Preface.

 Prolegomena.

 The Life of Eusebius.

 Chapter I

 §2.  Eusebius’ Birth and Training. His Life in Cæsarea until the Outbreak of the Persecution. 

 §3.  The Persecution of Diocletian. 

 §4.  Eusebius’ Accession to the Bishopric of Cæsarea. 

 §5.  The Outbreak of the Arian Controversy. The Attitude of Eusebius  .

 §6.  The Council of Nicæa  .

 §7.  Continuance of the Arian Controversy. Eusebius’ Relations to the Two Parties. 

 §8.  Eusebius and Marcellus  .

 §9.  The Death of Eusebius. 

 The Writings of Eusebius.

 Chapter II

 §2.  Catalogue of his Works  .

 Eusebius' Church History.

 Chapter III

 §2.  The Author’s Design  .

 §3.  Eusebius as a Historian. The Merits and Defects of his History  .

 §4.  Editions and Versions  .

 §5.  Literature  .

  Testimonies of the Ancients in Favor of Eusebius. 

 Testimonies of the Ancients Against Eusebius.

 Book I

 The Church History of Eusebius.

 Chapter II.—  Summary View of the Pre-existence and Divinity of Our Saviour and Lord Jesus Christ. 

 Chapter III.—  The Name Jesus and also the Name Christ were known from the Beginning, and were honored by the Inspired Prophets. 

 Chapter IV.—  The Religion Proclaimed by Him to All Nations Was Neither New Nor Strange. 

 Chapter V.—  The Time of his Appearance among Men. 

 Chapter VI.—  About the Time of Christ, in accordance with Prophecy, the Rulers who had governed the Jewish Nation in Regular Succession from the Days

 Chapter VII.—  The Alleged Discrepancy in the Gospels in regard to the Genealogy of Christ. 

 Chapter VIII.—  The Cruelty of Herod toward the Infants, and the Manner of his Death. 

 Chapter IX.—  The Times of Pilate. 

 Chapter X.—  The High Priests of the Jews under whom Christ taught. 

 Chapter XI.—  Testimonies in Regard to John the Baptist and Christ. 

 Chapter XII.—  The Disciples of our Saviour. 

 Chapter XIII.—  Narrative concerning the Prince of the Edessenes. 

 Book II

 Book II.

 Chapter I.—  The Course pursued by the Apostles after the Ascension of Christ. 

 Chapter II.—  How Tiberius was affected when informed by Pilate concerning Christ. 

 Chapter III.—  The Doctrine of Christ soon spread throughout All the World. 

 Chapter IV.—  After the Death of Tiberius, Caius appointed Agrippa King of the Jews, having punished Herod with Perpetual Exile. 

 Chapter V.—  Philo’s Embassy to Caius in Behalf of the Jews. 

 Chapter VI.—  The Misfortunes which overwhelmed the Jews after their Presumption against Christ. 

 Chapter VII.—  Pilate’s Suicide. 

 Chapter VIII.—  The Famine which took Place in the Reign of Claudius. 

 Chapter IX.—  The Martyrdom of James the Apostle. 

 Chapter X.—  Agrippa, who was also called Herod, having persecuted the Apostles, immediately experienced the Divine Vengeance. 

 Chapter XI.—  The Impostor Theudas and his Followers. 

 Chapter XII.—  Helen, the Queen of the Osrhœnians. 

 Chapter XIII.—  Simon Magus. 

 Chapter XIV.—  The Preaching of the Apostle Peter in Rome. 

 Chapter XV.—  The Gospel according to Mark. 

 Chapter XVI.—  Mark first proclaimed Christianity to the Inhabitants of Egypt. 

 Chapter XVII.—  Philo’s Account of the Ascetics of Egypt. 

 Chapter XVIII.—  The Works of Philo   that have come down to us. 

 Chapter XIX.—  The Calamity which befell the Jews in Jerusalem on the Day of the Passover. 

 Chapter XX.—  The Events which took Place in Jerusalem during the Reign of Nero. 

 Chapter XXI.—  The Egyptian, who is mentioned also in the Acts of the Apostles. 

 Chapter XXII.—  Paul having been sent bound from Judea to Rome, made his Defense, and was acquitted of every Charge. 

 Chapter XXIII.—  The Martyrdom of James, who was called the Brother of the Lord. 

 Chapter XXIV.—  Annianus the First Bishop of the Church of Alexandria after Mark. 

 Chapter XXV.—  The Persecution under Nero in which Paul and Peter were honored at Rome with Martyrdom in Behalf of Religion. 

 Chapter XXVI.—  The Jews, afflicted with Innumerable Evils, commenced the Last War Against the Romans. 

 Book III

 Book III.

 Chapter II.—  The First Ruler of the Church of Rome. 

 Chapter III.—  The Epistles of the Apostles. 

 Chapter IV.—  The First Successors of the Apostles. 

 Chapter V.—  The Last Siege of the Jews after Christ. 

 Chapter VI.—  The Famine which oppressed them. 

 Chapter VII.—  The Predictions of Christ. 

 Chapter VIII.—  The Signs which preceded the War. 

 Chapter IX.—  Josephus and the Works which he has left. 

 Chapter X.—  The Manner in which Josephus mentions the Divine Books. 

 Chapter XI.—  Symeon rules the Church of Jerusalem after James. 

 Chapter XII.—  Vespasian commands the Descendants of David to be sought. 

 Chapter XIII.—  Anencletus, the Second Bishop of Rome. 

 Chapter XIV.—  Abilius, the Second Bishop of Alexandria. 

 Chapter XV.—  Clement, the Third Bishop of Rome. 

 Chapter XVI.—  The Epistle of Clement. 

 Chapter XVII.—  The Persecution under Domitian. 

 Chapter XVIII.—  The Apostle John and the Apocalypse. 

 Chapter XIX.—  Domitian commands the Descendants of David to be slain. 

 Chapter XX.—  The Relatives of our Saviour. 

 Chapter XXI.—  Cerdon becomes the Third Ruler of the Church of Alexandria. 

 Chapter XXII.—  Ignatius, the Second Bishop of Antioch. 

 Chapter XXIII.—  Narrative Concerning John the Apostle. 

 Chapter XXIV.—  The Order of the Gospels. 

 Chapter XXV.—  The Divine Scriptures that are accepted and those that are not. 

 Chapter XXVI.—  Menander the Sorcerer. 

 Chapter XXVII.—  The Heresy of the Ebionites. 

 Chapter XXVIII.—  Cerinthus the Heresiarch. 

 Chapter XXIX.—  Nicolaus and the Sect named after him. 

 Chapter XXX.—  The Apostles that were Married. 

 Chapter XXXI.—  The Death of John and Philip. 

 Chapter XXXII.—  Symeon, Bishop of Jerusalem, suffers Martyrdom. 

 Chapter XXXIII.—  Trajan forbids the Christians to be sought after. 

 Chapter XXXIV.—  Evarestus, the Fourth Bishop of the Church of Rome. 

 Chapter XXXV.—  Justus, the Third Bishop of Jerusalem. 

 Chapter XXXVI.—  Ignatius and His Epistles. 

 Chapter XXXVII.—  The Evangelists that were still Eminent at that Time. 

 Chapter XXXVIII.—  The Epistle of Clement and the Writings falsely ascribed to him. 

 Chapter XXXIX.—  The Writings of Papias. 

 Book IV

 Book IV.

 Chapter II.—  The Calamities of the Jews during Trajan’s Reign. 

 Chapter III.—  The Apologists that wrote in Defense of the Faith during the Reign of Adrian. 

 Chapter IV.—  The Bishops of Rome and of Alexandria under the Same Emperor  .

 Chapter V.—  The Bishops of Jerusalem from the Age of our Saviour to the Period under Consideration 

 Chapter VI.—  The Last Siege of the Jews under Adrian  .

 Chapter VII.—  The Persons that became at that Time Leaders of Knowledge falsely so-called  .

 Chapter VIII.—  Ecclesiastical Writers  .

 Chapter IX.—  The Epistle of Adrian, decreeing that we should not be punished without a Trial  .

 Chapter X.—  The Bishops of Rome and of Alexandria during the Reign of Antoninus  .

 Chapter XI.—  The Heresiarchs of that Age  .

 Chapter XII.—  The Apology of Justin addressed to Antoninus. 

 ChapterXIII.—  The Epistle of Antoninus to the Common Assembly of Asia in Regard to our Doctrine  .

 Chapter XIV.—  The Circumstances related of Polycarp, a Friend of the Apostles  .

 Chapter XV.—  Under Verus,   Polycarp with Others suffered Martyrdom at Smyrna 

 Chapter XVI.—  Justin the Philosopher preaches the Word of Christ in Rome and suffers Martyrdom. 

 Chapter XVII.—  The Martyrs whom Justin mentions in his Own Work. 

 Chapter XVIII.—  The Works of Justin which have come down to us. 

 Chapter XIX.—  The Rulers of the Churches of Rome and Alexandria during the Reign of Verus. 

 Chapter XX.—  The Rulers of the Church of Antioch. 

 Chapter XXI.—  The Ecclesiastical Writers that flourished in Those Days. 

 Chapter XXII.—  Hegesippus and the Events which he mentions. 

 Chapter XXIII.—  Dionysius, Bishop of Corinth, and the Epistles which he wrote. 

 Chapter XXIV.—  Theophilus Bishop of Antioch. 

 Chapter XXV.—  Philip and Modestus. 

 Chapter XXVI.—  Melito and the Circumstances which he records. 

 Chapter XXVII.—  Apolinarius, Bishop of the Church of Hierapolis. 

 Chapter XXVIII.—  Musanus and His Writings. 

 Chapter XXIX.—  The Heresy of Tatian. 

 Chapter XXX.—  Bardesanes the Syrian and his Extant Works. 

 Book V

 Book V.

 Chapter I.—  The Number of those who fought for Religion in Gaul Under Verus and the Nature of their Conflicts. 

 Chapter II.—  The Martyrs, beloved of God, kindly ministered unto those who fell in the Persecution. 

 Chapter III.—  The Vision which appeared in a Dream to the Witness Attalus. 

 Chapter IV.—  Irenæus commended by the Witnesses in a Letter. 

 Chapter V.—  God sent Rain from Heaven for Marcus Aurelius Cæsar in Answer to the Prayers of our People. 

 Chapter VI.—  Catalogue of the Bishops of Rome. 

 Chapter VII.—  Even down to those Times Miracles were performed by the Faithful. 

 Chapter VIII.—  The Statements of Irenæus in regard to the Divine Scriptures. 

 Chapter IX.—  The Bishops under Commodus. 

 Chapter X.—  Pantænus the Philosopher. 

 Chapter XI.—  Clement of Alexandria. 

 Chapter XII.—  The Bishops in Jerusalem. 

 Chapter XIII.—  Rhodo and his Account of the Dissension of Marcion. 

 Chapter XIV.—  The False Prophets of the Phrygians. 

 Chapter XV.—  The Schism of Blastus at Rome. 

 Chapter XVI.—  The Circumstances related of Montanus and his False Prophets. 

 Chapter XVII.—  Miltiades and His Works. 

 Chapter XVIII.—  The Manner in which Apollonius refuted the Phrygians, and the Persons   whom he Mentions. 

 Chapter XIX.—  Serapion on the Heresy of the Phrygians. 

 Chapter XX.—  The Writings of Irenæus against the Schismatics at Rome. 

 Chapter XXI.—  How Appolonius suffered Martyrdom at Rome. 

 Chapter XXII.—  The Bishops that were well known at this Time. 

 Chapter XXIII.—  The Question then agitated concerning the Passover. 

 Chapter XXIV.—  The Disagreement in Asia. 

 Chapter XXV.—  How All came to an Agreement respecting the Passover. 

 Chapter XXVI.—  The Elegant Works of Irenæus which have come down to us. 

 Chapter XXVII.—  The Works of Others that flourished at that Time. 

 Chapter XXVIII.—  Those who first advanced the Heresy of Artemon their Manner of Life, and how they dared to corrupt the Sacred Scriptures. 

 Book VI

 Book VI.

 Chapter II.—  The Training of Origen from Childhood. 

 Chapter III.—  While still very Young, he taught diligently the Word of Christ. 

 Chapter IV.—  The pupils of Origen that became Martyrs. 

 Chapter V.—  Potamiæna. 

 Chapter VI.—  Clement of Alexandria. 

 Chapter VII.—  The Writer, Judas. 

 Chapter VIII.—  Origen’s Daring Deed. 

 Chapter IX.—  The Miracles of Narcissus. 

 Chapter X.—  The Bishops of Jerusalem. 

 Chapter XI.—  Alexander. 

 Chapter XII.—  Serapion and his Extant Works. 

 Chapter XIII.—  The Writings of Clement. 

 Chapter XIV.—  The Scriptures mentioned by Him. 

 Chapter XV.—  Heraclas. 

 Chapter XVI.—  Origen’s Earnest Study of the Divine Scriptures. 

 Chapter XVII.—  The Translator Symmachus. 

 Chapter XVIII.—  Ambrose. 

 Chapter XIX.—  Circumstances Related of Origen. 

 Chapter XX.—  The Extant Works of the Writers of that Age. 

 Chapter XXI.—  The Bishops that were well known at that Time. 

 Chapter XXII.—  The Works of Hippolytus which have reached us. 

 Chapter XXIII.—  Origen’s Zeal and his Elevation to the Presbyterate. 

 Chapter XXIV.—  The Commentaries which he prepared at Alexandria. 

 Chapter XXV.—  His Review of the Canonical Scriptures. 

 Chapter XXVI.—  Heraclas becomes Bishop of Alexandria. 

 Chapter XXVII.—  How the Bishops regarded Origen. 

 Chapter XXVIII.—  The Persecution under Maximinus. 

 Chapter XXIX.—  Fabianus, who was wonderfully designated Bishop of Rome by God. 

 Chapter XXX.—  The Pupils of Origen. 

 Chapter XXXI.—  Africanus. 

 Chapter XXXII.—  The Commentaries which Origen composed in Cæsarea in Palestine. 

 Chapter XXXIII.—  The Error of Beryllus. 

 Chapter XXXIV.—  Philip Cæsar. 

 Chapter XXXV.—  Dionysius succeeds Heraclas in the Episcopate. 

 Chapter XXXVI.—  Other Works of Origen. 

 Chapter XXXVII.—  The Dissension of the Arabians. 

 Chapter XXXVIII.—  The Heresy of the Elkesites. 

 Chapter XXXIX.—  The Persecution under Decius, and the Sufferings of Origen. 

 Chapter XL.—  The Events which happened to Dionysius. 

 Chapter XLI.—  The Martyrs in Alexandria. 

 Chapter XLII.—  Others of whom Dionysius gives an Account. 

 Chapter XLIII.—  Novatus,   his Manner of Life and his Heresy. 

 Chapter XLIV.—  Dionysius’ Account of Serapion. 

 Chapter XLV.—  An Epistle of Dionysius to Novatus. 

 Chapter XLVI.—  Other Epistles of Dionysius. 

 Book VII

 Book VII.

 Chapter I.—  The Wickedness of Decius and Gallus. 

 Chapter II.—  The Bishops of Rome in those Times. 

 Chapter III.—  Cyprian, and the Bishops with him, first taught that it was necessary to purify by Baptism those converted from Heresy. 

 Chapter IV.—  The Epistles which Dionysius wrote on this Subject. 

 Chapter V.—  The Peace following the Persecution. 

 Chapter VI.—  The Heresy of Sabellius. 

 Chapter VII.—  The Abominable Error of the Heretics the Divine Vision of Dionysius and the Ecclesiastical Canon which he received. 

 Chapter VIII.—  The Heterodoxy of Novatus. 

 Chapter IX.—  The Ungodly Baptism of the Heretics. 

 Chapter X.—  Valerian and the Persecution under him. 

 Chapter XI.—  The Events which happened at this Time to Dionysius and those in Egypt. 

 Chapter XII.—  The Martyrs in Cæsarea in Palestine. 

 Chapter XIII.—  The Peace under Gallienus. 

 Chapter XIV.—  The Bishops that flourished at that Time. 

 Chapter XV.—  The Martyrdom of Marinus at Cæsarea. 

 Chapter XVI.—  Story in Regard to Astyrius. 

 Chapter XVII.—  The Signs at Paneas of the Great Might of our Saviour. 

 Chapter XVIII.—  The Statue which the Woman with an Issue of Blood erected. 

 Chapter XIX.—  The Episcopal Chair of James. 

 Chapter XX.—  The Festal Epistles of Dionysius, in which he also gives a Paschal Canon. 

 Chapter XXI.—  The Occurrences at Alexandria. 

 Chapter XXII.—  The Pestilence which came upon them. 

 Chapter XXIII.—  The Reign of Gallienus. 

 Chapter XXIV.—  Nepos and his Schism. 

 Chapter XXV.—  The Apocalypse of John. 

 Chapter XXVI.—  The Epistles of Dionysius. 

 Chapter XXVII.—  Paul of Samosata, and the Heresy introduced by him at Antioch. 

 Chapter XXVIII.—  The Illustrious Bishops of that Time. 

 Chapter XXIX.—  Paul, having been refuted by Malchion, a Presbyter from the Sophists, was excommunicated. 

 Chapter XXX.—  The Epistle of the Bishops against Paul. 

 Chapter XXXI.—  The Perversive Heresy of the Manicheans which began at this Time. 

 Chapter XXXII.—  The Distinguished Ecclesiastics   of our Day, and which of them survived until the Destruction of the Churches. 

 Book VIII

 Book VIII.

 Chapter I.—  The Events which preceded the Persecution in our Times. 

 Chapter II.—  The Destruction of the Churches. 

 Chapter III.—  The Nature of the Conflicts endured in the Persecution. 

 Chapter IV.—  The Famous Martyrs of God, who filled Every Place with their Memory and won Various Crowns in behalf of Religion. 

 Chapter V.—  Those in Nicomedia. 

 Chapter VI.—  Those in the Palace. 

 Chapter VII.—  The Egyptians in Phœnicia. 

 Chapter VIII.—  Those in Egypt  .

 Chapter IX.—  Those in Thebais. 

 Chapter X.—  The Writings of Phileas the Martyr describing the Occurrences at Alexandria. 

 Chapter XI.—  Those in Phrygia. 

 Chapter XII.—  Many Others, both Men and Women, who suffered in Various Ways. 

 Chapter XIII.—  The Bishops of the Church that evinced by their Blood the Genuineness of the Religion which they preached. 

 Chapter XIV.—  The Character of the Enemies of Religion. 

 Chapter XV.—  The Events which happened to the Heathen. 

 Chapter XVI.—  The Change of Affairs for the Better. 

 Chapter XVII.—  The Revocation of the Rulers. 

 Martyrs of Palestine.

 Martyrs of Palestine.

 Chapter I.

 Chapter II.

 Chapter III.

 Chapter IV.

 Chapter V.

 Chapter VI.

 Chapter VII.

 Chapter VIII.

 Chapter IX.

 Chapter X.

 Chapter XI.

 Chapter XII.

 Chapter XIII.

 Book IX

 Book IX.

 Chapter II.—  The Subsequent Reverse. 

 Chapter III.—  The Newly Erected Statue at Antioch. 

 Chapter IV.—  The Memorials against us. 

 Chapter V.—  The Forged Acts. 

 Chapter VI.—  Those who suffered Martyrdom at this Time. 

 Chapter VII.—  The Decree against us which was engraved on Pillars. 

 Chapter VIII.—  The Misfortunes which happened in Connection with these Things, in Famine, Pestilence, and War. 

 Chapter IX.—  The Victory of the God-Beloved Emperors. 

 Chapter X.—  The Overthrow of the Tyrants and the Words which they uttered before their Death. 

 Chapter XI.—  The Final Destruction of the Enemies of Religion. 

 Book X

 Book X.

 Chapter II.—  The Restoration of the Churches. 

 Chapter III.—  The Dedications in Every Place. 

 Chapter IV.—  Panegyric on the Splendor of Affairs. 

 Chapter V.—  Copies of Imperial Laws. 

  Chapter VI.   —   Copy of an Imperial Epistle in which Money is granted to the Churches. 

 Chapter VII.—  The Exemption of the Clergy. 

 Chapter VIII.—  The Subsequent Wickedness of Licinius, and his Death. 

 Chapter IX.—  The Victory of Constantine, and the Blessings which under him accrued to the Subjects of the Roman Empire. 

 Supplementary Notes and Tables.

 On Bk. III. chap. 3, § 5 (note 17, continued).

 On Bk. III. chap. 3, § 6 (note 22, continued).

 On Bk. III. chap. 24, § 17 (note 18 continued).

 On Bk. III. chap. 25, § 4 (note 18 continued).

 On Bk. III. chap. 28, § 1.

 On Bk. III. chap. 32, § 6 (note 14  a  ).

 On Bk. III. chap. 36 § 13.

 On Bk. III. chap. 39, § 1 (note 1, continued).

 On Bk. III. chap. 39, § 6.

 On Bk. III. chap. 39, § 16.

 On Bk. IV. chap. 10.

 On Bk. IV. chap. 18, § 2.

 On Bk. V. Introd. § I (note 3, continued).  The Successors of Antoninus Pius  .

 On Bk. V. chap. 1, § 27 (note 26, continued).

 On Bk. VI. chap. 2 (note 1, continued).  Origen’s Life and Writings  .

 On Bk. VI. chap. 8, § 5 (note 4).  Origen and Demetrius  .

 On Bk. VI. chap. 12, § 6.

 On Bk. VI. chap. 23, § 4 (note 6).  Origen’s Visit to Achaia  .

 On Bk. VII. chap. 25, § 11.

 On Bk. VII. chap. 26, § 1 (note 4, continued).

 On Bk. VIII. chap. 2, § 4 (note 3, continued).  The Causes of the Diocletian Persecution  .

 On Bk. X. chap. 8, § 4 (note I, a).

 Table of Roman Emperors.

 The Bishops of Rome, Alexandria, Antioch, and Jerusalem, mentioned by Eusebius.

  Bishops of Alexandria. 

  Bishops of Antioch. 

  Bishops of Jerusalem. 

 Table showing the Roman Method of counting the Days of the Month.

 Table of Macedonian Months

Chapter II.

1. What occurred to Romanus on the same day  15  This act of Origen’s has been greatly discussed, and some have even gone so far as to believe that he never committed the act, but that the report of it arose from a misunderstanding of certain figurative expressions used by him (so, e.g., Boehringer, Schnitzer, and Baur). There is no reason, however, to doubt the report, for which we have unimpeachable testimony, and which is in itself not at all surprising (see the arguments of Redepenning, I. p. 444 sqq.). The act was contrary to the civil law (see Suetonius, Domitian, c. 7; and cf. Justin Martyr, Apol. I. 29), and yet was a very common one; the existence of the law itself would alone prove what we know from many sources to have been the fact. Nor was Origen alone among the Christians (cf. e.g. Origen, In Matt., XV. 1, the passage of Justin Martyr referred to above, and also the first canon of the Council of Nicæa, the very existence of which proves the necessity of it). It was natural that Christians, seeking purity of life, and strongly ascetic in their tendencies, should be influenced by the actions of those about them, who sought thus to be freed from the domination of the passions, and should interpret certain passages of the Bible as commending the act. Knowing it to be so common, and knowing Origen’s character, as revealed to us in chap. 3, above (to say nothing of his own writings), we can hardly be surprised that he performed the act. His chief motive was undoubtedly the same as that which actuated him in all his ascetic practices, the attainment of higher holiness through the subjugation of his passions, and the desire to sacrifice everything fleshly for the sake of Christ. Of course this could not have led him to perform the act he did, unless he had entirely misunderstood, as Eusebius says he did, the words of Christ quoted below. But he was by no means the only one to misunderstand them (see Suicer’s Thesaurus, I. 1255 sq.). Eusebius says that the requirements of his position also had something to do with his resolve. He was obliged to teach both men and women, and both day and night (as we learn from §7), and Eusebius thinks he would naturally desire to avoid scandal. At the same time, this motive can hardly have weighed very heavily, if at all, with him; for had his giving instruction in this way been in danger of causing serious scandal, other easier methods of avoiding such scandal might have been devised, and undoubtedly would have been, by the bishop. And the fact is, he seems to have wished to conceal the act, which is inconsistent with the idea that he performed it for the sake of avoiding scandal. It is quite likely that his intimate association with women may have had considerable to do with his resolve, because he may have found that such association aroused his unsubdued passions, and therefore felt that they must be eradicated, if he was to go about his duties with a pure and single heart. That he afterward repented his youthful act, and judged the words of Christ more wisely, is clear from what he says in his Comment. in Matt. XV. 1. And yet he never outgrew his false notions of the superior virtue of an ascetic life. His act seems to have caused a reaction in his mind which led him into doubt and despondency for a time; for Demetrius found it necessary to exhort him to cherish confidence, and to urge him to continue his work of instruction. Eusebius, while not approving Origen’s act, yet evidently admired him the more for the boldness and for the spirit of self-sacrifice shown in its performance. This act of Origen’s has been greatly discussed, and some have even gone so far as to believe that he never committed the act, but that the report of it arose from a misunderstanding of certain figurative expressions used by him (so, e.g., Boehringer, Schnitzer, and Baur). There is no reason, however, to doubt the report, for which we have unimpeachable testimony, and which is in itself not at all surprising (see the arguments of Redepenning, I. p. 444 sqq.). The act was contrary to the civil law (see Suetonius, Domitian, c. 7; and cf. Justin Martyr, Apol. I. 29), and yet was a very common one; the existence of the law itself would alone prove what we know from many sources to have been the fact. Nor was Origen alone among the Christians (cf. e.g. Origen, In Matt., XV. 1, the passage of Justin Martyr referred to above, and also the first canon of the Council of Nicæa, the very existence of which proves the necessity of it). It was natural that Christians, seeking purity of life, and strongly ascetic in their tendencies, should be influenced by the actions of those about them, who sought thus to be freed from the domination of the passions, and should interpret certain passages of the Bible as commending the act. Knowing it to be so common, and knowing Origen’s character, as revealed to us in chap. 3, above (to say nothing of his own writings), we can hardly be surprised that he performed the act. His chief motive was undoubtedly the same as that which actuated him in all his ascetic practices, the attainment of higher holiness through the subjugation of his passions, and the desire to sacrifice everything fleshly for the sake of Christ. Of course this could not have led him to perform the act he did, unless he had entirely misunderstood, as Eusebius says he did, the words of Christ quoted below. But he was by no means the only one to misunderstand them (see Suicer’s Thesaurus, I. 1255 sq.). Eusebius says that the requirements of his position also had something to do with his resolve. He was obliged to teach both men and women, and both day and night (as we learn from §7), and Eusebius thinks he would naturally desire to avoid scandal. At the same time, this motive can hardly have weighed very heavily, if at all, with him; for had his giving instruction in this way been in danger of causing serious scandal, other easier methods of avoiding such scandal might have been devised, and undoubtedly would have been, by the bishop. And the fact is, he seems to have wished to conceal the act, which is inconsistent with the idea that he performed it for the sake of avoiding scandal. It is quite likely that his intimate association with women may have had considerable to do with his resolve, because he may have found that such association aroused his unsubdued passions, and therefore felt that they must be eradicated, if he was to go about his duties with a pure and single heart. That he afterward repented his youthful act, and judged the words of Christ more wisely, is clear from what he says in his Comment. in Matt. XV. 1. And yet he never outgrew his false notions of the superior virtue of an ascetic life. His act seems to have caused a reaction in his mind which led him into doubt and despondency for a time; for Demetrius found it necessary to exhort him to cherish confidence, and to urge him to continue his work of instruction. Eusebius, while not approving Origen’s act, yet evidently admired him the more for the boldness and for the spirit of self-sacrifice shown in its performance. at Antioch, is also worthy of record. For he was a native of Palestine, a deacon and exorcist in the parish of Cæsarea; and being present at the destruction of the churches, he beheld many men, with women and children, going up in crowds to the idols and sacrificing.  16  Matt. xix. 12. Matt. xix. 12. But, through his great zeal for religion, he could not endure the sight, and rebuked them with a loud voice.

2. Being arrested for his boldness, he proved a most noble witness of the truth, if there ever was one. For when the judge informed him that he was to die by fire,  17  See chap. 23. See chap. 23. he received the sentence with cheerful countenance and most ready mind, and was led away. When he was bound to the stake, and the wood piled up around him, as they were awaiting the arrival of the emperor before lighting the fire, he cried, “Where is the fire for me?”

3. Having said this, he was summoned again before the emperor,  18  On the relations existing between Demetrius and Origen, see below, p. 394. On the relations existing between Demetrius and Origen, see below, p. 394. and subjected to the unusual torture of having his tongue cut out. But he endured this with fortitude and showed to all by his deeds that the Divine Power is present with those who endure any hardship whatever for the sake of religion, lightening their sufferings and strengthening their zeal. When he learned of this strange mode of punishment, the noble man was not terrified, but put out his tongue readily, and offered it with the greatest alacrity to those who cut it off.

4. After this punishment he was thrown into prison, and suffered there for a very long time. At last the twentieth anniversary of the emperor being near,  19  Septimius Severus died on February 4, 211, after a reign of a little more than seventeen years and eight months, and was succeeded by his two sons, Marcus Aurelius Severus Antoninus Bassianus (commonly known by his nickname Caracalla, which, however, was never used in official documents or inscriptions), and Lucius, or Publius, Septimius Geta. Eusebius mentions here only the former, giving him his official name, Antoninus. Septimius Severus died on February 4, 211, after a reign of a little more than seventeen years and eight months, and was succeeded by his two sons, Marcus Aurelius Severus Antoninus Bassianus (commonly known by his nickname Caracalla, which, however, was never used in official documents or inscriptions), and Lucius, or Publius, Septimius Geta. Eusebius mentions here only the former, giving him his official name, Antoninus. when, according to an established gracious custom, liberty was proclaimed everywhere to all who were in bonds, he alone had both his feet stretched over five holes in the stocks,  20  Eusebius makes a slip here, as this is the first time he has mentioned Alexander in his Church History. He was very likely under the impression that he had mentioned him just above, where he referred to the bishops of Cæsarea and Jerusalem. He does refer to him in his Chron., putting his appointment as assistant bishop into the second year of Caracalla (Armen. fourth year), and calling him the thirty-fifth bishop of Jerusalem (Armen. thirty-sixth). In Bk. V. chap. 12 of the History (also in the Chron.) we are told that Narcissus was the thirtieth bishop of Jerusalem. The number thirty-five for Alexander (the number thirty-six of the Armen. is a mistake, and is set right in connection with Alexander’s successor, who is also called the thirty-sixth) is made out by counting the three bishops mentioned in chap. 10, and then reckoning the second episcopate of Narcissus (see the same chapter) as the thirty-fourth. We learn from chap. 14 that Alexander was an early friend of Origen’s, and a fellow-pupil in the school of Clement. We know him next as bishop of some church in Cappadocia (chap. 11; see note 2 on that chapter), whence he was called to be assistant bishop of Jerusalem (see the same chapter). From this passage, compared with chap. 11, we learn that Alexander was imprisoned during the persecutions, and the Chron. gives the year of his “confession” as 203 a.d. But from chap. 11 we learn that he wrote while still in prison to the church of Antioch on occasion of the appointment of Asclepiades to the episcopate there. According to the Chron. Asclepiades did not become bishop until 211; and though this may not be the exact date, yet it cannot be far out of the way (see chap. 11, note 6); and hence, if Alexander was a confessor in 203, he must have remained in prison a number of years, or else have undergone a second persecution. It is probable either that the date 203 is quite wrong, or else that he suffered a second time toward the close of Severus’ reign; for the persecution, so far as we know, was not so continuous during that reign as to keep one man confined for eight years. Our knowledge of the persecutions in Asia Minor at this time is very limited, but they do not seem to have been of great severity or of long duration. The date of Alexander’s episcopate in Cappadocia it is impossible to determine, though as he was a fellow-pupil of Origen’s in Alexandria, it cannot have begun much, if any, before 202. The date of his translation to the see of Jerusalem is likewise uncertain. The Chron. gives the second year of Caracalla (Armen. fourth). The connection in which Eusebius mentions it in chap. 11 makes it look as if it took place before Asclepiades’ accession to the see of Antioch; but this is hardly possible, for it was his firmness under persecution which elevated him to the see of Jerusalem (according to this passage), and it is apparently that persecution which he is enduring when Asclepiades becomes bishop. We find no reason, then, for correcting the date of his translation to Jerusalem given by the Chron. At any rate, he was bishop of Jerusalem when Origen visited Palestine in 216 (see chap. 19, §17). In 231 he assisted at the ordination of Origen (see chap. 23, note 6), and finally perished in prison during the Decian persecution (see chaps. 39 and 46). His friendship for Origen was warm and steadfast (cf., besides the other passages referred to, chap. 27). The latter commemorates the loveliness and gentleness of his character in his first Homily on 1 Samuel, §1. He collected a valuable library in Jerusalem, which Eusebius made use of in the composition of his History (see chap. 20). This act shows the literary tastes of the man. Of his epistles only the five fragments preserved by Eusebius (chaps. 11, 14, and 19) are now extant. Jerome (de vir. ill. 62) says that other epistles were extant in his day; and he relates, on the authority of an epistle written pro Origene contra Demetrium, that Alexander had ordained Origen juxta testimonium Demetri. This epistle is not mentioned by Eusebius, but in spite of Jerome’s usual dependence upon the latter, there is no good reason to doubt the truth of his statement in this case (see below, p. 396). Eusebius makes a slip here, as this is the first time he has mentioned Alexander in his Church History. He was very likely under the impression that he had mentioned him just above, where he referred to the bishops of Cæsarea and Jerusalem. He does refer to him in his Chron., putting his appointment as assistant bishop into the second year of Caracalla (Armen. fourth year), and calling him the thirty-fifth bishop of Jerusalem (Armen. thirty-sixth). In Bk. V. chap. 12 of the History (also in the Chron.) we are told that Narcissus was the thirtieth bishop of Jerusalem. The number thirty-five for Alexander (the number thirty-six of the Armen. is a mistake, and is set right in connection with Alexander’s successor, who is also called the thirty-sixth) is made out by counting the three bishops mentioned in chap. 10, and then reckoning the second episcopate of Narcissus (see the same chapter) as the thirty-fourth. We learn from chap. 14 that Alexander was an early friend of Origen’s, and a fellow-pupil in the school of Clement. We know him next as bishop of some church in Cappadocia (chap. 11; see note 2 on that chapter), whence he was called to be assistant bishop of Jerusalem (see the same chapter). From this passage, compared with chap. 11, we learn that Alexander was imprisoned during the persecutions, and the Chron. gives the year of his “confession” as 203 a.d. But from chap. 11 we learn that he wrote while still in prison to the church of Antioch on occasion of the appointment of Asclepiades to the episcopate there. According to the Chron. Asclepiades did not become bishop until 211; and though this may not be the exact date, yet it cannot be far out of the way (see chap. 11, note 6); and hence, if Alexander was a confessor in 203, he must have remained in prison a number of years, or else have undergone a second persecution. It is probable either that the date 203 is quite wrong, or else that he suffered a second time toward the close of Severus’ reign; for the persecution, so far as we know, was not so continuous during that reign as to keep one man confined for eight years. Our knowledge of the persecutions in Asia Minor at this time is very limited, but they do not seem to have been of great severity or of long duration. The date of Alexander’s episcopate in Cappadocia it is impossible to determine, though as he was a fellow-pupil of Origen’s in Alexandria, it cannot have begun much, if any, before 202. The date of his translation to the see of Jerusalem is likewise uncertain. The Chron. gives the second year of Caracalla (Armen. fourth). The connection in which Eusebius mentions it in chap. 11 makes it look as if it took place before Asclepiades’ accession to the see of Antioch; but this is hardly possible, for it was his firmness under persecution which elevated him to the see of Jerusalem (according to this passage), and it is apparently that persecution which he is enduring when Asclepiades becomes bishop. We find no reason, then, for correcting the date of his translation to Jerusalem given by the Chron. At any rate, he was bishop of Jerusalem when Origen visited Palestine in 216 (see chap. 19, §17). In 231 he assisted at the ordination of Origen (see chap. 23, note 6), and finally perished in prison during the Decian persecution (see chaps. 39 and 46). His friendship for Origen was warm and steadfast (cf., besides the other passages referred to, chap. 27). The latter commemorates the loveliness and gentleness of his character in his first Homily on 1 Samuel, §1. He collected a valuable library in Jerusalem, which Eusebius made use of in the composition of his History (see chap. 20). This act shows the literary tastes of the man. Of his epistles only the five fragments preserved by Eusebius (chaps. 11, 14, and 19) are now extant. Jerome (de vir. ill. 62) says that other epistles were extant in his day; and he relates, on the authority of an epistle written pro Origene contra Demetrium, that Alexander had ordained Origen juxta testimonium Demetri. This epistle is not mentioned by Eusebius, but in spite of Jerome’s usual dependence upon the latter, there is no good reason to doubt the truth of his statement in this case (see below, p. 396). and while he lay there was strangled, and was thus honored with martyrdom, as he desired.

5. Although he was outside of his country, yet, as he was a native of Palestine, it is proper to count him among the Palestinian martyrs. These things occurred in this manner during the first year, when the persecution was directed only against the rulers of the Church.

45 This act of Origen’s has been greatly discussed, and some have even gone so far as to believe that he never committed the act, but that the report of it arose from a misunderstanding of certain figurative expressions used by him (so, e.g., Boehringer, Schnitzer, and Baur). There is no reason, however, to doubt the report, for which we have unimpeachable testimony, and which is in itself not at all surprising (see the arguments of Redepenning, I. p. 444 sqq.). The act was contrary to the civil law (see Suetonius, Domitian, c. 7; and cf. Justin Martyr, Apol. I. 29), and yet was a very common one; the existence of the law itself would alone prove what we know from many sources to have been the fact. Nor was Origen alone among the Christians (cf. e.g. Origen, In Matt., XV. 1, the passage of Justin Martyr referred to above, and also the first canon of the Council of Nicæa, the very existence of which proves the necessity of it). It was natural that Christians, seeking purity of life, and strongly ascetic in their tendencies, should be influenced by the actions of those about them, who sought thus to be freed from the domination of the passions, and should interpret certain passages of the Bible as commending the act. Knowing it to be so common, and knowing Origen’s character, as revealed to us in chap. 3, above (to say nothing of his own writings), we can hardly be surprised that he performed the act. His chief motive was undoubtedly the same as that which actuated him in all his ascetic practices, the attainment of higher holiness through the subjugation of his passions, and the desire to sacrifice everything fleshly for the sake of Christ. Of course this could not have led him to perform the act he did, unless he had entirely misunderstood, as Eusebius says he did, the words of Christ quoted below. But he was by no means the only one to misunderstand them (see Suicer’s Thesaurus, I. 1255 sq.). Eusebius says that the requirements of his position also had something to do with his resolve. He was obliged to teach both men and women, and both day and night (as we learn from §7), and Eusebius thinks he would naturally desire to avoid scandal. At the same time, this motive can hardly have weighed very heavily, if at all, with him; for had his giving instruction in this way been in danger of causing serious scandal, other easier methods of avoiding such scandal might have been devised, and undoubtedly would have been, by the bishop. And the fact is, he seems to have wished to conceal the act, which is inconsistent with the idea that he performed it for the sake of avoiding scandal. It is quite likely that his intimate association with women may have had considerable to do with his resolve, because he may have found that such association aroused his unsubdued passions, and therefore felt that they must be eradicated, if he was to go about his duties with a pure and single heart. That he afterward repented his youthful act, and judged the words of Christ more wisely, is clear from what he says in his Comment. in Matt. XV. 1. And yet he never outgrew his false notions of the superior virtue of an ascetic life. His act seems to have caused a reaction in his mind which led him into doubt and despondency for a time; for Demetrius found it necessary to exhort him to cherish confidence, and to urge him to continue his work of instruction. Eusebius, while not approving Origen’s act, yet evidently admired him the more for the boldness and for the spirit of self-sacrifice shown in its performance.
46 Matt. xix. 12.
47 See chap. 23.
48 On the relations existing between Demetrius and Origen, see below, p. 394.
49 Septimius Severus died on February 4, 211, after a reign of a little more than seventeen years and eight months, and was succeeded by his two sons, Marcus Aurelius Severus Antoninus Bassianus (commonly known by his nickname Caracalla, which, however, was never used in official documents or inscriptions), and Lucius, or Publius, Septimius Geta. Eusebius mentions here only the former, giving him his official name, Antoninus.
50 Eusebius makes a slip here, as this is the first time he has mentioned Alexander in his Church History. He was very likely under the impression that he had mentioned him just above, where he referred to the bishops of Cæsarea and Jerusalem. He does refer to him in his Chron., putting his appointment as assistant bishop into the second year of Caracalla (Armen. fourth year), and calling him the thirty-fifth bishop of Jerusalem (Armen. thirty-sixth). In Bk. V. chap. 12 of the History (also in the Chron.) we are told that Narcissus was the thirtieth bishop of Jerusalem. The number thirty-five for Alexander (the number thirty-six of the Armen. is a mistake, and is set right in connection with Alexander’s successor, who is also called the thirty-sixth) is made out by counting the three bishops mentioned in chap. 10, and then reckoning the second episcopate of Narcissus (see the same chapter) as the thirty-fourth. We learn from chap. 14 that Alexander was an early friend of Origen’s, and a fellow-pupil in the school of Clement. We know him next as bishop of some church in Cappadocia (chap. 11; see note 2 on that chapter), whence he was called to be assistant bishop of Jerusalem (see the same chapter). From this passage, compared with chap. 11, we learn that Alexander was imprisoned during the persecutions, and the Chron. gives the year of his “confession” as 203 a.d. But from chap. 11 we learn that he wrote while still in prison to the church of Antioch on occasion of the appointment of Asclepiades to the episcopate there. According to the Chron. Asclepiades did not become bishop until 211; and though this may not be the exact date, yet it cannot be far out of the way (see chap. 11, note 6); and hence, if Alexander was a confessor in 203, he must have remained in prison a number of years, or else have undergone a second persecution. It is probable either that the date 203 is quite wrong, or else that he suffered a second time toward the close of Severus’ reign; for the persecution, so far as we know, was not so continuous during that reign as to keep one man confined for eight years. Our knowledge of the persecutions in Asia Minor at this time is very limited, but they do not seem to have been of great severity or of long duration. The date of Alexander’s episcopate in Cappadocia it is impossible to determine, though as he was a fellow-pupil of Origen’s in Alexandria, it cannot have begun much, if any, before 202. The date of his translation to the see of Jerusalem is likewise uncertain. The Chron. gives the second year of Caracalla (Armen. fourth). The connection in which Eusebius mentions it in chap. 11 makes it look as if it took place before Asclepiades’ accession to the see of Antioch; but this is hardly possible, for it was his firmness under persecution which elevated him to the see of Jerusalem (according to this passage), and it is apparently that persecution which he is enduring when Asclepiades becomes bishop. We find no reason, then, for correcting the date of his translation to Jerusalem given by the Chron. At any rate, he was bishop of Jerusalem when Origen visited Palestine in 216 (see chap. 19, §17). In 231 he assisted at the ordination of Origen (see chap. 23, note 6), and finally perished in prison during the Decian persecution (see chaps. 39 and 46). His friendship for Origen was warm and steadfast (cf., besides the other passages referred to, chap. 27). The latter commemorates the loveliness and gentleness of his character in his first Homily on 1 Samuel, §1. He collected a valuable library in Jerusalem, which Eusebius made use of in the composition of his History (see chap. 20). This act shows the literary tastes of the man. Of his epistles only the five fragments preserved by Eusebius (chaps. 11, 14, and 19) are now extant. Jerome (de vir. ill. 62) says that other epistles were extant in his day; and he relates, on the authority of an epistle written pro Origene contra Demetrium, that Alexander had ordained Origen juxta testimonium Demetri. This epistle is not mentioned by Eusebius, but in spite of Jerome’s usual dependence upon the latter, there is no good reason to doubt the truth of his statement in this case (see below, p. 396).