματος θείου κινηθέντα, προθυμίᾳ πάσῃ καὶ μιᾷ ψυχῇ ἄξιον ἐπιβοῆσαι καὶ ἀμελλήτως ἐπὶ τὸν θρόνον τῆς ἐπισκοπῆς λαβόντας αὐτὸν ἐπιθεῖναι.

Τότε δὴ καὶ τοῦ κατ’ Ἀντιόχειαν ἐπισκόπου Ζεβέννου τὸν βίον μεταλλάξαντος, Βαβυλᾶς τὴν ἀρχὴν διαδέχεται, ἔν τε Ἀλεξανδρείᾳ μετὰ Δημήτριον Ἡρακλᾶ τὴν λειτουργίαν παρειληφότος, τῆς τῶν αὐτόθι κατηχήσεως τὴν διατριβὴν διαδέχεται Διονύσιος, εἷς καὶ οὗτος τῶν Ὠριγένους γενόμενος φοιτητῶν.

[1] Τῷ δὲ Ὠριγένει ἐπὶ τῆς Καισαρείας τὰ συνήθη πράττοντι πολλοὶ προσῄεσαν οὐ μόνον τῶν ἐπιχωρίων, ἀλλὰ καὶ τῆς ἀλλοδαπῆς μυρίοι φοιτηταὶ τὰς πατρίδας ἀπολιπόντες· ὧν ἐπισήμους μάλιστα ἔγνωμεν Θεόδωρον, ὃς ἦν αὐτὸς οὗτος ὁ καθ’ ἡμᾶς ἐπισκόπων διαβόητος Γρηγόριος, τόν τε τούτου ἀδελφὸν Ἀθηνόδωρον, οὓς ἀμφὶ τὰ Ἑλλήνων καὶ τὰ Ῥωμαίων μαθήματα δεινῶς ἐπτοημένους, φιλοσοφίας αὐτοῖς ἐνεὶς ἔρωτα, τῆς προτέρας σπουδῆς τὴν θείαν ἄσκησιν ἀντικαταλλάξασθαι προυτρέψατο· πέντε δὲ ὅλοις ἔτεσιν αὐτῷ συγγενόμενοι, τοσαύτην ἀπηνέγκαντο περὶ τὰ θεῖα βελτίωσιν, ὡς ἔτι νέους ἄμφω ἐπισκοπῆς τῶν κατὰ Πόντον ἐκκλησιῶν ἀξιωθῆναι.

[1] Ἐν τούτῳ καὶ Ἀφρικανὸς ὁ τῶν ἐπιγεγραμμένων Κεστῶν συγγραφεὺς ἐγνωρίζετο. ἐπιστολὴ τούτου Ὠριγένει γραφεῖσα φέρεται, ἀποροῦντος ὡς νόθου καὶ πεπλασμένης οὔσης τῆς ἐν τῷ Δανιὴλ κατὰ Σουσάνναν ἱστορίας· πρὸς ἣν Ὠριγένης ἀντιγράφει πληρέστατα.

[2] τοῦ δ’ αὐτοῦ Ἀφρικανοῦ καὶ ἄλλα τὸν ἀριθμὸν πέντε Χρονογραφιῶν ἦλθεν εἰς ἡμᾶς ἐπ’ ἀκριβὲς πεπονημένα σπουδάσματα· ἐν οἷς φησιν ἑαυτὸν πορείαν στείλασθαι ἐπὶ τὴν Ἀλεξάνδρειαν διὰ πολλὴν τοῦ Ἡρακλᾶ φήμην, ὃν ἐπὶ λόγοις φιλοσόφοις καὶ τοῖς ἄλλοις Ἑλλήνων μαθήμασιν εὖ μάλα διαπρέψαντα, τὴν ἐπισκοπὴν τῆς αὐτόθι ἐκκλησίας ἐγχειρισθῆναι ἐδηλώσαμεν. καὶ ἑτέρα δὲ τοῦ αὐτοῦ Ἀφρικανοῦ φέρεται ἐπιστολὴ πρὸς Ἀριστείδην,

[3] περὶ τῆς νομιζομένης διαφωνίας τῶν παρὰ Ματθαίῳ τε καὶ Λουκᾷ τοῦ Χριστοῦ γενεαλογιῶν· ἐν ᾗ σαφέστατα τὴν συμφωνίαν τῶν εὐαγγελιστῶν παρίστησιν ἐξ ἱστορίας εἰς αὐτὸν κατελθούσης, ἣν κατὰ καιρὸν ἐν τῷ πρώτῳ τῆς μετὰ χεῖρας ὑποθέσεως προλαβὼν ἐξεθέμην.

[1] Καὶ Ὠριγένει δὲ κατὰ τοῦτον τὸν χρόνον τὰ εἰς τὸν Ἡσαΐαν, ἐν ταὐτῷ δὲ καὶ τὰ εἰς τὸν Ἰεζεκιὴλ συνετάττετο· ὧν εἰς μὲν τὸ τρίτον ²⁴ μέρος τοῦ Ἡσαΐου μέχρι τῆς ὁράσεως τῶν τετραπόδων τῶν ἐν τῇ ἐρήμῳ τριάκοντα εἰς ἡμᾶς περιῆλθον τόμοι, εἰς δὲ τὸν Ἰεζεκιὴλ πέντε καὶ εἴκοσι, οὓς καὶ μόνους εἰς τὸν πάντα πεποίηται προφήτην. γενόμενος δὲ τηνικάδε ἐν Ἀθήναις, περαίνει μὲν τὰ εἰς τὸν Ἰεζεκιήλ,

[2] τῶν δ’ εἰς τὸ Ἆισμα τῶν ᾀσμάτων ἄρχεται, καὶ πρόεισίν γε αὐτόθι μέχρι τοῦ πέμπτου συγγράμματος· ἐπανελθὼν δ’ ἐπὶ τὴν Καισάρειαν καὶ ταῦτα εἰς πέρας, δέκα ὄντα τὸν ἀριθμόν, ἄγει.

[3] τί δεῖ τῶν λόγων τἀνδρὸς ἐπὶ τοῦ παρόντος τὸν ἀκριβῆ κατάλογον ποιεῖσθαι, ἰδίας δεόμενον σχολῆς; ὃν καὶ ἀνεγράψαμεν ἐπὶ τῆς τοῦ Παμφίλου βίου τοῦ καθ’ ἡμᾶς ἱεροῦ μάρτυρος ἀναγραφῆς, ἐν ᾗ τὴν περὶ τὰ θεῖα σπουδὴν τοῦ Παμφίλου ὁπόση τις γεγόνοι, παριστῶντες, τῆς συναχθείσης αὐτῷ τῶν τε Ὠριγένους καὶ τῶν ἄλλων ἐκκλησιαστικῶν συγγραφέων βιβλιοθήκης τοὺς πίνακας παρεθέμην, ἐξ ὧν ὅτῳ φίλον, πάρεστιν ἐντελέστατα τῶν Ὠριγένους πόνων τὰ εἰς ἡμᾶς ἐλθόντα διαγνῶναι. νυνὶ δὲ πορευτέον ἐπὶ τὴν τῆς ἱστορίας ἀκολουθίαν.

[1] Βήρυλλος ὁ μικρῷ πρόσθεν δεδηλωμένος Βόστρων τῆς Ἀραβίας ἐπίσκοπος, τὸν ἐκκλησιαστικὸν παρεκτρέπων κανόνα, ξένα τινὰ τῆς πίστεως παρεισφέρειν ἐπειρᾶτο, τὸν σωτῆρα καὶ κύριον ἡμῶν λέγειν τολμῶν μὴ προϋφεστάναι κατ’ ἰδίαν οὐσίας περιγραφὴν πρὸ τῆς εἰς ἀνθρώπους ἐπιδημίας μηδὲ μὴν θεότητα ἰδίαν ἔχειν, ἀλλ’ ἐμπολιτευομένην αὐτῷ μόνην τὴν πατρικήν.

[2] ἐπὶ τούτῳ πλείστων ἐπισκόπων ζητήσεις καὶ διαλόγους πρὸς τὸν ἄνδρα πεποιημένων, μεθ’ ἑτέρων παρακληθεὶς Ὠριγένης κάτεισι μὲν εἰς ὁμιλίαν τὰ πρῶτα τῷ ἀνδρί, τίνα νοῦν ἔχοι, ἀποπειρώμενος, ὡς δ’ ἔγνω ὅ τι καὶ λέγοι, εὐθύνας μὴ ὀρθοδοξοῦντα λογισμῷ τε πείσας, τῇ περὶ τοῦ δόγματος ἐφίστησιν ἀληθείᾳ ἐπί τε τὴν προτέραν ὑγιῆ δόξαν ἀποκαθίστησιν.

[3] καὶ φέρεταί γε εἰς ἔτι νῦν ἔγγραφα τοῦ τε Βηρύλλου καὶ τῆς δι’ αὐτὸν γενομένης συνόδου, ὁμοῦ τὰς Ὠριγένους πρὸς αὐτὸν ζητήσεις καὶ τὰς λεχθείσας ἐπὶ τῆς αὐτοῦ παροικίας διαλέξεις ἕκαστά τε τῶν τότε πεπραγμένων περιέχοντα.

[4] καὶ ἄλλα μὲν οὖν μυρία Ὠριγένους πέρι μνήμῃ παραδιδόασιν τῶν καθ’ ἡμᾶς οἱ πρεσβύτεροι, ἃ καὶ παρήσειν μοι δοκῶ, οὐ τῆς ἐνεστώσης ἐχόμενα πραγματείας· ὅσα δὲ ἀναγκαῖα τῶν περὶ αὐτὸν διαγνῶναι ἦν, ταῦτα καὶ ἐκ τῆς ὑπὲρ αὐτοῦ πεπονημένης ἡμῖν τε καὶ τῷ καθ’ ἡμᾶς ἱερῷ μάρτυρι Παμφίλῳ ἀπολογίας πάρεστιν ἀναλέξασθαι, ἣν τῶν φιλαιτίων ἕνεκα συμπονήσαντες ἀλλήλοις διὰ σπουδῆς πεποιήμεθα.

[1] Ἔτεσιν δὲ ὅλοις ἓξ Γορδιανοῦ τὴν Ῥωμαίων διανύσαντος ἡγεμονίαν, Φίλιππος ἅμα παιδὶ Φιλίππῳ τὴν ἀρχὴν διαδέχεται. τοῦτον κατέχει λόγος Χριστιανὸν ὄντα ἐν ἡμέρᾳ τῆς ὑστάτης τοῦ πάσχα παννυχίδος τῶν ἐπὶ τῆς ἐκκλησίας εὐχῶν τῷ πλήθει μετασχεῖν ἐθελῆσαι, οὐ πρότερον δὲ ὑπὸ τοῦ τηνικάδε προεστῶτος ἐπιτραπῆναι εἰσβαλεῖν, ἢ ἐξομολογήσασθαι καὶ τοῖς ἐν παραπτώμασιν ἐξεταζομένοις μετανοίας τε χώραν ἴσχουσιν ἑαυτὸν καταλέξαι· ἄλλως γὰρ μὴ ἄν ποτε πρὸς αὐτοῦ, μὴ οὐχὶ τοῦτο ποιήσαντα, διὰ πολλὰς τῶν κατ’ αὐτὸν αἰτίας παραδεχθῆναι. καὶ πειθαρχῆσαί γε προθύμως λέγεται, τὸ γνήσιον καὶ εὐλαβὲς τῆς περὶ τὸν θεῖον φόβον διαθέσεως ἔργοις ἐπιδεδειγμένον.

[1] Τρίτον δὲ τούτῳ ἔτος ἦν, καθ’ ὃ μεταλλάξαντος Ἡρακλᾶ τὸν βίον ἐπὶ δέκα ἓξ ἔτεσιν τῆς προστασίας τῶν κατ’ Ἀλεξάνδρειαν ἐκκλησιῶν, τὴν ἐπισκοπὴν Διονύσιος ὑπολαμβάνει.

[1] Τότε δῆτα, οἷα καὶ εἰκὸς ἦν, πληθυούσης θυούσης τῆς πίστεως πεπαρρησιασμένου τε τοῦ καθ’ ἡμᾶς παρὰ πᾶσιν λόγου, ὑπὲρ τὰ ἑξήκοντά φασιν ἔτη τὸν Ὠριγένην γενόμενον, ἅτε δὴ μεγίστην ἤδη συλλεξάμενον ἐκ τῆς μακρᾶς παρασκευῆς ἕξιν, τὰς ἐπὶ τοῦ κοινοῦ λεγομένας αὐτῷ διαλέξεις ταχυγράφοις μεταλαβεῖν ἐπιτρέψαι, οὐ πρότερόν ποτε τοῦτο γενέσθαι συγκεχωρηκότα.

[2] Ἐν τούτῳ καὶ τὰ πρὸς τὸν ἐπιγεγραμμένον καθ’ ἡμῶν Κέλσου τοῦ Ἐπικουρείου Ἀληθῆ λόγον ὀκτὼ τὸν ἀριθμὸν συγγράμματα συντάττει καὶ τοὺς εἰς τὸ κατὰ Ματθαῖον εὐαγγέλιον εἴκοσι πέντε τόμους τούς τε εἰς τοὺς δώδεκα προφήτας, ἀφ’ ὧν μόνους εὕρομεν πέντε καὶ εἴκοσι.

[3] φέρεται δὲ αὐτοῦ καὶ πρὸς αὐτὸν βασιλέα Φίλιππον ἐπιστολὴ καὶ ἄλλη πρὸς τὴν τούτου γαμετὴν Σευήραν διάφοροί τε ἄλλαι πρὸς διαφόρους· ὧν ὁπόσας σποράδην παρὰ διαφόροις σωθείσας συναγαγεῖν δεδυνήμεθα, ἐν ἰδίαις τόμων περιγραφαῖς, ὡς ἂν μηκέτι διαρρίπτοιντο, κατελέξαμεν, τὸν ἑκατὸν ἀριθμὸν ὑπερβαινούσας.

[4] γράφει δὲ καὶ Φαβιανῷ τῷ κατὰ Ῥώμην ἐπισκόπῳ ἑτέροις τε πλείστοις ἄρχουσιν ἐκκλησιῶν περὶ τῆς κατ’ αὐτὸν ὀρθοδοξίας· ἔχεις καὶ τούτων τὰς ἀποδείξεις ἐν ἕκτῳ τῆς γραφείσης ἡμῖν περὶ τοῦ ἀνδρὸς ἀπολογίας.

[1] Ἄλλοι δ’ αὖ πάλιν ἐπὶ τῆς Ἀραβίας κατὰ τὸν δηλούμενον ἐπιφύονται χρόνον δόγματος ἀλλοτρίου τῆς ἀληθείας εἰσηγηταί, οἳ ἔλεγον τὴν ἀνθρωπείαν ψυχὴν τέως μὲν κατὰ τὸν ἐνεστῶτα καιρὸν ἅμα τῇ τελευτῇ συναποθνῄσκειν τοῖς σώμασιν καὶ συνδιαφθείρεσθαι, αὖθις δέ ποτε κατὰ τὸν τῆς ἀναστάσεως καιρὸν σὺν αὐτοῖς ἀναβιώσεσθαι. καὶ δὴ καὶ τότε συγκροτηθείσης οὐ σμικρᾶς συνόδου, πάλιν Ὠριγένης παρακληθεὶς καὶ ἐνταῦθα κινήσας τε λόγους ἐπὶ τοῦ κοινοῦ περὶ τοῦ ζητουμένου, οὕτως ἠνέχθη ὡς μετατεθῆναι τὰς τῶν πρότερον ἐσφαλμένων διανοίας.

[1] Τότε δὲ καὶ ἄλλης διαστροφῆς κατάρχεται ἡ τῶν Ἑλκεσαϊτῶν λεγομένη αἵρεσις, ἣ καὶ ἅμα τῷ ἄρξασθαι ἀπέσβη. μνημονεύει δ’ αὐτῆς ὁμιλῶν ἐπὶ τοῦ κοινοῦ εἰς τὸν πβ ψαλμὸν ὁ Ὠριγένης, ὧδέ πως λέγων· ἐλήλυθέν τις ἐπὶ τοῦ παρόντος μέγα φρονῶν ἐπὶ τῷ δύνασθαι πρεσβεύειν γνώμης ἀθέου καὶ ἀσεβεστάτης, καλουμένης Ἑλκεσαϊτῶν, νεωστὶ ἐπανισταμένης ταῖς ἐκκλησίαις. ἐκείνη ἡ γνώμη οἷα λέγει κακά, παραθήσομαι ὑμῖν, ἵνα μὴ συναρπάζησθε. ἀθετεῖ τινα ἀπὸ πάσης γραφῆς, κέχρηται ῥητοῖς πάλιν ἀπὸ πάσης παλαιᾶς τε καὶ εὐαγγελικῆς, τὸν ἀπόστολον τέλεον ἀθετεῖ. φησὶν δὲ ὅτι τὸ ἀρνήσασθαι ἀδιάφορόν ἐστιν καὶ ὁ μὲν νοήσας τῷ μὲν στόματι ἐν ἀνάγκαις ἀρνήσεται, τῇ δὲ καρδίᾳ οὐχί. καὶ βίβλον τινὰ φέρουσιν, ἣν λέγουσιν ἐξ οὐρανοῦ πεπτωκέναι καὶ τὸν ἀκηκοότα ἐκείνης καὶ πιστεύοντα ἄφεσιν λήψεσθαι τῶν ἁμαρτημάτων, ἄλλην ἄφεσιν παρ’ ἣν Χριστὸς Ἰησοῦς ἀφῆκεν.

[1] Ἀλλὰ γὰρ Φίλιππον ἔτεσιν ἑπτὰ βασιλεύσαντα διαδέχεται Δέκιος· ὃς δὴ τοῦ πρὸς Φίλιππον ἔχθους ἕνεκα διωγμὸν κατὰ τῶν ἐκκλησιῶν ἐγείρει, ἐν ᾧ Φαβιανοῦ ἐπὶ Ῥώμης μαρτυρίῳ τελειωθέντος, Κορνήλιος τὴν ἐπισκοπὴν διαδέχεται.

[2] Ἐπὶ δὲ Παλαιστίνης Ἀλέξανδρος ὁ τῆς Ἱεροσολύμων ἐκκλησίας ἐπίσκοπος αὖθις διὰ Χριστὸν ἐν τῇ Καισαρείᾳ ἡγεμονικοῖς παραστὰς δικαστηρίοις καὶ ἐπὶ δευτέρᾳ διαπρέψας ὁμολογίᾳ, δεσμωτηρίου πειρᾶται, λιπαρῷ γήρει καὶ σεμνῇ πολιᾷ κατεστεμμένος.

[3] τούτου δὲ μετὰ τὴν ἐν τοῖς ἡγεμονικοῖς δικαστηρίοις λαμπρὰν καὶ περιφανῆ μαρτυρίαν ἐπὶ τῆς εἱρκτῆς κοιμηθέντος, Μαζαβάνης διάδοχος τῆς ἐν Ἱεροσολύμοις ἐπισκοπῆς ἀναδείκνυται.

[4] Τῷ δ’ Ἀλεξάνδρῳ παραπλησίως ἐν Ἀντιοχείᾳ τοῦ Βαβυλᾶ μετὰ ὁμολογίαν ἐν δεσμωτηρίῳ μεταλλάξαντος, Φάβιος τῆς αὐτόθι προΐσταται ἐκκλησίας.

[5] Τὰ μὲν οὖν Ὠριγένει κατὰ τὸν διωγμὸν συμβάντα οἷα καὶ ὅσα, καὶ ὁποίας ἔτυχεν τελευτῆς, τοῦ πονηροῦ δαίμονος ἐφαμίλλως τἀνδρὶ πανστρατιᾷ παραταξαμένου πάσῃ τε μηχανῇ καὶ δυνάμει κατ’ αὐτοῦ στρατηγήσαντος παρὰ πάντας τε τοὺς τηνικάδε πολεμηθέντας διαφερόντως ἐπισκήψαντος αὐτῷ, οἷά τε καὶ ὅσα διὰ τὸν Χριστοῦ λόγον ὁ ἀνὴρ ὑπέμεινεν, δεσμὰ καὶ βασάνους τὰς κατὰ τοῦ σώματος τάς τε ὑπὸ σιδήρῳ καὶ μυχοῖς εἱρκτῆς τιμωρίας, καὶ ὡς ἐπὶ πλείσταις ἡμέραις τοὺς πόδας ὑπὸ τέσσαρα τοῦ κολαστηρίου ξύλου παραταθεὶς διαστήματα, πυρός τε ἀπειλὰς καὶ ὅσα ἄλλα πρὸς τῶν ἐχθρῶν ἐπενεχθέντα καρτερῶς ἤνεγκεν, οἵου τε τὰ κατ’ αὐτὸν ἔτυχεν τέλους, μηδαμῶς αὐτὸν ἀνελεῖν παντὶ σθένει τοῦ δικαστοῦ φιλονείκως ἐνστάντος, ὁποίας τε μετὰ ταῦτα καταλείπει φωνὰς καὶ αὐτὰς πλήρεις τοῖς ἀναλήψεως δεομένοις ὠφελείας, πλεῖσται ὅσαι τἀνδρὸς ἐπιστολαὶ τἀληθὲς ὁμοῦ καὶ ἀκριβὲς περιέχουσιν.

[1] Τά γέ τοι κατὰ Διονύσιον ἐκ τῆς πρὸς Γερμανὸν ἐπιστολῆς αὐτοῦ παραθήσομαι, ἔνθα τοῦτον περὶ ἑαυτοῦ λέγων ἱστορεῖ τὸν τρόπον· ²⁵ ἐγὼ δὲ καὶ ἐνώπιον τοῦ θεοῦ λαλῶ, καὶ αὐτὸς οἶδεν εἰ ψεύδομαι· οὐδεμίαν ἐπ’ ἐμαυτοῦ βαλλόμενος οὐδὲ ἀθεεὶ πεποίημαι τὴν φυγήν, ἀλλὰ καὶ πρότερον, τοῦ κατὰ Δέκιον προτεθέντος διωγμοῦ,

[2] Σαβῖνος αὐτῆς ὥρας φρουμεντάριον ἔπεμψεν εἰς ἀναζήτησίν μου, κἀγὼ μὲν τεσσάρων ἡμερῶν ἐπὶ τῆς οἰκίας ἔμεινα, τὴν ἄφιξιν τοῦ φρουμενταρίου προσδοκῶν, ὃ δὲ πάντα μὲν περιῆλθεν ἀνερευνῶν, τὰς ὁδοὺς τοὺς ποταμοὺς τοὺς ἀγρούς, ἔνθα κρύπτεσθαί με ἢ βαδίζειν ὑπενόησεν, ἀορασίᾳ δὲ εἴχετο μὴ εὑρίσκων τὴν οἰκίαν· οὐ γὰρ ἐπίστευεν οἴκοι με διωκόμενον μένειν.

[3] καὶ μόλις, μετὰ τὴν τετάρτην ἡμέραν, κελεύσαντός μοι μεταστῆναι τοῦ θεοῦ καὶ παραδόξως ὁδοποιήσαντος, ἐγώ τε καὶ οἱ παῖδες καὶ πολλοὶ τῶν ἀδελφῶν ἅμα συνεξήλθομεν. καὶ ὅτι τῆς τοῦ θεοῦ προνοίας ἔργον ἐκεῖνο γέγονεν, τὰ ἑξῆς ἐδήλωσεν, ἐν οἷς τάχα τισὶν γεγόναμεν χρήσιμοι.

[4] Εἶτά τινα μεταξὺ εἰπών, τὰ μετὰ τὴν φυγὴν αὐτῷ συμβεβηκότα δηλοῖ, ταῦτα ἐπιφέρων· ἐγὼ μὲν γὰρ περὶ ἡλίου δυσμὰς ἅμα τοῖς σὺν ἐμοὶ γενόμενος ὑπὸ τοῖς στρατιώταις, εἰς Ταπόσιριν ἤχθην, ὁ δὲ Τιμόθεος κατὰ τὴν τοῦ θεοῦ πρόνοιαν ἔτυχεν μὴ παρὼν μηδὲ καταληφθείς, ἐλθὼν δὲ ὕστερον εὗρεν τὸν οἶκον ἔρημον καὶ φρουροῦντας αὐτὸν ὑπηρέτας, ἡμᾶς δὲ ἐξηνδραποδισμένους.

[5] Καὶ μεθ’ ἕτερά φησιν· καὶ τίς ὁ τῆς θαυμασίας οἰκονομίας αὐτοῦ τρόπος; τὰ γὰρ ἀληθῆ λεχθήσεται. ἀπήντετό τις τῶν χωριτῶν ὑποφεύγοντι τῷ Τιμοθέῳ καὶ τεταραγμένῳ, καὶ τὴν αἰτίαν τῆς ἐπείξεως ἐπύθετο. ὁ δὲ τἀληθὲς ἐξεῖπεν, κἀκεῖνος ἀκούσας

[6] (ἀπῄει δ’ εὐωχησόμενος γάμους, διαπαννυχίζειν γὰρ αὐτοῖς ἐν ταῖς τοιαύταις συνόδοις ἔθος) εἰσελθὼν ἀπήγγειλεν τοῖς κατακειμένοις· οἳ δὲ ὁρμῇ μιᾷ, καθάπερ ὑπὸ συνθήματι, πάντες ἐξανέστησαν, καὶ δρόμῳ φερόμενοι τάχιστα ἧκον, ἐπεισπεσόντες τε ἡμῖν ἠλάλαξαν, καὶ φυγῆς εὐθέως τῶν φρουρούντων ἡμᾶς στρατιωτῶν γενομένης, ἐπέστησαν ἡμῖν, ὡς εἴχομεν ἐπὶ τῶν ἀστρώτων σκιμπόδων κατακείμενοι. κἀγὼ μέν,

[7] οἶδεν ὁ θεὸς ὡς λῃστὰς εἶναι πρότερον ἡγούμενος ἐπὶ σύλησιν καὶ ἁρπαγὴν ἀφικομένους, μένων ἐπὶ τῆς εὐνῆς, ἤμην γυμνὸς ἐν τῷ λινῷ ἐσθήματι, τὴν δὲ λοιπὴν ἐσθῆτα παρακειμένην αὐτοῖς ὤρεγον· οἳ δὲ ἐξανίστασθαί τε ἐκέλευον καὶ τὴν ταχίστην ἐξιέναι.

[8] καὶ τότε συνεὶς ἐφ’ ᾧ παρῆσαν, ἀνέκραγον δεόμενος αὐτῶν καὶ ἱκετεύων ἀπιέναι καὶ ἡμᾶς ἐᾶν, εἰ δὲ βούλονταί τι χρηστὸν ἐργάσασθαι, τοὺς ἀπάγοντάς με φθάσαι καὶ τὴν κεφαλὴν αὐτοὺς τὴν ἐμὴν ἀποτεμεῖν ἠξίουν. καὶ τοιαῦτα βοῶντος, ὡς ἴσασιν οἱ κοινωνοί μου καὶ μέτοχοι πάντων γενόμενοι, ἀνίστασαν πρὸς βίαν. κἀγὼ μὲν παρῆκα ἐμαυτὸν ὕπτιον εἰς τοὔδαφος, οἳ δὲ διαλαβόντες χειρῶν καὶ ποδῶν σύροντες ἐξήγαγον, ἐπηκολούθουν δέ μοι οἱ τούτων πάντων μάρτυρες, Γάϊος Φαῦστος Πέτρος Παῦλος·

[9] οἳ καὶ ὑπολαβόντες με φοράδην ἐξήγαγον τοῦ πολιχνίου καὶ ὄνῳ γυμνῷ ἐπιβιβάσαντες ἀπήγαγον. ταῦτα περὶ ἑαυτοῦ ὁ Διονύσιος.

[1] Ὁ δ’ αὐτὸς ἐν ἐπιστολῇ τῇ πρὸς Φάβιον Ἀντιοχέων ἐπίσκοπον, τῶν κατὰ Δέκιον μαρτυρησάντων ἐν Ἀλεξανδρείᾳ τοὺς ἀγῶνας τοῦτον ἱστορεῖ τὸν τρόπον· οὐκ ἀπὸ τοῦ βασιλικοῦ προστάγματος ὁ διωγμὸς παρ’ ἡμῖν ἤρξατο, ἀλλ̀α γὰρ ὅλον ἐνιαυτὸν προύλαβεν, καὶ φθάσας ὁ κακῶν τῇ πόλει ταύτῃ μάντις καὶ ποιητής, ὅστις ἐκεῖνος ἦν, ἐκίνησεν καὶ παρώρμησεν καθ’ ἡμῶν τὰ πλήθη τῶν ἐθνῶν, εἰς τὴν ἐπιχώριον αὐτοῦ δεισιδαιμονίαν ἀναρριπίσας· οἳ δ’ ἐρεθισθέντες ὑπ’ αὐτοῦ καὶ πάσης ἐξουσίας εἰς ἀνοσιουργίαν λαβόμενοι,

[2] μόνην εὐσέβειαν τὴν θρῃσκείαν τῶν δαιμόνων ταύτην ὑέλαβον, τὸ καθ’ ἡμῶν φονᾶν.

Πρῶτον οὖν πρεσβύτην, Μητρᾶν ὀνόματι, συναρπάσαντες καὶ κελεύσαντες ἄθεα λέγειν ῥήματα,

[3] μὴ πειθόμενον, ξύλοις τε παίοντες τὸ σῶμα καὶ καλάμοις ὀξέσιν τὸ πρόσωπον καὶ τοὺς ὀφθαλμοὺς κεντοῦντες, ἀγαγόντες εἰς τὸ προάστειον, κατελιθοβόλησαν.

[4] εἶτα πιστὴν γυναῖκα, Κοΐνταν καλουμένην, ἐπὶ τὸ εἰδωλεῖον ἀγαγόντες, ἠνάγκαζον προσκυνεῖν· ἀποστρεφομένην δὲ καὶ βδελυττομένην ἐκδήσαντες τῶν ποδῶν διὰ πάσης τῆς πόλεως κατὰ τοῦ τραχέος λιθοστρώτου σύροντες προσαρασσομένην τοῦ μυλιαίοις λίθοις, ἅμα καὶ μαστιγοῦντες, ἐπὶ τὸν αὐτὸν ἀγαγόντες κατέλευσαν τόπον.

[5] εἶθ’ ὁμοθυμαδὸν ἅπαντες ὥρμησαν ἐπὶ τὰς τῶν θεοσεβῶς οἰκίας, καὶ οὓς ἐγνώριζον ἕκαστοι γειτνιῶντας, ἐπεισπεσόντες ἦγον ἐσύλων τε καὶ διήρπαζον, τὰ μὲν τιμιώτερα τῶν κειμηλίων νοσφιζόμενοι, τὰ δὲ εὐτελέστερα καὶ ὅσα ἐκ ξύλων ἐπεποίητο διαρριπτοῦντες καὶ κατακάοντες ἐν ταῖς ὁδοῦ ἑαλωκυίας ὑπὸ πολεμίων πόλεως παρεῖχον θέαν

[6] ἐξέκλινον δὲ καὶ ὑπανεχώρουν οἱ ἀδελφοὶ καὶ τὴν ἁρπαγὴν τῶν ὑπαρχόντων ὁμοίως ἐκείνοις οἷς καὶ ²⁶ Παῦλος ἐμαρτύρησεν, μετὰ χαρᾶς προσεδέξαντο καὶ οὐκ οἶδ’ εἴ τις, πλὴν εἰ μή πού τις εἶς ἐμπεσών μέχρι γε τούτου τὸν κύριον ἠρνήσατο.

[7] Ἀλλὰ καὶ τὴν θαυμασιωτάτην τότε παρθένον πρεσβῦτιν Ἀπολλωνίαν διαλαβόντες, τοὺς μὲν ὀδόντας ἅπαντας κόπτοντες τὰς σιαγόνας ἐξήλασαν, πυρὰν δὲ νήσαντες πρὸ τῆς πόλεως ζῶσαν ἠπείλουν κατακαύσειν, εἰ μὴ συνεκφωνήσειεν αὐτοῖς τὰ τῆς ἀσεβείας κηρύγματα. ἡ δὲ ὑποπαραιτησαμένη βραχὺ καὶ ἀνεθεῖσα, συντόνως ἐπήδησεν εἰς τὸ πῦρ, καὶ καταπέφλεκται.

[8] Σεραπίωνά τε καταλαβόντες ἐφέστιον, σκληραῖς βασάνοις αἰκισάμενοι καὶ πάντα τὰ ἄρθρα διακλάσαντες, ἀπὸ τοῦ ὑπερῴου πρηνῆ κατέρριψαν.

Οὐδεμία δὲ ὁδός, οὐ λεωφόρος, οὐ στενωπὸς ἡμῖν βάσιμος ἦν, οὐ νύκτωρ, οὐ μεθ’ ἡμέραν, ἀεὶ καὶ πανταχοῦ πάντων κεκραγότων, εἰ μὴ τὰ δύσφημά τις ἀνυμνοίη ῥήματα, τοῦτον εὐθέως δεῖν σύρεσθαί τε καὶ πίμπρασθαι. καὶ ταῦτα ἐπὶ πολὺ μὲν τοῦτον ἤκμασεν τὸν τρόπον,

[9] διαδεξαμένη δὲ τοὺς ἀθλίους ἡ στάσις καὶ πόλεμος ἐμφύλιος τὴν καθ’ ἡμῶν ὠμότητα πρὸς ἀλλήλους αὐτῶν ἔτρεψεν, καὶ σμικρὸν μὲν προσανεπνεύσαμεν, ἀσχολίαν τοῦ πρὸς ἡμᾶς θυμοῦ λαβόντων, εὐθέως δὲ ἡ τῆς βασιλείας ἐκείνης τῆς εὐμενεστέρας ἡμῖν μεταβολὴ διήγγελται, καὶ πολὺς ὁ τῆς ἐφ’ ἡμᾶς ἀπειλῆς φόβος ἀνετείνετο.

[10] καὶ δὴ καὶ παρῆν τὸ πρόσταγμα, αὐτὸ σχεδὸν ἐκεῖνο οἷον τὸ προρρηθὲν ὑπὸ τοῦ κυρίου ἡμῶν παρὰ βραχὺ τὸ φοβερώτατον, ὡς, εἰ ²⁷ δυνατόν, σκανδαλίσαι καὶ τοὺς ἐκλεκτούς.

[11] πλὴν πάντες γε κατεπτήχεσαν· καὶ πολλοὶ μὲν εὐθέως τῶν περιφανεστέρων, οἳ μὲν ἀπήντων δεδιότες, οἳ δὲ δημοσιεύοντες ὑπὸ τῶν πράξεων ἤγοντο, οἳ δὲ ὑπὸ τῶν ἀμφ’ αὐτοῖς ἐφείλκοντο· ὀνομαστί τε καλούμενοι ταῖς ἀνάγνοις καὶ ἀνιέροις θυσίαις προσῄεσαν, οἳ μὲν ὠχριῶντες καὶ τρέμοντες, ὥσπερ οὐ θύσοντες, ἀλλ’ αὐτοὶ θύματα καὶ σφάγια τοῖς εἰδώλοις ἐσόμενοι, ὡς ὑπὸ πολλοῦ τοῦ περιεστῶτος δήμου χλεύην αὐτοῖς ἐπιφέρεσθαι καὶ δήλους μὲν εἶναι πρὸς πάντα δειλοὺς ὑπάρχοντας, καὶ πρὸς τὸ τεθνάναι καὶ πρὸς τὸ θῦσαι·

[12] οἳ δέ τινες ἑτοιμότερον τοῖς βωμοῖς προσέτρεχον, ἰσχυριζόμενοι τῇ θρασύτητι τὸ μηδὲ πρότερον Χριστιανοὶ γεγονέναι, περὶ ὧν ἡ τοῦ κυρίου πρόρρησις ἀληθεστάτη ²⁸ ὅτι δυσκόλως σωθήσονται. τῶν δὲ λοιπῶν οἳ μὲν ἕποντο τούτοις ἑκατέροις, οἳ δὲ ἔφευγον·

[13] οἳ ²⁹ δὲ ἡλίσκοντο, καὶ τούτων οἳ μὲν ἄχρι δεσμῶν καὶ φυλακῆς χωρήσαντες, καὶ τινὲς καὶ πλείονας ἡμέρας καθειρχθέντες, εἶτα καὶ πρὶν ἐπὶ δικαστήριον ἐλθεῖν, ἐξωμόσαντο, οἳ δὲ καὶ βασάνοις ἐπὶ ποσὸν ἐγκαρτερήσαντες, πρὸς τὸ ἑξῆς ἀπεῖπον.

[14] Οἱ δὲ στερροὶ καὶ μακάριοι στῦλοι τοῦ κυρίου κραταιωθέντες ὑπ’ αὐτοῦ καὶ τῆς ἰσχυρᾶς ἐν αὐτοῖς πίστεως ἀξίαν καὶ ἀνάλογον δύναμιν καὶ καρτερίαν λαβόντες, θαυμαστοὶ γεγόνασιν αὐτοῦ τῆς βασιλείας μάρτυρες·

[15] ὧν πρῶτος Ἰουλιανός, ἄνθρωπος ποδαγρός, μὴ στῆναι, μὴ βαδίσαι δυνάμενος, σὺν ἑτέροις δύο τοῖς φέρουσιν αὐτὸν προσήχθη· ὧν ὁ μὲν ἕτερος εὐθὺς ἠρνήσατο, ὁ δ’ ἕτερος, Κρονίων ὀνόματι, ἐπίκλην δὲ Εὔνους, καὶ αὐτὸς ὁ πρεσβύτης Ἰουλιανὸς ὁμολογήσαντες τὸν κύριον, διὰ πάσης τῆς πόλεως, μεγίστης οὔσης ὡς ἴστε, καμήλοις ἐποχούμενοι καὶ μετέωροι μαστιγούμενοι, τέλος ἀσβέστῳ, περικεχυμένου τοῦ δήμου παντός, κατετάκησαν.

[16] στρατιώτης τε αὐτοῖς ἀπαγομένοις παραστὰς καὶ τοῖς ἐφυβρίζουσιν ἐναντιωθείς, ἐκβοησάντων ἐκείνων προσαχθεὶς ὁ ἀνδρειότατος ὁπλομάχος τοῦ θεοῦ Βησᾶς κἀν τῷ μεγάλῳ πολέμῳ τῷ περὶ τῆς εὐσεβείας ἀριστεύσας, ἀπετμήθη τὴν κεφαλήν.

[17] καί τις ἕτερος, τὸ μὲν γένος Λίβυς, τὴν δὲ προσηγορίαν ἅμα καὶ τὴν εὐλογίαν ἀληθὴς ³⁰ Μάκαρ, προτροπῆς αὐτῷ πολλῆς ὑπὸ τοῦ δικαστοῦ πρὸς ἄρνησιν γενομένης, οὐχ ὑπαχθεὶς ζῶν καταπέφλεκται. Ἐπίμαχός τε μετ’ αὐτοὺς καὶ Ἀλέξανδρος μετὰ πολὺν ὃν ἔμειναν δεσμῶται χρόνον, μυρίας διενεγκόντες ἀλγηδόνας ξυστῆρας μάστιγας, πυρὶ ἀσβέστῳ καὶ οὗτοι διεχύθησαν.

[18] Καὶ σὺν αὐτοῖς γυναῖκες τέσσαρες, Ἀμμωνάριόν τε ἁγία παρθένος, πάνυ φιλονείκως αὐτὴν ἐπὶ πλεῖστον τοῦ δικαστοῦ βασανίσαντος, ἅτε προαποφηναμένην ὅτι μηδὲν ὧν ἐκεῖνος κελεύοι φθέγξεται, ἀληθεύσασα τὴν ἐπαγγελίαν, ἀπήχθη· αἱ δὲ λοιπαί, ἡ σεμνοτάτη πρεσβῦτις Μερκουρία καὶ ἡ πολύπαις μέν, οὐχ ὑπὲρ τὸν κύριον δὲ ἀγαπήσασα τὰ τέκνα Διονυσία, καταιδεσθέντος εἰς ἀνήνυτον ἔτι βασανίζειν καὶ ὑπὸ γυναικῶν ἡττᾶσθαι τοῦ ἡγεμόνος, σιδήρῳ τεθνᾶσιν, μηκέτι βασάνων πεῖραν λαβοῦσαι· τὰς γὰρ ὑπὲρ πασῶν ἡ πρόμαχος Ἀμμωνάριον ἀνεδέδεκτο.

[19] Ἥρων δὲ καὶ Ἀτὴρ καὶ Ἰσίδωρος Αἰγύπτιοι καὶ σὺν αὐτοῖς παιδάριον ὡς πεντεκαιδεκαέτης ὁ Διόσκορος παρεδόθησαν· καὶ πρῶτον τὸ μειράκιον λόγοις τε ἀπατᾶν ὡς εὐπαράγωγον καὶ βασάνοις καταναγκάζειν ὡς εὐένδοτον πειρωμένου, οὔτ’ ἐπείσθη οὔτ’ εἶξεν ὁ Διόσκορος·

[20] τοὺς δὲ λοιποὺς ἀγριώτατα καταξήνας, ἐγκαρτερήσαντας πυρὶ καὶ τούτους ἔδωκεν. τὸν δὲ Διόσκορον ἐλλαμπρυνάμενόν τε δημοσίᾳ καὶ σοφώτατα πρὸς τὰς ἰδίας πεύσεις ἀποκρινάμενον θαυμάσας, παρῆκεν, ὑπέρθεσιν φήσας εἰς μετάνοιαν αὐτῷ διὰ τὴν ἡλικίαν ἐπιμετρεῖν· καὶ νῦν ὁ θεοπρεπέστατος σὺν ἡμῖν ἐστιν Διόσκορος, εἰς μακρότερον τὸν ἀγῶνα καὶ διαρκέστερον μείνας τὸν ἆθλον.

[21] Νεμεσίων δέ τις, κἀκεῖνος Αἰγύπτιος, ἐσυκοφαντήθη μέν ὡς δὴ σύνοικος λῃστῶν, ἀπολυσάμενος δὲ ταύτην παρὰ τῷ ἑκατοντάρχῳ τὴν ἀλλοτριωτάτην διαβολήν, καταμηνυθεὶς ὡς Χριστιανὸς ἧκεν δεσμώτης ἐπὶ τὸν ἡγούμενον· ὁ δὲ ³¹ ἀδικώτατος διπλαῖς αὐτὸν ἢ τοὺς λῃστὰς ταῖς τε βασάνοις καὶ ταῖς μάστιξιν λυμηνάμενος, μεταξὺ τῶν λῃστῶν κατέφλεξεν τιμηθέντα τὸν μακάριον τῷ τοῦ Χριστοῦ παραδείγματι.

[22] Ἀθρόον δέ τι σύνταγμα στρατιωτικόν, Ἄμμων καὶ Ζήνων καὶ Πτολεμαῖος καὶ Ἰγγένης καὶ σὺν αὐτοῖς πρεσβύτης Θεόφιλος, εἱστήκεισαν πρὸ τοῦ δικαστηρίου· κρινομένου δή τινος ὡς Χριστιανοῦ καὶ πρὸς ἄρνησιν ἤδη ῥέποντος, ἐπρίοντο οὗτοι παρεστηκότες, καὶ τοῖς τε προσώποις ἐνένευον καὶ τὰς χεῖρας ἀνέτεινον καὶ συνεσχηματίζοντο τοῖς σώμασιν.

[23] ἐπιστροφῆς δὲ πάντων πρὸς αὐτοὺς γενομένης, πρίν τινας αὐτῶν ἄλλως λαβέσθαι, φθάσαντες ἐπὶ τὸ βάθρον ἀνέδραμον, εἶναι Χριστιανοὶ λέγοντες, ὡς τόν τε ἡγεμόνα καὶ τοὺς συνέδρους ἐμφόβους γενέσθαι, καὶ τοὺς μὲν κρινομένους εὐθαρσεστάτους ἐφ’ οἷς πείσονται, φαίνεσθαι, τοὺς δὲ δικάζοντας ἀποδειλιᾶν. καὶ οὗτοι μὲν ἐκ δικαστηρίων ἐνεπόμπευσαν καὶ ἠγαλλιάσαντο τῇ ³² μαρτυρίᾳ, θριαμβεύοντος αὐτοὺς ἐνδόξως τοῦ θεοῦ.

[1] Ἄλλοι δὲ πλεῖστοι κατὰ πόλεις καὶ κώμας ὑπὸ τῶν ἐθνῶν διεσπάσθησαν, ὧν ἑνὸς παραδείγματος ἕνεκεν ἐπιμνησθήσομαι. Ἰσχυρίων ἐπετρόπευέν τινι τῶν ἀρχόντων ἐπὶ μισθῷ. τοῦτον ὁ μισθοδότης ἐκέλευσεν θῦσαι, μὴ πειθόμενον ὕβριζεν, ἐμμένοντα προεπηλάκιζεν, ὑφισταμένου, βακτηρίαν μεγίστην λαβὼν διὰ τῶν ἐντέρων καὶ τῶν σπλάγχνων διώσας, ἀπέκτεινεν.

[2] τί δεῖ λέγειν τὸ πλῆθος τῶν ἐν ἐρημίαις καὶ ³³ ὄρεσιν πλανηθέντων, ὑπὸ λιμοῦ καὶ δίψης καὶ κρύους καὶ νόσων καὶ λῃστῶν καὶ θηρίων διεφθαρμένων; ὧν οἱ περιγενόμενοι τῆς ἐκείνων εἰσὶν ἐκλογῆς καὶ νίκης μάρτυρες, ἓν δὲ καὶ τούτων εἰς δήλωσιν ἔργον παραθήσομαι.

[3] Χαιρήμων ἦν ὑπέργηρως τῆς Νείλου καλουμένης πόλεως ἐπίσκοπος. οὗτος εἰς τὸ Ἀράβιον ὄρος ἅμα τῇ συμβίῳ ἑαυτοῦ φυγών, οὐκ ἐπανελήλυθεν, οὐδὲ ἐδυνήθησαν ἰδεῖν οὐκέτι, καίτοι πολλὰ διερευνησάμενοι, οἱ ἀδελφοὶ οὔτε αὐτοὺς οὔτε τὰ σώματα.

[4] πολλοὶ δὲ οἱ κατ’ αὐτὸ τὸ Ἀραβικὸν ὄρος ἐξανδραποδισθέντες ὑπὸ βαρβάρων Σαρακηνῶν· ὧν οἳ μὲν μόλις ἐπὶ πολλοῖς χρήμασιν ἐλυτρώθησαν, οἳ δὲ μέχρι νῦν οὐδέπω.

καὶ ταῦτα διεξῆλθον οὐ μάτην, ἀδελφέ, ἀλλ’ ἵνα εἰδῇς ὅσα καὶ ἡλίκα δεινὰ παρ’ ἡμῖν συνέβη· ὧν οἱ μᾶλλον πεπειραμένοι πλείονα ἂν εἰδεῖεν.

[5] Εἶτα τούτοις ἐπιφέρει μετὰ βραχέα λέγων· αὐτοὶ τοίνυν οἱ θεῖοι μάρτυρες παρ’ ἡμῖν, οἱ νῦν τοῦ Χριστοῦ πάρεδροι καὶ τῆς βασιλείας αὐτοῦ κοινωνοὶ καὶ μέτοχοι τῆς κρίσεως αὐτοῦ καὶ ³⁴ συνδικάζοντες αὐτῷ, τῶν παραπεπτωκότων ἀδελφῶν τινας ὑπευθύνους τοῖς τῶν θυσιῶν ἐγκλήμασιν γενομένους προσελάβοντο, καὶ τὴν ἐπιστροφὴν καὶ μετάνοιαν αὐτῶν ἰδόντες δεκτήν τε γενέσθαι ³⁵ δυναμένην τῷ μὴ βουλομένῳ καθόλου τὸν θάνατον τοῦ ἁμαρτωλοῦ ὡς τὴν μετάνοιαν δοκιμάσαντες, εἰσεδέξαντο καὶ συνήγαγον καὶ συνέστησαν καὶ προσευχῶν αὐτοῖς καὶ ἑστιάσεων ἐκοινώνησαν. τί οὖν ἡμῖν, ἀδελφοί, περὶ τούτων συμβουλεύετε;

[6] τί ἡμῖν πρακτέον; σύμψηφοι καὶ ὁμογνώμονες αὐτοῖς καταστῶμεν καὶ τὴν κρίσιν αὐτῶν καὶ τὴν χάριν φυλάξωμεν καὶ τοῖς ἐλεηθεῖσιν ὑπ’ αὐτῶν χρηστευσώμεθα, ἢ τὴν κρίσιν αὐτῶν ἄδικον ποιησώμεθα καὶ δοκιμαστὰς αὑτοὺς τῆς ἐκείνων γνώμης ἐπιστήσωμεν καὶ τὴν χρηστότητα λυπήσωμεν καὶ τὴν τάξιν ἀνασκευάσωμεν;

Ταῦτα δ’ εἰκότως ὁ Διονύσιος παρατέθειται, τὸν περὶ τῶν ἐξησθενηκότων κατὰ τὸν τοῦ διωγμοῦ καιρὸν ἀνακινῶν λόγον.

[1] ἐπειδήπερ τῇ κατὰ τούτων ἀρθεὶς ὑπερηφανίᾳ Νοουάτος, τῆς Ῥωμαίων ἐκκλησίας πρεσβύτερος, ὡς μηκέτ’ οὔσης αὐτοῖς σωτηρίας ἐλπίδος μηδ’ εἰ πάντα τὰ εἰς ἐπιστροφὴν γνησίαν καὶ καθαρὰν ἐξομολόγησιν ἐπιτελοῖεν, ἰδίας αἱρέσεως τῶν κατὰ λογισμοῦ φυσίωσιν Καθαροὺς ἑαυτοὺς ἀποφηνάντων ἀρχηγὸς καθίσταται·

[2] ἐφ’ ᾧ συνόδου μεγίστης ἐπὶ Ῥώμης συγκροτηθείσης ἑξήκοντα μὲν τὸν ἀριθμὸν ἐπισκόπων, πλειόνων δ’ ἔτι μᾶλλον πρεσβυτέρων τε καὶ διακόνων, ἰδίως τε κατὰ τὰς λοιπὰς ἐπαρχίας τῶν κατὰ χώραν ποιμένων περὶ τοῦ πρακτέου διασκεψαμένων, δόγμα παρίσταται τοῖς πᾶσιν, τὸν μὲν Νοουάτον ἅμα τοῖς σὺν αὐτῷ συνεπαρθεῖσιν τούς τε συνευδοκεῖν τῇ μισαδέλφῳ καὶ ἀπανθρωποτάτῃ γνώμῃ τἀνδρὸς προαιρουμένους ἐν ἀλλοτρίοις τῆς ἐκκλησίας ἡγεῖσθαι, τοὺς δὲ τῇ συμφορᾷ περιπεπτωκότας τῶν ἀδελφῶν ἰᾶσθαι καὶ θεραπεύειν τοῖς τῆς μετανοίας φαρμάκοις.

[3] Ἦλθον δ’ οὖν εἰς ἡμᾶς ἐπιστολαὶ Κορνηλίου Ῥωμαίων ἐπισκόπου πρὸς τὸν τῆς Ἀντιοχέων ἐκκλησίας Φάβιον, δηλοῦσαι τὰ περὶ τῆς Ῥωμαίων συνόδου καὶ τὰ δόξαντα τοῖς κατὰ τὴν Ἰταλίαν καὶ Ἀφρικὴν καὶ τὰς αὐτόθι χώρας, καὶ ἄλλαι πάλιν, Ῥωμαϊκῃ φωνῇ συντεταγμέναι, Κυπριανοῦ καὶ τῶν ἅμ’ αὐτῷ κατὰ τὴν Ἀφρικήν, δι’ ὧν τὸ καὶ αὐτοὺς συνευδοκεῖν τῷ δεῖν τυγχάνειν ἐπικουρίας τοὺς πεπειρασμένους ἐνεφαίνετο καὶ τῷ χρῆναι εὐλόγως τῆς καθολικῆς ἐκκλησίας ἐκκήρυκτον ποιήσασθαι τὸν τῆς αἱρέσεως ἀρχηγὸν πάντας τε ὁμοίως τοὺς συναπαγομένους αὐτῷ.

[4] ταύταις ἄλλη τις ἐπιστολὴ συνῆπτο τοῦ Κορνηλίου περὶ τῶν κατὰ τὴν σύνοδον ἀρεσάντων καὶ πάλιν ἑτέρα περὶ τῶν κατὰ Νοουάτον πραχθέντων· ἀφ’ ἧς καὶ μέρη παραθέσθαι οὐδὲν ἂν κωλύοι, ὅπως εἰδεῖεν τὰ κατ’ αὐτὸν οἱ τῇδε ἐντυγχάνοντες τῇ γραφῇ. τὸν δὴ οὖν Φάβιον ἀναδιδάσκων ὁποῖός τις ὁ Νοουάτος γεγόνοι τὸν τρόπον,

[5] αὐτὰ δὴ ταῦτα γράφει ὁ Κορνήλιος· ἵνα δὲ γνῷς ὅτι πρόπαλαι ³⁶ ὀρεγόμενος τῆς ἐπισκοπῆς ὁ θαυμάσιος οὗτος καὶ κρύπτων ἐν αὑτῷ τὴν προπετῆ ταύτην αὐτοῦ ἐπιθυμίαν ἐλάνθανεν, ἐπικαλύμματι τῆς αὐτοῦ ἀπονοίας τῷ κατ’ ἀρχὰς σὺν αὑτῷ τοὺς ὁμολογητὰς ἐσχηκέναι χρώμενος, εἰπεῖν βούλομαι.

[6] Μάξιμος πρεσβύτερος τῶν παρ’ ἡμῖν καὶ Οὐρβανός, δὶς τὴν ἐξ ὁμολογίας δόξαν ἀρίστην καρπωσάμενοι, Σιδόνιός τε καὶ Κελερῖνος, ἀνὴρ ὃς πάσας βασάνους διὰ τὸν τοῦ θεοῦ ἔλεον καρτερικώτατα διενέγκας καὶ τῇ ῥώμῃ τῆς αὐτοῦ πίστεως τὸ ἀσθενὲς τῆς σαρκὸς ἐπιρρώσας, κατὰ κράτος νενίκηκεν τὸν ἀντικείμενον, οὗτοι δὴ οὖν οἱ ἄνδρες κατανοήσαντες αὐτὸν καὶ καταφωράσαντες τὴν ἐν αὐτῷ πανουργίαν τε καὶ παλιμβολίαν τάς τε ἐπιορκίας καὶ τὰς ψευδολογίας καὶ τὴν ἀκοινωνησίαν αὐτοῦ καὶ λυκοφιλίαν, ἐπανῆλθον εἰς τὴν ἁγίαν ἐκκλησίαν, καὶ ἅπαντα αὐτοῦ τὰ τεχνάσματα καὶ πονηρεύματα, ἃ ἐκ πολλοῦ ἔχων ἐν ἑαυτῷ ὑπεστέλλετο, παρόντων ἱκανῶν τοῦτο μὲν ἐπισκόπων τοῦτο δὲ πρεσβυτέρων καὶ λαϊκῶν ἀνδρῶν παμπόλλων, ἐξήγγειλαν, ἀποδυρόμενοι καὶ μεταγινώσκοντες ἐφ’ οἷς πεισθέντες τῷ δολερῷ καὶ κακοήθει θηρίῳ πρὸς ὀλίγον χρόνον τῆς ἐκκλησίας ἀπελείφθησαν.

[7] Εἶτα μετὰ βραχέα φησίν· ἀμήχανον ὅσην, ἀγαπητὲ ἀδελφέ, τροπὴν καὶ μεταβολὴν ἐν βραχεῖ καιρῷ ἐθεασάμεθα ἐπ’ αὐτοῦ γεγενημένην. ὁ γάρ τοι λαμπρότατος καὶ δι’ ὅρκων φοβερῶν τινων ³⁷ πιστούμενος τὸ μηδ’ ὅλως ἐπισκοπῆς ὀρέγεσθαι, αἰφνίδιον ἐπίσκοπος ὥσπερ ἐκ μαγγάνου τινὸς εἰς τὸ μέσον ῥιφεὶς ἀναφαίνεται.

[8] οὗτος γάρ τοι ὁ δογματιστής, ὁ τῆς ἐκκλησιαστικῆς ἐπιστήμης ὑπερασπιστής, ὁπηνίκα παρασπᾶσθαί τε καὶ ὑφαρπάζειν τὴν μὴ δοθεῖσαν αὐτῷ ἄνωθεν ἐπισκοπὴν ἐπεχείρει, δύο ἑαυτῷ κοινωνούς, ἀπεγνωκότας τῆς ἑαυτῶν σωτηρίας, ἐπελέξατο, ὡς ἂν εἰς βραχύ τι μέρος καὶ ἐλάχιστον τῆς Ἰταλίας ἀποστείλῃ κἀκεῖθεν ἐπισκόπους τρεῖς, ἀνθρώπους ἀγροίκους καὶ ἁπλουστάτους, πλαστῇ τινι ἐπιχειρήσει ἐξαπατήσῃ, διαβεβαιούμενος καὶ διισχυριζόμενος δεῖν αὐτοὺς ἐν τάχει παραγενέσθαι εἰς Ῥώμην, ὡς δῆθεν πᾶσα ἥτις δήποτε οὖν διχοστασία γεγονυῖα σὺν καὶ ἑτέροις ἐπισκόποις καὶ αὐτῶν μεσιτευόντων διαλυθῇ·

[9] οὓς παραγενομένους, ἅτε δή, ὡς ἔφθημεν λέγοντες, ἀνθρώπους ἁπλουστέρους περὶ τὰς τῶν πονηρῶν μηχανάς τε καὶ ῥᾳδιουργίας, συγκλεισθέντας ὑπό τινων ὁμοίων αὐτῷ τεταραγμένων ἀνθρώπων, ὥρᾳ δεκάτῃ, μεθύοντας καὶ κραιπαλῶντας, μετὰ βίας ἠνάγκασεν εἰκονικῇ τινι καὶ ματαίᾳ χειρεπιθεσίᾳ ἐπισκοπὴν αὐτῷ δοῦναι, ἣν ἐνέδρᾳ καὶ πανουργίᾳ, μὴ ἐπιβάλλουσαν αὐτῷ, ἐκδικεῖ· ἐξ ὧν εἷς μετ’ οὐ πολὺ ἐπανῆλθεν εἰς τὴν ἐκκλησίαν,

[10] ἀποδυρόμενος καὶ ἐξομολογούμενος τὸ ἑαυτοῦ ἁμάρτημα, ᾧ καὶ ἐκοινωνήσαμεν λαϊκῷ, ὑπὲρ αὐτοῦ δεηθέντος παντὸς τοῦ παρόντος λαοῦ· καὶ τῶν λοιπῶν δὲ ἐπισκόπων διαδόχους εἰς τοὺς τόπους, ἐν οἷς ἦσαν, χειροτονήσαντες ἀπεστάλκαμεν.

[11] Ὁ ἐκδικητὴς οὖν τοῦ εὐαγγελίου οὐκ ἠπίστατο ἕνα ἐπίσκοπον δεῖν εἶναι ἐν καθολικῇ ἐκκλησίᾳ, ἐν ᾗ οὐκ ἠγνόει, πῶς γάρ; πρεσβυτέρους εἶναι τεσσαράκοντα ἕξ, διακόνους ἑπτά, ὑποδιακόνους ἑπτά, ἀκολούθους δύο καὶ τεσσαράκοντα, ἐξορκιστὰς δὲ καὶ ἀναγνώστας ἅμα πυλωροῖς δύο καὶ πεντήκοντα, χήρας σὺν θλιβομένοις ὑπὲρ τὰς χιλίας πεντακοσίας, οὓς πάντας ἡ τοῦ δεσπότου χάρις καὶ φιλανθρωπία διατρέφει·

[12] ὃν οὐδὲ τοσοῦτο πλῆθος καὶ οὕτως ἀναγκαῖον ἐν τῇ ἐκκλησίᾳ, διὰ τῆς τοῦ θεοῦ προνοίας πλούσιός τε καὶ πληθύων ἀριθμὸς μετὰ μεγίστου καὶ ἀναριθμήτου λαοῦ, ἀπὸ τῆς τοιαύτης ἀπογνώσεώς τε καὶ ἀπαγορεύσεως ἐνέτρεψέν τε καὶ ἀνεκαλέσατο εἰς τὴν ἐκκλησίαν.

[13] Καὶ αὐθις μεθ’ ἕτερα τούτοις προστίθησιν ταῦτα· φέρε δή, ἑξῆς εἴπωμεν τίσιν ἔργοις ἢ τίσιν πολιτείαις τεθαρρηκὼς ἀντεποιήθη τῆς ἐπισκοπῆς. ἆρά γε διὰ τὸ ἐξ ἀρχῆς ἐν τῇ ἐκκλησίᾳ ἀνεστράφθαι καὶ πολλοὺς ἀγῶνας ὑπὲρ αὐτῆς ἠγωνίσθαι καὶ ἐν κινδύνοις πολλοῖς τε καὶ μεγάλοις ἕνεκα τῆς θεοσεβείας γεγονέναι;

[14] ἀλλ’ οὐκ ἔστιν· ᾧ γε ἀφορμὴ τοῦ πιστεῦσαι γέγονεν ὁ σατανᾶς, φοιτήσας εἰς αὐτὸν καὶ οἰκήσας ἐν αὐτῷ χρόνον ἱκανόν· ὃς βοηθούμενος ὑπὸ τῶν ἐπορκιστῶν νόσῳ περιπεσὼν χαλεπῇ καὶ ἀποθανεῖσθαι ὅσον οὐδέπω νομιζόμενος, ἐν αὐτῇ τῇ κλίνῃ, οὗ ἔκειτο, περιχυθεὶς ἔλαβεν, εἴ γε χρὴ λέγειν τὸν τοιοῦτον εἰληφέναι. οὐ μὴν οὐδὲ τῶν λοιπῶν ἔτυχεν, διαφυγὼν τὴν νόσον,

[15] ὧν χρὴ μεταλαμβάνειν κατὰ τὸν τῆς ἐκκλησίας κανόνα, τοῦ τε σφραγισθῆναι ὑπὸ τοῦ ἐπισκόπου· τούτων δὲ μὴ τυχών, πῶς ἂν τοῦ ἁγίου πνεύματος ἔτυχεν;

[16] Καὶ πάλιν μετὰ βραχέα φησίν· ὁ διὰ δειλίαν καὶ φιλοζωΐαν ἐν τῷ καιρῷ τῆς διώξεως πρεσβύτερον εἶναι ἑαυτὸν ἀρνησάμενος. ἀξιούμενος γὰρ καὶ παρακαλούμενος ὑπὸ τῶν διακόνων, ἵν’ ἐξελθὼν τοῦ οἰκίσκου, ἐν ᾧ καθεῖρξεν ἑαυτόν, βοηθήσῃ τοῖς ἀδελφοῖς ὅσα θέμις καὶ ὅσα δυνατὸν πρεσβυτέρῳ κινδυνεύουσιν ἀδελφοῖς καὶ ἐπικουρίας δεομένοις βοηθεῖν, τοσοῦτον ἀπέσχεν τοῦ πειθαρχῆσαι παρακαλοῦσι τοῖς διακόνοις, ὡς καὶ χαλεπαίνοντα ἀπιέναι καὶ ἀπαλλάττεσθαι· μὴ γὰρ ἔτι βούλεσθαι πρεσβύτερος εἶναι ἔφη, ἑτέρας γὰρ εἶναι φιλοσοφίας ἐραστής.

[17] Ὑπερβὰς δ’ ὀλίγα, τούτοις πάλιν ἐπιφέρει λέγων· καταλιπὼν γὰρ ὁ λαμπρὸς οὗτος τὴν ἐκκλησίαν τοῦ θεοῦ, ἐν ᾗ πιστεύσας κατηξιώθη τοῦ πρεσβυτερίου κατὰ χάριν τοῦ ἐπισκόπου τοῦ ἐπιθέντος αὐτῷ χεῖρα εἰς πρεσβυτερίου κλῆρον, ὃς διακωλυόμενος ὑπὸ παντὸς τοῦ κλήρου, ἀλλὰ καὶ λαϊκῶν πολλῶν, ἐπεὶ μὴ ἐξὸν ἦν τὸν ἐν κλίνῃ διὰ νόσον περιχυθέντα, ὥσπερ καὶ οὗτος, εἰς κλῆρόν τινα γενέσθαι, ἠξίωσεν συγχωρηθῆναι αὐτῷ τοῦτον μόνον χειροτονῆσαι.

[18] Εἶτ’ ἄλλο τι τούτοις χείριστον προστίθησιν τῶν τοῦ ἀνδρὸς ἀτοπημάτων, λέγων· οὕτως ποιήσας γὰρ τὰς προσφορὰς καὶ διανέμων ἑκάστῳ τὸ μέρος καὶ ἐπιδιδοὺς τοῦτο, ὀμνύειν ἀντὶ τοῦ εὐλογεῖν τοὺς ταλαιπώρους ἀνθρώπους ἀναγκάζει, κατέχων ἀμφοτέραις ταῖς χερσὶ τὰς τοῦ λαβόντος καὶ μὴ ἀφιείς, ἔστ’ ἂν ὀμνύοντες εἴπωσιν ταῦτα (τοῖς γὰρ ἐκείνου χρήσομαι λόγοις)· τοῦ αἵματος καὶ τοῦ σώματος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μηδέποτέ με καταλιπεῖν καὶ ἐπιστρέψαι πρὸς Κορνήλιον.

[19] καὶ ὁ ἄθλιος ἄνθρωπος οὐ πρότερον γεύεται, εἰ μὴ πρότερον αὑτῷ καταράσαιτο, καὶ ἀντὶ τοῦ εἰπεῖν λαμβάνοντα τὸν ἄρτον ἐκεῖνον τὸ ἀμήν, οὐκ ἐπανήξω πρὸς Κορνήλιον λέγει.

[20] Καὶ μεθ’ ἕτερα πάλιν ταῦτά φησιν· ἤδη δὲ ἴσθι γεγυμνῶσθαι καὶ ἔρημον γεγονέναι, καταλιμπανόντων αὐτὸν καθ’ ἡμέραν ἑκάστην τῶν ἀδελφῶν καὶ εἰς τὴν ἐκκλησίαν ἐπανερχομένων· ὃν καὶ Μωσῆς, ὁ μακάριος μάρτυς, ὁ παρ’ ἡμῖν ἔναγχος μαρτυρήσας καλήν τινα καὶ θαυμαστὴν μαρτυρίαν, ἔτι ὢν ἐν κόσμῳ, κατιδὼν αὐτοῦ τὴν θρασύτητα καὶ τὴν ἀπόνοιαν, ἀκοινώνητον ἐποίησεν σὺν τοῖς πέντε πρεσβυτέροις τοῖς ἅμα αὐτῷ ἀποσχίσασιν ἑαυτοὺς τῆς ἐκκλησίας.

[21] Καὶ ἐπὶ τέλει δὲ τῆς ἐπιστολῆς τῶν ἐπὶ τῆς Ῥώμης παραγενομένων ἐπισκόπων τῆς τε τοῦ Νοουάτου κατεγνωκότων ἀβελτηρίας κατάλογον πεποίηται, ὁμοῦ τά τε ὀνόματα καὶ ἧς ὁ καθεῖς αὐτῶν προηγεῖτο παροικίας, ἐπισημαινόμενος, τῶν τε μὴ παραγενομένων μὲν ἐπὶ τῆς Ῥώμης,

[22] συνευδοκησάντων δὲ διὰ γραμμάτων τῇ τῶν προειρημένων ψήφῳ τὰς προσηγορίας ὁμοῦ καὶ τὰς πόλεις, ὅθεν ἕκαστος ὁρμώμενος ἐπέστελλεν, μνημονεύει. ταῦτα μὲν ὁ Κορνήλιος Φαβίῳ Ἀντιοχείας ἐπισκόπῳ δηλῶν ἔγραφεν.

[1] Τῷ δ’ αὐτῷ τούτῳ Φαβίῳ, ὑποκατακλινομένῳ πως τῷ σχίσματι, καὶ Διονύσιος ὁ κατ’ Ἀλεξάνδρειαν ἐπιστείλας πολλά τε καὶ ἄλλα περὶ μετανοίας ἐν τοῖς πρὸς αὐτὸν γράμμασιν διελθὼν τῶν τε κατ’ Ἀλεξάνδρειαν ἔναγχος τότε μαρτυρησάντων τοὺς ἀγῶνας διιών, μετὰ τῆς ἄλλης ἱστορίας πρᾶγμά τι μεστὸν θαύματος διηγεῖται, ὃ καὶ αὐτὸ ἀναγκαῖον τῇδε παραδοῦναι τῇ γραφῇ, οὕτως ἔχον·

[2] ἓν δέ σοι τοῦτο παράδειγμα παρ’ ἡμῖν συμβεβηκὸς ἐκθήσομαι. Σεραπίων τις ἦν παρ’ ἡμῖν, πιστὸς γέρων, ἀμέμπτως μὲν τὸν πολὺν διαβιώσας χρόνον, ἐν δὲ τῷ πειρασμῷ πεσών. οὗτος πολλάκις ἐδεῖτο, καὶ οὐδεὶς προσεῖχεν αὐτῷ· καὶ γὰρ ἐτεθύκει. ἐν νόσῳ δὲ γενόμενος, τριῶν ἑξῆς ἡμερῶν ἄφωνος καὶ ἀναίσθητος διετέλεσεν,

[3] βραχὺ δὲ ἀνασφήλας τῇ τετάρτῃ προσεκαλέσατο τὸν θυγατριδοῦν, καὶ μέχρι με τίνος φησίν ὦ τέκνον, κατέχετε; δέομαι, σπεύσατε, καὶ με θᾶττον ἀπολύσατε, τῶν πρεσβυτέρων μοί τινα κάλεσον.

[4] καὶ ταῦτα εἰπών, πάλιν ἦν ἄφωνος. ἔδραμεν ὁ παῖς ἐπὶ τὸν πρεσβύτερον· νὺξ δὲ ἦν, κἀκεῖνος ἠσθένει. ἀφικέσθαι μὲν οὐκ ἐδυνήθη, ἐντολῆς δὲ ὑπ’ ἐμοῦ δεδομένης τοὺς ἀπαλλαττομένους τοῦ βίου, εἰ δέοιντο, καὶ μάλιστα εἰ καὶ πρότερον ἱκετεύσαντες τύχοιεν, ἀφίεσθαι, ἵν’ εὐέλπιδες ἀπαλλάττωνται, βραχὺ τῆς εὐχαριστίας ἔδωκεν τῷ παιδαρίῳ, ἀποβρέξαι κελεύσας καὶ τῷ πρεσβύτῃ κατὰ τοῦ στόματος ἐπιστάξαι.

[5] ἐπανῆκεν ὁ παῖς φέρων, ἐγγύς τε γενομένου, πρὶν εἰσελθεῖν, ἀνενέγκας πάλιν ὁ Σεραπίων ἧκες ἔφη τέκνον; καὶ ὁ μὲν πρεσβύτερος ἐλθεῖν οὐκ ἠδυνήθη, σὺ δὲ ποίησον ταχέως τὸ προσταχθὲν καὶ ἀπάλλαττέ με. ἀπέβρεξεν ὁ παῖς καὶ ἅμα τε ἐνέχεεν τῷ στόματι καὶ μικρὸν ἐκεῖνος καταβροχθίσας εὐθέως ἀπέδωκεν τὸ πνεῦμα.

[6] ἆρ’ οὐκ ἐναργῶς διετηρήθη καὶ παρέμεινεν, ἕως λυθῇ καὶ τῆς ἁμαρτίας ἐξαλειφθείσης ἐπὶ πολλοῖς οἷς ἔπραξεν καλοῖς ὁμολογηθῆναι δυνηθῇ;

[1] Ταῦτα ὁ Διονύσιος. ἴδωμεν δ’ ὁ αὐτὸς ὁποῖα καὶ τῷ Νοουάτῳ διεχάραξεν, ταράττοντι τηνικάδε τὴν Ῥωμαίων ἀδελφότητα· ἐπειδὴ οὖν τῆς ἀποστασίας καὶ τοῦ σχίσματος πρόφασιν ἐποιεῖτο τῶν ἀδελφῶν τινας, ὡς δὴ πρὸς αὐτῶν ἐπὶ τοῦτ’ ἐλθεῖν ἐκβεβιασμένος, ὅρα τίνα τρόπον αὐτῷ γράφει· Διονύσιος Νοουατιανῷ ἀδελφῷ χαίρειν. εἰ ἄκων, ὡς φῄς, ἤχθης, δείξεις ἀναχωρήσας ἑκών. ἔδει μὲν γὰρ καὶ πᾶν ὅτι οὖν παθεῖν ὑπὲρ τοῦ μὴ διακόψαι τὴν ἐκκλησίαν τοῦ θεοῦ, καὶ ἦν οὐκ ἀδοξοτέρα τῆς ἕνεκεν τοῦ μὴ εἰδωλολατρῆσαι γινομένης ἡ ἕνεκεν τοῦ μὴ σχίσαι μαρτυρία, κατ’ ἐμὲ δὲ καὶ μείζων. ἐκεῖ μὲν γὰρ ὑπὲρ μιᾶς τις τῆς ἑαυτοῦ ψυχῆς, ἐνταῦθα δὲ ὑπὲρ ὅλης τῆς ἐκκλησίας μαρτυρεῖ. καὶ νῦν δὲ εἰ πείσαις ἢ βιάσαιο τοὺς ἀδελφοὺς εἰς ὁμόνοιαν ἐλθεῖν, μεῖζον ἔσται σοι τοῦ σφάλματος τὸ κατόρθωμα, καὶ τὸ μὲν οὐ λογισθήσεται, τὸ δὲ ἐπαινεθήσεται. εἰ δὲ ἀπειθούντων ἀδυνατοίης, σῴζων ³⁸ σῷζε τὴν σεαυτοῦ ψυχήν. ἐρρῶσθαί σε, ἐχόμενον τῆς εἰρήνης ἐν κυρίῳ, εὔχομαι.

[1] Ταῦτα καὶ πρὸς τὸν Νοουάτον· γράφει δὲ καὶ τοῖς κατ’ Αἴγυπτον ἐπιστολὴν περὶ μετανοίας ἐν ᾗ τὰ δόξαντα αὐτῷ περὶ τῶν ὑποπεπτωκότων παρατέθειται, τάξεις παραπτωμάτων διαγράψας. καὶ πρὸς Κόλωνα (τῆς Ἑρμουπολιτῶν δὲ παροικίας ἐπίσκοπος ἦν οὗτος)

[2] ἰδία τις περὶ μετανοίας αὐτοῦ φέρεται γραφὴ καὶ ἄλλη ἐπιστρεπτικὴ πρὸς τὸ κατ’ Ἀλεξάνδρειαν αὐτοῦ ποίμνιον. ἐν τούτοις ἐστὶν καὶ ἡ περὶ μαρτυρίου πρὸς τὸν Ὠριγένην γραφεῖσα· καὶ τοῖς κατὰ Λαοδίκειαν ἀδελφοῖς, ὧν προΐστατο Θηλυμίδρης ἐπίσκοπος, καὶ τοῖς κατὰ Ἀρμενίαν ὡσαύτως περὶ μετανοίας ἐπιστέλλει, ὧν ἐπεσκόπευεν Μερουζάνης.

[3] πρὸς ἅπασι τούτοις καὶ Κορνηλίῳ τῷ κατὰ Ῥώμην γράφει, δεξάμενος αὐτοῦ τὴν κατὰ τοῦ Νοουάτου ἐπιστολήν, ᾧ καὶ σημαίνει δηλῶν ἑαυτὸν παρακεκλῆσθαι ὑπό τε Ἑλένου τοῦ ἐν Ταρσῷ τῆς Κιλικίας ἐπισκόπου καὶ τῶν λοιπῶν τῶν σὺν αὐτῷ Φιρμιλιανοῦ τε τοῦ ἐν Καππαδοκίᾳ καὶ τοῦ κατὰ Παλαιστίνην Θεοκτίστου, ὡς ἂν ἐπὶ τὴν σύνοδον ἀπαντήσοι τὴν κατὰ Ἀντιόχειαν, ἔνθα τοῦ Νοουάτου κρατύνειν τινὲς ἐνεχείρουν τὸ σχίσμα.

[4] πρὸς τούτοις ἐπιστέλλει μηνυθῆναι αὐτῷ Φάβιον μὲν κεκοιμῆσθαι, Δημητριανὸν δὲ διάδοχον ἐκείνου τῆς κατ’ Ἀντιόχειαν ἐπισκοπῆς καθεστάναι· γράφει δὲ καὶ περὶ τοῦ ἐν Ἱεροσολύμοις αὐτοῖς ῥήμασιν φάσκων· ὁ μὲν γὰρ θαυμάσιος Ἀλέξανδρος ἐν φρουρᾷ γενόμενος, μακαρίως ἀνεπαύσατο.

[5] Ἑξῆς ταύτῃ καὶ ἑτέρα τις ἐπιστολὴ τοῖς ἐν Ῥώμῃ τοῦ Διονυσίου φέρεται διακονικὴ διὰ Ἱππολύτου· τοῖς αὐτοῖς δὲ ἄλλην περὶ εἰρήνης διατυποῦται, καὶ ὡσαύτως περὶ μετανοίας, καὶ αὖ πάλιν ἄλλην τοῖς ἐκεῖσε ὁμολογηταῖς, ἔτι τῇ τοῦ Νοουάτου συμφερομένοις γνώμῃ· τοῖς δὲ αὐτοῖς τούτοις ἑτέρας δύο, μεταθεμένοις ἐπὶ τὴν ἐκκλησίαν, ἐπιστέλλει. καὶ ἄλλοις δὲ πλείοσιν ὁμοίως διὰ γραμμάτων ὁμιλήσας, ποικίλας τοῖς ἔτι νῦν σπουδὴν περὶ τοὺς λόγους αὐτοῦ ποιουμένοις καταλέλοιπεν ὠφελείας.

Notes on the current edition

Ecclesiastical History

1. 1 Lit. “swaddling-clothes.” 2 Α. D. 203.

2. 1 Ἑλληνικῶν, “pagan’’; cf. the use of the word in 2 Mace. iv. 10

3. 1 Or “with a view to capturing him.” 2 cf. Ρlato, Repub. 400 D. 3 Or “literature.”

4. 1 So the translation of Rufinus; but no exact parallel can be adduced for the meaning here given to θώραξ.

5. 1 clem. Strom. i. 21 (139, 140, 144).

6. 1 i.e. Theoctistus and Αlexander: cf. 19. 17; 27. 2 See 23. 4. 3 Α.D. 211. 4 § 4.

7. 1 For the reason οf this see c. 11. VOL. II c

8. 1 i.e. Clement οf Alexandria.

9. date of this Gospel: Swete put it at A.D. 165, others forty. even more years earlier. 2 Schwartz supposes that Serapion Wrote: “was halting reason of some heresy,” reading 3 The Armenian version has Marcion. But the person re mentioned was probably not the well-known heretic οf ntus, but a leader οf the Docetac at Rhossus. 4 Reading ὅς, with Schwartz.

10. 4 i.e. “Sketches.” 5 Translated in Loeb Classical Library, vol. 92. 6 Or “To the Judaizers.” 7 8. 7 ; 11

11. 2 Ibid. 15 (72. 4), 22 (150. 1), 21 (147. 2; 141. 1 ff.), 23 (153. 4). 3 Lit. “the succession from the apostles.” Ibid. quoted v. 11. 5 4 Clem. Strom. iii. 14 (95. 2) ; iv. 1 (3. 3) ; vi. 18 (168. 4).

12. 2 Lit. “bodily.” 3 c. 11, etc.

13. the Hebrew into Greek letters, (3) Aquila, (4) symmachus, (5) Septuagint, (6) theodotion. 5 i.e. the Hexapla with columns (1) and (2) omitted. 3 iii. 27. 2

14. 1 Α Gnostic of the 2nd century: see iv. 11. 1.

15. who composed a lengthy treatise against Christianity, which was answered by Εusebius himself.

16. 1 Ammonius Saccas, an Αlexandrian philosopher, the teacher of Longinus and Plotinus, who is said to have died in A.D. 243.

17. 1 2. 7 ff. 2 Eusebius is mistaken here. Ammonius Saccas was certainly not a Christian in Ιater life.

18. 1 The reference is to the distinctive mantle of the Greek philosophers, called in Latin pallium. Cf. iv. 11. 8 2 This was no doubt the massacre οf the inhbitants of Alexandria by Caracalla in Α. D. 215.

19. who was the greatest scholar of the Western church in the three centuries, although conjecture and controversy arding him have been rife in modern times. His dates C. A. D. 160 to c. 235.

20. 1 See ii. 25 6, and note. 2 Α.D. 217. Generally known as Εlagabalus. 4 A.D. 222

21. i.e. the six Days οf Creatiοn.

22. 1 i.e “fifth (book) of the precepts” οr “of men.” 2 A transliteration of the Hebrew word meaning “ judges.”

23. of the first word in the text, and so lt would represent “The history of the house of the warriors.”

24. A A.D. 262.

25. 1 A.D. 235. 2 A.D. 238.

26. 1 Gregory, Pan. vi. 78, 83, 84. 2 i.e. “embroidered ” indicating the varied nature οf the contents οf the work : of. “Stromateis,” 13. 1

27. 1 3. 2 ; l5 ; l9. 13 f. ; 26. 2 i.

28. 1 20. 2

29. 3 Gregory, Pan. ii. 10.

30. had to do with the commissariat, but they also acted as uriers, and were employed on bolice work. 2 These may be either the sons οr the pupils οr the servants Dionysius. 3 Νear the coast, about thirty miles S.W. οf Alexandria.

31. 3 Matt. xxiv. 24. Eusebius has σκανδαλίσαι for Matthew’s πλανᾶσθαι.

32. 1 Α very free reference to Matt. xix. 23; cf. Mark x. 23 Luke xviii. 24.

33. 1 “Blessed.”

34. 3 This person, the founder of the Novatianist sect, is called by Eusebius, and subsequent Greek writers, Novatus, but by the Westerns (no doubt rightly) Novatianus. Cf. the letters οf Dionysius in c. 45 and vii. 8

35. 1 μαγγάνου : the reference is probably to the method of raising, by means οf pulleys, cages containing wild beasts to the level οf the arena.

36. 1 i.e. by pouring water, not by immersion. 2 i.e. of the Sacrament.

37. must therefore have been soaked in vater, or unconseerated wine—a very early instance οf communion in οne 2 See note on 43. 1.

38. 1 sce note οn 43. 1.

Eusebius Ecclesiastical History 6

Kirsopp Lake (Translator), J. E. L. Oulton (Translator)

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