attainments included, according to Jerome (De Vir. Illustr. c. 54) and Gregory Thuamaturgus (Paneg. in Origen. c. 7, 8, 9), ethics, grammar, rhetoric, dialectics or logic, geometry, arithmetic, music, and an acquaintance with the tenets of the various philosophical sects; to which may be added an acquaintance with the Hebrew language, a rare acquisition among the Christians of those days. It is probable, however, that several of these attainments were made later in life than the time of which we are now speaking. His knowledge of Hebrew was most likely of later date; from whom he acquired it is not clear. He often quotes (vid. Hieronym. in Rufin. lib. i., Opera, vol. iv. pars ii. col. 363, ed. Benedict, vol. ii. pars i. ed. Vallars.) Huillus, a patriarch of the Jews, of whom nothing appears to be known; but whether he was Origen's instructor in the Hebrew language is only conjecture. If Origen was, as Porphyry (ap. Euseb. H. E. vi. 19) and Theodoret (Graccar. Afection, Curat. lib. vi. Opera, vol. iv. p. 573, ed. Sirmond. p. 869. ed Schulze) affirm, a hearer of Ammonius Saccas [AMMONIUS SACCAS], it was probably at a later period, when he attended a lecturer on philosophy, whom he does not name, to gain an acquaintance with the Greek philosophy. (Origen. ap. Euseb. H. E. vi. 19.) Epiphanius (Haeres. Ixiv. 1) says that perhaps he studied at Athens; but it is not likely that he visited that city in early life, though he was there when he travelled into Greece many years afterward. Within a very short time after he had commenced teacher of grammar, he was applied to by some heathens who desired instruction in Christianity. The first of those who applied to him were Plutarchus, who suffered martyrdom at Alexandria very shortly after, and his brother Heraclas, who became in the sequel Origen's assistant and successor in the office of Catechist, and afterward bishop of Alexandria. At the time of their application to Origen, the office of Catechist was vacant through the dispersion of the clergy consequent on the persecution; and Demetrius, the bishop, shortly after appointed Origen, though only in his eighteenth year, to the office. The young teacher showed a zeal and self-denial beyond his years. The persecution was still raging; but he shrunk not from giving every support and encouragement to those who suffered, frequently at the risk of his life. The number of those who resorted to him as Catechist continually increased; and, deeming his profession as teacher of grammar inconsistent with his sacred work, he gave it up; and that he might not, in the failure of this source of income, become dependent on others, he sold all his books of secular literature, and lived for many years on an income of four oboli a day derived from the proceeds of the sale. His course of life was of the most rigorously ascetic character. His food, and his periods of sleep, which he took, not in a bed, but on the bare ground, were restricted within the narrowest limits; and, understanding literally the precepts of the Lord Jesus Christ, not to have two coats and to take no shoes (Matt. x. 10.), he went for many years barefoot, by which and by other austerities he had nearly ruined his health. The same ascetic disposition, and the same tendency to interpret to the letter the injunctions of the Scriptures, led him to a strange act of self-mutilation, in obedience to what he regarded as the recommendation of Christ. (Matt. xix. 12.) He was in fluenced to this act also by the consideration of his own youth, and by the circumstance that his catechumens were of both sexes. He wished, however, to conceal what he had done, and appears to have been much confused when it was divulged; but the bishop Demetrius, respecting his motive, exhorted him to take courage, though he did not hesitate, at a subsequent period, to make it a matter of severe accusation against him. (Euseb. II. E. vi. 3, 8; Epiphan. Haeres. Ixiv. 3; Hieron. Epist. 65, ed. vett., 41, ed. Benedict., 84, ed. Vallars.) Origen himself (Comment. in Matt. tom. xv. 1) afterwards repudiated this literal understanding of our Lord's words. With the death of Severus (A. D. 211), if not before, the persecution (in which Plutarchus and others of Origen's catechumens had perished) ceased; and Origen, anxiously desiring to become acquainted with the church at Rome, visited the imperial city during the papacy of Zephyrinus, which extended, according to Tillemont, from A. D. 201, or 202, to 218. Tillemont and Neander place this visit in A.D. 211 or 212. He made however a very short stay; and when he returned to Alexandria (Euseb. H. E. vi. 14), finding himself unable to discharge alone the duties of Catechist, and to give the attention which he desired to biblical studies, he gave up a part of his catechumens (who flocked to him from morning till evening) to the care of his early pupil Heraclas. It was probably about this time that he began to devote himself to the study of the Hebrew language (Euseb. H. E. vi. 15, 16); and also to the study of the Greek philosophy, his eminence in which is admitted by Porphyry (ap. Euseb. H. E. vi. 19), that he might instruct and refute the heretics and heathens, who, attracted by his growing reputation, resorted to him to test his attainments, or to profit by them. Among those who thus resorted to him was one Ambrosius, or Ambrose, a Valentinian, according to Eusebius (H. E. vi. 18); a Marcionite, or a Sabellian, according to other accounts reported by Epiphanius (Haeres. lxiv. 3); at any rate a dissenter of some kind from the orthodox church; a man of wealth, rank, and earnestness of character. Origen convinced him of his error; and Ambrose, grateful for the benefit, became the great supporter of Origen in his biblical labours, devoting his wealth to his service, and supplying him with more than seven amanuenses to write from his dictation, and as many transcribers to make fair copies of his works. (Euseb. H. E. vi. 23.) About this time he undertook a journey into Petraea, the Roman Arabia, at the request of the governor of that province, who, wishing to confer with him on some matter not specified, had despatched an officer with letters to the governor of Egypt and the bishop of Alexandria, requesting Origen might be sent to him. After a short absence on this business, he returned to Alexandria. It was perhaps on this visit that he heard Hippolytus preach HIPPOLYTUS, No. 1]. After a time he again left Alexandria on account of a serious disturbance which arose there; and, not deeming himself safe in any part of Egypt, withdrew to Caesareia in Palestine. Huet (Origeniana, lib. i. c. ii. § 6), Tillemont, and others identify the tumult (Eusebius calls it "the war") which compelled Origen to quit Alexandria, with the slaughter of the people of that city by Caracalla. [CARACALLA.] If this conjecture admitted, it enables Demetrius against Origen from his Ecclesiastical us to assign to Origen's removal the date A. D. 216. At Caesareia he received the most respectful treatment. Though not yet ordained to the priesthood, he was invited to expound the Scriptures, and to discourse publicly in the church. Theo-Eusebius; and the loss of this defence has deprived ctistus, bishop of Caesareia, and Alexander, bishop of Jerusalem, the latter of whom had been a fellowstudent of Origen, were among the prelates at whose invitation he was induced thus to come for ward and when Demetrius of Alexandria, who was growing jealous of Origen, objected to it as an unheard of irregularity, that a layman should preach before bishops, they vindicated him by citing several precedents. It was perhaps during this visit to Palestine that Origen met with one of the Greek versions of the Old Testament, the Editio Quinta or Sexta, which he published in his Hexaplu, and which is said to have been found in a wine jar at Jericho. He returned to Alexandria, apparently about the end of Caracalla's reign, at the desire of Demetrius, who sent some deacons of his church to hasten him home (Euseb. H. E. vi. 19). He returned with zeal to the discharge of his office of Catechist, and to the diligent pursuit of his biblical labours. us of the most trustworthy account of these transactions. However, we learn from Photius, who has preserved (Bibl. Cod. 118) a notice of the lost work, that a council of Egyptian prelates and presbyters was held by Demetrius, in which it was determined that Origen should leave Alexandria, and not be allowed either to reside or to teach there. His office of Catechist devolved or was bestowed on his colleague Heraclas. His ordination, however, was not invalidated, and indeed the passage in Photius seems to imply that the council expressly decided that he should retain his priesthood. But Demetrius was determined that he should not retain it; and, in conjunction with certain Egyptian prelates, creatures, it would appear, of his own, he pronounced his degradation. Origen had probably, before this second sentence, retired from Alexandria into Palestine, where he was welcomed and protected, and where he taught and preached with great reputation. It was, perHis next journey was into Greece. Eusebius haps, mortification at having failed to crush Origen (H. E. vi. 23) describes the occasion in general that led Demetrius to take the further step of exterms, as being ecclesiastical business, but Rufinus communicating him, and to write to the bishops of (In versione Eusebi, l. c.) and Jerome (De Vir. all parts of the world to obtain their concurrence in Illustr. c. 54) more exactly describe the object as the sentence. Such was the deference already paid being the refutation of heretics who were increasing to the see of Alexandria, and to the decision of the there. Passing through Palestine on his way, he Egyptian bishops, that, except in Palestine and was ordained presbyter by his friends, Theoctistus the adjacent countries, Arabia and Phoenicia, in and Alexander, and the other bishops of that pro- Greece, and perhaps in Cappadocia, where Origen vince, at Caesareia. This aroused again the jealousy was personally known and respected, the condemof Demetrius, and led to a decisive rupture between nation appears to have obtained general assent. him and Origen, who, however, completed his jour- Even the bishop and clergy of Rome joined in the ney, in the course of which he probably met with a general cry. (Hieron. Epist. 29, ed. Benedict., 33, Greek version of the O. T. (the Sexta or Quinta ed. Vallars. and apud Rufin. Invectiv. ii. 19, ed. Editio of his Hexapla), which had been discovered Vallars.) It is probable that Origen's unpopuby one of his friends at Nicopolis, in Epeirus, near larity arose from the obnoxious character of some the Promontory of Actium, on the Ambracian Gulf of his opinions, and was increased by the circum(Synopsis Sacrae Scripturae, Athanasio adscripta). stance that even in his life-time (Hieron. In Rufin. Possibly it was on this journey that Origen had the ii. 18) his writings were seriously corrupted. It interview with Mammaea, mother of the emperor appears also that the indiscretion of Ambrosius had Alexander Severus, mentioned by Eusebius (H. E. published some things which were not designed for vi. 21). Mammaea was led by the curiosity which general perusal. (Hieron. Epist. 65, ed. vett., 41, Origen's great reputation had excited, to solicit an ed. Benedict., 84, ed. Vallars. c. 10.) But what was interview with him when she was at Antioch. the specific ground of his exile, deposition, and exTillemont places this interview at an earlier period, communication is not clear; it is probable that the A. D. 218, Huet in A. D. 223; but the date is immediate and only alleged ground was the irregualtogether uncertain. The journey of Origen into larity of his ordination; and that whatever things in Greece is placed by Eusebius, as we understand the his writings were capable of being used to his prepassage, in the episcopate of Pontianus at Rome, judice, were employed to excite odium against him, which extended from A. D. 230, or, according to and so to obtain general concurrence in the proother accounts, from 233 to 235, and of Zebinus at ceedings of his opponents. Possibly the story of Antioch from A. D. 228 to 237; but Tillemont and his apostasy, mentioned by Epiphanius, was circuHuet interpret the passage so as to fix the ordina-lated at the same time, and for the same object. tion of Origen in A. D. 228, about the time when Zebinus of Antioch succeeded Philetus. We are disposed to place it in A. D. 230. On his return to Alexandria, he had to encounter the open enmity of Demetrius. The remembrance of incidents of the former part of his life was revived and turned to his disadvantage. His selfmutilation, which had been excused at the time, was now urged against him; and a passage in Epiphanius (Haeres. Ixiv. 2) gives reason to think that a charge of having offered incense to heathen deities was also brought against him. Eusebius has omitted the account of the steps taken by Origen was, meanwhile, secure at Caesareia, where he preached almost daily in the church. He wrote a letter in vindication of himself to some friends at Alexandria, in which he complains of the falsification of his writings. According to Jerome (In Rufin. ii. 18), he severely handled (laceret) Demetrius, and "inveighed against (invehatur) the bishops and clergy of the whole world," expressing his disregard of their excommunication of him: but from some quotations from the letter it appears to have been written in a milder and more forgiving spirit than Jerome's description would lead us to expect. Demetrius died about this time. Tillemont places his death in the same year as Origen's expulsion, viz. A. D. 231, correcting in a note the errors of Eusebius, in bis Chronicon, as to the dates of these events. Heraclas succeeded Demetrius; but though he had been the friend, pupil, and colleague of Origen, the change produced no benefit to the latter: the Egyptian clergy were too deeply committed to the course into which Demetrius had led them, to allow them to retract, and Origen remained in exile till his death. About this time he met with Gregory Thaumaturgus, afterwards bishop of Neocaesareia [GREGORIUS THAUMATURGUS], and his brother Athenodorus, who were then youths pursuing their studies. They both became his pupils, and the former of them his panegyrist. (Greg. Thaumat. Panegyrica Oratio in Origen. § 5.) Maximin, who had murdered the emperor Alexander Severus (A. D. 235) and succeeded to the throne, now commenced a persecution of the church in which Origen's friend Ambrose, who had also settled at Caesareia, where he had become a deacon, and Protoctetus, a presbyter of the same church, were involved. Origen, to encourage them to brave death for the truth, composed his treatise Пepl MapTuplov, De Martyrio. They escaped, however, with life. Origen himself is thought to have been at this time at Caesareia in Cappadocia, where Firmilianus the bishop was his friend: for he appears to have been concealed two years, during some persecution, in the house of a wealthy lady of the Cappadocian Caesareia, named Juliana (Pallad. Histor. Lausiae. c. 147; comp. Tillemont, Mém. vol. iii. p. 542, and Huet, Origenian. lib. i. c. iii. § 2), from whom he received several works of Symmachus, the Greek translator of the Old Testament. (Pallad. l.c.; Euseb. H. E. vi. 17.) If his journey into Cappadocia be placed in the reign of Maximin, he probably returned about the time of Maximin's death (A. D. 238) to Caesareia in Palestine, and there continued, preaching daily and steadily pursuing his biblical studies, composing his commentaries on the prophets Isaiah and Ezekiel and on the Canticles (Euseb. H. E. vi. 32), and labouring also at his Hexapla. These labours were hardly interrupted by a journey into Greece; for he continued his works when on his travels, and finished his commentary on Ezekiel and commenced that on the Canticles at Athens. (Euseb. ibid.) The date of this second journey into Greece is doubtful. According to Suidas (s. v. 'Opryévns) the commentary on Ezekiel was composed when Origen was in his sixtieth year, i. e. in A. D. 245, and Eusebius (H. E. vi. 32) says it was finished at Athens; but Tillemont infers from the order of events in the narrative of Eusebius that the journey took place before the death of the emperor Gordian III. (A. D. 244). If Tillemont's inference is sound, we must reject the statement of Suidas; and we must also place before the death of Gordian, the visit which Origen made to Bostra in Arabia (Euseb. H. E. vi. 33), and his restoration to the then orthodox belief of Beryllus, bishop of Bostra, who had propagated some notions respecting our Lord's pre-existent nature, which were deemed heretical. [BERYLLUS.] During the reign of Philippus the Arabian (A. D. 244-249), Origen wrote his reply to the Epicurean Celsus, and his commentaries on the twelve minor prophets, and on the Gospel of Matthew; also a number of letters, among which were one to the emperor Philippus, one to the VOL. III. empress Severa his wife, and others to Fabianus, bishop of Rome, and other leading ecclesiastics, to correct their misconceptions respecting himself. He made also a third journey into Arabia, where he convinced some persons of their error in believing that the soul died with the body and was raised again with it; and repressed the rising heresy of the Elcesaitae, who asserted, among other things, that to deny the faith in a time of persecution was an act morally indifferent, and supported their heresy by a book which they affirmed to have fallen from heaven. (Euseb. vi. 36, 37, 38.) But the life of this laborious and self-denying Christian was drawing near its close. With the reign of Decius (A. D. 249–251) came a renewal of persecution [DECIUS], and the storm fell fiercely upon Origen. His friend Alexander of Jerusalem died a martyr: and he was himself imprisoned and tortured, though his persecutors carefully avoided such extremities as would have released him by death. His tortures, which he himself exactly described in his letters, are related somewhat vaguely by Eusebius. (Euseb. H. E. vi. 39.) However, he survived the persecution, which ceased upon, if not before, the death of Decius (A. D. 251). He received during, or after, the persecution a letter on martyrdom from Dionysius, who had now succeeded Heraclas in the see of Alexandria. [DIONYSIUS, No. 2.] Whatever prospect this letter might open of reconciliation with the Alexandrian Church was of little moment now. Origen was worn out with years, labours, and sufferings. He had lost by death his great friend and supporter Ambrosius, who had not bequeathed any legacy to sustain him during what might remain of life. But poverty had been through life the state which Origen had voluntarily chosen, and it mattered but little to him that he was left destitute for the brief remainder of his pilgrimage. After the persecution, according to Epiphanius, he left Caesareia for Jerusalem, and afterwards went to Tyre. He died in A. D. 253, or, at the latest, early in 254, in his sixty-ninth year, at Tyre, in which city he was buried. (Hieron. De Viris Illustr. c. 54.) His sufferings in the Decian persecution appear to have hastened his end, and gave rise to the statement, supported by the respectable authority of the martyr Pamphilus and others of the generation succeeding Origen's own time, that he had died a martyr in Caesareia during the persecution. This statement, as Photius observes, could be received only by denying the genuineness of the letters purporting to have been written by Origen after the persecution had ceased. (Phot. Bibl. Cod. 118.) It is remarkable that Eusebius does not distinctly record his death. There are few of the early fathers of whom we have such full information as of Origen, and there are none whose characters are more worthy of our esteem. His firmness in time of persecution; his unwearied assiduity both in his office of catechist and his studies as a biblical scholar and theolo gian; his meekness under the injurious usage he received from Demetrius and other members of the Alexandrian church; the steadfastness of his friendship with Ambrose, Alexander of Jerusalem, and others; and his general piety and selfdenial, entitle him to our highest respect. His bitterest enemies respected his character, and have borne honourable testimony to his worth. The chief ancient authorities for his life have been cited in the course of the article. Their notices have been collected and arranged by various modern writers: as Huet (Origeniana, lib. i.); Cave (Apostolici, or Lives of the Primitive Fathers, and Hist. Litt. ad A.D. 230, vol. i. p. 112, ed. Oxon. 1740-3); Doucin (Hist. De l'Origenisme, liv. i. ii.); Tillemont (Mémoires, vol. iii. p. 494, &c.); Dupin (Nouvelle Biblioth. Trois Premiers Siècles, vol. i. p. 326, &c. 8vo. Paris, 1698, &c.); Oudin (De Scriptorib. Eccles. vol. i. col. 231, &c.); Ceillier (Auteurs Sacrés, vol. ii. p. 584); Fabricius (Bibl. Graec. vol. vii. p. 201, &c.); and Neander (Church History, vol. ii. p. 376, &c. Rose's translation). would be decisive if it was. Montfaucon (Praelim in Hexapla, c. iii.) has cited some passages from Origen and other writers, which indicate the priority of the Tetrapla; and the supposition that the less complete and elaborate work was the earlier is the more probable, especially if we receive the testimony of Epiphanius, that the Hexapla was finished at Tyre, during the time that Origen resided there. For as that residence appears to have extended only from the close of the Decian persecution to his death, it is not likely that he would have had either time or energy to publish the Tetrapla, though it would, indeed, have been only a portion of the Hexapla separated from the rest of the work. WORKS. I. Editions of the Old Testament. The Hexapla consisted of several copies of the Origen prepared two editions of the Old Testa- Old Testament, six in some parts, seven in others, ment, known respectively as Tetrapla, "The Four-eight in others, and nine in a few, ranged in parallel fold," and Hexapla," The Six-fold." To the latter columns. The first column to the right contained the names Octapla, "The Eight-fold," and En- the Hebrew text in Hebrew characters, (i. e. those neapla, "The Nine-fold," have been sometimes now in use, not the more ancient Samaritan letters,) given; but the last name is not found in any the second the same text in Greek characters, the ancient writer. There is a difference also in the third the version of Aquila, the fourth that of form of these names. Origen himself, Eusebius, and Symmachus, the fifth the Septuagint, the sixth the Jerome use the plural forms Terpanλâ, Tetrapla, and version of Theodotion, the proximity of these several éşanλâ, Hexapla; but later writers use the sin- versions to the columns containing the Hebrew gular forms, Terpaπλoûν, Tetraplum, and étanλoûv, text being determined by their more close and Hexaplum. Epiphanius, in one place, speaks of literal adherence to the original; and the seventh, ἑξαπλᾶς τὰς βίβλους, Sextuplices Libros. The eighth, and ninth columns being occupied by three names τετρασέλιδον, ἑξασέλιδον, ὀκτασέλιδον, Qua- versions, known from their position in this work druplex Columna (s. pagina), Sextuplex Columna, as ǹ TéμTтη Kal ń ěktŋ kal ý ésdóμn èkdóσelS. Octuplex Columna were also applied to the work Quinta, Sexta, et Septima Editiones, i. e. versions. by ancient writers. In one citation the name To Each of the first six columns contained all the books TEVτaσéλidov, Quintuplex Columna, is found. In of the Old Testament, and these six complete some cases a book of Scripture is cited thus: columns gave to the work its title Hexapla: the ¿çanλoûs 'Iepeμías, Sextuplex Hieremias, i. e. “Je- other columns contained only some of the books, and remiah in the Hexapla." But this multiplicity of principally the poetical books, and from them the names must not mislead the reader into the supposi- work derived the titles of Octapla and Enneapla, tion that Origen prepared more than the two works, which were therefore only partially applicable. The known respectively as the Tetrapla and Hexapla. assertion that the title Hexapla was given to the Which of the two was first published has been a work on account of its having six Greek versions, subject of great dispute with the learned. The we believe to be erroneous. We give as a specimen text of Eusebius (H. E. vi. 16, ad fin.) is not set- a passage from Habakkuk ii. 4, which is found in tled in the place which refers to this point, nor all the columns. The Tetrapla contained the four versions, the Septuagint, and those of Aquila, Symmachus, and Theodotion. Of the versions of Aquila, Symmachus, and Theodotion, an account is given under their respective names, and of the Septuagint there is a brief notice under ARISTEAS. Of the three remaining versions we give here a brief account. The Quinta Editio, according to Epiphanius (De Mensuris et Ponderib., c. 17, 18), and the author of the Synopsis S. Scripturae, which is ascribed to Athanasius, was found at Jericho in a wine jar, by one of the learned men of Jerusalem; and Epiphanius adds the date of the discovery, the seventh year of Caracalla (A. D. 217 or 218). The Editio Serta, according to the same authorities, was also found in a wine jar Ac at Nicopolis, on the Ambracian gulf, in the reign of Alexander Severus. These dates would accord respectively with the time of Origen's first visits to Palestine and to Greece. Ancient writers, however, differ as to the discovery of these versions. cording to one passage in Jerome (Prologus in Exposit. Cantic. Canticor. secundum Origen.), Origen himself stated, that the Quinta Editio was found at Nicopolis: according to Zonaras (Annal. xii. 11), the Septima was found at Jericho; and according to Nicephorus Callisti, both the Sexta and Septima were found there. Eusebius states that one of the versions was found at Jericho and one at Nicopolis, but does not give their numbers. The difference between these authorities is owing more probably to the carelessness or mistake of the writers or transcribers, than to any variation in the order of the versions in different copies of the Hexapla; for this appears to have been so fixed as to have suggested the common mode of referring to them by their place in the arrangement. The Quinta, Sexta, &c. versions, are anonymous; at least the authors are not known. Jerome (Adv. Rufin. ii. 34, ed. Vallars.) calls the authors of the Quinta and Sexta, Jews; yet a citation from the Editio Sexta, which citation Jerome himself has given in Latin, shows that the author of that version was a Christian. Josephus, author of the Hypomnesticon [JoSEPHUS, No. 12] mentions a current report that the author of the Editio Quinta was a woman. The author of the Editio Septima was probably a Jew. (Montfauc. Praelim. in Hexapla, cap. viii. § 5.) These three versions are far less literal than the other four versions; the Sexta, in partiealar, has some amplifications of most unauthorized character. and Scholia of Origen himself and of Pamphilus and Eusebius, long remained in the library of the martyr Pamphilus at Caesareia; and were probably destroyed in the seventh century, either at the capture of that city by Chosroes II. the Persian, or its subsequent capture by the Saracens. The few transcripts that were made have perished also, and the work, as compiled by Origen, has been long lost. Numerous fragments have, however, been preserved in the writings of the fathers. Many of these, containing scraps of the versions of Aquila and the other Greek translators, collected by Petrus Morinus, were inserted by Flaminius Nobilius in the beautiful and valuable edition of the Septuagint, fol. Rome, 1587. These fragments, and some additional ones, with learned notes, were prepared for publication by Joannes Drusius, and published after his death with this title, Veterum Interpretum Graecorum in totum V. T. Fragmenta, 4to. Arnheim, 1622. But the most complete edition is that of the learned Benedictine Montfaucon - Hexaplorum Origenis quae supersunt, 2 vols. fol. Paris, 1714. Montfaucon retained the arrangement of the versions adopted by Origen, and also his asterisks and obeli, wherever they were found in the MSS. employed for the edition; and added a Latin version both to the Hebrew text (for which he employed that of Santes Pagninus or of Arias Montanus with slight Beside the compilation and arrangement of so valuable a critical apparatus as these versions, Origen added marginal notes, containing, among cther things, an explanation of the Hebrew names. There is reason to think that he occasionally gave in his marginal notes a Greek version of the readings of the Syriac and Samaritan versions, of the former in various books, of the latter in the Penta-alterations, and also the Vulgate ), and to the Greek teuch only. Certainly such readings are found, not versions. He prefixed a valuable Praefatio and Praeonly in extant MS. where the Hexapla is cited, liminaria, to which we have been much indebted, but in the citations of it by the fathers of the fourth and added to the edition several Anecdota, or unpuband fifth centuries. It is to be observed also that lished fragments of Origen and others, and a Greek Origen did not content himself with giving the and a Hebrew Lexicon to the Hexapla. An editext of the Septuagint as it stood in his own time, tion based on that of Montfaucon was published in deeming it to have been much corrupted by the 2 vols. 8vo. Leipzig and Lubec, 1769, 1770, under the carelessness or unscrupulous alterations or additions editorship of C. F. Bahrdt: it omitted the Hebrew or omissions of transcribers. (Origen. Comment. in text in Greek letters, the Latin versions, the AnecMatth. apud Hodium, De Text. Originalibus, lib. iii. dota, or previously unpublished extracts from Origen c. iv. § 8.) He amended the text chiefly by the and others, and many of the notes. Bahrdt proaid of Theodotion's version, allowing the received fessed to correct the text, and increased it by some reading to remain, but marking his proposed alter- additional fragments; and he added notes of his ations or additions with an asterisk (*), and pre-own to those which he retained of Montfaucon's. fixing an obelus (+) to such words or passages as Bahrdt's preface intimated his purpose of preparing he thought should be omitted. The use of another a Lexicon to the work, but it is not subjoined to mark, the lemniscus (- or), which he is the copy now before us, nor can we find that it was said to have employed, can only be conjectured: ever published. the account of its use given by Epiphanius (De Mensur. et Ponderib. c. viii.), is evidently erroneous. Origen's revision of the text of the Septuagint was regarded by succeeding generations as the standard; it was frequently transcribed, and Latin, Syriac, and Arabic versions made from it. II. 'E¿nyntikά, Exegetical works. These comprehend three classes. (Hieronym. Praef. in Translat. Homil. Origen, in Jerem. et Ezech.) 1. Tóuo, which Jerome renders Volumina, containing ample commentaries, in which he gave full scope to his intellect. 2. Exória, Scholia; brief notes on detached In the preparation of this most laborious and passages, designed to clear up obscurities and revaluable work, Origen was encouraged by the ex- move difficulties. 3. Homiliae, popular expositions, hortations and supported by the wealth of his delivered chiefly at Caesareia; and in the latter part friend Ambrose. It is probable that, from the of his life (i. e. after his sixtieth year, a. D. 246), labour and cost required, comparatively few tran- extemporaneously, being taken down at the time scripts were ever made; though there were a suffi- of delivery by persons employed for the purpose. cient number for the leading ecclesiastical writers.Of the Touo there are few remains. Of the of succeeding ages to have access to it; as Pamphilus, Eusebius of Caesareia, (these two are said to have corrected the text of the work, and Eusebius added Scholia,) Athanasius, Theodorus of Heracleia, the Arian, Diodorus of Tarsus, Epiphanins, Rufinus, Jerome, Chrysostom, Theodoret, Procopius of Gaza, &c. Others of the fathers employed the work less frequently; and some borrowed their acquaintance with its various readings from the citations of their predecessors. Origen's own copies of the Tetrapla and Hesapla, with the corrections Scholia a number have been collected chiefly from the citations of the fathers, and are given by Delarue under the title of 'Ekλoyal, Selecta. Of the Homiliae a few are extant in the original, and many more in the Latin versions (not very faithful however) of Rufinus, Jerome, and others. Our space does not allow us to give an enumeration of Origen's Exegetical works, but they will be found in Delarue's edition of his works. In his various expositions Origen sought to extract from the Sacred Writings their historical, |