The works of this writer here mentioned, also abound in a great variety of other learning. In the first of these he speaks of himself as being the next that succeeded the Apostles, and he promises in his works also, to write a commentary on Genesis; also in his treatise on the Passover, he acknowledges that for the benefit of posterity, he was urged by his friends to commit to writing those traditions that he had heard from the ancient presbyters. He mentions, also, Melito and Irenæus, and others, some of whose narratives he also gives.

CHAPTER XIV.

THE BOOKS THAT CLEMENT MENTIONS.

In the work called Hypotyposes, to sum up the matter briefly, he has given us abridged accounts of all the canonical Scriptures, not even omitting those that are disputed, (The Antilegomenoi,) I mean the book of Jude, and the other general epistles. Also the epistle of Barnabas, and that called the revelation of Peter. But the Epistle to the Hebrews he asserts was written by Paul, to the Hebrews, in the Hebrew tongue; but that it was carefully translated by Luke, and published among the Greeks. Whence, also, one finds the same character of style and of phraseology in the epistle, as in the Acts. "But it is probable that the title Paul the Apostle was not prefixed to it; for as he wrote to the Hebrews, who had imbibed prejudices against him, and suspected him, he wisely guards against diverting them from the perusal by giving his name." A little after this he observes: "But now as the blessed presbyter used to say, 'since the Lord, who was the apostle of the Almighty, was sent to the Hebrews, Paul by reason of his inferiority, as if sent to the Gentiles, did not subscribe himself an apostle of the Hebrews; both out of reverence for the Lord, and because he wrote of his abundance to the Hebrews, as a herald and apostle of the Gentiles.' Again, in the same work, Clement also gives the tra

dition respecting the order of the gospels, as derived from the oldest presbyters, as follows: "He says that those which contain the genealogies were written first; but that the gospel of Mark was occasioned in the following manner: When Peter had proclaimed the word publicly at Rome, and declared the gospel under the influence of the Spirit; as there was a great number present, they requested Mark, who had followed him from afar, and remembered well what he had said, to reduce these things to writing, and that after composing the gospel he gave it to those who requested it of him. Which, when Peter understood, he directly neither hindered nor encouraged it. But John, last of all, perceiving that what had reference to the body in the gospel of our Saviour, was sufficiently detailed, and being encouraged by his familiar friends, and urged by the Spirit, he wrote a spiritual gospel."" Thus far Clement. But again, the above-mentioned Alexander mentions both Clement and Pantænus, in a certain epistle to Origen, as men with whom he was familiarly acquainted. Thus he writes: "For this, thou knowest was the divine will, that the friendship which has existed between us from our ancestors, should remain unshaken, rather, that it should grow warmer and firmer. For we well know those blessed fathers, that have trod the path before us, and to whom we ere long shall go. Pantænus, that truly blessed man, my master, also the holy Clement, who was both my master and benefactor, and whoever there may be like them, by whom I have become acquainted with thee, my lord and brother 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.

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.

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, and that

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.

Of these translators it should be observed that Symmachus was an Ebionite. 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, derived them by inheritance from Symmachus himself.

CHAPTER XVIII.

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

An Hexapla edition of the Psalms is now (1842) at press under the revision of Dr. Iliff.

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 introducing 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.

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, who wrote books against us, and attempted to slander the sacred writings; when he mentioned those that had expounded them, and, unable to urge any opprobrious censure against the doctrines, for want of argument, turned to reviling, and to slander especially the commentators, is particularly fierce against Origen, saying that he knew him when he was a young man.