Historia Ecclesiastica

XXVIII. In a treatise worked out by one of these against the heresy of Αrtemon, which Ρaul of Samosata has tried to renew in our time, there is extant an account which bears οn the history which we are examining. For he criticizes the abovementioned heresy (which claims that the sarivlour was a mere man) as a recent innovation, beeause those who introduced it wished to make it respectable as being ancient. Among many other points adduced in refutation of their blasphemous falsehood, the treatise rehtes this this: “For For they say that all who went before and the apostles themselves received and taught what they now say, and that the truth of the teaching was preserved until the times οf victor, who was the tffihlrteenth bishop in Rome after Ρeter, but that the truth had been corrupted from the time of his successor, Zephyrinus. What they said might perhaps be plausible if in the nrst place the dirine scriptures were not opposed to them, and there are also writings of certain christians, older than the time of Victor, wHch they wrote to the Gentiles οn behalf of the truth and against the heresies of their οwn time. 1 mean the works of Justin and Miltiades and Tatian and Clement and many others in all of which Christ is treated as God. For who is ignorant of the books of Irenaeus and Melito and the others who announced Christ as God

Such were the events of the time of Victor. When he had held his office ten yearS, Zephyrinus WaS appointed his suceessor in the ninth year of the reign οf Severus. 1 Αnd the author of the book mentioned about the founder of the above-mentioned heresy adds another incident which happened in the time of Zephyrinus and wTites as follows: “I will at least remind many of the brethren of an event whieh happened in our time whieh I think would have probably been a warning to the men of sodom had it happened in their city. There Was a certain confessor, Natalius, not long ago but in our own time. Ηe was deceived by Asclepiodotus and by a second Theodotus, a banker. These were both ffiscipleS of Theodotus the cobbler, who was first excommunicated by vietor, who, as I said, was then bishop, for this way [*](1 That is, A.D. 201. But reckoning backwards from the time οf Callistus who seems to have become bbhop of Romc in 217, when Zephyrinus had been bishop for eighteen years (cf. Eusebius, Hist. Eccl. vi. 21), It Would seem that this datc is somewhat too late.)

We would add to this some other Words of the same author on the same persons, Which run as follows : “ They have not feared to corrupt divine scriptures, they have nullified the rule of ancient faith, they have not known Christ, they do not inquire what the divine scriptures sa y, but in- dustriously consider what syllogistic Bgure may be found for the support of their atheiSm. Ιf anyone adduced to them a text of divine Scripture they [*](1 That is, rather more than 𝕷5. This is the hrst clear instanee οf the payment of bishops, but compare chapter 18. 2.) [*](2 This does not mean more than ἴ’ had been a confessor ’’ — a witness in court to the “sufferings of Christ.”)

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,

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

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

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

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

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

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 [*](1 clem. Strom. i. 21 (139, 140, 144).)

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 [*](1 i.e. Theoctistus and Αlexander: cf. 19. 17; 27. 2 See 23. 4. 3 Α.D. 211. 4 § 4.)

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 [*](1 For the reason οf this see c. 11. VOL. II c )

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.

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,

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 [*](1 i.e. Clement οf Alexandria.)

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

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

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 [*](2 Lit. “bodily.” 3 c. 11, etc.)

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

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

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.