surpassing all." Such is the complexion of these matters. But. Adamantius, for this too was Origen's name, whilst Zephyrinus, at this time, was bishop of the church of Rome, says that he also came to Rome, being desirous of seeing the very ancient church of Rome. After no long stay, he returned to Alexandria, and there fulfilled the duties of an instructor, with the greatest diligence, in which he was also encouraged by Demetrius who was then bishop, and who earnestly counselled him to labour cheerfully for the benefit of the brethren.

CHAPTER XV.

Of Heraclas.

BUT when he saw that he was not adequate at the same time to the more intense study of divine things, and to the interpretation of the Scriptures, and in addition to the instruction of the catechumens, who scarcely allowed him even to draw breath, one coming after another from morning till night, to be taught by him, he divided the multitude, and selected Heraclas, one of his friends, who was devoted to the study of the Scriptures, and in other respects also a most learned man, not unacquainted with philosophy, and associated him with himself in the office of instruction. To him, therefore, he committed the elementary initiation of those that were yet to be taught the first beginning, or rudiments, but reserved for himself lecturing to those that were more familiar with the subject.

CHAPTER XVI.

The great study which Origen devoted to the holy Scriptures.

BUT so great was the research which Origen applied in the investigation of the holy Scriptures, that he also studied the Hebrew language; and those original works written in the Hebrew

and in the hands of the Jews, he procured as his own. He also investigated the editions of others, who, besides the seventy, had published translations of the Scriptures, and some different from the well known translations of Aquila, Symmachus and Theodotion, which he searched up, and traced to I know not what ancient lurking places, where they had lain concealed from remote times, and brought them to the light. In which, when it was doubtful to him from what author they came, he only added the remark that he had found this translation at Nicopolis near Actium, but this other translation in such a place. In the Hexapla, indeed, of the Psalms, after those four noted editions he adds, not only a fifth, but a sixth, and seventh translation, and in one it is remarked that it was discovered at Jericho, in a tub, in the times of Antonine the son of Severus. Having collected all these versions, and divided them by punctuation into their proper members, and arranged them opposite one another in parallel columns, together with the Hebrew texts, he left us those copies of the Hexapla which we now have. In a separate work he also prepared an edition of Aquila and Symmachus, and Theodotion, together with the Septuagint, in what is called the Tetrapla.

CHAPTER XVII.

Of the translator Symmachus.

Or these translators it should be observed that Symmachus was an Ebionite; but the heresy of the Ebionites as it is called, asserts that Christ was born of Joseph and Mary, and supposes him to be a mere man, and insists upon an observance of the law too much after the manner of the Jews, as we have already seen in a previous part of our history. There are also commentaries of Symmachus still extant, in which he appears to direct his remarks against the gospel of Matthew, in order to establish this heresy. But Origen remarks that he received these with interpretations of others, from one Juliana, who, he also said, de rived them by inheritance from Symmachus himself.

CHAPTER XVIIL

Of Ambrose.

ABOUT this time also, Ambrose, who had favoured the heresy of Valentinus, being convinced by the truth as maintained by Origen, and as if illuminated by a light beaming on his mind, became attached to the sound doctrine of the church. Many others, also, induced by the celebrity of Origen's learning, came to him from all parts, to make trial of the man's skill in sacred literature. Many also of the heretics, and of distinguished philosophers not a few, were among his diligent hearers, deriving instructions from him, not only in divine things but also in those which belonged to foreign philosophy. As many as he saw endowed with abilities, he also taught the philosophical branches, such as geometry, arithmetic, and other preparatory studies; and then advancing them to the opinions in vogue among the philosophers, and explaining their writings, he commented and speculated upon each, so that he was celebrated as a great philosopher even among the Greeks. He also instructed many of the more common people in the liberal studies, asserting frequently that they would receive no small advantage from these in understanding the holy Scriptures; whence also he considered the studies of political and philosophical matters particularly necessary for himself.

CHAPTER XIX.

The accounts given of Origen by others.

BUT the Gentile philosophers, themselves, among the Greeks who flourished in the age of Origen, bear witness to his proficiency in these studies, in whose works we find frequent mention made of the man; at one time quoting his own words, at another

referring their own labours to his judgment as to a master. Why should we say this, when even Porphyry, who was our contemporary, wrote books against us, and attempted to slander the sacred writings; when he mentioned those that had expounded them, and when unable to urge any opprobrious censure against the doctrines, for want of argument, he turned to reviling, and to slander especially the commentators, among whom he is particularly fierce against Origen, saying that he knew him when he was a young man. But, in fact, without knowing it, he commends the man; saying some things in confirmation of the truth when he could not do otherwise, and in other matters uttering falsehoods where he thought he would not be detected. Sometimes he accuses him as a Christian, and sometimes he admires and describes his proficiency in the branches of philosophy. Hear his own words: "But some," says he, "ambitious rather to find some solution to the absurdities of the Jewish writings, instead of abandoning them, have turned their minds to expositions, inconsistent with themselves, and inapplicable to the writings; and which, instead of furnishing a defence of these foreigners, only give us encomiums and remarks in their praise. For boasting of what Moses says plainly in his writings, as if they were dark and intricate propositions, and attaching to them divine influence, as if they were oracles replete with hidden mysteries; and in their vanity pretending to great discrimination of mind, they thus produce their expositions."

Then, again, he says: "But let us take an example of this absurdity, from the very man whom I happened to meet when I was very young, and who was very celebrated, and is still celebrated by the writings that he has left; I mean Origen, whose glory is very great with the teachers of these doctrines. For this man having been a hearer of Ammon.us, who had made the greatest proficiency in philosophy among those of our day, as to knowledge, derived great benefit from his master, but with regard to a correct purpose of life, he pursued a course directly opposite. For Ammonius, being a Christian, had been educated among Christians by his parents, and when he began to exercise his own understanding, and apply himself to philosophy, he immediately

changed his views, and lived according to the laws. But Origen, as a Greek, being educated in Greek literature, declined to this barbarian impudence. To which, also, betaking himself, he both consigned himself and his attainments in learning, living like a Christian, and swerving from the laws; but in regard to his opinions, both of things and the Deity, acting the Greek, and intermingling Greek literature with these foreign fictions. For he was always in company with Plato, and had the works also of Numenius and Cranius, of Apollophanes and Longinus, of Moderatus and Nicomachus, and others whose writings are valued, in his hands. He also read the works of Chæremon, the stoic, and those of Cornutus. From these he derived the allegorical mode of interpretation usual in the mysteries of the Greeks, and applied it to the Jewish Scriptures."

Such are the assertions made by Porphyry, in the third book of his works, against the Christians, in which he asserts the truth respecting the study and great learning of the man, but also plainly asserts a falsehood (for what would not a man do writing against Christians?) when he says that he went over from the Greeks to the Christians, and that Ammonius apostatised from a life of piety to live like the heathen. For the doctrine of Origen, and his Christian instruction, he derived from his ancestors, as our history has already shown; and Ammonius continued to adhere unshaken, to the end of his days, to the unadulterated principles of the inspired philosophy. This is evident, from the labours of the man that are extant, in his written works, and that establishes his reputation with most men, even at the present day. As, for instance, that work with the title, "The Harmony of Moses and Jesus," and whatsoever others are found among the learned. Let these, therefore, suffice to evince both the calumnies of the false accuser, and also the great proficiency of Origen in the branches of Grecian literature. Respecting this, he defends himself, in an epistle, against the allegations of some who censured him for devoting so much study to these, writing, as follows: "But," says he, "when I had devoted myself wholly to the word, and my fame went abroad concerning my proficiency, as I was sometimes visited by heretics, sometimes by those who were con