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

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).

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.

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.