Eusebius of Caesarea
Historia Ecclesiastica
BOOK 6

Introduction

τάδε καὶ ἡ ς περιέχει βίβλος τῆς Ἐκκλησιαστικῆς ἱστορίας

The Sixth Book of the Ecclesiastical History contains the following:

TABLE OF CONTENTS

Chapter 1 περὶ τοῦ κατὰ ΣευῆρονSeverus διωγμοῦ .
On the Persecution under Severus.
Chapter 2 περὶ τῆς ὨριγένουςOrigen ἐκ παιδὸς ἀσκήσεως .
On Οrigen’s Training from Boyhood.
Chapter 3 Ὡς κομιδῇ νέος ὢν τὸν ΧριστοῦChrist λόγον ἐπρέσβευεν .
How He Set Forth the Word of Christ When Quite Young.
Chapter 4 Ὅσοι δι᾽ αὐτοῦ‎ κατηχηθέντες προήχθησαν μάρτυρες .
How Many of Those Insructed By Him Were Elevated to the Rank of Martyrs.
Chapter 5 περὶ ΠοταμιαίνηςPotamiaena .
On Potamiaena.
Chapter 6 περὶ ΚλήμεντοςClement τοῦ ἈλεξανδρέωςAlexandria .
On Clement the Alexandrian.
Chapter 7 περὶ ἸούδαJude, Judas συγγραφέως .
On Judas, A Writer.
Chapter 8 περὶ τοῦ τολμηθέντος ὨριγένειOrigen .
On Origen’s Rash Act.
Chapter 9 περὶ τῶν κατὰ ΝάρκισσονNarcissus παραδόξων .
On the Miraeles of Narcissus.
Chapter 10 περὶ τῶν ἐν ἹεροσολύμοιςJerusalem ἐπισκόπων .
On the Bishops at Jerusalem.
Chapter 11 περὶ ἈλεξάνδρουAlexander .
On Alexander.
Chapter 12 περὶ ΣεραπίωνοςSerapion καὶ τῶν φερομένων αὐτοῦ‎ λόγων .
On Serapion and His Extant Works.
Chapter 13 περὶ τῶν ΚλήμεντοςClement συγγραμμάτων .
On the Treatises of Clement.
Chapter 14 Ὁπόσων ἐμνημόνευσε γραφῶν .
What Scriptures He Mentioned.
Chapter 15 περὶ ἩρακλᾶHeraclas .
On Heraclas.
Chapter 16 Ὅπως ὨριγένηςOrigen περὶ τὰς θείας γραφὰς ἐσπουδάκει .
How Origen Laboured at the Divine Scriptures.
Chapter 17 περὶ ΣυμμάχουSymmachus τοῦ ἑρμηνέως .
On Symmachus the Translator.
Chapter 18 περὶ ἈμβροσίουAmbrose .
On Αmbrose.
Chapter 19 Ὅσα περὶ ὨριγένουςOrigen μνημονεύεται .
What Things Are Mentioned Concerning Origen.
Chapter 20 Ὅσοι τῶν τηνικάδε φέρονται λόγοι .
What Books of the Men of That Day Are Extant.
Chapter 21 Ὅσοι κατὰ τούσδε ἐπίσκοποι ἐγνωρίζοντο .
What Bishops Were Well Known in the Time of These Persons.
Chapter 22 Ὅσα τῶν ἹππολύτουHippolytus εἰς ἡμᾶς ἦλθεν .
What Works of Hippolytus Have Reached Us.
Chapter 23 περὶ τῆς ὨριγένουςOrigen σπουδῆς καὶ ὡς τοῦ ἐκκλησιαστικοῦ πρεσβείου ἠξιώθη .
On Origen’s Zeal, and How He Was Deemed Worthy of the Presbyterate in the Church.
Chapter 24 Τίνα ἐπὶ τῆς ἈλεξανδρείαςAlexandria ἐξηγήσατο .
The Commentaries He Wrote at Alexandria.
Chapter 25 Ὅπως τῶν ἐνδιαθήκωνcommitted to writing γραφῶν ἐμνημόνευσεν .
How He Mentioned the Canonical Scriptures.
Chapter 26 Ὅπως αὐτὸν ἑώρων οἱ ἐπίσκοποι .
How the Bishops Regarded Him.
Chapter 27 Ὡς ἩρακλᾶςHeraclas τὴν‎ ἈλεξανδρέωνAlexandria, Alexandrians ἐπισκοπὴν διεδέξατο .
How Ηeraclas Succeeded to the Episcopate of the Alexandrians.
Chapter 28 περὶ τοῦ κατὰ ΜαξιμῖνονMaximin, Maximinus διωγμοῦ .
On the Persecution under Maximin.
Chapter 29 περὶ ΦαβιανοῦFabian, Fabianus ὡς ῬωμαίωνRoman, Latin ἐπίσκοπος ἐκ Θεοῦ παραδόξως ἀνεδείχθη .
On Fabian, How He Was Miraculously Designated Bishop of the Romans By God.
Chapter 30 Ὅσοι γεγόνασιν ὨριγένουςOrigen φοιτηταί .
What Pupils of Origen There Have Been.
Chapter 31 περὶ ἈφρικανοῦAfricanus .
On Africanus.
Chapter 32 Τίνα ὨριγένηςOrigen ἐν ΚαισαρείᾳCaesarea τῆς ΠαλαιστίνηςPalestine ἐξηγήσατο .
The Commentaries That Origen Wrote at Caesarea in Ρalertine.
Chapter 33 περὶ τῆς ΒηρύλλουBeryllus παρατροπῆς .
On the Error Of Beryllus.
Chapter 34 Τὰ κατὰ ΦίλιππονPhilip .
What Happened under Philip.
Chapter 35 Ὡς ΔιονύσιοςDionysius ἩρακλᾶHeraclas τὴν‎ ἐπισκοπὴν διεδέξατο .
How Dionysius Succeeded Ηeraclas in the Episcopate.
Chapter 36 Ὅσα ἄλλα ἐσπούδαστο τῷ ὨριγένειOrigen .
Οther Works Composed By Οrigen.
Chapter 37 περὶ τῆς τῶν ἈράβωνArabians διαστάσεως .
On the Dissension of the Arabians.
Chapter 38 περὶ τῆς ἙλκεσαιτῶνElkesites αἱρέσεως .
On the Heresy of the Helkesaites.
Chapter 39 περὶ τῶν κατὰ ΔέκιονDecius .
On What Happened under Decius.
Chapter 40 περὶ τῶν ΔιονυσίῳDionysius συμβάντων .
On What Befell Dionysius.
Chapter 41 περὶ τῶν ἐπ᾽ αὐτῆς ἈλεξανδρείαςAlexandria μαρτυρησάντων .
On Those Who Suffered Martyrdom Alexandira Itself.
Chapter 42 περὶ ὧν ἄλλων ὁ ΔιονύσιοςDionysius ἱστορεῖ .
On the Other Martyrdoms Which Dionysius Relates.
Chapter 43 περὶ ΝοουάτουNovatus , οἷός τις ἦν τὸν τρόπον , καὶ περὶ τῆς κατ᾽ αὐτὸν αἱρέσεως .
On Novatus, His Manner of Life, and His Heresy.
Chapter 44 περὶ ΣεραπίωνοςSerapion ἱστορία ΔιονυσίουDionysius .
A Story of Dionysius About Serapion.
Chapter 45 Ἐπιστολὴ πρὸς ΝοουᾶτονNovatus ΔιονυσίουDionysius .
Letter of Dionysius to Novatus.
Chapter 46 περὶ τῶν ἄλλων ΔιονυσίουDionysius ἐπιστολῶν .
On the Other Letters of Dionysius.

Chapter 1

1-1 Ὡς δὲ καὶ ΣευῆροςSeverus διωγμὸν κατὰ τῶν ἐκκλησιῶν ἐκίνει , λαμπρὰ μὲν τῶν ὑπὲρ εὐσεβείας ἀθλητῶν κατὰ πάντα τόπον ἀπετελεῖτο μαρτύρια , μάλιστα δ᾽ ἐπλήθυεν ἐπ᾽ ἈλεξανδρείαςAlexandria ,	Now when Severus also was stirring up persecution against the churches, in every place splendid martyrdoms of the champions of piety were accomplished, lbut with especial frequency at Alexandria.
1-2 τῶν ἀπ᾽ ΑἰγύπτουEgypt καὶ ΘηβαΐδοςThebais ἁπάσης αὐτόθι ὥσπερ ἐπὶ μέγιστον ἀθλητῶν Θεοῦ παραπεμπομένων στάδιον διὰ καρτερικωτάτης τε ποικίλων βασάνων καὶ θανάτου τρόπων ὑπομονῆς τοὺς παρὰ Θεῷ στεφάνους ἀναδουμένων ·	to which city, as to a most prominent theater, athletes of God were brought from Egypt and all Thebais according to their merit, and won crowns from God through their great patience under many tortures and every mode of death.
1-3 ἐν οἷς καὶ ΛεωνίδηςLeonides , ὁ λεγόμενος ὨριγένουςOrigen πατήρ , τὴν‎ κεφαλὴν ἀποτμηθείς , νέον κομιδῇ καταλείπει τὸν παῖδα ·	Among these was Leonides, who was called the father of Origen, and who was beheaded while his son was still young.
1-4 ὃς δὴ ὁποίας ἐξ ἐκείνου περὶ τὸν θεῖον λόγον προαιρέσεως ἦν , οὐκ ἌκαιρονEucerus διὰ βραχέων διελθεῖν τῷ μάλιστα πολὺν εἶναι παρὰ τοῖς πολλοῖς τὸν περὶ αὐτοῦ‎ βεβοημένον λόγον .	How remarkable the predilection of this son was for the Divine Word, in consequence of his father’s instruction, it will not be amiss to state briefly, as his fame has been very greatly celebrated by many.

Chapter 2

2-1 πολλὰ μὲν οὖν ἄν τις εἴποι τὸν βίον τοῦ ἀνδρὸς ἐν σχολῇ παραδοῦναι διὰ γραφῆς πειρώμενος ,	Many things might be said in attempting to describe the life of the man while in school; but this subject alone would require a separate treatise.
2-2 δέοιτο δ᾽ ἂν καὶ ἰδίας ὑποθέσεως ἡ περὶ αὐτοῦ‎ σύνταξις · ὅμως δ᾽ ἡμεῖς ἐπὶ τοῦ παρόντος ἐπιτεμόμενοι τὰ πλεῖστα διὰ βραχέων ὡς οἷόν τε , ὀλίγα ἄττα τῶν περὶ αὐτὸν διελευσόμεθα , ἔκ τινων ἐπιστολῶν καὶ ἱστορίας τῶν καὶ εἰς ἡμᾶς τῷ βίῳ πεφυλαγμένων αὐτοῦ‎ γνωρίμων τὰ δηλούμενα φέροντες .	Nevertheless, for the present, abridging most things, we shall state a few facts concerning him as briefly as possible, gathering them from certain letters, and from the statement of persons still living who were acquainted with him.
2-3 ὨριγένουςOrigen καὶ τὰ ἐξ αὐτῶν ὡς εἰπεῖν σπαργάνων ἀξιομνημόνευτά μοι εἶναι δοκεῖ .	What they report of Origen seems to me worthy of mention, even, so to speak, from his swathing-bands.
2-4 δέκατον μὲν γὰρ ἐπεῖχε ΣευῆροςSeverus 1 τῆς βασιλείας ἔτος , ἡγεῖτο δὲ ἈλεξανδρείαςAlexandria καὶ τῆς λοιπῆς ΑἰγύπτουEgypt ΛαῖτοςLaetus , τῶν δ᾽ αὐτόθι παροικιῶν τὴν‎ ἐπισκοπὴν νεωστὶ τότε μετὰ ἸουλιανὸνJulian ΔημήτριοςDemetrius ὑπειλήφει .	It was the tenth year of the reign of Severus,1while Laetus was governor of Alexandria and the rest of Egypt, and Demetrius had lately received the episcopate of the parishes there, as successor of Julian.

2-5 εἰς μέγα δὴ οὖν τῆς τοῦ διωγμοῦ πυρκαϊᾶς ἁφθείσης καὶ μυρίων ὅσων τοῖς κατὰ τὸ μαρτύριον ἀναδουμένων στεφάνοις , ἔρως τοσοῦτος μαρτυρίου τὴν‎ ὨριγένουςOrigen , ἔτι κομιδῇ παιδὸς ὑπάρχοντος , κατεῖχε ψυχήν , ὡς ὁμόσε τοῖς κινδύνοις χωρεῖν προπηδᾶν τε καὶ ὁρμᾶν ἐπὶ τὸν ἀγῶνα προθύμως ἔχειν .	As the flame of persecution had been kindled greatly, and multitudes had gained the crown of martyrdom, such desire for martyrdom seized the soul of Origen, although yet a boy, that he went close to danger, springing forward and rushing to the conflict in his eagerness.
2-6 ἤδη γέ τοι σμικρὸν ὅσον αὐτῷ καὶ τὰ τῆς ἀπὸ τοῦ βίου ἀπαλλαγῆς οὐ πόρρω καθίστατο , μὴ οὐχὶ τῆς θείας καὶ οὐρανίου προνοίας εἰς τὴν‎ πλείστων ὠφέλειαν διὰ τῆς αὐτοῦ‎ μητρὸς ἐμποδὼν αὐτῷ τῆς προθυμίας ἐνστάσης .	And truly the termination of his life had been very near had not the divine and heavenly Providence, for the benefit of many, prevented his desire through the agency of his mother.
2-7 αὕτη γοῦν τὰ μὲν πρῶτα λόγοις ἱκετεύουσα , τῆς περὶ αὐτὸν μητρικῆς διαθέσεως φειδὼ λαβεῖν παρεκάλει , σφοδρότερον δ᾽ ἐπιτείναντα θεασαμένη , ὅτε γνοὺς ἁλόντα τὸν πατέρα δεσμωτηρίῳ φυλάττεσθαι ὅλος ἐγίνετο τῆς περὶ τὸ μαρτύριον ὁρμῆς , τὴν‎ πᾶσαν αὐτοῦ‎ ἀποκρυψαμένη ἐσθῆτα οἴκοι μένειν ἀνάγκην ἐπῆγεν ·	For, at first, entreating him, she begged him to have compassion on her motherly feelings toward him; but finding, that when he had learned that his father had been seized and imprisoned, he was set the more resolutely, and completely carried away with his zeal for martyrdom, she hid all his clothing, and thus compelled him to remain at home.
2-8 ὃ δ᾽ , ὡς οὐδὲν ἄλλο πράττειν αὐτῷ παρῆν , τῆς προθυμίας ὑπὲρ τὴν‎ ἡλικίαν ἐπιτεινομένης οὐχ οἷός τε ὢν ἠρεμεῖν , διαπέμπεται τῷ πατρὶ προτρεπτικωτάτην περὶ μαρτυρίου ἐπιστολήν , ἐν ᾗ κατὰ λέξιν αὐτῷ παραινεῖ λέγων “ ἔπεχε μὴ δι᾽ ἡμᾶς ἄλλο τι φρονήσῃς . ”	But, as there was nothing else that he could do, and his zeal beyond his age would not allow him to be quiet, he sent to his father an encouraging letter on martyrdom, in which he exhorted him, saying, “Take heed not to change your mind on our account.”
2-9 τοῦτο πρῶτον τῆς ὨριγένουςOrigen παιδικῆς ἀγχινοίας καὶ περὶ τὴν‎ θεοσέβειαν γνησιωτάτης διαθέσεως ἀνάγραπτον ἔστω τεκμήριον .	This may be recorded as the first evidence of Origen’s youthful wisdom and of his genuine love for piety.
2-10 καὶ γὰρ ἤδη καὶ τῶν τῆς πίστεως λόγων οὐ σμικρὰς ἀφορμὰς καταβέβλητο , ταῖς θείαις γραφαῖς ἐξ ἔτι παιδὸς ἐνησκημένος ·	For even then he had stored up no small resources in the words of the faith, having been trained in the Divine Scriptures from childhood.
2-11 οὐ μετρίως γοῦν καὶ περὶ ταύτας πεπόνητο , τοῦ πατρὸς αὐτῷ πρὸς τῇ τῶν ἐγκυκλίων παιδείᾳ καὶ τούτων οὐ κατὰ πάρεργον τὴν‎ φροντίδα πεποιημένου .	And he had not studied them with indifference, for his father, besides giving him the usual liberal education, had made them a matter of no secondary importance.
2-12 ἐξ ἅπαντος γοῦν αὐτὸν πρὸ τῆς τῶν ἙλληνικῶνGreeks μαθημάτων μελέτης ἐνῆγεν τοῖς ἱεροῖς ἐνασκεῖσθαι παιδεύμασιν , ἐκμαθήσεις καὶ ἀπαγγελίας ἡμέρας ἑκάστης αὐτὸν εἰσπραττόμενος ·	First of all, before inducting him into the Greek sciences, he drilled him in sacred studies, requiring him to learn and recite every day.
2-13 οὐκ ἀπροαιρέτως δὲ ταῦτ᾽ ἐγίνετο τῷ παιδί ,	Nor was this irksome to the boy, but he was eager and diligent in these studies.
2-14 ἀλλὰ καὶ ἄγαν προθυμότατα περὶ ταῦτα πονοῦντι , ὡς μηδ᾽ ἐξαρκεῖν αὐτῷ τὰς ἁπλᾶς καὶ προχείρους τῶν ἱερῶν λόγων ἐντεύξεις , ζητεῖν δέ τι πλέον καὶ βαθυτέρας ἤδη ἐξ ἐκείνου πολυπραγμονεῖν θεωρίας ,	And he was not satisfied with learning what was simple and obvious in the sacred words, but sought for something more, and even at that age busied himself with deeper speculations.
2-15 ὥστε καὶ πράγματα παρέχειν τῷ πατρί , τί ἄρα ἐθέλοι δηλοῦν τὸ τῆς θεοπνεύστου γραφῆς ἀναπυνθανόμενος βούλημα .	So that he puzzled his father with inquiries for the true meaning of the inspired Scriptures.
2-16 ἐκεῖνος δὲ τῷ μὲν δοκεῖν εἰς πρόσωπον ἐπέπληττεν αὐτῷ , μηδὲν ὑπὲρ ἡλικίαν μηδὲ τῆς προφανοῦς διανοίας περαιτέρω τι ζητεῖν παραινῶν ,	And his father rebuked him seemingly to his face, telling him not to search beyond his age, or further than the manifest meaning.
2-17 ἰδίως δὲ παρ᾽ ἑαυτῷ τὰ μεγάλα γεγηθώς τὴν‎ μεγίστην ὡμολόγει τῷ πάντων ἀγαθῶν αἰτίῳ Θεῷ χάριν , ὅτι δὴ αὐτὸν τοιοῦδε πατέρα γενέσθαι παιδὸς ἠξίωσεν .	But by himself he rejoiced greatly and thanked God, the author of all good, that he had deemed him worthy to be the father of such a child.
2-18 ἐπιστάντα δὲ ἤδη πολλάκις καθεύδοντι τῷ παιδὶ γυμνῶσαι μὲν αὐτοῦ‎ τὰ στέρνα φασίν , ὥσπερ δὲ θείου πνεύματος ἔνδον ἐν αὐτοῖς ἀφιερωμένου , φιλῆσαί τε σεβασμίως καὶ τῆς εὐτεκνίας μακάριον ἑαυτὸν ἡγήσασθαι .	And they say that often, standing by the boy when asleep, he uncovered his breast as if the Divine Spirit were enshrined within it, and kissed it reverently; considering himself blessed in his goodly offspring.
2-19 ταῦτα καὶ ἕτερα τούτοις συγγενῆ περὶ παῖδα ὄντα τὸν ὨριγένηνOrigen γενέσθαι μνημονεύουσιν .	These and other things like them are related of Origen when a boy.
2-20 Ὡς δὲ ἤδη αὐτῷ ὁ πατὴρ μαρτυρίῳ τετελείωτο , ἔρημος ἅμα μητρὶ καὶ βραχυτέροις ἀδελφοῖς τὸν ἀριθμὸν ἕξ , ἑπτακαιδέκατον οὐ πλῆρες ἔτος ἄγων , καταλείπεται ·	But when his father ended his life in martyrdom, he was left with his mother and six younger brothers when he was not quite seventeen years old.
2-21 τῆς γε μὴν τοῦ πατρὸς περιουσίας τοῖς βασιλικοῖς ταμείοις ἀναληφθείσης , ἐν σπάνει τῶν κατὰ τὸν βίον χρειῶν σὺν τοῖς προσήκουσιν καταστάς ,	And the property of his father being confiscated to the royal treasury, he and his family were in want of the necessities of life.
2-22 οἰκονομίας τῆς ἐκ Θεοῦ καταξιοῦται	But he was deemed worthy of Divine care.
2-23 καὶ τυγχάνει δεξιώσεως ὁμοῦ καὶ ἀναπαύσεως παρά τινι πλουσιωτάτῃ μὲν τὸν βίον καὶ τὰ ἄλλα περιφανεστάτῃ γυναικί , διαβόητόν γε μὴν ἄνδρα περιεπούσῃ τῶν τότε ἐπὶ τῆς ἈλεξανδρείαςAlexandria αἱρεσιωτῶν · τὸ γένος ἦν οὗτος ἈντιοχεύςAntiochene , θετὸν δ᾽ υἱὸν αὐτὸν εἶχέν τε σὺν ἑαυτῇ καὶ ἐν τοῖς μάλιστα περιεῖπεν ἡ δεδηλωμένη .	And he found welcome and rest with a woman of great wealth, and distinguished in her manner of life and in other respects. She was treating with great honour a famous heretic then in Alexandria; who, however, was born in Antioch. He was with her as an adopted son, and she treated him with the greatest kindness.
2-24 ἀλλὰ τούτῳ γε ἐπάναγκες ὁ ὨριγένηςOrigen συνών , τῆς ἐξ ἐκείνου περὶ τὴν‎ πίστιν ὀρθοδοξίας ἐναργῆ παρείχετο δείγματα ,	But although Origen was under the necessity of associating with him, he nevertheless gave from this time on strong evidences of his orthodoxy in the faith.
2-25 ὅτι δὴ μυρίου πλήθους διὰ τὸ δοκοῦν ἱκανὸν ἐν λόγῳ τοῦ ΠαύλουPaul, Paulus ( τοῦτο γὰρ ἦν ὄνομα τῷ ἀνδρί ) συναγομένου παρ᾽ αὐτῷ οὐ μόνον αἱρετικῶν , ἀλλὰ καὶ ἡμετέρων , οὐδεπώποτε προυτράπη κατὰ τὴν‎ εὐχὴν αὐτῷ συστῆναι , φυλάττων ἐξ ἔτι παιδὸς κανόνα ἐκκλησίας βδελυττόμενός τε , ὡς αὐτῷ ῥήματί φησίν που αὐτός , τὰς τῶν αἱρέσεων διδασκαλίας .	For when on account of the apparent skill in argument of Paul — for this was the man’s name — a great multitude came to him, not only of heretics but also of our people, Origen could never be induced to join with him in prayer; for he held, although a boy, the rule of the Church, and abominated, as he somewhere expresses it, heretical teachings.
2-26 προαχθεὶς δ᾽ ὑπὸ τοῦ πατρὸς ἐν τοῖς ἙλλήνωνGreeks μαθήμασιν ἐκθυμότερόν τε [ καὶ ] μετὰ τὴν‎ ἐκείνου τελευτὴν τῇ περὶ τοὺς λόγους ἀσκήσει ὅλον ἐπιδοὺς ἑαυτόν , ὡς καὶ παρασκευὴν ἐπὶ τὰ γραμματικὰ μετρίαν ἔχειν , μετ᾽ οὐ πολὺ τῆς τοῦ πατρὸς τελειώσεως , τούτοις ἐπιδεδωκὼς ἑαυτόν , εὐπόρει τῶν ἀναγκαίων , ὡς ἐν ἐκείνῃ τῇ ἡλικίᾳ , δαψιλῶς .	Having been instructed in the sciences of the Greeks by his father, he devoted him after his death more assiduously and exclusively to the study of literature, so that he obtained considerable preparation in philology and was able not long after the death of his father, by devoting himself to that subject, to earn a compensation amply sufficient for his needs at his age.

Chapter 3

3-1 Σχολάζοντι δὲ τῇ διατριβῇ , ὥς που καὶ αὐτὸς ἐγγράφως ἱστορεῖ , μηδενός τε ἐπὶ τῆς ἈλεξανδρείαςAlexandria τῷ κατηχεῖν ἀνακειμένου , πάντων δ᾽ ἀπεληλαμένωνto expel from ὑπὸ τῆς ἀπειλῆς τοῦ διωγμοῦ , προσῄεσαν αὐτῷ τινες ἀπὸ τῶν ἐθνῶν ἀκουσόμενοι τὸν λόγον τοῦ Θεοῦ ·	But while he was lecturing in the school, as he tells us himself, and there was no one at Alexandria to give instruction in the faith, as all were driven away by the threat of persecution, some of the heathen came to him to hear the word of God.
3-2 ὧν πρῶτον ἐπισημαίνεται γεγονέναι ΠλούταρχονPlutarch , ὃς μετὰ τὸ βιῶναι καλῶς καὶ μαρτυρίῳ θείῳ κατεκοσμήθη ,	The first of them, he says, was Plutarch, who after living well, was honoured with divine martyrdom.
3-3 Δεύτερον ἩρακλᾶνHeraclas , τοῦ Πλουτάρχου ἀδελφόν , ὃς δὴ καὶ αὐτὸς παρ᾽ αὐτῷ πλείστην βίου φιλοσόφου καὶ ἀσκήσεως ἀπόδειξιν παρασχών , τῆς ἈλεξανδρέωνAlexandria, Alexandrians μετὰ ΔημήτριονDemetrius ἐπισκοπῆς ἀξιοῦται .	The second was Heraclas, a brother of Plutarch; who after he too had given with him abundant evidence of a philosophic and ascetic life, was esteemed worthy to succeed Demetrius in the bishopric of Alexandria.
3-4 ἔτος δ᾽ ἦγεν ὀκτωκαιδέκατον 1 καθ᾽ ὃ τοῦ τῆς κατηχήσεως προέστη διδασκαλείου ·	He was in his eighteenth year1when he took charge of the catechetical school.

3-5 ἐν ᾧ καὶ προκόπτει ἐπὶ τῶν κατὰ Ἀκύλαν τῆς ἈλεξανδρείαςAlexandria 1 ἡγούμενον διωγμῶν , ὅτε καὶ μάλιστα διαβόητον ἐκτήσατο παρὰ πᾶσιν τοῖς ἀπὸ τῆς πίστεως ὁρμωμένοις ὄνομα δι᾽ ἣν ἐνεδείκνυτο πρὸς ἅπαντας τοὺς ἁγίους ἀγνῶτάς τε καὶ γνωρίμους μάρτυρας δεξίωσίν τε καὶ προθυμίαν .

He was prominent also at this time, during the persecution under Aquila, the governor of Alexandria,1when his name became celebrated among the leaders in the faith, through the kindness and goodwill which he manifested toward all the holy martyrs, whether known to him or strangers.

3-6 οὐ μόνον γὰρ ἐν δεσμοῖς τυγχάνουσιν , οὐδὲ μέχρις ὑστάτης ἀποφάσεως ἀνακρινομένοις συνῆν , ἀλλὰ καὶ μετὰ ταύτην ἀπαγομένοις τὴν‎ ἐπὶ θανάτῳ τοῖς ἁγίοις μάρτυσιν ,	For not only was he with them while in bonds, and until their final condemnation, but when the holy martyrs were led to death, he was very bold and went with them into danger.
3-7 πολλῇ τῇ παρρησίᾳ χρώμενος καὶ ὁμόσε τοῖς κινδύνοις χωρῶν · ὥστε ἤδη αὐτὸν προσιόντα θαρσαλέως καὶ τοὺς μάρτυρας μετὰ πολλῆς παρρησίας φιλήματι προσαγορεύοντα πολλάκις ἐπιμανεὶς ὁ ἐν κύκλῳ τῶν ἐθνῶν δῆμος μικροῦ δεῖν κατέλευσεν ,	So that as he acted bravely, and with great boldness saluted the martyrs with a kiss, oftentimes the heathen multitude around them became infuriated, and were on the point of rushing upon him.
3-8 εἰ μὴ τῆς θείας δεξιᾶς βοηθοῦ καθάπαξ τυγχάνων παραδόξως διεδίδρασκεν ,	But through the helping hand of God, he escaped absolutely and marvelously.
3-9 ἡ δ᾽ αὐτὴ θεία καὶ οὐράνιος χάρις ἄλλοτε πάλιν ἐπιστρέψας καὶ πάλιν ἐπιστρέψας καὶ οὐδ᾽ ἔστιν ὁσάκις εἰπεῖν , τῆς ἄγαν περὶ τὸν ΧριστοῦChrist λόγον προθυμίας τε καὶ παρρησίας ἕνεκεν τηνικαῦτα ἐπιβουλευόμενον αὐτὸν διεφύλαττεν .	And this same divine and heavenly power, again and again, it is impossible to say how often, on account of his great zeal and boldness for the words of Christ, guarded him when thus endangered.
3-10 τοσοῦτος δ᾽ ἦν ἄρα τῶν ἀπίστων ὁ πρὸς αὐτὸν πόλεμος , ὡς καὶ συστροφὰς ποιησαμένους , στρατιώτας αὐτῷ περὶ τὸν οἶκον , ἔνθα κατέμενεν , ἐπιστῆσαι διὰ τὸ πλῆθος τῶν τὰ τῆς ἱερᾶς πίστεως κατηχουμένων παρ᾽ αὐτῷ .1	So great was the enmity of the unbelievers toward him, on account of the multitude that were instructed by him in the sacred faith, that they placed bands of soldiers around the house where he abode.1

3-11 οὕτω δὲ ὁσημέραι ὁ κατ᾽ αὐτοῦ‎ διωγμὸς ἐξεκάετο , ὡς μηκέτι χωρεῖν αὐτὸν τὴν‎ πᾶσαν πόλιν , οἴκους μὲν ἐξ οἴκων ἀμείβοντα , πανταχόθεν δὲ ἐλαυνόμενον , τῆς πληθύος ἕνεκεν τῶν δι᾽ αὐτοῦ‎ τῇ θείᾳ προσιόντων διδασκαλίᾳ ·	Thus day by day the persecution burned against him, so that the whole city could no longer contain him; but he removed from house to house and was driven in every direction because of the multitude who attended upon the divine instruction which he gave.
3-12 ἐπεὶ καὶ τὰ κατὰ πρᾶξιν ἔργα αὐτῷ γνησιωτάτης φιλοσοφίας κατορθώματα εὖ μάλα Θαυμαστὰ περιεῖχεν ( “οἷον γοῦν τὸν λόγον , τοιόνδε ,”	For his life also exhibited right and admirable conduct according to the practice of genuine philosophy.
3-13 φασίν , “τὸν τρόπον ” καὶ “οἷον τὸν τρόπον , τοιόνδε τὸν λόγον ” ἐπεδείκνυτο ), δι᾽ ἃ δὴ μάλιστα , συναιρομένης αὐτῷ δυνάμεως θείας , μυρίους ἐνῆγεν ἐπὶ τὸν αὐτοῦ‎ ζῆλον .	(for—as the saying goes—“as was his speech, so was the manner of life”1that he displayed, and “as his manner of life, so his speech”), and it was especially for this reason that, with the co-operation of the divine power, he brought so very many to share his zeal.

3-14 Ἐπειδὴ δὲ ἑώρα φοιτητὰς ἤδη πλείους προσιόντας , αὐτῷ μόνῳ τῆς τοῦ κατηχεῖν διατριβῆς ὑπὸ ΔημητρίουDemetrius τοῦ τῆς ἐκκλησίας προεστῶτος ἐπιτετραμμένης , ἀσύμφωνον ἡγησάμενος τὴν‎ τῶν γραμματικῶν λόγων διδασκαλίαν τῇ πρὸς τὰ θεῖα παιδεύματα ἀσκήσει , μὴ μελλήσας · ἀπορρήγνυσιν ἅτε ἀνωφελῆ καὶ τοῖς ἱεροῖς μαθήμασιν ἐναντίαν τὴν‎ τῶν γραμματικῶν λόγων διατριβήν ,	But when he saw yet more coming to him for instruction, and the catechetical school had been entrusted to him alone by Demetrius, who presided over the church, he considered the teaching of grammatical science inconsistent with training in divine subjects, and immediately he gave up his grammatical school as unprofitable and a hindrance to sacred learning.
3-15 εἶτα λογισμῷ καθήκοντι , ὡς ἂν μὴ γένοιτο τῆς παρ᾽ ἑτέρων ἐπικουρίας ἐνδεής , ὅσαπερ ἦν αὐτῷ πρότερον λόγων ἀρχαίων συγγράμματα φιλοκάλως ἐσπουδασμένα , μεταδούς , ὑπὸ τοῦ ταῦτα ἐωνημένου φερομένοις αὐτῷ τέτταρσιν ὀβολοῖς τῆς ἡμέρας ἠρκεῖτο .	Then, with becoming consideration, that he might not need aid from others, he disposed of whatever valuable books of ancient literature he possessed, being satisfied with receiving from the purchaser four oboli a day.
3-16 πλείστοις τε ἔτεσιν τοῦτον φιλοσοφῶν διετέλει τὸν τρόπον , πάσας ὕλας νεωτερικῶν ἐπιθυμιῶν ἑαυτοῦ περιαιρούμενος ,	For many years he lived philosophically in this manner, putting away all the incentives of youthful desires.
3-17 καὶ διὰ πάσης μὲν ἡμέρας οὐ σμικροὺς ἀσκήσεως καμάτους ἀναπιμπλῶν , καὶ τῆς νυκτὸς δὲ τὸν πλείονα χρόνον ταῖς τῶν θείων γραφῶν ἑαυτὸν ἀνατιθεὶς μελέταις ,	Through the entire day he endured no small amount of discipline; and for the greater part of the night he gave himself to the study of the Divine Scriptures.
3-18 βίῳ τε ὡς ἔνι μάλιστα ἐγκαρτερῶν φιλοσοφωτάτῳ , τοτὲ μὲν τοῖς ἐν ἀσιτίαις γυμνασίοις , τοτὲ δὲ μεμετρημένοις τοῖς κατὰ τὸν ὕπνον καιροῖς ,	He restrained himself as much as possible by a most philosophic life; sometimes by the discipline of fasting, again by limited time for sleep.
3-19 οὗ μεταλαμβάνειν οὐδ᾽ ὅλως ἐπὶ στρωμνῆς , ἀλλ᾽ ἐπὶ τοὔδαφος διὰ σπουδῆς ἐποιεῖτο ·	And in his zeal he never lay upon a bed, but upon the ground.
3-20 πάντων δὲ μάλιστα τὰς εὐαγγελικὰς τοῦ σωτῆρος φωνὰς φυλακτέας ᾤετο εἶναι δεῖν τάς τε περὶ τοῦ μὴ δύο χιτῶνας μηδ᾽ ὑποδήμασιν χρῆσθαι παραινούσας μηδὲ μὴν ταῖς περὶ τοῦ μέλλοντος χρόνου φροντίσιν κατατρίβεσθαι ·	Most of all, he thought that the words of the Saviour in the Gospel should be observed, in which he exhorts not to have two coats nor to use shoes nor to occupy oneself with cares for the future.
3-21 ἀλλὰ καὶ μείζονι τῆς ἡλικίας προθυμίᾳ χρώμενος , ἐν ψύχει καὶ γυμνότητι διακαρτερῶν εἰς ἄκρον τε ὑπερβαλλούσης ἀκτημοσύνης ἐλαύνων , τοὺς ἀμφ᾽ αὐτὸν εἰς τὰ μάλιστα κατέπληττεν , μυρίους μὲν λυπῶν εὐχομένους αὐτῷ κοινωνεῖν τῶν ὑπαρχόντων δι᾽ οὓς ἑώρων αὐτὸν εἰσφέροντα περὶ τὴν‎ θείαν διδασκαλίαν καμάτους , οὐ μὴν αὐτός γε ἐνδιδοὺς ταῖς καρτερίαις .	With a zeal beyond his age he continued in cold and nakedness; and, going to the very extreme of poverty, he greatly astonished those about him. And indeed he grieved many of his friends who desired to share their possessions with him, on account of the wearisome toil which they saw him enduring in the teaching of divine things.
3-22 λέγεται γοῦν καὶ πλειόνων ἐτῶν γῆν πεπατηκέναι μηδενὶ μηδαμῶς κεχρημένος ὑποδήματι , ἀλλὰ καὶ οἴνου χρήσεως καὶ τῶν ἄλλων παρὰ τὴν‎ ἀναγκαίαν τροφὴν πλείστοις ἔτεσιν ἀπεσχημένος , ὥστε ἤδη εἰς κίνδυνον ἀνατροπῆς καὶ διαφθορᾶς τοῦ θώρακος περιπεσεῖν .	But he did not relax his perseverance. He is said to have walked for a number of years never wearing a shoe, and, for a great many years, to have abstained from the use of wine, and of all other things beyond his necessary food; so that he was in danger of breaking down and destroying his constitution.
3-23 Τοιαῦτα δὴ φιλοσόφου βίου τοῖς θεωμένοις παρέχων ὑποδείγματα , εἰκότως ἐπὶ τὸν ὅμοιον αὐτῷ ζῆλον πλείους παρώρμα τῶν φοιτητῶν , ὥστε ἤδη καὶ τῶν ἀπίστων ἐθνῶν τῶν τε ἀπὸ παιδείας καὶ φιλοσοφίας οὐ τοὺς τυχόντας ὑπάγεσθαι τῇ δι᾽ αὐτοῦ‎ διδασκαλίᾳ ·	By giving such evidences of a philosophic life to those who saw him, he aroused many of his pupils to similar zeal; so that prominent men even of the unbelieving heathen and men that followed learning and philosophy were led to his instruction.
3-24 οἷς καὶ αὐτοῖς γνησίως ἐν βάθει ψυχῆς τὴν‎ εἰς τὸν θεῖον λόγον πίστιν δι᾽ αὐτοῦ‎ παραδεχομένοις , διαπρέπειν συνέβαινεν κατὰ τὸν τότε τοῦ διωγμοῦ καιρόν , ὡς καί τινας αὐτῶν ἁλόντας μαρτυρίῳ τελειωθῆναι .	Some of them having received from him into the depth of their souls faith in the Divine Word, became prominent in the persecution then prevailing; and some of them were seized and suffered martyrdom.

Chapter 4

4-1 Πρῶτος μὲν οὖν τούτων ὁ μικρῷ πρόσθεν δηλωθεὶς ΠλούταρχοςPlutarch ἦν ·	The first of these was Plutarch, who was mentioned just above.
4-2 οὗ τὴν‎ ἐπὶ θάνατον ἀπαγομένου , σμικροῦ δεῖν αὖθις ὁ περὶ οὗ ὁ λόγος , συμπαρὼν αὐτῷ εἰς ὑστάτην τοῦ βίου τελευτήν , ὑπὸ τῶν αὐτοῦ‎ πολιτῶν ἀνῄρητο , ὡς αἴτιος αὐτῷ πεφηνὼς τοῦ θανάτου ·	As he was led to death, the man of whom we are speaking being with him at the end of his life, came near being slain by his fellow citizens, as if he were the cause of his death.
4-3 Θεοῦ δὲ αὐτὸν ἐτήρει καὶ τότε βουλή .	But the providence of God preserved him at this time also.
4-4 μετὰ δὲ ΠλούταρχονPlutarch δεύτερος τῶν ὨριγένουςOrigen φοιτητῶν μάρτυς ἀναδείκνυται ΣέρηνοςSerenus , διὰ πυρὸς τὴν‎ δοκιμὴν ἧς παρειλήφει πίστεως παρεσχημένος .	After Plutarch, the second martyr among the pupils of Origen was Serenus, who gave through fire a proof of the faith which he had received.
4-5 τῆς αὐτῆς διατριβῆς τρίτος καθίσταται μάρτυς ἩρακλείδηςHeraclides ,	The third martyr from the same school was Heraclides,
4-6 καὶ ἐπὶ τούτῳ τέταρτος ἭρωνHero ,	and after him the fourth was Hero.
4-7 ὁ μὲν πρότερος ἔτι κατηχούμενος , ὃ δὲ νεοφώτιστος ,	The former of these was as yet a catechumen, and the latter had but recently been baptized.
4-8 τὴν‎ κεφαλὴν ἀποτμηθέντες .	Both of them were beheaded.
4-9 ἔτι πρὸς τούτοις τῆς αὐτῆς σχολῆς πέμπτος ἀθλητὴς εὐσεβείας ἀνακηρύττεται ἕτερος τοῦ πρώτου ΣέρηνοςSerenus , ὃν μετὰ πλείστην βασάνων ὑπομονὴν κεφαλῇ κολασθῆναι λόγος ἔχει .	After them, the fifth from the same school proclaimed as an athlete of piety was another Serenus, who, it is reported, was beheaded, after a long endurance of tortures.
4-10 καὶ γυναικῶν δὲ ἩραῒςHerais ἔτι κατηχουμένη “τὸ βάπτισμα ,” ὥς πού φησιν αὐτός , “τὸ διὰ πυρὸς λαβοῦσα ,” τὸν βίον ἐξελήλυθεν .	And of women, Herais died while yet a catechumen, receiving “baptism by fire,” as Origen himself somewhere says.

Chapter 5

5-1 Ἕβδομος ἐν τούτοις ἀριθμείσθω ΒασιλείδηςBasilides ,	Basilides may be counted the seventh of these.
5-2 τὴν‎ περιβόητον ΠοταμίαινανPotamiaena ἀπαγαγών , περὶ ἧς πολὺς ὁ λόγος εἰς ἔτι νῦν παρὰ τοῖς ἐπιχωρίοις ᾄδεται , μυρία μὲν ὑπὲρ τῆς τοῦ σώματος ἁγνείας τε καὶ παρθενίας , ἐν ᾗ διέπρεψεν , πρὸς ἐραστὰς ἀγωνισαμένης	He led to martyrdom the celebrated Potamiaena, who is still famous among the people of the country for the many things which she endured for the preservation of her chastity and virginity.
5-3 (καὶ γὰρ οὖν αὐτῇ ἀκμαῖον πρὸς τῇ ψυχῇ καὶ τὸ τοῦ σώματος ὡραῖον ἐπήνθει ),	For she was blooming in the perfection of her mind and her physical graces.
5-4 μυρία δὲ ἀνατλάσης καὶ τέλος μετὰ δεινὰς καὶ φρικτὰς εἰπεῖν βασάνους ἅμα μητρὶ ΜαρκέλλῃMarcella διὰ πυρὸς τελειωθείσης .	Having suffered much for the faith of Christ, finally after tortures dreadful and terrible to speak of, she with her mother, Marcella, was put to death by fire.
5-5 φασί γέ τοι τὸν δικαστήν “ ἈκύλαςAquila ἦν τούτῳ ὄνομἀ ” χαλεπὰς ἐπιθέντα αὐτῇ κατὰ παντὸς τοῦ σώματος αἰκίας , τέλος ἐφ᾽ ὕβρει τοῦ σώματος μονομάχοις αὐτὴν ἀπειλῆσαι παραδοῦναι ·	They say that the judge, Aquila by name, having inflicted severe tortures upon her entire body, at last threatened to hand her over to the gladiators for bodily abuse.
5-6 τὴν‎ δὲ βραχύ τι πρὸς ἑαυτὴν ἐπισκεψαμένην ἐρωτηθεῖσαν ὃ κρίνειεν , τοιαύτην δοῦναι ἀπόκρισιν δι᾽ ἧς ἐδόκει νενομισμένον τι αὐτοῖς ἀσεβὲς ἀποφθέγξασθαι .	After a little consideration, being asked for her decision, she made a reply which was regarded as impious.
5-7 ἅμα δὲ λόγῳ τὸν τῆς ἀποφάσεως ὅρον καταδεξαμένην ὁ ΒασιλείδηςBasilides , εἷς τις ὢν τῶν ἐν στρατείαις ἀναφερομένων , ἀπάγει παραλαβὼν τὴν‎ ἐπὶ θανάτῳ .	Thereupon she received sentence immediately, and Basilides, one of the officers of the army, led her to death.
5-8 ὡς δὲ τὸ πλῆθος ἐνοχλεῖν αὐτὴν καὶ ἀκολάστοις ἐνυβρίζειν ῥήμασιν ἐπειρᾶτο , ὃ μὲν ἀνεῖργεν ἀποσοβῶν τοὺς ἐνυβρίζοντας , πλεῖστον ἔλεον καὶ φιλανθρωπίαν εἰς αὐτὴν ἐνδεικνύμενος ,	But as the people attempted to annoy and insult her with abusive words, he drove back her insulters, showing her much pity and kindness.
5-9 ἣ δὲ τῆς περὶ αὐτὴν συμπαθείας ἀποδεξαμένη τὸν ἄνδρα θαρρεῖν παρακελεύεται · ἐξαιτήσεσθαι γὰρ αὐτὸν ἀπελθοῦσαν παρὰ τοῦ ἑαυτῆς κυρίου καὶ οὐκ εἰς μακρὸν τῶν εἰς αὐτὴν πεπραγμένων τὴν‎ ἀμοιβὴν ἀποτίσειν αὐτῷ .	And perceiving the man’s sympathy for her, she exhorted him to be of good courage, for she would supplicate her Lord for him after her departure, and he would soon receive a reward for the kindness he had shown her.
5-10 ταῦτα δ᾽ εἰποῦσαν γενναίως τὴν‎ ἔξοδον ὑποστῆναι , πίττης ἐμπύρου κατὰ διάφορα μέρη τοῦ σώματος ἀπ᾽ ἄκρων ποδῶν καὶ μέχρι κορυφῆς ἠρέμα καὶ κατὰ βραχὺ περιχυθείσης αὐτῇ .	Having said this, she nobly sustained the issue, burning pitch being poured little by little, over various parts of her body, from the sole of her feet to the crown of her head.
5-11 καὶ ὁ μὲν τῆς ἀοιδίμου κόρης τοιοῦτος κατηγώνιστο ἆθλος ·	Such was the conflict endured by this famous maiden.
5-12 οὐ μακρὸν δὲ χρόνον διαλιπὼν ὁ ΒασιλείδηςBasilides ὅρκον διά τινα αἰτίαν πρὸς τῶν συστρατιωτῶν αἰτηθείς , μὴ ἐξεῖναι αὐτῷ τὸ παράπαν ὀμνύναι διεβεβαιοῦτο · ΧριστιανὸνChristian γὰρ ὑπάρχειν καὶ τοῦτο ἐμφανῶς ὁμολογεῖν .	Not long after this Basilides, being asked by his fellow-soldiers to swear for a certain reason, declared that it was not lawful for him to swear at all, for he was a Christian, and he confessed this openly.
5-13 παίζειν μὲν οὖν ἐνομίζετο τέως τὰ πρῶτα , ὡς δ᾽ ἐπιμόνως ἀπισχυρίζετο , ἄγεται ἐπὶ τὸν δικαστήν · ἐφ᾽ οὗ τὴν‎ ἔνστασιν ὁμολογήσας , δεσμοῖς παραδίδοται .	At first they thought that he was jesting, but when he continued to affirm it, he was led to the judge, and, acknowledging his conviction before him, he was imprisoned.
5-14 τῶν δὲ κατὰ Θεὸν ἀδελφῶν ὡς αὐτὸν ἀφικνουμένων καὶ τὴν‎ αἰτίαν τῆς ἀθρόας καὶ παραδόξου ταύτης ὁρμῆς πυνθανομένων , λέγεται εἰπεῖν ὡς ἄρα ΠοταμίαιναPotamiaena τρισὶν ὕστερον ἡμέραις τοῦ μαρτυρίου νύκτωρ ἐπιστᾶσα , στέφανον αὐτοῦ‎ τῇ κεφαλῇ περιθεῖσα εἴη φαίη τε παρακεκληκέναι χάριν αὐτοῦ‎ τὸν κύριον καὶ τῆς ἀξιώσεως τετυχηκέναι οὐκ εἰς μακρόν τε αὐτὸν παραλήψεσθαι .	But the brothers in God coming to him and inquiring the reason of this sudden and remarkable resolution, he is reported to have said that Potamiaena, for three days after her martyrdom, stood beside him by night and placed a crown on his head and said that she had besought the Lord for him and had obtained what she asked, and that soon she would take him with her.
5-15 ἐπὶ τούτοις τῶν ἀδελφῶν τῆς ἐν κυρίῳ σφραγῖδος μεταδόντων αὐτῷ , τῇ μετέπειτα ἡμέρᾳ τῷ τοῦ κυρίου διαπρέψας μαρτυρίῳ τὴν‎ κεφαλὴν ἀποτέμνεται .	Thereupon the brothers gave him the seal of the Lord; and on the next day, after giving glorious testimony for the Lord, he was beheaded.
5-16 καὶ ἄλλοι δὲ πλείους τῶν κατ᾽ ἈλεξάνδρειανAlexandria ἀθρόως τῷ ΧριστοῦChrist λόγῳ προσελθεῖν κατὰ τοὺς δηλουμένους ἱστοροῦνται ,	And many others in Alexandria are recorded to have accepted speedily the word of Christ in those times.
5-17 ὡς δὴ καθ᾽ ὕπνους τῆς ΠοταμιαίνηςPotamiaena ἐπιφανείσης καὶ προσκεκλημένης αὐτούς . ἀλλὰ ταῦτα μὲν ὧδε ἐχέτω .	For Potamiaena appeared to them in their dreams and exhorted them. But let this suffice concerning this matter.

Chapter 6

6-1 ΠάνταινονPantaenus δὲ ΚλήμηςClement διαδεξάμενος , τῆς κατ᾽ ἈλεξάνδρειανAlexandria κατηχήσεως εἰς ἐκεῖνο τοῦ καιροῦ καθηγεῖτο , ὡς καὶ τὸν ὨριγένηνOrigen τῶν φοιτητῶν γενέσθαι αὐτοῦ‎ .	Clement having succeeded Pantaenus, had charge at that time of the catechetical instruction in Alexandria, so that Origen also, while still a boy, was one of his pupils.
6-2 τὴν‎ γέ τοι τῶν ΣτρωματέωνStromateis πραγματείαν ὁ ΚλήμηςClement ὑπομνηματιζόμενος , κατὰ τὸ πρῶτον σύγγραμμα χρονικὴν ἐκθέμενος γραφήν , εἰς τὴν‎ ΚομόδουCommodus τελευτὴν περιγράφει τοὺς χρόνους ,	In the first book of the work called Stromata, which Clement wrote, he gives a chronological table, bringing events down to the death of Commodus.
6-3 ὡς εἶναι σαφὲς ὅτι κατὰ ΣευῆρονSeverus αὐτῷ πεπόνητο τὰ σπουδάσματα , οὗ τοὺς χρόνους ὁ παρὼν ἱστορεῖ λόγος .	So it is evident that that work was written during the reign of Severus, whose times we are now recording.

Chapter 7

7-1 Ἐν τούτῳ καὶ ἸούδαςJudas , συγγραφέων ἕτερος , εἰς τὰς παρὰ τῷ ΔανιὴλDaniel ἑβδομήκοντα ἑβδομάδας ἐγγράφως διαλεχθείς , ἐπὶ τὸ δέκατον τῆς ΣευήρουSeverus βασιλείας ἵστησιν τὴν‎ χρονογραφίαν ·	At this time another writer, Judas, discoursing about the seventy weeks in Daniel, brings down the chronology to the tenth year of the reign of Severus.
7-2 ὃς καὶ τὴν‎ θρυλουμένην τοῦ ἀντιχρίστου παρουσίαν ἤδη τότε πλησιάζειν ᾤετο ·	He thought that the coming of Antichrist, which was much talked about, was then near.
7-3 οὕτω σφοδρῶς ἡ τοῦ καθ᾽ ἡμῶν τότε διωγμοῦ κίνησις τὰς τῶν πολλῶν ἀνατεταράχει διανοίας .	So greatly did the agitation caused by the persecution of our people at this time disturb the minds of many.

Chapter 8

8-1 Ἐν τούτῳ δὲ τῆς κατηχήσεως ἐπὶ τῆς ἈλεξανδρείαςAlexandria τοὔργον ἐπιτελοῦντι τῷ ὨριγένειOrigen πρᾶγμά τι πέπρακται φρενὸς μὲν ἀτελοῦς καὶ νεανικῆς , πίστεώς γε μὴν ὁμοῦ καὶ σωφροσύνης μέγιστον δεῖγμα περιέχον .	At this time while Origen was conducting catechetical instruction at Alexandria, a deed was done by him which evidenced an immature and youthful mind, but at the same time gave the highest proof of faith and continence.
8-2 τὸ γὰρ “εἰσὶν εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν‎ βασιλείαν τῶν οὐρανῶν ”1 ἁπλούστερον καὶ νεανικώτερον ἐκλαβών ,	For he took the words, “There are eunuchs who have made themselves eunuchs for the kingdom of heaven’s sake,”1in too literal and extreme a sense.

8-3 ὁμοῦ μὲν σωτήριον φωνὴν ἀποπληροῦν οἰόμενος , ὁμοῦ δὲ καὶ διὰ τὸ νέον τὴν‎ ἡλικίαν ὄντα μὴ ἀνδράσι μόνον , καὶ γυναιξὶ δὲ τὰ θεῖα προσομιλεῖν , ὡς ἂν πᾶσαν τὴν‎ παρὰ τοῖς ἀπίστοις αἰσχρᾶς διαβολῆς ὑπόνοιαν ἀποκλείσειεν , τὴν‎ σωτήριον φωνὴν ἔργοις ἐπιτελέσαι ὡρμήθη , τοὺς πολλοὺς τῶν ἀμφ᾽ αὐτὸν γνωρίμων διαλαθεῖν φροντίσας .	And in order to fulfill the Saviour’s word, and at the same time to take away from the unbelievers all opportunity for scandal — for, although young, he met for the study of divine things with women as well as men, — he carried out in action the word of the Saviour. He thought that this would not be known by many of his acquaintances.
8-4 οὐκ ἦν δὲ ἄρα δυνατὸν αὐτῷ καίπερ βουλομένῳ τοσοῦτον ἔργον ἐπικρύψασθαι .	But it was impossible for him, though desiring to do so, to keep such an action secret.
8-5 γνοὺς δῆτα ὕστερον ὁ ΔημήτριοςDemetrius , ἅτε τῆς αὐτόθι παροικίας προεστώς , εὖ μάλα μὲν αὐτὸν ἀποθαυμάζει τοῦ τολμήματος , τὴν‎ δέ γε προθυμίαν καὶ τὸ γνήσιον αὐτοῦ‎ τῆς πίστεως ἀποδεξάμενος , θαρρεῖν παρακελεύεται , καὶ νῦν μᾶλλον ἔχεσθαι αὐτὸν τοῦ τῆς κατηχήσεως ἔργου παρορμᾷ .	When Demetrius, who presided over that parish, at last learned of this, he admired greatly the daring nature of the act, and as he perceived his zeal and the genuineness of his faith, he immediately exhorted him to courage, and urged him the more to continue his work of catechetical instruction.
8-6 Ἀλλὰ τότε μὲν οὗτος τοιοῦτός τις ἦν ·	But this was he at that time.
8-7 οὐ μακροῖς δὲ χρόνοις ὕστερον ὁ αὐτὸς ὁρῶν εὖ πράττοντα μέγαν τε καὶ λαμπρὸν καὶ παρὰ πᾶσιν ὄντα βεβοημένον , ἀνθρώπινόν τι πεπονθώς τοῖς ἀνὰ τὴν‎ οἰκουμένην ἐπισκόποις καταγράφειν ὡς ἀτοπωτάτου τοῦ πραχθέντος ἐπειρᾶτο ,	But soon afterward, seeing that he was prospering, and becoming great and distinguished among all men, the same Demetrius, overcome by human weakness, wrote of his deed as most foolish to the bishops throughout the world.
8-8 ὅτε τῶν κατὰ ΠαλαιστίνηνPalestine οἱ μάλιστα δόκιμοι καὶ διαπρέποντες ΚαισαρείαςCaesarea τε καὶ ἹεροσολύμωνJerusalem ἐπίσκοποι πρεσβείων τὸν ὨριγένηνOrigen καὶ τῆς ἀνωτάτω τιμῆς ἄξιον εἶναι δοκιμάσαντες , χεῖρας εἰς πρεσβυτέριον αὐτῷ τεθείκασιν .	But the bishops of Cesarea and Jerusalem, who were especially notable and distinguished among the bishops of Palestine, considering Origen worthy in the highest degree of the honour, ordained him a presbyter.
8-9 τηνικαῦτα δ᾽ οὖν εἰς μέγα δόξης προελθόντος ὄνομά τε παρὰ τοῖς πανταχῇ πᾶσιν ἀνθρώποις καὶ κλέος ἀρετῆς καὶ σοφίας οὐ σμικρὸν κτησαμένου ,	Thereupon his fame increased greatly, and his name became renowned everywhere, and he obtained no small reputation for virtue and wisdom.
8-10 μηδεμιᾶς ἄλλης εὐπορῶν ὁ ΔημήτριοςDemetrius κατηγορίας , τῆς πάλαι ἐν παιδὶ γεγονυίας αὐτῷ πράξεως δεινὴν ποιεῖται διαβολήν , συμπεριλαβεῖν τολμήσας ταῖς κατηγορίαις τοὺς ἐπὶ τὸ πρεσβυτέριον αὐτὸν προάξαντας .	But Demetrius, having nothing else that he could say against him, except this deed of his boyhood, accused him bitterly, and dared to include with him in these accusations those who had raised him to the presbyterate.
8-11 Ταῦτα μὲν οὖν μικρὸν ἐπράχθη ὕστερον ·	These things, however, took place a little later.
8-12 τότε γε μὴν ὁ ὨριγένηςOrigen ἐπὶ τῆς ἈλεξανδρείαςAlexandria τὸ τῆς θείας διδασκαλίας ἔργον εἰς ἅπαντας ἀφυλάκτως τοὺς προσιόντας νύκτωρ καὶ μετ᾽ ἡμέραν ἐπετέλει , τοῖς θείοις ἀόκνως μαθήμασιν καὶ τοῖς ὡς αὐτὸν φοιτῶσιν τὴν‎ πᾶσαν ἀνατιθεὶς σχολήν .	But at this time Origen continued fearlessly the instruction in divine things at Alexandria by day and night to all who came to him; devoting his entire leisure without cessation to divine studies and to his pupils.
8-13 Ἐπὶ δέκα δὲ καὶ ὀκτὼ ἔτεσιν τὴν‎ ἀρχὴν ἐπικρατήσαντα ΣευῆρονSeverus ἈντωνῖνοςAntoninus ὁ παῖς διαδέχεται .1	Severus, having held the government for eighteen years, was succeeded by his son, Antoninus.1

8-14 ἐν τούτῳ δὲ τῶν κατὰ τὸν διωγμὸν ἀνδρισαμένων καὶ μετὰ τοὺς ἐν ὁμολογίαις ἀγῶνας διὰ προνοίας Θεοῦ πεφυλαγμένων εἷς τις ὢν ἈλέξανδροςAlexander , ὃν ἀρτίως ἐπίσκοπον τῆς ἐν ἹεροσολύμοιςJerusalem ἐκκλησίας ἐδηλώσαμεν ,	Among those who had endured courageously the persecution of that time, and had been preserved by the Providence of God through the conflicts of confession, was Alexander, of whom we have spoken already as bishop of the church in Jerusalem.
8-15 οἷα ταῖς ὑπὲρ ΧριστοῦChrist διαπρέψας ὁμολογίαις , τῆς δηλωθείσης ἐπισκοπῆς ἀξιοῦται , ἔτι ΝαρκίσσουNarcissus , ὃς ἦν αὐτοῦ‎ πρότερος , περιόντος τῷ βίῳ .	On account of his pre-eminence in the confession of Christ he was thought worthy of that bishopric, while Narcissus, his predecessor, was still living.

Chapter 9

9-1 Πολλὰ μὲν οὖν καὶ ἄλλα παράδοξα οἱ τῆς παροικίας πολῖται ὡς ἐκ παραδόσεως τῶν κατὰ διαδοχὴν ἀδελφῶν τοῦ ΝαρκίσσουNarcissus μνημονεύουσιν , ἐν οἷς καὶ τοιόνδε τι θαῦμα δι᾽ αὐτοῦ‎ γεγονὸς ἱστοροῦσιν .	The citizens of that parish mention many other miracles of Narcissus, on the tradition of the brothers who succeeded him; among which they relate the following wonder as performed by him.
9-2 κατὰ τὴν‎ μεγάλην ποτὲ τοῦ πάσχα διανυκτέρευσιν τοὔλαιόν φασιν τοῖς διακόνοις ἐπιλιπεῖν ·	They say that the oil once failed while the deacons were watching through the night at the great paschal vigil.
9-3 ἐφ᾽ ᾧ τὸ πᾶν πλῆθος δεινῆς ἀθυμίας διαλαβούσης , τὸν ΝάρκισσονNarcissus τοῖς τὰ φῶτα παρασκευάζουσιν ἐπιτάξαι ὕδωρ ἀνιμήσαντας ὡς αὐτὸν κομιεῖσθαι .	Thereupon the whole multitude being dismayed, Narcissus directed those who attended to the lights, to draw water and bring it to him.
9-4 τούτου δὲ ἅμα λόγῳ πραχθέντος , ἐπευξάμενον τῷ ὕδατι , ἐγχέαι κατὰ τῶν λύχνων πίστει τῇ εἰς τὸν κύριον γνησίᾳ παρακελεύσασθαι ·	This being immediately done he prayed over the water, and with firm faith in the Lord, commanded them to pour it into the lamps.
9-5 ποιησάντων δὲ καὶ τοῦτο , παρὰ πάντα λόγον δυνάμει παραδόξῳ καὶ θείᾳ μεταβαλεῖν ἐξ ὕδατος εἰς ἐλαίου ποιότητα τὴν‎ φύσιν ,	And when they had done so, contrary to all expectation by a wonderful and divine power, the nature of the water was changed into that of oil.
9-6 παρά τε πλείστοις τῶν αὐτόθι ἀδελφῶν ἐπὶ μήκιστον ἐξ ἐκείνου καὶ εἰς ἡμᾶς βραχύ τι δεῖγμα τοῦ τότε θαύματος φυλαχθῆναι .	A small portion of it has been preserved even to our day by many of the brothers there as a memento of the wonder.
9-7 Ἄλλα τε πλεῖστα περὶ τοῦ βίου τοῦδε τοῦ ἀνδρὸς μνήμης ἄξια καταλέγουσιν ,	They tell many other things worthy to be noted of the life of this man, among which is this.
9-8 ἐν οἷς καὶ τοιόνδε τι . τὸ εὔτονον αὐτοῦ‎ καὶ στερρὸν τοῦ βίου φαῦλοί τινες ἀνθρωπίσκοι μὴ οἷοί τε φέρειν , δέει τοῦ μὴ δίκην ὑποσχεῖν ἁλόντας , διὰ τὸ μυρία κακὰ ἑαυτοῖς συνεγνωκέναι , συσκευὴν κατ᾽ αὐτοῦ‎ προλαβόντες συρράπτουσιν καί τινα δεινὴν καταχέουσιν αὐτοῦ‎ διαβολήν .	Certain base men being unable to endure the strength and firmness of his life, and fearing punishment for the many evil deeds of which they were conscious, sought by plotting to anticipate him, and circulated a terrible slander against him.
9-9 εἶτα πιστούμενοι τοὺς ἀκροωμένους , ὅρκοις ἐβεβαίουν τὰς κατηγορίας , καὶ ὃ μέν , ἦ μὴν ἀπόλοιτο πυρί , ὤμνυεν , ὃ δέ , ἦ μὴν σκαιᾷ νόσῳ δαπανηθείη τὸ σῶμα , ὁ δὲ τρίτος ,	And to persuade those who heard of it, they confirmed their accusations with oaths: one invoked upon himself destruction by fire; another the wasting of his body by a foul disease; the third the loss of his eyes.
9-10 ἦ μὴν τὰς ὁράσεις πηρωθείη · ἀλλ᾽ οὐδ᾽ οὕτως αὐτοῖς , καίπερ ὀμνύουσιν , τῶν πιστῶν τις προσεῖχε τὸν νοῦν διὰ τὴν‎ εἰς πάντας λάμπουσαν ἐκ τοῦ παντὸς σωφροσύνην τε καὶ πανάρετον ἀγωγὴν τοῦ ΝαρκίσσουNarcissus .	But though they swore in this manner, they could not affect the mind of the believers; because the continence and virtuous life of Narcissus were well known to all.
9-11 αὐτός γε μὴν τὴν‎ τῶν εἰρημένων μηδαμῶς ὑπομένων μοχθηρίαν καὶ ἄλλως ἐκ μακροῦ τὸν φιλόσοφον ἀσπαζόμενος βίον , διαδρὰς πᾶν τὸ τῆς ἐκκλησίας πλῆθος , ἐν ἐρημίαις καὶ ἀφανέσιν ἀγροῖς λανθάνων πλείστοις ἔτεσιν διέτριβεν .	But he could not in any wise endure the wickedness of these men; and as he had followed a philosophic life for a long time, he fled from the whole body of the Church, and hid himself in desert and secret places, and remained there many years.
9-12 ἀλλ᾽ οὐ καὶ ὁ τῆς δίκης μέγας ὀφθαλμὸς ἐπὶ τοῖς πεπραγμένοις ἠρέμει , μετῄει δὲ ὡς τάχιστα τοὺς ἀσεβεῖς αἷς καθ᾽ ἑαυτῶν ἐπιορκοῦντες κατεδήσαντο ἀραῖς .	But the great eye of judgment was not unmoved by these things, but soon looked down upon these impious men, and brought on them the curses with which they had bound themselves.
9-13 ὁ μὲν οὖν πρῶτος , ἐκ μηδεμιᾶς προφάσεως ἁπλῶς οὕτως , μικροῦ διαπεσόντος ἐφ᾽ ἧς κατέμενεν οἰκίαις σπινθῆρος , νύκτωρ ὑφαφθείσης ἁπάσης , παγγενεῖ καταφλέγεται ·	The residence of the first, from nothing but a little spark falling upon it, was entirely consumed by night, and he perished with all his family.
9-14 ὃ δὲ ἀθρόως τὸ σῶμα ἐξ ἄκρων ποδῶν ἐπὶ κεφαλὴν ἧς αὐτὸς προσετίμησεν ἑαυτῷ νόσου πίμπλαται ·	The second was speedily covered with the disease which he had imprecated upon himself, from the sole of his feet to his head.
9-15 ὁ δὲ τρίτος τὰς τῶν προτέρων συνιδεῖν ἐκβάσεις καὶ τοῦ πάντων ἐφόρου Θεοῦ τρέσας τὴν‎ ἀδιάδραστον δίκην , ὁμολογεῖ μὲν τοῖς πᾶσιν τὰ κοινῇ σφίσιν αὐτοῖς ἐσκευωρημένα ,	But the third, perceiving what had happened to the others, and fearing the inevitable judgment of God, the ruler of all, confessed publicly what they had plotted together.
9-16 τοσαύταις δὲ κατετρύχετο μεταμελόμενος οἰμωγαῖς δακρύων τε ἐς τοσοῦτον οὐκ ἀπέλιπεν , ἕως ἄμφω διεφθάρη τὰς ὄψεις .	And in his repentance he became so wasted by his great lamentations, and continued weeping to such an extent, that both his eyes were destroyed.
9-17 Καὶ οἵδε μὲν τῆς ψευδολογίας τοιαύτας ὑπέσχον τιμωρίας .	Such were the punishments which these men received for their falsehood.

Chapter 10

10-1 τοῦ δὲ ΝαρκίσσουNarcissus ἀνακεχωρηκότος καὶ μηδαμῶς ὅπῃ ὢν τυγχάνοι , γινωσκομένου , δόξαν τοῖς τῶν ὁμόρων ἐκκλησιῶν προεστῶσιν , ἐφ᾽ ἑτέρου μετίασιν ἐπισκόπου χειροτονίαν ·	Narcissus having departed, and no one knowing where he was, those presiding over the neighbouring churches thought it best to ordain another bishop.
10-2 ΔῖοςDius τούτῳ ὄνομα ἦν ·	His name was Dius.
10-3 ὃν οὐ πολὺν προστάντα χρόνον ΓερμανίωνGermanion διαδέχεται , καὶ τοῦτον ΓόρδιοςGordius ·	He presided but a short time, and Germanio succeeded him.
10-4 καθ᾽ ὃν ὥσπερ ἐξ ἀναβιώσεως ἀναφανείς ποθεν ὁ ΝάρκισσοςNarcissus αὖθις ὑπὸ τῶν ἀδελφῶν ἐπὶ τὴν‎ προστασίαν παρακαλεῖται , μειζόνως ἔτι μᾶλλον τῶν πάντων ἀγασθέντων αὐτὸν τῆς τε ἀναχωρήσεως ἕνεκα καὶ τῆς φιλοσοφίας καὶ ἐφ᾽ ἅπασιν δι᾽ ἣν παρὰ τοῦ Θεοῦ κατηξίωτο ἐκδίκησιν .	He was followed by Gordius, in whose time Narcissus appeared again, as if raised from the dead. And immediately the brothers besought him to take the episcopate, as all admired him the more on account of his retirement and philosophy, and especially because of the punishment with which God had avenged him.

Chapter 11

11-1 Καὶ δὴ μηκέθ᾽ οἵου τε ὄντος λειτουργεῖν διὰ λιπαρὸν γῆρας , τὸν εἰρημένον ἈλέξανδρονAlexander , ἐπίσκοπον ἑτέρας ὑπάρχοντα παροικίας , οἰκονομία Θεοῦ ἐπὶ τὴν‎ ἅμα τῷ ΝαρκίσσῳNarcissus λειτουργίαν ἐκάλει κατὰ ἀποκάλυψιν νύκτωρ αὐτῷ δι᾽ ὁράματος φανεῖσαν .	But as on account of his great age Narcissus was no longer able to perform his official duties, the Providence of God called to the office with him, by a revelation given him in a night vision, the above-mentioned Alexander, who was then bishop of another parish.
11-2 ταύτῃ δ᾽ οὖν , ὡς κατά τι θεοπρόπιον , ἐκ τῆς ΚαππαδοκῶνCappadocia γῆς , ἔνθα τὸ πρῶτον τῆς ἐπισκοπῆς ἠξίωτο , τὴν‎ πορείαν ἐπὶ τὰ ἹεροσόλυμαJerusalem εὐχῆς καὶ τῶν τόπων ἱστορίας ἕνεκεν πεποιημένον φιλοφρονέστατα οἱ τῇδε ὑπολαβόντες οὐκέτ᾽ οἴκαδε αὐτῷ παλινοστεῖν ἐπιτρέπουσιν καθ᾽ ἑτέραν ἀποκάλυψιν καὶ αὐτοῖς νύκτωρ ὀφθεῖσαν μίαν τε φωνὴν σαφεστάτην τοῖς μάλιστα αὐτῶν σπουδαίοις χρήσασαν · ἐδήλου γὰρ προελθόντας ἔξω πυλῶν τὸν ἐκ Θεοῦ προωρισμένον αὐτοῖς ἐπίσκοπον ὑποδέξασθαι ·	Thereupon, as by Divine direction, he journeyed from the land of Cappadocia, where he first held the episcopate, to Jerusalem, in consequence of a vow and for the sake of information concerning its places. They received him there with great cordiality, and would not permit him to return, because of another revelation seen by them at night, which uttered the clearest message to the most zealous among them. For it made known that if they would go outside the gates, they would receive the bishop foreordained for them by God.
11-3 τοῦτο δὲ πράξαντες , μετὰ κοινῆς τῶν ἐπισκόπων , οἳ τὰς περὶ διεῖπον ἐκκλησίας , γνώμης ἐπάναγκες αὐτὸν παραμένειν βιάζονται .	And having done this, with the unanimous consent of the bishops of the neighbouring churches, they constrained him to remain.
11-4 μνημονεύει γέ τοι καὶ αὐτὸς ὁ ἈλέξανδροςAlexander ἐν ἰδίαις ἐπιστολαῖς ταῖς πρὸς Ἀντινοΐτας , εἰς ἔτι νῦν παρ᾽ ἡμῖν σῳζομέναις , τῆς ΝαρκίσσουNarcissus σὺν αὐτῷ προεδρίας , ταῦτα κατὰ λέξιν ἐπὶ τέλει γράφων τῆς ἐπιστολῆς ,	Alexander, himself, in private letters to the Antinoites, which are still preserved among us, mentions the joint episcopate of Narcissus and himself, writing in these words at the end of the epistle:
11-5 “ἀσπάζεται ὑμᾶς ΝάρκισσοςNarcissus ὁ πρὸ ἐμοῦ διέπων τὸν τόπον τῆς ἐπισκοπῆς τὸν ἐνθάδε καὶ νῦν συνεξεταζόμενός μοι διὰ τῶν εὐχῶν , ρις ἔτη ἠνυκώς , παρακαλῶν ὑμᾶς ὁμοίως ἐμοὶ ὁμοφρονῆσαι . ”	“Narcissus salutes you, who held the episcopate here before me, and is now associated with me in prayers, being one hundred and sixteen years of age; and he exhorts you, as I do, to be of one mind.”
11-6 Καὶ ταῦτα μὲν οὕτως εἶχεν ·	These things took place in this manner.
11-7 τῆς δὲ κατ᾽ ἈντιόχειανAntioch ἐκκλησίας , ΣεραπίωνοςSerapion ἀναπαυσαμένουddddddddddddddd , τὴν‎ ἐπισκοπὴν διαδέχεται ἈσκληπιάδηςAsclepiades , ἐν ταῖς κατὰ τὸν διωγμὸν ὁμολογίαις διαπρέψας καὶ αὐτός .	But, on the death of Serapion, Asclepiades, who had been himself distinguished among the confessors during the persecution, succeeded to the episcopate of the church at Antioch.
11-8 μέμνηται καὶ τῆς τούτου καταστάσεως ἈλέξανδροςAlexander ἈντιοχεῦσινAntioch γράφων ὧδε ·	Alexander alludes to his appointment, writing thus to the church at Antioch:
11-9 “ ἈλέξανδροςAlexander , δοῦλος καὶ δέσμιος ἸησοῦJesus, Joshua ΧριστοῦChrist , τῇ μακαρίᾳ ἈντιοχέωνAntioch, Antiochians ἐκκλησίᾳ ἐν κυρίῳ χαίρειν .	“Alexander, a servant and prisoner of Jesus Christ, to the blessed church of Antioch, greeting in the Lord.
11-10 ἐλαφρά μοι καὶ κοῦφα τὰ δεσμὰ ὁ κύριος ἐποίησεν , κατὰ τὸν καιρὸν τῆς εἱρκτῆς πυθομένῳ τῆς ἁγίας ὑμῶν τῶν ἈντιοχέωνAntioch, Antiochians ἐκκλησίας κατὰ τὴν‎ θείαν πρόνοιαν ἈσκληπιάδηνAsclepiades τὸν ἐπιτηδειότατον κατ᾽ ἀξίαν τὴν‎ πίστιν τῆς ἐπισκοπῆς ἐγκεχειρισμένον . ”	The Lord has made my bonds during the time of my imprisonment light and easy, since I learned that, by the Divine Providence, Asclepiades, who concerning the true faith is eminently qualified, has undertaken the bishopric of your holy church at Antioch.”
11-11 Ταύτην δὲ τὴν‎ ἐπιστολὴν σημαίνει διὰ ΚλήμεντοςClement ἀπεσταλκέναι , πρὸς τῷ τέλει τοῦτον γράφων τὸν τρόπον · “ταῦτα δὲ ὑμῖν , κύριοί μου ἀδελφοί , τὰ γράμματα ἀπέστειλα διὰ ΚλήμεντοςClement τοῦ μακαρίου πρεσβυτέρου , ἀνδρὸς ἐναρέτου καὶ δοκίμου , ὃν ἴστε καὶ ὑμεῖς καὶ ἐπιγνώσεσθε ·	He indicates that he sent this epistle by Clement, writing toward its close as follows: “My honoured brothers, I have sent this letter to you by Clement,1the blessed presbyter, a man virtuous and approved, whom you yourselves also know and will recognize.

11-12 ὃς καὶ ἐνθάδε παρὼν κατὰ τὴν‎ πρόνοιαν καὶ ἐπισκοπὴν τοῦ δεσπότου ἐπεστήριξέν τε καὶ ηὔξησεν τὴν‎ τοῦ κυρίου ἐκκλησίαν .”

Being here, in the providence and oversight of the Master, he has strengthened and built up the Church of the Lord.”

Chapter 12

12-1 Τοῦ μὲν οὖν ΣεραπίωνοςSerapion τῆς περὶ λόγους ἀσκήσεως καὶ ἄλλα μὲν εἰκὸς σῴζεσθαι παρ᾽ ἑτέροις ὑπομνήματα , εἰς ἡμᾶς δὲ μόνα κατῆλθεν τὰ Πρὸς ΔόμνονDomnus , ἐκπεπτωκότα τινὰ παρὰ τὸν τοῦ διωγμοῦ καιρὸν ἀπὸ τῆς εἰς ΧριστὸνChrist πίστεως ἐπὶ τὴν‎ ἸουδαΐκὴνJewish ἐθελοθρῃσκείαν , καὶ τὰ Πρὸς ΠόντιονPontius καὶ ΚαρικόνCaricus , ἐκκλησιαστικοὺς ἄνδρας , καὶ ἄλλαι πρὸς ἑτέρους ἐπιστολαί , ἕτερός τε συντεταγμένος αὐτῷ λόγος περὶ τοῦ λεγομένου κατὰ ΠέτρονPeter εὐαγγελίου ,1

It is probable that others have preserved other memorials of Serapion’s literary industry, but there have reached us only those addressed to a certain Domninus, who, in the time of persecution, fell away from faith in Christ to the Jewish will-worship; and those addressed to Pontius and Caricus, ecclesiastical men, and other letters to different persons, and still another work composed by him on the so-called Gospel of Peter.1

12-2 ὃν πεποίηται ἀπελέγχων τὰ ψευδῶς ἐν αὐτῷ εἰρημένα διά τινας ἐν τῇ κατὰ ῬωσσὸνRhossus παροικίᾳ προφάσει τῆς εἰρημένης γραφῆς εἰς ἑτεροδόξους διδασκαλίας ἀποκείλαντας ·	He wrote this last to refute the falsehoods which that Gospel contained, on account of some in the parish of Rhossus who had been led astray by it into heterodox notions.
12-3 Ἀφ᾽ οὗ Εὔλογον βραχείας παραθέσθαι λέξεις , δι᾽ ὧν ἣν εἶχεν περὶ τοῦ βιβλίου γνώμην προτίθησιν ,	It may be well to give some brief extracts from his work, showing his opinion of the book.
12-4 οὕτω γράφων ·	He writes as follows:
12-5 “ἡμεῖς γάρ , ἀδελφοί , καὶ ΠέτρονPeter καὶ τοὺς ἄλλους ἀποστόλους ἀποδεχόμεθα ὡς ΧριστόνChrist , τὰ δὲ ὀνόματι αὐτῶν ψευδεπίγραφα ὡς ἔμπειροι παραιτούμεθα , γινώσκοντες ὅτι τὰ τοιαῦτα οὐ παρελάβομεν .	“For we, brothers, receive both Peter and the other apostles as Christ; but we reject intelligently the writings falsely ascribed to them, knowing that such were not handed down to us.
12-6 ἐγὼ γὰρ γενόμενος παρ᾽ ὑμῖν , ὑπενόουν τοὺς πάντας ὀρθῇ πίστει προσφέρεσθαι , καὶ μὴ διελθὼν τὸ ὑπ᾽ αὐτῶν προφερόμενον ὀνόματι ΠέτρουPeter εὐαγγέλιον , εἶπον ὅτι εἰ τοῦτό ἐστιν μόνον τὸ δοκοῦν ὑμῖν παρέχειν μικροψυχίαν , ἀναγινωσκέσθω ·	When I visited you I supposed that all of you held the true faith, and as I had not read the Gospel which they put forward under the name of Peter, I said, If this is the only thing which occasions dispute among you, let it be read.
12-7 νῦν δὲ μαθὼν ὅτι αἱρέσει τινὶ ὁ νοῦς αὐτῶν ἐφώλευεν , ἐκ τῶν λεχθέντων μοι σπουδάσω πάλιν ἐπιστρέψας γενέσθαι πρὸς ὑμᾶς ,	But now having learned, from what has been told me, that their mind was involved in some heresy,1I will hasten to come to you again.

12-8 ὥστε ἀδελφοί , προσδοκᾶτέ με ἐν τάχει .	Therefore, brothers, expect me shortly.
12-9 ἡμεῖς δέ ἀδελφοί , καταλαβόμενοι ὁποίας ἦν αἱρέσεως ὁ ΜαρκιανόςMarcianus ,1 [ ὃς ] καὶ ἑαυτῷ ἐναντιοῦτο , μὴ νοῶν (ἃ ἐλάλει , ἃ μαθήσεσθε ἐξ ὧν ὑμῖν ἐγράφη ,)	But you will learn, brothers, from what has been written to you, that we perceived the nature of the heresy of Marcianus,1and that, not understanding what he was saying, he contradicted himself.”

12-10 ἐδυνήθημεν γὰρ παρ᾽ ἄλλων τῶν ἀσκησάντω ναὐτὸ τοῦτο τὸ εὐαγγέλιον , τοῦτ᾽ ἐστὶν παρὰ τῶν διαδόχων τῶν καταρξαμένων αὐτοῦ‎ , οὓς ΔοκητὰςDocetae 1 καλοῦμεν (τὰ γὰρ πλείονα φρονήματα ἐκείνων ἐστὶ τῆς διδασκαλίας ), χρησάμενοι παρ᾽ αὐτῶν διελθεῖν καὶ εὑρεῖν τὰ μὲν πλείονα τοῦ ὀρθοῦ λόγου τοῦ σωτῆρος , τινὰ δὲ προσδιεσταλμένα , ἃ καὶ ὑπετάξαμεν ὑμῖν .”

For having obtained this Gospel from others who had studied it diligently, namely, from the successors of those who first used it, whom we call Docetae1(for most of their opinions are connected with the teaching of that school ) we have been able to read it through, and we find many things in accordance with the true doctrine of the Saviour, but some things added to that doctrine, which we have pointed out for you further on.

Chapter 13

13-1 καὶ ταῦτα μὲν τὰ ΣεραπίωνοςSerapion .	So much concerning Serapion.
13-2 Τοῦ δὲ ΚλήμεντοςClement ΣτρωματεῖςStromateis , οἱ πάντες ὀκτώ , παρ᾽ ἡμῖν σῴζονται , οὓς καὶ τοιαύτης ἠξίωσεν προγραφῆς “ ΤίτουTitus ΦλαυίουFlavius ΚλήμεντοςClement τῶν κατὰ τὴν‎ ἀληθῆ φιλοσοφίαν γνωστικῶν ὑπομνημάτων ΣτρωματεῖςStromateis.”1	All the eight Stromata of Clement are preserved among us, and have been given by him the following title: “Titus Flavius Clement’s Stromata1 of Gnostic Notes on the True Philosophy.”

13-3 ἰσάριθμοί τε τούτοις εἰσὶν οἱ ἐπιγεγραμμένοι ὙποτυπώσεωνHypotyposes1 αὐτοῦ‎ λόγοι.

The books entitled Hypotyposes1are of the same number.

13-4 ἐν οἷς ὀνομαστὶ ὡς διδασκάλου τοῦ ΠανταίνουPantaenus μνημονεύει ἐκδοχάς τε αὐτοῦ‎ γραφῶν καὶ παραδόσεις ἐκτέθειται ·

In them he mentions Pantaenus by name as his teacher, and gives his opinions and traditions.

13-5 ἔστιν δὲ αὐτῷ καὶ πρὸς ἝλληναςGreeks λόγος ὁ Προτρεπτικὸς τρεῖς τε οἱ τοῦ ἐπιγεγραμμένου Παιδαγωγοῦ καὶ “Τίς ὁ σῳζόμενος πλούσιος” οὕτως ἐπιγραφεὶς ἕτερος αὐτοῦ‎ λόγος τό τε περὶ τοῦ πάσχα σύγγραμμα καὶ διαλέξεις περὶ νηστείας καὶ περὶ καταλαλιᾶς καὶ ὁ Προτρεπτικὸς εἰς ὑπομονὴν ἢ πρὸς τοὺς νεωστὶ βεβαπτισμένους καὶ ὁ ἐπιγεγραμμένος Κανὼν ἐκκλησιαστικὸς ἢ πρὸς τοὺς ἰουδαΐζοντας , ὃν ἈλεξάνδρῳAlexander τῷ δεδηλωμένῳ ἐπισκόπῳ ἀνατέθεικεν .

Besides these there is his Hortatory Discourse addressed to the Greeks; three books of a work entitled the Instructor;1another with the title What Rich Man is Saved?2(such is the title of another book of his), the work on the Passover;3discussions On Fasting and on Evil Speaking;4the Hortatory Discourse on Patience,5or To Those Recently Baptized; and the one bearing the title Ecclesiastical Canon, or Against the Judaizers,6which he dedicated to Alexander, the bishop mentioned above.7

13-6 Ἐν μὲν οὖν τοῖς ΣτρωματεῦσινStromateis οὐ μόνον τῆς θείας κατάστρωσιν πεποίηται γραφῆς , ἀλλὰ καὶ τῶν παρ᾽ ἝλλησινGreek , εἴ τι ἄρα ὠφέλιμον ἐδόκει καὶ αὐτοῖς εἰρῆσθαι ,	In the Stromata, he has not only treated extensively of the Divine Scripture, but he also quotes from the Greek writers whenever anything that they have said seems to him profitable.
13-7 μνημονεύει τῶν τε παρὰ τοῖς πολλοῖς δογμάτων , τὰ ἙλλήνωνGreeks ὁμοῦ καὶ τὰ βαρβάρων ἀναπτύσσων	He elucidates the opinions of many, both Greeks and barbarians.
13-8 καὶ ἔτι τὰς τῶν αἱρεσιαρχῶν ψευδοδοξίας εὐθύνων , ἱστορίαν τε πολλὴν ἐξαπλοῖ , ὑπόθεσιν ἡμῖν πολυμαθοῦς παρέχων παιδείας . τούτοις ἅπασιν καταμίγνυσιν καὶ τὰ φιλοσόφων δόγματα ,	He also refutes the false doctrines of the heresiarchs, and besides this, reviews a large portion of history, giving us specimens of very various learning; with all the rest he mingles the views of philosophers.
13-9 ὅθεν εἰκότως κατάλληλον τῇ ὑποθέσει καὶ τὴν‎ προγραφὴν τῶν ΣτρωματέωνStromateis πεποίηται .	It is likely that on this account he gave his work the appropriate title of Stromata.
13-10 κέχρηται δ᾽ ἐν αὐτοῖς καὶ ταῖς ἀπὸ τῶν ἀντιλεγομένων γραφῶν μαρτυρίαις , τῆς τε λεγομένης ΣολομῶνοςSolomon ΣοφίαςWisdom καὶ τῆς ἸησοῦJesus, Joshua τοῦ ΣιρὰχSirach καὶ τῆς πρὸς ἙβραίουςHebrews ἐπιστολῆς τῆς τε ΒαρναβᾶBarnabas καὶ ΚλήμεντοςClement καὶ ἸούδαJude, Judas ,	He makes use also in these works of testimonies from the disputed Scriptures, the so-called Wisdom of Solomon, and of Jesus, the son of Sirach, and the Epistle to the Hebrews, and those of Barnabas, and Clement and Jude.
13-11 μνημονεύει τε τοῦ πρὸς ἝλληναςGreeks ΤατιανοῦTatian λόγου καὶ ΚασσιανοῦCassian ὡς καὶ αὐτοῦ‎ χρονογραφίαν πεποιημένου ,	He mentions also Tatian’s Discourse to the Greeks, and speaks of Cassianus as the author of a chronological work.
13-12 ἔτι μὴν ΦίλωνοςPhilo καὶ ἈριστοβούλουAristobulus ἸωσήπουJosephus, Joseph τε καὶ ΔημητρίουDemetrius καὶ ΕὐπολέμουEupolemus , ἸουδαίωνJewish, Jews συγγραφέων , ὡς ἂν τούτων ἁπάντων ἐγγράφως πρεσβύτερον τῆς παρ᾽ ἝλλησινGreek ἀρχαιογονίας ΜωυσέαMoses τε καὶ τὸ ἸουδαίωνJewish, Jews γένος ἀποδειξάντων .	He refers to the Jewish authors Philo, Aristobulus, Josephus, Demetrius, and Eupolemus, as showing, all of them, in their works, that Moses and the Jewish race existed before the earliest origin of the Greeks.
13-13 καὶ ἄλλης δὲ πλείστης χρηστομαθείας ἔμπλεῳ οἱ δηλούμενοι τυγχάνουσιν τοῦ ἀνδρὸς λόγοι ·	These books abound also in much other learning.
13-14 ὧν ἐν τῷ πρώτῳ περὶ ἑαυτοῦ δηλοῖ ὡς ἔγγιστα τῆς τῶν ἀποστόλων γενομένου διαδοχῆς ,	In the first of them the author speaks of himself as next after the successors of the apostles.
13-15 ὑπισχνεῖται δ᾽ ἐν αὐτοῖς καὶ εἰς τὴν‎ ΓένεσινGenesis ὑπομνηματιεῖσθαι .	In them he promises also to write a commentary on Genesis.
13-16 Καὶ ἐν τῷ λόγῳ δὲ αὐτοῦ‎ τῷ περὶ τοῦ πάσχα ἐκβιασθῆναι ὁμολογεῖ πρὸς τῶν ἑταίρων ἃς ἔτυχεν παρὰ τῶν ἀρχαίων πρεσβυτέρων ἀκηκοὼς παραδόσεις γραφῇ τοῖς μετὰ ταῦτα παραδοῦναι , μέμνηται δ᾽ ἐν αὐτῷ ΜελίτωνοςMelito καὶ ΕἰρηναίουIrenaeus καί τινων ἑτέρων , ὧν καὶ τὰς διηγήσεις τέθειται .	In his book on the Passover he acknowledges that he had been urged by his friends to commit to writing, for posterity, the traditions which he had heard from the ancient presbyters; and in the same work he mentions Melito and Irenaeus, and certain others, and gives extracts from their writings.

Chapter 14

14-1 Ἐν δὲ ταῖς ὙποτυπώσεσινHypotyposes ξυνελόντα εἰπεῖν πάσης τῆς ἐνδιαθήκου γραφῆς ἐπιτετμημένας πεποίηται διηγήσεις , μηδὲ τὰς ἀντιλεγομένας παρελθών , τὴν‎ ἸούδαJude, Judas λέγω καὶ τὰς λοιπὰς καθολικὰς ἐπιστολὰς τὴν‎ τε ΒαρναβᾶBarnabas , καὶ τὴν‎ ΠέτρουPeter λεγομένην Ἀποκάλυψιν .1

To sum up briefly, he has given in the Hypotyposes abridged accounts of all canonical Scripture, not omitting the disputed books, — I refer to Jude and the other Catholic epistles, and Barnabas and the so-called Apocalypse of Peter.1

14-2 καὶ τὴν‎ πρὸς ἙβραίουςHebrews δὲ ἐπιστολὴν ΠαύλουPaul, Paulus μὲν εἶναί φησιν , γεγράφθαι δὲ ἙβραίοιςHebrews ἙβραϊκῇHebrew (language) φωνῇ , ΛουκᾶνLuke δὲ φιλοτίμως αὐτὴν μεθερμηνεύσαντα ἐκδοῦναι τοῖς ἝλλησινGreek , ὅθεν τὸν αὐτὸν χρῶτα εὑρίσκεσθαι κατὰ τὴν‎ ἑρμηνείαν ταύτης τε τῆς ἐπιστολῆς καὶ τῶν Πράξεων ·	He says that the Epistle to the Hebrews is the work of Paul, and that it was written to the Hebrews in the Hebrew language; but that Luke translated it carefully and published it for the Greeks, and hence the same style of expression is found in this epistle and in the Acts.
14-3 μὴ προγεγράφθαι δὲ τὸ “ΠαῦλοςPaul ἀπόστολος ” εἰκότως · “ἙβραίοιςHebrews γάρ ,” φησίν , “ ἐπιστέλλων πρόληψιν εἰληφόσιν κατ᾽ αὐτοῦ‎ καὶ ὑποπτεύουσιν αὐτόν , συνετῶς πάνυ οὐκ ἐν ἀρχῇ ἀπέτρεψεν αὐτούς , τὸ ὄνομα θείς .”	But he says that the words, “Paul the Apostle,” were probably not prefixed, because, “in sending it to the Hebrews, who were prejudiced and suspicious of him, he wisely did not wish to repel them at the very beginning by giving his name.”
14-4 Εἶτα ὑποβὰς ἐπιλέγει , “ἤδη δέ , ὡς ὁ μακάριος ἔλεγεν πρεσβύτερος , ἐπεὶ ὁ κύριος , ἀπόστολος ὢν τοῦ παντοκράτορος , ἀπεστάλη πρὸς ἙβραίουςHebrews , διὰ μετριότητα ὁ ΠαῦλοςPaul , ὡς ἂν εἰς τὰ ἔθνη ἀπεσταλμένος , οὐκ ἐγγράφει ἑαυτὸν ἙβραίωνHebrews ἀπόστολον διά τε τὴν‎ πρὸς τὸν κύριον τιμὴν διά τε τὸ ἐκ περιουσίας καὶ τοῖς ἙβραίοιςHebrews ἐπιστέλλειν , ἐθνῶν κήρυκα ὄντα καὶ ἀπόστολον.”	Further on he says: “But now, as the blessed presbyter said, since the Lord being the apostle of the Almighty, was sent to the Hebrews, Paul, as sent to the Gentiles, on account of his modesty did not subscribe himself an apostle of the Hebrews, through respect for the Lord, and because being a herald and apostle of the Gentiles he wrote to the Hebrews out of his superabundance.”
14-5 Αὖθις δ᾽ ἐν τοῖς αὐτοῖς ὁ ΚλήμηςClement βιβλίοις περὶ τῆς τάξεως τῶν εὐαγγελίων παράδοσιν τῶν ἀνέκαθεν πρεσβυτέρων τέθειται , τοῦτον ἔχουσαν τὸν τρόπον .	Again, in the same books, Clement gives the tradition of the earliest presbyters, as to the order of the Gospels, in the following manner:
14-6 προγεγράφθαι ἔλεγεν τῶν εὐαγγελίων τὰ περιέχοντα τὰς γενεαλογίας ,	The Gospels containing the genealogies, he says, were written first.
14-7 τὸ δὲ κατὰ ΜάρκονMarcus, Mark ταύτην ἐσχηκέναι τὴν‎ οἰκονομίαν .1	The Gospel according to Mark had this occasion.1

14-8 τοῦ ΠέτρουPeter δημοσίᾳ ἐν ῬώμῃRome κηρύξαντος τὸν λόγον καὶ πνεύματι τὸ εὐαγγέλιον ἐξειπόντος , τοὺς παρόντας , πολλοὺς ὄντας , παρακαλέσαι τὸν ΜάρκονMarcus, Mark , ὡς ἂν ἀκολουθήσαντα αὐτῷ πόρρωθεν καὶ μεμνημένον τῶν λεχθέντων , ἀναγράψαι τὰ εἰρημένα ·	As Peter had preached the Word publicly at Rome, and declared the Gospel by the Spirit, many who were present requested that Mark, who had followed him for a long time and remembered his sayings, should write them out.
14-9 ποιήσαντα δέ , τὸ εὐαγγέλιον μεταδοῦναι τοῖς δεομένοις αὐτοῦ ·	And having composed the Gospel he gave it to those who had requested it.
14-10 ὅπερ ἐπιγνόντα τὸν ΠέτρονPeter προτρεπτικῶς μήτε κωλῦσαι μήτε προτρέψασθαι .	When Peter learned of this, he neither directly forbade nor encouraged it.
14-11 τὸν μέντοι ἸωάννηνJohn ἔσχατον , συνιδόντα ὅτι τὰ σωματικὰ ἐν τοῖς εὐαγγελίοις δεδήλωται , προτραπέντα ὑπὸ τῶν γνωρίμων , πνεύματι θεοφορηθέντα πνευματικὸν ποιῆσαι εὐαγγέλιον .	But, last of all, John, perceiving that the external facts had been made plain in the Gospel, being urged by his friends, and inspired by the Spirit, composed a spiritual Gospel.
14-12 τοσαῦτα ὁ ΚλήμηςClement .	This is the account of Clement.
14-13 Πάλιν δ᾽ ὁ δηλωθεὶς ἈλέξανδροςAlexander τοῦ ΚλήμεντοςClement , ἅμα δὲ καὶ τοῦ ΠανταίνουPantaenus ἔν τινι πρὸς ὨριγένηνOrigen ἐπιστολῇ μνημονεύει , ὡς δὴ γνωρίμων αὐτῷ γενομένων τῶν ἀνδρῶν ,	Again the above-mentioned Alexander, in a certain letter to Origen, refers to Clement, and at the same time to Pantaenus, as being among his familiar acquaintances.
14-14 γράφει δὲ οὕτως ·	He writes as follows:
14-15 “τοῦτο γὰρ καὶ θέλημα Θεοῦ , ὡς οἶδας , γέγονεν ἵνα ἡ ἀπὸ προγόνων ἡμῖν φιλία μένῃ ἄσυλος , μᾶλλον δὲ θερμοτέρα ᾖ καὶ βεβαιοτέρα .	“For this, as you know, was the will of God, that the ancestral friendship existing between us should remain unshaken; nay, rather should be warmer and stronger.
14-16 πατέρας γὰρ ἴσμεν τοὺς μακαρίους ἐκείνους τοὺς προοδεύσαντας , πρὸς οὓς μετ᾽ ὀλίγον ἐσόμεθα , ΠάνταινονPantaenus , τὸν μακάριον ἀληθῶς καὶ κύριον , καὶ τὸν ἱερὸν ΚλήμενταClement , κύριόν μου γενόμενον καὶ ὠφελήσαντά με , καὶ εἴ τις ἕτερος τοιοῦτος · δι᾽ ὧν σὲ ἐγνώρισα , τὸν κατὰ πάντα ἄριστον καὶ κύριόν μου καὶ ἀδελφόν .”	For we know well those blessed fathers who have trodden the way before us, with whom we shall soon be; Pantaenus, the truly blessed man and master, and the holy Clement, my master and benefactor, and if there is any other like them, through whom I became acquainted with you, the best in everything, my master and brother.”
14-17 καὶ ταῦτα μὲν τοιαῦτα .	So much for these matters.
14-18 Ὁ γέ τοι ἈδαμάντιοςAdamantius “καὶ τοῦτο γὰρ ἦν τῷ ΩριγένειOrigen ὄνομἀ ” , ΖεφυρίνουZephyrinus κατὰ τούσδε τοὺς χρόνους τῆς ῬωμαίωνRoman, Latin ἐκκλησίας ἡγουμένου , ἐπιδημῆσαι τῇ ῬώμῃRome καὶ αὐτός που γράφει , λέγων “εὐξάμενος τὴν‎ ἀρχαιοτάτην ῬωμαίωνRoman, Latin ἐκκλησίαν ἰδεῖν ” ·	Now Adamantius ( for this also was Origen’s name), when Zephyrinus was at that time ruling the church of the Romans, himself states in writing somewhere that he stayed in Rome. His words are: “Desiring to see the most ancient church of the Romans.”
14-19 ἔνθα οὐ πολὺ διατρίψας , ἐπάνεισιν εἰς τὴν‎ ἈλεξάνδρειανAlexandria ,	After a short stay there he returned to Alexandria.
14-20 καὶ δὴ τὰ συνήθη τῆς κατηχήσεως ἐνταῦθα μετὰ πάσης ἐπλήρου σπουδῆς , ΔημητρίουDemetrius τῶν τῇδε ἐπισκόπου ἔτι τότε παρορμῶντος αὐτὸν καὶ μόνον οὐχὶ ἀντιβολοῦντος ἀόκνως τὴν‎ εἰς τοὺς ἀδελφοὺς ὠφέλειαν ποιεῖσθαι .	And he performed the duties of catechetical instruction there with great zeal; Demetrius, who was bishop there at that time, urging and even entreating him to work diligently for the benefit of the brothers.

Chapter 15

15-1 ὃ δ᾽ ὡς ἑαυτὸν ἑώρα μὴ ἐπαρκοῦντα τῇ τῶν θείων βαθυτέρᾳ σχολῇ τῇ τε ἐξετάσει καὶ ἑρμηνείᾳ τῶν ἱερῶν γραμμάτων καὶ προσέτι τῇ τῶν προσιόντων κατηχήσει μηδ᾽ ἀναπνεῦσαι συγχωρούντων αὐτῷ , ἑτέρων ἐφ᾽ ἑτέροις ἐξ ἕω καὶ μέχρις ἑσπέρας ἐπὶ τὸ παρ᾽ αὐτῷ διδασκαλεῖον φοιτώντων , διανείμας τὰ πλήθη ,	But when he saw that he had not time for the deeper study of divine things, and for the investigation and interpretation of the Sacred Scriptures, and also for the instruction of those who came to him — for coming, one after another, from morning till evening to be taught by him, they scarcely gave him time to breathe — he divided the multitude.
15-2 τὸν ἩρακλᾶνHeraclas τῶν γνωρίμων προκρίνας , ἔν τε τοῖς θείοις σπουδαῖον καὶ ἄλλως ὄντα λογιώτατον ἄνδρα καὶ φιλοσοφίας οὐκ ἄμοιρον , κοινωνὸν καθίστη τῆς κατηχήσεως ,	And from those whom he knew well, he selected Heraclas, who was a zealous student of divine things, and in other respects a very learned man, not ignorant of philosophy, and made him his associate in the work of instruction.
15-3 τῷ μὲν τὴν‎ πρώτην τῶν ἄρτι στοιχειουμένων εἰσαγωγὴν ἐπιτρέψας , αὐτῷ δὲ τὴν‎ τῶν ἐν ἕξει φυλάξας ἀκρόασιν .	He entrusted to him the elementary training of beginners, but reserved for himself the teaching of those who were further advanced.

Chapter 16

16-1 Τοσαύτη δὲ εἰσήγετο τῷ ὨριγένειOrigen τῶν θείων λόγων ἀπηκριβωμένη ἐξέτασις , ὡς καὶ τὴν‎ ἙβραΐδαHebrew γλῶσσαν ἐκμαθεῖν τάς τε παρὰ τοῖς ἸουδαίοιςJews φερομένας πρωτοτύπους αὐτοῖς ἙβραίωνHebrews στοιχείοις γραφὰς κτῆμα ἴδιον ποιήσασθαι ἀνιχνεῦσαί τε τὰς τῶν ἑτέρων παρὰ τοὺς ἑβδομήκοντα τὰς ἱερὰς γραφὰς ἑρμηνευκότων ἐκδόσεις	So earnest and assiduous was Origen’s research into the divine words that he learned the Hebrew language, and procured as his own the original Hebrew Scriptures which were in the hands of the Jews. He investigated also the works of other translators of the Sacred Scriptures besides the Seventy.
16-2 καί τινας ἑτέρας παρὰ τὰς κατημαξευμένας ἑρμηνείας ἐναλλαττούσας , τὴν‎ ἈκύλουAquila καὶ ΣυμμάχουSymmachus καὶ ΘεοδοτίωνοςTheodotion , ἐφευρεῖν , ἃς οὐκ οἶδ᾽ ὅθεν ἔκ τινων μυχῶν τὸν πάλαι λανθανούσας χρόνον ἀνιχνεύσας προήγαγεν εἰς φῶς ·	And in addition to the well-known translations of Aquila, Symmachus, and Theodotion, he discovered certain others which had been concealed from remote times — in what out-of-the-way corners I know not — and by his search he brought them to light.
16-3 ἐφ᾽ ὧν διὰ τὴν‎ ἀδηλότητα , τίνος ἄρ᾽ εἶεν οὐκ εἰδώς , αὐτὸ τοῦτο μόνον ἐπεσημήνατο ὡς ἄρα τὴν‎ μὲν εὕροι ἐν τῇ πρὸς Ἀκτίοις ΝικοπόλειNicopolis , τὴν‎ δὲ ἐν ἑτέρῳ τοιῷδε τόπῳ ·	Since he did not know the authors, he simply stated that he had found this one in Nicopolis near Actium and that one in some other place.
16-4 ἔν γε μὴν τοῖς ἙξαπλοῖςHexapla 1 τῶν ΨαλμῶνPsalms μετὰ τὰς ἐπισήμους τέσσαρας ἐκδόσεις οὐ μόνον πέμπτην , ἀλλὰ καὶ ἕκτην καὶ ἑβδόμην παραθεὶς ἑρμηνείαν ,	In the Hexapla1of the Psalms, after the four prominent translations, he adds not only a fifth, but also a sixth and seventh.

16-5 ἐπὶ μιᾶς αὖθις σεσημείωται ὡς ἐν ἹεριχοῖJericho εὑρημένης ἐν πίθῳ κατὰ τοὺς χρόνους ἈντωνίνουAntoninus τοῦ υἱοῦ ΣευήρουSeverus .	He states of one of these that he found it in a jar in Jericho in the time of Antoninus, the son of Severus.
16-6 ταύτας δὲ ἁπάσας ἐπὶ ταὐτὸν συναγαγὼν διελών τε πρὸς κῶλον καὶ ἀντιπαραθεὶς ἀλλήλαις μετὰ καὶ αὐτῆς τῆς ἙβραίωνHebrews σημειώσεως τὰ τῶν λεγομένων ἙξαπλῶνHexapla ἡμῖν ἀντίγραφα καταλέλοιπεν ,	Having collected all of these, he divided them into sections, and placed them opposite each other, with the Hebrew text itself. He thus left us the copies of the so-called Hexapla.
16-7 ἰδίως τὴν‎ ἈκύλουAquila καὶ ΣυμμάχουSymmachus καὶ ΘεοδοτίωνοςTheodotion ἔκδοσιν ἅμα τῇ τῶν ἑβδομήκοντα ἐν τοῖς ΤετρασσοῖςTetrapla 1 ἐπισκευάσας .	He arranged also separately an edition of Aquila and Symmachus and Theodotion with the Septuagint, in the Tetrapla.1

Chapter 17

17-1 Τῶν γε μὴν ἑρμηνευτῶν αὐτῶν δὴ τούτων ἰστέον ἘβιωναῖονEbionite τὸν ΣύμμαχονSymmachus γεγονέναι ·	As to these translators it should be stated that Symmachus was an Ebionite.
17-2 αἵρεσις δέ ἐστιν ἡ τῶν ἘβιωναίωνEbionites οὕτω καλουμένη τῶν τὸν ΧριστὸνChrist ἐξ ἸωσὴφJoseph καὶ ΜαρίαςMary γεγονέναι φασκόντων ψιλόν τε ἄνθρωπον ὑπειληφότων αὐτὸν καὶ τὸν νόμον χρῆναι Ἰουδαϊκώτερονmore Jewish φυλάττειν ἀπισχυριζομένων , ὥς που καὶ ἐκ τῆς πρόσθεν ἱστορίας ἔγνωμεν .	But the heresy of the Ebionites, as it is called, asserts that Christ was the son of Joseph and Mary, considering him a mere man, and insists strongly on keeping the law in a Jewish manner, as we have seen already in this history.
17-3 καὶ ὑπομνήματα δὲ τοῦ ΣυμμάχουSymmachus εἰς ἔτι νῦν φέρεται , ἐν οἷς δοκεῖ πρὸς τὸ κατὰ ΜατθαῖονMatthew ἀποτεινόμενος εὐαγγέλιον τὴν‎ δεδηλωμένην αἵρεσιν κρατύνειν .	Commentaries of Symmachus are still extant in which he appears to support this heresy by attacking the Gospel of Matthew.
17-4 ταῦτα δὲ ὁ ὨριγένηςOrigen μετὰ καὶ ἄλλων εἰς τὰς γραφὰς ἑρμηνειῶν τοῦ ΣυμμάχουSymmachus σημαίνει παρὰ ἸουλιανῆςJuliana τινος εἰληφέναι , ἣν καί φησιν παρ᾽ αὐτοῦ‎ ΣυμμάχουSymmachus τὰς βίβλους διαδέξασθαι .	Origen states that he obtained these and other commentaries of Symmachus on the Scriptures from a certain Juliana, who, he says, received the books by inheritance from Symmachus himself.

Chapter 18

18-1 Ἐν τούτῳ καὶ ἈμβρόσιοςAmbrose τὰ τῆς ΟὐαλεντίνουValentinus 1 φρονῶν αἱρέσεως , πρὸς τῆς ὑπὸ ὨριγένουςOrigen πρεσβευομένης ἀληθείας ἐλεγχθεὶς καὶ ὡς ἂν ὑπὸ φωτὸς καταυγασθεὶς τὴν‎ διάνοιαν , τῷ τῆς ἐκκλησιαστικῆς ὀρθοδοξίας προστίθεται λόγῳ .

About this time Ambrose, who held the heresy of Valentinus,1was convinced by Origen’s presentation of the truth, and, as if his mind were illumined by light, he accepted the orthodox doctrine of the Church.

18-2 καὶ ἄλλοι δὲ πλείους τῶν ἀπὸ παιδείας , τῆς περὶ τὸν ὨριγένηνOrigen φήμης πανταχόσε βοωμένης , ᾔεσαν ὡς αὐτόν , πεῖραν τῆς ἐν τοῖς ἱεροῖς λόγοις ἱκανότητος τἀνδρὸς ληψόμενοι ·	Many others also, drawn by the fame of Origen’s learning, which resounded everywhere, came to him to make trial of his skill in sacred literature.
18-3 μυρίας δὲ τῶν αἱρετικῶν φιλοσόφων τε τῶν μάλιστα ἐπιφανῶν οὐκ ὀλίγοι διὰ σπουδῆς αὐτῷ προσεῖχον , μόνον οὐχὶ πρὸς τοῖς θείοις καὶ τὰ τῆς ἔξωθεν φιλοσοφίας πρὸς αὐτοῦ‎ παιδευόμενοι .	And a great many heretics, and not a few of the most distinguished philosophers, studied under him diligently, receiving instruction from him not only in divine things, but also in secular philosophy.
18-4 εἰσῆγέν τε γὰρ ὅσους εὐφυῶς ἔχοντας ἑώρα , καὶ ἐπὶ τὰ φιλόσοφα μαθήματα , γεωμετρίαν καὶ ἀριθμητικὴν καὶ τἄλλα προπαιδεύματα παραδιδοὺς εἴς τε τὰς αἱρέσεις τὰς παρὰ τοῖς φιλοσόφοις προάγων καὶ τὰ παρὰ τούτοις συγγράμματα διηγούμενος ὑπομνηματιζόμενός τε καὶ θεωρῶν εἰς ἕκαστα , ὥστε μέγαν καὶ παρ᾽ αὐτοῖς ἝλλησινGreek φιλόσοφον τὸν ἄνδρα κηρύττεσθαι ·	For when he perceived that any persons had superior intelligence he instructed them also in philosophic branches — in geometry, arithmetic, and other preparatory studies — and then advanced to the systems of the philosophers and explained their writings. And he made observations and comments upon each of them, so that he became celebrated as a great philosopher even among the Greeks themselves.
18-5 πολλοὺς δὲ καὶ τῶν ἰδιωτικωτέρων ἐνῆγεν ἐπὶ τὰ ἐγκύκλια γράμματα , οὐ μικρὰν αὐτοῖς ἔσεσθαι φάσκων ἐξ ἐκείνων ἐπιτηδειότητα εἰς τὴν‎ τῶν θείων γραφῶν θεωρίαν τε καὶ παρασκευήν ,	And he instructed many of the less learned in the common school branches, saying that these would be no small help to them in the study and understanding of the Divine Scriptures.
18-6 ὅθεν μάλιστα καὶ ἑαυτῷ ἀναγκαίαν ἡγήσατο τὴν‎ περὶ τὰ κοσμικὰ καὶ φιλόσοφα μαθήματα ἄσκησιν .	On this account he considered it especially necessary for himself to be skilled in secular and philosophic learning.

Chapter 19

19-1 Μάρτυρες δὲ καὶ τῆς περὶ ταῦτα αὐτοῦ‎ κατορθώσεως αὐτῶν ἙλλήνωνGreeks οἱ κατ᾽ αὐτὸν ἠκμακότες φιλόσοφοι ,	The Greek philosophers of his age are witnesses to his proficiency in these subjects.
19-2 ὧν ἐν συγγράμμασιν πολλὴν μνήμην εὕρομεν τοῦ ἀνδρός ,	We find frequent mention of him in their writings.
19-3 τοτὲ μὲν αὐτῷ προσφωνούντων τοὺς ἑαυτῶν λόγους , τοτὲ δὲ ὡς διδασκάλῳ εἰς ἐπίκρισιν τοὺς ἰδίους ἀναφερόντων πόνους .	Sometimes they dedicated their own works to him; again, they submitted their labors to him as a teacher for his judgment.
19-4 τί δεῖ ταῦτα λέγειν , ὅτε καὶ ὁ καθ᾽ ἡμᾶς ἐν ΣικελίᾳSicily καταστὰς ΠορφύριοςPorphyry 1 συγγράμματα καθ᾽ ἡμῶν ἐνστησάμενος καὶ δι᾽ αὐτῶν τὰς θείας γραφὰς διαβάλλειν πεπειραμένος τῶν τε εἰς αὐτὰς ἐξηγησαμένων μνημονεύσας , μηδὲν μηδαμῶς φαῦλον ἔγκλημα τοῖς δόγμασιν ἐπικαλεῖν δυνηθείς , ἀπορίᾳ λόγων ἐπὶ τὸ λοιδορεῖν τρέπεται καὶ τοὺς ἐξηγητὰς ἐνδιαβάλλειν , ὧν μάλιστα τὸν ὨριγένηνOrigen ·	Why need we say these things when even Porphyry,1who lived in Sicily in our own times and wrote books against us, attempting to traduce the Divine Scriptures by them, mentions those who have interpreted them; and being unable in any way to find a base accusation against the doctrines, for lack of arguments turns to reviling and calumniating their interpreters, attempting especially to slander Origen, whom he says he knew in his youth.

19-5 ὃν κατὰ τὴν‎ νέαν ἡλικίαν ἐγνωκέναι φήσας , διαβάλλειν μὲν πειρᾶται , συνιστῶν δὲ ἄρα τὸν ἄνδρα ἐλάνθανεν , τὰ μὲν ἐπαληθεύων , ἐν οἷς οὐδ᾽ ἑτέρως αὐτῷ λέγειν ἦν δυνατόν , τὰ δὲ καὶ ψευδόμενος , ἐν οἷς λήσεσθαι ἐνόμιζεν ,	But truly, without knowing it, he commends the man; telling the truth about him in some cases where he could not do otherwise; but uttering falsehoods where he thinks he will not be detected.
19-6 καὶ τοτὲ μὲν ὡς ΧριστιανοῦChristian κατηγορῶν , τοτὲ δὲ τὴν‎ περὶ τὰ φιλόσοφα μαθήματα ἐπίδοσιν αὐτοῦ‎ διαγράφων .	Sometimes he accuses him as a Christian; again he describes his proficiency in philosophic learning.
19-7 Ἄκουε δ᾽ οὖν ἅ φησιν κατὰ λέξιν ·	But hear his own words:
19-8 “τῆς δὴ μοχθηρίας τῶν ἸουδαϊκῶνJudea γραφῶν οὐκ ἀπόστασιν , λύσιν δέ τινες εὑρεῖν προθυμηθέντες , ἐπ᾽ ἐξηγήσεις ἐτράποντο ἀσυγκλώστους καὶ ἀναρμόστους τοῖς γεγραμμένοις , οὐκ ἀπολογίαν μᾶλλον ὑπὲρ τῶν ὀθνείων , παραδοχὴν δὲ καὶ ἔπαινον τοῖς οἰκείοις φερούσας .	“Some persons, desiring to find a solution of the baseness of the Jewish Scriptures rather than abandon them, have had recourse to explanations inconsistent and incongruous with the words written, which explanations, instead of supplying a defence of the foreigners, contain rather approval and praise of themselves.
19-9 αἰνίγματα γὰρ τὰ φανερῶς παρὰ ΜωυσεῖMoses λεγόμενα εἶναι κομπάσαντες καὶ ἐπιθειάσαντες ὡς θεσπίσματα πλήρη κρυφίων μυστηρίων διά τε τοῦ τύφου τὸ κριτικὸν τῆς ψυχῆς καταγοητεύσαντες , ἐπάγουσιν ἐξηγήσεις . ”	For they boast that the plain words of Moses are enigmas, and regard them as oracles full of hidden mysteries; and having bewildered the mental judgment by folly, they make their explanations.”
19-10 Εἶτα μετ᾽ ἕτερά φησιν ·	Further on he says:
19-11 “ὁ δὲ τρόπος τῆς ἀτοπίας ἐξ ἀνδρὸς ᾧ κἀγὼ κομιδῇ νέος ὢν ἔτι ἐντετύχηκα , σφόδρα εὐδοκιμήσαντος καὶ ἔτι δι᾽ ὧν καταλέλοιπεν συγγραμμάτων εὐδοκιμοῦντος , παρειλήφθω , ὨριγένουςOrigen , οὗ κλέος παρὰ τοῖς διδασκάλοις τούτων τῶν λόγων μέγα διαδέδοται .	As an example of this absurdity take a man whom I met when I was young, and who was then greatly celebrated and still is, on account of the writings which he has left. I refer to Origen, who is highly honoured by the teachers of these doctrines.
19-12 ἀκροατὴς γὰρ οὗτος ἈμμωνίουAmmonius 1 τοῦ πλείστην ἐν τοῖς καθ᾽ ἡμᾶς χρόνοις ἐπίδοσιν ἐν φιλοσοφίᾳ ἐσχηκότος γεγονώς , εἰς μὲν τὴν‎ τῶν λόγων ἐμπειρίαν πολλὴν παρὰ τοῦ διδασκάλου τὴν‎ ὠφέλειαν ἐκτήσατο , εἰς δὲ τὴν‎ ὀρθὴν τοῦ βίου προαίρεσιν τὴν‎ ἐναντίαν ἐκείνῳ πορείαν ἐποιήσατο .	For this man, having been a hearer of Ammonius,1who had attained the greatest proficiency in philosophy of any in our day, derived much benefit from his teacher in the knowledge of the sciences; but as to the correct choice of life, he pursued a course opposite to his.

19-13 ἈμμώνιοςAmmonius μὲν γὰρ ΧριστιανὸςChristian ἐν ΧριστιανοῖςChristians ἀνατραφεὶς τοῖς γονεῦσιν , ὅτε τοῦ φρονεῖν καὶ τῆς φιλοσοφίας ἥψατο , εὐθὺς πρὸς τὴν‎ κατὰ νόμους πολιτείαν μετεβάλετο ,	For Ammonius, being a Christian, and brought up by Christian parents, when he gave himself to study and to philosophy straightway conformed to the life required by the laws.
19-14 ὨριγένηςOrigen δὲ ἝλληνGreek · ἐν ἝλλησινGreek παιδευθεὶς λόγοις , πρὸς τὸ βάρβαρον ἐξώκειλεν τόλμημα ·	But Origen, having been educated as a Greek in Greek literature, went over to the barbarian recklessness.
19-15 ᾧ δὴ φέρων αὐτόν τε καὶ τὴν‎ ἐν τοῖς λόγοις ἕξιν ἐκαπήλευσεν , κατὰ μὲν τὸν βίον ΧριστιανῶςChristian ζῶν καὶ παρανόμως , κατὰ δὲ τὰς περὶ τῶν πραγμάτων καὶ τοῦ θείου δόξας ἑλληνίζων τε καὶ τὰ ἙλλήνωνGreeks τοῖς ὀθνείοις ὑποβαλλόμενος μύθοις .	And carrying over the learning which he had obtained, he hawked it about, in his life conducting himself as a Christian and contrary to the laws, but in his opinions of material things and of the Deity being like a Greek, and mingling Grecian teachings with foreign fables.
19-16 συνῆν τε γὰρ ἀεὶ τῷ ΠλάτωνιPlato , τοῖς τε ΝουμηνίουNumenius καὶ ΚρονίουCronius ἈπολλοφάνουςApollophanes τε καὶ ΛογγίνουLonginus καὶ ΜοδεράτουModeratus ΝικομάχουNicomachus τε καὶ τῶν ἐν τοῖς ΠυθαγορείοιςPythagoreans ἐλλογίμων ἀνδρῶν ὡμίλει συγγράμμασιν ,	For he was continually studying Plato, and he busied himself with the writings of Numenius and Cronius, Apollophanes, Longinus, Moderatus, and Nicomachus, and those famous among the Pythagoreans.
19-17 ἐχρῆτο δὲ καὶ ΧαιρήμονοςChaeremon τοῦ ΣτωϊκοῦStoic ΚορνούτουCornutus τε ταῖς βίβλοις ,	And he used the books of Chaeremon the Stoic, and of Cornutus.
19-18 παρ᾽ ὧν τὸν μεταληπτικὸν τῶν παρ᾽ ἝλλησινGreek μυστηρίων γνοὺς τρόπον ταῖς ἸουδαϊκαῖςJewish προσῆψεν γραφαῖς .”	Becoming acquainted through them with the figurative interpretation of the Grecian mysteries, he applied it to the Jewish Scriptures.”
19-19 Ταῦτα τῷ ΠορφυρίῳPorphyry κατὰ τὸ τρίτον σύγγραμμα τῶν γραφέντων αὐτῷ κατὰ ΧριστιανῶνChristians εἴρηται ,	These things are said by Porphyry in the third book of his work against the Christians.
19-20 ἐπαληθεύσαντι μὲν περὶ τῆς τἀνδρὸς ἀσκήσεως καὶ πολυμαθείας , ψευσαμένῳ δὲ σαφῶς “τί γὰρ οὐκ ἔμελλεν ὁ κατὰ ΧριστιανῶνChristian ;’ · ἐν οἷς αὐτὸν μέν φησιν ἐξ ἙλλήνωνGreeks μετατεθεῖσθαι , τὸν δ᾽ ἈμμώνιονAmmanius ἐκ βίου τοῦ κατὰ θεοσέβειαν ἐπὶ τὸν ἐθνικὸν τρόπον ἐκπεσεῖν .	He speaks truly of the industry and learning of the man, but plainly utters a falsehood (for what will not an opposer of Christians do?) when he says that he went over from the Greeks, and that Ammonius fell from a life of piety into heathen customs.
19-21 τῷ τε γὰρ ὨριγένειOrigen τὰ τῆς κατὰ ΧριστὸνChrist διδασκαλίας ἐκ προγόνων ἐσῴζετο ,	For the doctrine of Christ was taught to Origen by his parents, as we have shown above.
19-22 ὡς καὶ τὰ τῆς πρόσθεν ἱστορίας ἐδήλου , τῷ τε Ἀμμωνίῳ τὰ τῆς ἐνθέου φιλοσοφίας ἀκέραια καὶ ἀδιάπτωτα καὶ μέχρις ἐσχάτης τοῦ βίου διέμενεν τελευτῆς ,1	And Ammonius held the divine philosophy unshaken and unadulterated to the end of his life.1

19-23 ὥς που καὶ οἱ τἀνδρὸς εἰς ἔτι νῦν μαρτυροῦσι πόνοι , δι᾽ ὧν κατέλιπε συγγραμμάτων παρὰ τοῖς πλείστοις εὐδοκιμοῦντος ,	His works yet extant show this, as he is celebrated among many for the writings which he has left.
19-24 ὥσπερ οὖν καὶ ὁ ἐπιγεγραμμένος περὶ τῆς ΜωυσέωςMoses καὶ ἸησοῦJesus, Joshua συμφωνίας καὶ ὅσοι ἄλλοι παρὰ τοῖς φιλοκάλοις εὕρηνται .	For example, the work entitled the Harmony of Moses and Jesus, and such others as are in the possession of the learned.
19-25 Ταῦτα μὲν οὖν εἰς παράστασιν ἐκκείσθω τῆς τε τοῦ ψευδηγόρου συκοφαντίας καὶ τῆς ὨριγένουςOrigen καὶ περὶ τὰ ἙλλήνωνGreeks μαθήματα πολυπειρίας ,	These things are sufficient to evince the slander of the false accuser, and also the proficiency of Origen in Grecian learning.
19-26 περὶ ἧς πρός τινας μεμψαμένους αὐτῷ διὰ τὴν‎ περὶ ἐκεῖνα σπουδὴν ἀπολογούμενος , ἐν ἐπιστολῇ τινι ταῦτα γράφει ·	He defends his diligence in this direction against some who blamed him for it, in a certain epistle, where he writes as follows:
19-27 “ἐπεὶ δὲ ἀνακειμένῳ μοι τῷ λόγῳ , τῆς φήμης διατρεχούσης περὶ τῆς ἕξεως ἡμῶν , προσῄεσαν ὁτὲ μὲν αἱρετικοί , ὁτὲ δὲ οἱ ἀπὸ τῶν ἙλληνικῶνGreeks μαθημάτων καὶ μάλιστα τῶν ἐν φιλοσοφίᾳ , ἔδοξεν ἐξετάσαι τά τε τῶν αἱρετικῶν δόγματα καὶ τὰ ὑπὸ τῶν φιλοσόφων περὶ ἀληθείας λέγειν ἐπαγγελλόμενα .	When I devoted myself to the word, and the fame of my proficiency went abroad, and when heretics and persons conversant with Grecian learning, and particularly with philosophy, came to me, it seemed necessary that I should examine the doctrines of the heretics, and what the philosophers say concerning the truth.
19-28 τοῦτο δὲ πεποιήκαμεν μιμησάμενοί τε τὸν πρὸ ἡμῶν πολλοὺς ὠφελήσαντα ΠάνταινονPantaenus , οὐκ ὀλίγην ἐν ἐκείνοις ἐσχηκότα παρασκευήν , καὶ τὸν νῦν ἐν τῷ πρεσβυτερίῳ καθεζόμενον ἈλεξανδρέωνAlexandria, Alexandrians ἩρακλᾶνHeraclas ,	And in this we have followed Pantaenus, who benefited many before our time by his thorough preparation in such things, and also Heraclas, who is now a member of the presbytery of Alexandria.
19-29 ὅντινα εὗρον παρὰ τῷ διδασκάλῳ τῶν φιλοσόφων μαθημάτων , ἤδη πέντε ἔτεσιν αὐτῷ προσκαρτερήσαντα πρὶν ἢ ἐμὲ ἄρξασθαι ἀκούειν ἐκείνων τῶν λόγων ·	I found him with the teacher of philosophic learning, with whom he had already continued five years before I began to hear lectures on those subjects.
19-30 δι᾽ ὃν καὶ πρότερον κοινῇ ἐσθῆτι 1 χρώμενος ἀποδυσάμενος καὶ φιλόσοφον ἀναλαβὼν σχῆμα μέχρι τοῦ δεῦρο τηρεῖ βιβλία τε ἙλλήνωνGreeks κατὰ δύναμιν οὐ παύεται φιλολογῶν . ”	And though he had formerly worn the common dress, he laid it aside and assumed and still wears the philosopher’s garment;1and he continues the earnest investigation of Greek works.”

19-31 Καὶ ταῦτα μὲν αὐτῷ περὶ τῆς ἙλληνικῆςGreek ἀσκήσεως ἀπολογουμένῳ εἴρηται ·	He says these things in defending himself for his study of Grecian literature.
19-32 κατὰ τοῦτον δὲ τὸν χρόνον ἐπ᾽ ἈλεξανδρείαςAlexandria αὐτῷ τὰς διατριβὰς ποιουμένῳ ἐπιστάς τις τῶν στρατιωτικῶν ἀνεδίδου γράμματα ΔημητρίῳDēmētrius τε τῷ τῆς παροικίας ἐπισκόπῳ καὶ τῷ τότε τῆς ΑἰγύπτουEgypt ἐπάρχῳ παρὰ τοῦ τῆς ἈραβίαςArabia ἡγουμένου , ὡς ἂν μετὰ σπουδῆς ἁπάσης τὸν ὨριγένηνOrigen πέμψοιεν κοινωνήσοντα λόγων αὐτῷ .	About this time, while he was still at Alexandria, a soldier came and delivered a letter from the governor of Arabia to Demetrius, bishop of the parish, and to the prefect of Egypt who was in office at that time, requesting that they would with all speed send Origen to him for an interview.
19-33 καὶ δὴ ἀφικνεῖται ἐπὶ τὴν‎ ἈραβίανArabia ·	Being sent by them, he went to Arabia.
19-34 οὐκ εἰς μακρὸν δὲ τὰ τῆς ἀφίξεως εἰς πέρας ἀγαγών , αὖθις ἐπὶ τὴν‎ ἈλεξάνδρειανAlexandria ἐπανῄει .	And having in a short time accomplished the object of his visit, he returned to Alexandria.
19-35 χρόνου δὲ μεταξὺ διαγενομένου , οὐ σμικροῦ κατὰ τὴν‎ πόλιν ἀναρριπισθέντος πολέμου ,1 ὑπεξελθὼν τῆς ἈλεξανδρείαςAlexandria ,	But sometime after a considerable war1broke out in the city, and he departed from Alexandria.

19-36 ᾔει μὲν ἐπὶ ΠαλαιστίνηςPalestine , ἐν ΚαισαρείᾳCaesarea δὲ τὰς διατριβὰς ἐποιεῖτο ·	And thinking that it would be unsafe for him to remain in Egypt, he went to Palestine and abode in Caesarea.
19-37 ἔνθα καὶ διαλέγεσθαι τάς τε θείας ἑρμηνεύειν γραφὰς ἐπὶ τοῦ κοινοῦ τῆς ἐκκλησίας οἱ τῇδε ἐπίσκοποι , καίτοι τῆς τοῦ πρεσβυτερίου χειροτονίας οὐδέπω τετυχηκότα , αὐτὸν ἠξίουν ·	While there the bishops of the church in that country requested him to preach and expound the Scriptures publicly, although he had not yet been ordained as presbyter.
19-38 ὃ καὶ αὐτὸ γένοιτ᾽ ἂν ἔκδηλον ἀφ᾽ ὧν περὶ τοῦ ΔημητρίουDemetrius γράφοντες ἈλέξανδροςAlexander ὁ ἹεροσολύμωνJerusalem ἐπίσκοπος καὶ ΘεόκτιστοςTheoctistus ὁ ΚαισαρείαςCaesarea ὧδέ πως ἀπολογοῦνται .	This is evident from what Alexander, bishop of Jerusalem and Theoctistus of Caesarea, wrote to Demetrius concerning the matter, defending themselves thus:
19-39 “προσέθηκεν δὲ τοῖς γράμμασιν ὅτι τοῦτο οὐδέποτε ἠκούσθη οὐδὲ νῦν γεγένηται , τὸ παρόντων ἐπισκόπων λαϊκοὺς ὁμιλεῖν ,	“He has stated in his letter that such a thing was never heard of before, neither has hitherto taken place, that laymen should preach in the presence of bishops.
19-40 οὐκ οἶδ᾽ ὅπως προφανῶς οὐκ ἀληθῆ λέγων .	I know not how he comes to say what is plainly untrue.
19-41 ὅπου γοῦν εὑρίσκονται οἱ ἐπιτήδειοι πρὸς τὸ ὠφελεῖν τοὺς ἀδελφούς , καὶ παρακαλοῦνται τῷ λαῷ προσομιλεῖν ὑπὸ τῶν ἁγίων ἐπισκόπων ,	For whenever persons able to instruct the brothers are found, they are exhorted by the holy bishops to preach to the people.
19-42 ὥσπερ ἐν ΛαράνδοιςLaranda ΕὔελπιςEuelpis ὑπὸ ΝέωνοςNeon καὶ ἐν ἸκονίῳIconium ΠαυλῖνοςPaulinus ὑπὸ ΚέλσουCelsus καὶ ἐν ΣυνάδοιςSynnada ΘεόδωροςTheodore, Theodorus ὑπὸ ἈττικοῦAtticus , τῶν μακαρίων ἀδελφῶν .	Thus in Laranda, Euelpis by Neon; and in Iconium, Paulinus by Celsus; and in Synada, Theodorus by Atticus, our blessed brothers.
19-43 εἰκὸς δὲ καὶ ἐν ἄλλοις τόποις τοῦτο γίνεσθαι , ἡμᾶς δὲ μὴ εἰδέναι .”	And probably this has been done in other places unknown to us.”
19-44 Τοῦτον καὶ ἔτι νέος ὢν ὁ δηλούμενος ἀνὴρ οὐ πρὸς μόνων τῶν συνήθων , ἀλλὰ καὶ τῶν ἐπὶ ξένης ἐπισκόπων ἐτιμᾶτο τὸν τρόπον .	He was honoured in this manner while yet a young man, not only by his countrymen, but also by foreign bishops.
19-45 ἀλλὰ γὰρ αὖθις τοῦ ΔημητρίουDemetrius διὰ γραμμάτων αὐτὸν ἀνακαλέσαντος δι᾽ ἀνδρῶν τε διακόνων τῆς ἐκκλησίας ἐπισπεύσαντος ἐπανελθεῖν εἰς τὴν‎ ἈλεξάνδρειανAlexandria ,	But Demetrius sent for him by letter, and urged him through members and deacons of the church to return to Alexandria.
19-46 Ἀφικόμενος τὰς συνήθεις ἀπετέλει σπουδάς .	So he returned and resumed his accustomed duties.

Chapter 20

20-1 Ἤκμαζον δὲ κατὰ τοῦτο πλείους λόγιοι καὶ ἐκκλησιαστικοὶ ἄνδρες , ὧν καὶ ἐπιστολάς , ἃς πρὸς ἀλλήλους διεχάραττον , ἔτι νῦν σῳζομένας εὑρεῖν εὔπορον ·	There flourished many learned men in the Church at that time, whose letters to each other have been preserved and are easily accessible.
20-2 αἳ καὶ εἰς ἡμᾶς ἐφυλάχθησαν ἐν τῇ κατὰ ΑἰλίανAelia 1 βιβλιοθήκῃ , πρὸς τοῦ τηνικάδε τὴν‎ αὐτόθι διέποντος ἐκκλησίαν ἈλεξάνδρουAlexander ἐπισκευασθείσῃ ,	They have been kept until our time in the library at Aelia,1which was established by Alexander, who at that time presided over that church.

20-3 ἀφ᾽ ἧς καὶ αὐτοὶ τὰς ὕλας τῆς μετὰ χεῖρας ὑποθέσεως ἐπὶ ταὐτὸν συναγαγεῖν δεδυνήμεθα .	We have been able to gather from that library material for our present work.
20-4 Τούτων ΒήρυλλοςBeryllus σὺν ἐπιστολαῖς καὶ συγγραμμάτων διαφόρους φιλοκαλίας καταλέλοιπεν , ἐπίσκοπος δ᾽ οὗτος ἦν τῶν κατὰ ΒόστρανBostra ἈράβωνArabians ·	Among these Beryllus has left us, besides letters and treatises, various elegant works. He was bishop of Bostra in Arabia.
20-5 ὡσαύτως δὲ καὶ ἹππόλυτοςHippolytus ,1 ἑτέρας που καὶ αὐτὸς προεστὼς ἐκκλησίας .	Likewise also Hippolytus,1who presided over another church, has left writings.

20-6 Ἦλθεν δὲ εἰς ἡμᾶς καὶ ΓαΐουCaius, Gaius , λογιωτάτου ἀνδρός , διάλογος , ἐπὶ ῬώμηςRome κατὰ ΖεφυρῖνονZephyrinus πρὸς ΠρόκλονProclus τῆς κατὰ ΦρύγαςPhrygians αἱρέσεως ὑπερμαχοῦντα κεκινημένος ·	There has reached us also a dialogue of Caius, a very learned man, which was held at Rome under Zephyrinus, with Proclus, who contended for the Phrygian heresy.
20-7 ἐν ᾧ τῶν δι᾽ ἐναντίας τὴν‎ περὶ τὸ συντάττειν καινὰς γραφὰς προπέτειάν τε καὶ τόλμαν ἐπιστομίζων ,	In this he curbs the rashness and boldness of his opponents in setting forth new Scriptures.
20-8 τῶν τοῦ ἱεροῦ ἀποστόλου δεκατριῶν μόνων ἐπιστολῶν μνημονεύει , τὴν‎ πρὸς ἙβραίουςHebrews μὴ συναριθμήσας ταῖς λοιπαῖς ,	He mentions only thirteen epistles of the holy apostle, not counting that to the Hebrews with the others.
20-9 ἐπεὶ καὶ εἰς δεῦρο παρὰ ῬωμαίωνRoman, Latin τισὶν οὐ νομίζεται τοῦ ἀποστόλου τυγχάνειν .	And unto our day there are some among the Romans who do not consider this a work of the apostle.

Chapter 21

21-1 Ἀλλὰ γὰρ ἈντωνῖνονAntinous ἔτη βασιλεύσαντα ἑπτὰ καὶ μῆνας ἓξ ΜακρῖνοςMacrinus 1 διαδέχεται ·

After Antoninus had reigned seven years and six months, Macrinus1succeeded him.

21-2 τούτου δ᾽ ἐπ᾽ ἐνιαυτὸν διαγενομένου , αὖθις ἕτερος ἈντωνῖνοςAntoninus 1 τὴν‎ ῬωμαίωνRoman, Latin ἡγεμονίαν παραλαμβάνει ·

And when he had continued in office for a year, again another Antoninus1received the Roman government.

21-3 οὗ κατὰ τὸ πρῶτον ἔτος ὁ ῬωμαίωνRoman, Latin ἐπίσκοπος ΖεφυρῖνοςZephyrinus μεταλλάττει τὸν βίον ,1 ὅλοις ὀκτωκαίδεκα διακατασχὼν ἔτεσιν τὴν‎ λειτουργίαν ·

During the first year of Antoninus as Roman bishop, Zephyrinus, the bishop of the Romans, departed this life, 1having held his office for eighteen years.

21-4 μετ᾽ ὃν ΚάλλιστοςCallistus τὴν‎ ἐπισκοπὴν ἐγχειρίζεται ,	After him, Callistus was entrusted with the episcopate.
21-5 ὃς ἐπιβιβάσαντες ἔτεσιν πέντε , ΟὐρβανῷUrban τὴν‎ λειτουργίαν καταλείπει .	He continued for five years, and was succeeded by Urbanus.
21-6 Αὐτοκράτωρ ἈλέξανδροςAlexander ἐπὶ τούτοις διαδέχεται τὴν‎ ῬωμαίωνRoman, Latin ἀρχήν , ἐπὶ τέτταρσιν μόνοις ἔτεσιν ἈντωνίνουAntoninus διαγενομένου . ἐν τούτῳ δὲ καὶ ἐπὶ τῆς ἈντιοχέωνAntioch, Antiochians ἐκκλησίας ἈσκληπιάδηνAsclepiades ΦιλητὸςPhiletus διαδέχεται .	After this, Alexander became Roman emperor, Antoninus having reigned but four years. At this time Philetus also succeeded Asclepiades in the church of Antioch.
21-7 Τοῦ δ᾽ αὐτοκράτορος μήτηρ , ΜαμαίαMamaea τοὔνομα , εἰ καί τις ἄλλη θεοσεβεστάτη γυνή ,	The mother of the emperor, Mammaea by name, was a most pious woman, if there ever was one, and of religious life.
21-8 τῆς ὨριγένουςOrigen πανταχόσε βοωμένης φήμης , ὡς καὶ μέχρι τῶν αὐτῆς ἐλθεῖν ἀκοῶν , περὶ πολλοῦ ποιεῖται τῆς τοῦ ἀνδρὸς θέας ἀξιωθῆναι καὶ τῆς ὑπὸ πάντων θαυμαζομένης περὶ τὰ θεῖα συνέσεως αὐτοῦ‎ πεῖραν λαβεῖν .	When the fame of Origen had extended everywhere and had come even to her ears, she desired greatly to see the man, and above all things to make trial of his celebrated understanding of divine things.
21-9 ἐπ᾽ ἈντιοχείαςAntioch δῆτα διατρίβουσα , μετὰ στρατιωτικῆς δορυφορίας αὐτὸν ἀνακαλεῖται ·	Staying for a time in Antioch, she sent for him with a military escort.
21-10 παρ᾽ ᾗ χρόνον διατρίψας πλεῖστά τε ὅσα εἰς τὴν‎ τοῦ κυρίου δόξαν καὶ τῆς τοῦ θείου διδασκαλείου ἀρετῆς ἐπιδειξάμενος , ἐπὶ τὰς συνήθεις ἔσπευδεν διατριβάς .	Having remained with her a while and shown her many things which were for the glory of the Lord and of the excellence of the divine teaching, he hastened back to his accustomed work.

Chapter 22

22-1 Τότε δῆτα καὶ ἹππόλυτοςHippolytus συντάττων μετὰ πλείστων ἄλλων ὑπομνημάτων καὶ τὸ περὶ τοῦ πάσχα πεποίηται σύγγραμμα ,	At that time Hippolytus, besides many other treatises, wrote a work on the Passover.
22-2 ἐν ᾧ τῶν τῶν χρόνων ἀναγραφὴν ἐκθέμενος καί τινα κανόν᾽ ἑκκαιδεκαετηρίδος περὶ τοῦ πάσχα προθείς , ἐπ᾽ τὸ πρῶτον ἔτος αὐτοκράτορος ἈλεξάνδρουAlexander τοὺς χρόνους περιγράφει ·	He gives in this a chronological table, and presents a certain paschal canon of sixteen years, bringing the time down to the first year of the Emperor Alexander.
22-3 τῶν δὲ λοιπῶν αὐτοῦ‎ συγγραμμάτων τὰ εἰς ἡμᾶς ἐλθόντα ἐστὶν τάδε · Εἰς τὴν‎ ἙξαήμερονHexaemeron ,1 Εἰς τὰ μετὰ τὴν‎ ἙξαήμερονHexaemeron 1 Πρὸς ΜαρκίωναMarcion , Εἰς τὸ Ἆισμα , Εἰς μέρη τοῦ ἸεζεκιήλEzekiel , περὶ τοῦ πάσχα , Πρὸς ἁπάσας τὰς αἱρέσεις , πλεῖστά τε ἄλλα καὶ παρὰ πολλοῖς εὕροις ἂν σῳζόμενα .	Of his other writings the following have reached us: on the Hexaemeron,1on the Works after the Hexaemeron, Against Marcion, on the Song of Songs, on Portions of Ezekiel, on the Passover, Against All the Heresies; and you can find many other works preserved by many.

Chapter 23

23-1 Ἐξ ἐκείνου δὲ καὶ ὨριγένειOrigen τῶν εἰς τὰς θείας γραφὰς ὑπομνημάτων ἐγίνετο ἀρχἥ̣̣ ἈμβροσίουAmbrose παρορμῶντος αὐτὸν μυρίαις ὅσαις οὐ προτροπαῖς ταῖς διὰ λόγων καὶ παρακλήσεσι αὐτὸ μόνον , ἀλλὰ καὶ ἀφθονωτάταις τῶν ἐπιτηδείων χορηγίαις .	At that time Origen began his commentaries on the Divine Scriptures, being urged thereto by Ambrose, who employed innumerable incentives, not only exhorting him by word, but also furnishing abundant means.
23-2 ταχυγράφοι τε γὰρ αὐτῷ πλείους ἤ ἑπτὰ τὸν ἀριθμὸν παρῆσαν ὑπαγορεύοντι , χρόνοις τεταγμένοις ἀλλήλους ἀμείβοντες ,	For he dictated to more than seven amanuenses, who relieved each other at appointed times.
23-3 βιβλιογράφοι τε οὐχ ἥττους ἅμα καὶ κόραις ἐπὶ τὸ καλλιγραφεῖν ἠσκημέναις ·	And he employed no fewer copyists, besides girls who were skilled in elegant writing.
23-4 ὧν ἁπάντων τὴν‎ δέουσαν τῶν ἐπιτηδείων ἄφθονον περιουσίαν ὁ ἈμβρόσιοςAmbrose παρεστήσατο · ναὶ μὴν καὶ ἐν τῇ περὶ τὰ θεῖα λογίοις ἀσκήσει τε καὶ σπουδῇ προθυμίαν ἄφατον αὐτᾷ συνεισέφερεν , ᾗ καὶ μάλιστα αὐτὸν προύτρεπεν ἐπὶ τὴν‎ τῶν ὑπομνημάτων σύνταξιν .	For all these Ambrose furnished the necessary expense in abundance, manifesting himself an inexpressible earnestness in diligence and zeal for the divine oracles, by which he especially pressed him on to the preparation of his commentaries.
23-5 Τούτων δὲ οὕτως δυσμενῶς , ΟὐρβανὸνUrban, Urbanus ἐπισκοπεύσαντα τῆς ῬωμαίωνRoman, Latin ἐκκλησίας ἔτεσιν ὀκτὼ διαδέχεται ΠοντιανόςPontianus , τῆς δ᾽ ἈντιοχέωνAntioch, Antiochians μετὰ ΦιλητὸνPhiletus ΖέβεννοςZebennus, Zebinus ·	While these things were in progress, Urbanus, who had been for eight years bishop of the Roman church, was succeeded by Pontianus, and Zebinus succeeded Philetus in Antioch.
23-6 καθ᾽ οὓς ὨριγένηςOrigen , ἐπειγούσης χρείας ἐκκλησιαστικῶν ἕνεκα πραγμάτων ἐπὶ τὴν‎ ἙλλάδαGreece, Greek στειλάμενος τὴν‎ διὰ ΠαλαιστίνηςPalestine , πρεσβείου χειροθεσίαν ἐν ΚαισαρείᾳCaesarea πρὸς τῶν τῇδε ἐπισκόπων ἀναλαμβάνει .	At this time Origen was sent to Greece on account of a pressing necessity in connection with ecclesiastical affairs, and went through Palestine, and was ordained as presbyter in Caesarea by the bishops of that country.
23-7 τὰ μὲν οὖν ἐπὶ τούτῳ περὶ αὐτοῦ‎ κεκινημένα τά τε ἐπὶ τοῖς κινηθεῖσιν δεδογμένα τοῖς τῶν ἐκκλησιῶν προεστῶσιν ὅσα τε ἄλλα ἀκμάζων περὶ τὸν θεῖον εἰσενήνεκται λόγον , ἰδίας δεόμενα συντάξεως ,	The matters that were agitated concerning him on this account, and the decisions on these matters by those who presided over the churches, besides the other works concerning the divine word which he published while in his prime, demand a separate treatise.
23-8 μετρίως ἐν τῷ δευτέρῳ ἧς ὑπὲρ αὐτοῦ‎ πεποιήμεθα ἀπολογίας ἀνεγράψαμεν .	We have written of them to some extent in the second book of the Defense which we have composed in his behalf.

Chapter 24

24-1 Ταῦτα δ᾽ ἐκείνοις δέοι ἂν ἐπιθεῖναι ὡς ἐν μὲν τῷ ἕκτῳ τῶν εἰς τὸ κατὰ ἸωάννηνJohn Ἐξηγητικῶν σημαίνει τὰ πρότερα πέντε ἐπ᾽ ἈλεξανδρείαςAlexandria ἔτ᾽ ὄντα αὐτὸν συντάξαι ,	It may be well to add that in the sixth book of his Exposition of the Gospel of John he states that he prepared the first five while in Alexandria.
24-2 τῆς δ᾽ εἰς τὸ πᾶν εὐαγγέλιον αὐτὸ δὴ τοῦτο πραγματείας μόνοι δύο καὶ εἴκοσι εἰς ἡμᾶς περιῆλθον τόμοι ·	Of his work on the entire Gospel only twenty-two volumes have come down to us.
24-3 κατὰ δὲ τὸ ἔνατον τῶν Εἰς τὴν‎ ΓένεσινGenesis (δώδεκα δ᾽ ἐστὶν τὰ πάντα) οὐ μόνον τοὺς πρὸ τοῦ ἐνάτου δηλοῖ ἐπὶ τῆς ἈλεξανδρείαςAlexandria ὑπεμνηματίσθαι , καὶ εἰς τοὺς πρώτους δὲ πέντε καὶ εἴκοσι ΨαλμοὺςPsalms ἔτι τε τὰ εἰς τοὺς Θρήνους ,	In the ninth of those On Genesis, of which there are twelve in all, he states that not only the preceding eight had been composed at Alexandria, but also those on the first twenty-five Psalms and on Lamentations.
24-4 ὧν εἰς ἡμᾶς ἐληλύθασιν τόμοι πέντε ,	Of these last five volumes have reached us.
24-5 ἐν οἷς μέμνηται καὶ τῶν περὶ ἀναστάσεως · δύο δ᾽ ἐστὶν και ταῦτα .	In them he mentions also his books On the Resurrection, of which there are two.
24-6 οὐ μὴν ἀλλὰ καὶ τὰ περὶ ἀρχῶν πρὸ τῆς ἀπ᾽ Ἀλεξανρδείας μεταναστάσεως γράφει ,	He wrote also the books De Principiis before leaving Alexandria;
24-7 καὶ τοὺς ἐπιγεγραμμένους ΣτρωματεῖςStromateis , ὄντας τὸν ἀριθμὸν δέκα , ἐπὶ τῆς αὐτῆς πόλεως κατὰ τὴν‎ ἈλεξάνδρουAlexander συντάττει βασιλείαν , ὡς καὶ τοῦτο ὁλόγραφοι δηλοῦσιν αὐτοῦ‎ πρὸ τῶν τόμων ἐπισημειώσεις .	and the discourses entitled Stromata, ten in number, he composed in the same city during the reign of Alexander, as the notes by his own hand preceding the volumes indicate.

Chapter 25

1-1 Τὸν μέν γε πρῶτον ἐξηγούμενος Ψαλμόν , ἔκθεσιν πεποίηται τοῦ τῶν ἱερῶν γραφῶν τῆς παλαιᾶς διαθήκης καταλόγου , ὧδέ πως γράφων κατὰ λέξιν ·	When expounding the first Psalm, he gives a catalogue of the sacred Scriptures of the Old Testament as follows:
25-2 “οὐκ ἀγνοητέον δ᾽ εἶναι τὰς ἐνδιαθήκουςcommitted to writing βίβλους , ὡς ἙβραῖοιHebrews παραδιδόασιν , δύο καὶ εἴκοσι , ὅσος ἀριθμὸς τῶν παρ᾽ αὐτοῖς στοιχείων ἐστίν . ”	It should be stated that the canonical books, as the Hebrews have handed them down, are twenty-two; corresponding with the number of their letters.
25-3 Εἶτα μετά τινα ἐπιφέρει λέγων ·	Further on he says:
25-4 “εἰσὶν δὲ αἱ εἴκοσι δύο βίβλοι καθ᾽ ἙβραίουςHebrews αἵδε · ἡ παρ᾽ ἡμῖν ΓένεσιςGenesis ἐπιγεγραμμένη , παρὰ δ᾽ ἙβραίοιςHebrews ἀπὸ τῆς ἀρχῆς τῆς βίβλου ΒρησιθBresith (i.e., Genesis) , ὅπερ ἐστὶν ἐν ‘ἀρχῇ ’·	The twenty-two books of the Hebrews are the following: That which is called by us Genesis, but by the Hebrews, from the beginning of the book, Bresith, which means, ‘In the beginning’;
25-5 ἜξοδοςExodus , ΟυελλεσμωθWelesmoth, i.e., these are the names , ὅπερ ἐστὶν ‘ταῦτα τὰ ὀνόματα ’·	Exodus, Welesmoth, that is, ‘These are the names’;
25-6 ΛευιτικόνLeviticus , ΟυϊκραWikra , ‘καὶ ἐκάλεσεν ’ ·	Leviticus, Wikra, ‘And he called’;
25-7 ἈριθμοίNumbers , ΑμμεσφεκωδειμAmmesphekodeim ·	Numbers, Ammesphekodeim;1

25-8 ΔευτερονόμιονDeuteronomy , ΕλλεαδδεβαρειμEleaddebareim , “οὗτοι οἱ λόγοι ” ·	Deuteronomy, Eleaddebareim, ‘These are the words’;
25-9 ἸησοῦςJesus, Joshua υἱὸς ΝαυῆNave, i.e., Nun , ΙωσουεβεννουνJosoue-ben-Noun ·	Jesus, the son of Nave, Josoue ben Noun;
25-10 ΚριταίJudges , ῬούθRuth , παρ᾽ αὐτοῖς ἐν ἑνί , ΣωφτειμSaphateim ·	Judges and Ruth, among them in one book, Saphateim;1

25-11 Βασιλειῶν α β , παρ᾽ αὐτοῖς ἕν , ΣαμουηλSamouel , ‘ὁ θεόκλητος ’ ·	the First and Second of Kings, among them one, Samouel, that is, ‘The called of God’;
25-12 Βασιλειῶν γ δ ἐν ἑνί , ΟυαμμελχδαυιδWammelch-David , ὅπερ ἐστὶν ‘βασιλεία ΔαυίδDavid ’ ·	the Third and Fourth of Kings in one, Wammelch David, that is, ‘The kingdom of David’;
25-13 ΠαραλειπομένωνChronicles α β ἐν ἑνί , ΔαβρηϊαμεινDabreiamein ὅπερ ἐστὶν λόγοι ἡμερῶν ·	of the Chronicles, the First and Second in one, Dabreïamein, that is, ‘Records of days’;
25-14 ἜζραςEsdras α β ἐν ἑνί , ΕζραEzra , ὅ ἐστιν ‘βοηθός ’ ·	Esdras, First and Second in one, Ezra, that is, ‘An assistant’;
25-15 βίβλος ΨαλμῶνPsalms , ΣφαρθελλειμSpharthelleim ·	the book of Psalms, Spharthelleim;
25-16 ΣολομῶνοςSolomon παροιμίαι , ΜελωθMeloth ·	the Proverbs of Solomon, Meloth;
25-17 ἘκκλησιαστήςEcclesiastes , ΚωελθKoelth ·	Ecclesiastes, Koelth;
25-18 Ἆισμα ᾈσμάτων “οὐ γάρ , ὡς ὑπολαμβάνουσίν τινες , Ἄισματα ᾈσμάτων , ΣιρασσιρειμSir-Hassirim ·	the Song of Songs (not, as some suppose, Songs of Songs), Sir Hassirim;
25-19 ἩσαΐαςIsaiah , ΙεσσιαJessia ·	Isaiah, Jessia;
25-20 ἹερεμίαςJeremiah σὺν ΘρήνοιςLamentations καὶ τῇ Ἐπιστολῇ ἐν ἑνί , ΙερεμιαJeremiah ·	Jeremiah, with Lamentations and the epistle in one, Jeremia;
25-21 ΔανιήλDaniel , ΔανιηλDaniel ·	Daniel, Daniel;
25-22 ἸεζεκιήλEzekiel , ΙεζεκιηλJezekiel ·	Ezekiel, Ezekiel;
25-23 ἸώβJob , ΙωβJob ·	Job, Job;
25-24 ἘσθήρEsther , ΕσθηρEsther .	Esther, Esther.
25-25 ἔξω δὲ τούτων ἐστὶ τὰ ΜακκαβαϊκάMaccabees , ἅπερ ἐπιγέγραπται ΣαρβηθσαβαναιελSarbeth-Sabanaiel .”1	And besides these there are the Maccabees, which are entitled Sarbeth Sabanaiel.1

25-26 Ταῦτα μὲν οὖν ἐν τῷ προειρημένῳ τίθησι συγγράμματι ·	He gives these in the above-mentioned work.
25-27 ἐν δὲ τῷ πρώτῳ τῶν εἰς τὸ κατὰ ΜατθαῖονMatthew , τὸν ἐκκλησιαστικὸν φυλάττων κανόνα , μόνα τέσσαρα εἰδέναι εὐαγγέλια μαρτύρεται , ὧδέ πως γράφων ·	In his first book on Matthew’s Gospel, maintaining the Canon of the Church, he testifies that he knows only four Gospels, writing as follows:
25-28 “ὡς ἐν παραδόσει μαθὼν περὶ τῶν τεσσάρων εὐαγγελίων , ἃ καὶ μόνα ἀναντίρρητά ἐστιν ἐν τῇ ὑπὸ τὸν οὐρανὸν ἐκκλησίᾳ τοῦ Θεοῦ , ὅτι πρῶτον μὲν γέγραπται τὸ κατὰ τόν ποτε τελώνην , ὕστερον δὲ ἀπόστολον ἸησοῦJesus, Joshua ΧριστοῦChrist ΜατθαῖονMatthew , ἐκδεδωκότα αὐτὸ τοῖς ἀπὸ ἸουδαϊσμοῦJudaism πιστεύσασιν , γράμμασιν ἙβραϊκοϊςHebrew συντεταγμένον ·	“Among the four Gospels, which are the only indisputable ones in the Church of God under heaven, I have learned by tradition that the first was written by Matthew, who was once a publican, but afterward an apostle of Jesus Christ, and it was prepared for the converts from Judaism, and published in the Hebrew language.
25-29 Δεύτερον δὲ τὸ κατὰ ΜάρκονMarcus, Mark , ὡς ΠέτροςPeter ὑφηγήσατο αὐτῷ , ποιήσαντα , ὃν καὶ υἱὸν ἐν τῇ καθολικῇ ἐπιστολῇ διὰ τούτων ὡμολόγησεν φάσκων ‘ἀσπάζεται ὑμᾶς ἡ ἐν ΒαβυλῶνιBabylon συνεκλεκτὴ καὶ ΜάρκοςMarcus, Mark ὁ υἱός μου ·’1	The second is by Mark, who composed it according to the instructions of Peter, who in his Catholic epistle acknowledges him as a son, saying, ‘The church that is at Babylon elected together with you, salutes you, and so does Marcus, my son.’1

25-30 καὶ τρίτον τὸ κατὰ ΛουκᾶνLuke , τὸ ὑπὸ ΠαύλουPaul, Paulus ἐπαινούμενον εὐαγγέλιον τοῖς ἀπὸ τῶν ἐθνῶν πεποιηκότα ·	And the third by Luke, the Gospel commended by Paul, and composed for Gentile converts.
25-31 ἐπὶ πᾶσιν τὸ κατὰ ἸωάννηνJohn . ”	Last of all that by John.”
25-32 Καὶ ἐν τῷ πέμπτῳ δὲ τῶν εἰς τὸ κατὰ ἸωάννηνJohn Ἐξηγητικῶν ὁ αὐτὸς ταῦτα περὶ τῶν ἐπιστολῶν τῶν ἀποστόλων φησίν ·	In the fifth book of his Expositions of John’s Gospel, he speaks thus concerning the epistles of the apostles:
25-33 “ὁ δὲ ἱκανωθεὶς διάκονος ‘γενέσθαι τῆς καινῆς διαθήκης , οὐ γράμματος , ἀλλὰ πνεύματος ,’1 ΠαῦλοςPaul , ‘ὁ πεπληρωκὼς τὸ εὐαγγέλιον ἀπὸ ἹερουσαλὴμJerusalem καὶ κύκλῳ μέχρι τοῦ ἸλλυρικοῦIllyricum ,’2 οὐδὲ πάσαις ἔγραψεν αἷς ἐδίδαξεν ἐκκλησίαις , ἀλλὰ καὶ αἷς ἔγραψεν , ὀλίγους στίχους ἐπέστειλεν .	“But he who was ‘made sufficient to be a minister of the New Testament, not of the letter, but of the Spirit,’1that is, Paul, who ‘fully preached the Gospel from Jerusalem and around even unto Illyricum,’2did not write to all the churches which he had instructed and to those to which he wrote he sent but few lines.

25-34 ΠέτροςPeter δέ , ἐφ᾽ ᾧ οἰκοδομεῖται ἡ ΧριστοῦChrist ἐκκλησία , ἧς πύλαι Ἅιδου οὐ κατισχύσουσιν , μίαν ἐπιστολὴν ὁμολογουμένην καταλέλοιπεν , ἔστω δὲ καὶ δευτέραν · ἀμφιβάλλεται γάρ .

And Peter, on whom the Church of Christ is built, ‘against which the gates of hell shall not prevail,’1has left one acknowledged epistle; perhaps also a second, but this is doubtful.

25-35 τί δεῖ περὶ τοῦ ἀναπεσόντος ἐπὶ τὸ στῆθος λέγειν τοῦ ἸησοῦJesus, Joshua , ἸωάννουJohn , ὃς εὐαγγέλιον ἓν καταλέλοιπεν , ὁμολογῶν δύνασθαι τοσαῦτα ποιήσειν ἃ οὐδ᾽ ὁ κόσμος χωρῆσαι ἐδύνατο , ἔγραψεν δὲ καὶ τὴν‎ Ἀποκάλυψιν , κελευσθεὶς σιωπῆσαι καὶ μὴ γράψαι τὰς τῶν ἑπτὰ βροντῶν φωνάς ;	Why need we speak of him who reclined upon the bosom of Jesus, John, who has left us one Gospel, though he confessed that he might write so many that the world could not contain them? and he wrote also the Apocalypse, but was commanded to keep silence and not to write the words of the seven thunders.
25-36 καταλέλοιπεν καὶ ἐπιστολὴν πάνυ ὀλίγων στίχων , ἔστω δὲ καὶ δευτέραν καὶ τρίτην · ἐπεὶ οὐ πάντες φασὶν γνησίους εἶναι ταύτας · πλὴν οὔκ εἰσιν στίχων ἀμφότεραι ἑκατόν . ”	He has left also an epistle of very few lines; perhaps also a second and third; but not all consider them genuine, and together they do not contain hundred lines.
25-37 Ἔτι πρὸς τούτοις περὶ τῆς Πρὸς ἙβραίουςHebrews ἐπιστολῆς ἐν ταῖς εἰς αὐτὴν Ὁμιλίαις ταῦτα διαλαμβάνει · “ ὅτι ὁ χαρακτὴρ τῆς λέξεως τῆς Πρὸς ἙβραίουςHebrews ἐπιγεγραμμένης ἐπιστολῆς οὐκ ἔχει τὸ ἐν λόγῳ ἰδιωτικὸν τοῦ ἀποστόλου , ὁμολογήσαντος ἑαυτὸν ἰδιώτην εἶναι τῷ λόγῳ , τοῦτ᾽ ἐστὶν τῇ φράσει , ἀλλ᾽ ἐστὶν ἡ ἐπιστολὴ συνθέσει τῆς λέξεως Ἑλληνικωτέρα , πᾶς ὁ ἐπιστάμενος κρίνειν φράσεων διαφορὰς ὁμολογήσαι ἄν .	In addition he makes the following statements concerning the Epistle to the Hebrews in his Homilies upon it: “That the verbal style of the epistle entitled ‘To the Hebrews,’ is not rude like the language of the apostle, who acknowledged himself ‘rude in speech’1that is, in expression; but that its diction is purer Greek, any one who has the power to discern differences of phraseology will acknowledge.

25-38 πάλιν ἐπιστρέψας τε αὖ ὅτι τὰ νοήματα τῆς ἐπιστολῆς θαυμάσιά ἐστιν καὶ οὐ δεύτερα τῶν ἀποστολικῶν ὁμολογουμένων γραμμάτων , καὶ τοῦτο ἂν συμφήσαι εἶναι ἀληθὲς πᾶς ὁ προσέχων τῇ ἀναγνώσει τῇ ἀποστολικῇ . ”	Moreover, that the thoughts of the epistle are admirable, and not inferior to the acknowledged apostolic writings, any one who carefully examines the apostolic text will admit.”
25-39 Τούτοις μετ᾽ ἕτερα ἐπιθέρει λέγων · “ἐγὼ δὲ ἀποφαινόμενος εἴποιμ᾽ ἂν ὅτι τὰ μὲν νοήματα τοῦ ἀποστόλου ἐστίν , ἡ δὲ φράσις καὶ ἡ σύνθεσις ἀπομνημονεύσαντός τινος τὰ ἀποστολικὰ καὶ ὥσπερ σχολιογραφήσαντός τινος τὰ εἰρημένα ὑπὸ τοῦ διδασκάλου ,	Further on he adds: If I gave my opinion, I should say that the thoughts are those of the apostle, but the diction and phraseology are those of some one who remembered the apostolic teachings, and wrote down at his leisure what had been said by his teacher.
25-40 εἴ τις οὖν ἐκκλησία ἔχει ταύτην τὴν‎ ἐπιστολὴν ὡς ΠαύλουPaul, Paulus , αὕτη εὐδοκιμείτω καὶ ἐπὶ τούτῳ ·	Therefore if any church holds that this epistle is by Paul, let it be commended for this.
25-41 οὐ γὰρ εἰκῇ οἱ ἀρχαῖοι ἄνδρες ὡς ΠαύλουPaul, Paulus αὐτὴν παραδεδώκασιν .	For not without reason have the ancients handed it down as Paul’s.
25-42 τίς δὲ ὁ γράψας τὴν‎ ἐπιστολήν , τὸ μὲν ἀληθὲς Θεὸς οἶδεν ,	But who wrote the epistle, in truth, God knows.
25-43 ἡ δὲ εἰς ἡμᾶς φθάσασα ἱστορία ὑπὸ τινῶν μὲν λεγόντων ὅτι ΚλήμηςClement , ὁ γενόμενος ἐπίσκοπος ῬωμαίωνRoman, Latin , ἔγραψεν τὴν‎ ἐπιστολήν , ὑπὸ τινῶν δὲ ὅτι ΛουκᾶςLuke , ὁ γράψας τὸ εὐαγγέλιον καὶ τὰς ΠράξειςActs . ”	The statement of some who have gone before us is that Clement, bishop of the Romans, wrote the epistle, and of others that Luke, the author of the Gospel and the Acts, wrote it.

Chapter 26

26-1 Ἀλλὰ ταῦτα μὲν ὧδε ἐχέτω ·	But let this suffice on these matters.
26-2 ἔτος δ᾽ ἦν τοῦτο δέκατον τῆς δηλουμένης ἡγεμονίας ,1 καθ᾽ ὃ τὴν‎ ἀπ᾽ ἈλεξανδρείαςAlexandria μετανάστασιν ἐπὶ τὴν‎ ΚαισάρειανCaesarea ὁ ὨριγένηςOrigen ποιησάμενος , ἩρακλᾷHeraclas τὸ τῆς κατηχήσεως τῶν αὐτόθι διδασκαλεῖον καταλείπει ·	It was in the tenth year of the above-mentioned reign1that Origen removed from Alexandria to Caesarea, leaving the charge of the catechetical school in that city to Heraclas.

26-3 οὐκ εἰς μακρὸν δὲ καὶ ΔημήτριοςDemetrius ὁ τῆς ἈλεξανδρέωνAlexandria, Alexandrians ἐκκλησίας ἐπίσκοπος τελευτᾷ , ἐφ᾽ ὅλοις ἔτεσι τρισὶ καὶ τεσσαράκοντα τῇ λειτουργίᾳ διαρκέσας · διαδέχεται δ᾽ αὐτὸν ὁ ἩρακλᾶςHeraclas .	Not long afterward Demetrius, bishop of the church of Alexandria, died, having held the office for forty-three full years, and Heraclas succeeded him.
26-4 Διέπρεπεν δ᾽ ἐν τούτῳ ΦιρμιλιανόςFirmilianus , ΚαισαρείαςCaesarea τῆς ΚαππαδοκῶνCappadocia ἐπίσκοπος ,	At this time Firmilian, bishop of Caesarea in Cappadocia, was prominent.

Chapter 27

27-1 τοσαύτην εἰσάγων περὶ τὸν ὨριγένηνOrigen σπουδήν , ὡς τοτὲ μὲν αὐτὸν ἀμφὶ τὰ κατ᾽ αὐτὸν κλίματα εἰς τὴν‎ τῶν ἐκκλησιῶν ὠφέλειαν ἐκκαλεῖσθαι , τοτὲ δὲ ὡς αὐτὸν ἐπὶ τὴν‎ ἸουδαίανJudaea στέλλεσθαι καί τινας αὐτῷ συνδιατρίβειν χρόνους τῆς εἰς τὰ θεῖα βελτιώσεως ἕνεκα .

He1was so earnestly affected toward Origen, that he urged him to come to that country for the benefit of the churches, and moreover he visited him in Judea, remaining with him for some time, for the sake of improvement in divine things.

27-2 οὐ μὴν ἀλλὰ καὶ ὁ τῆς ἹεροσολύμωνJerusalem προεστὼς ἈλέξανδροςAlexander ΘεόκτιστόςTheoctistus τε ὁ κατὰ ΚαισάρειανCaesarea τὸν πάντα χρόνον προσανέχοντες αὐτῷ , οἷα διδασκάλῳ μόνῳ , τὰ τῆς τῶν θείων γραφῶν ἑρμηνείας καὶ τὰ λοιπὰ τοῦ ἐκκλησιαστικοῦ λόγου πράττειν συνεχώρουν .

And Alexander, bishop of Jerusalem, and Theoctistus, bishop of Caesarea, attended on him constantly, as their only teacher, and allowed him to expound the Divine Scriptures, and to perform the other duties pertaining to ecclesiastical discourse.

Chapter 28

28-1 Τόν γε μὴν ῬωμαίωνRoman, Latin αὐτοκράτορα ἈλέξανδρονAlexander τρισὶν ἐπὶ δέκα ἔτεσιν τὴν‎ ἀρχὴν διανύσαντα ΜαξιμῖνοςMaximin, Maximinus ΚαῖσαρCaesar διαδέχεται ·1

The Roman emperor, Alexander, having finished his reign in thirteen years, was succeeded by Maximinus Caesar.1

28-2 ὃς δὴ κατὰ κότον τὸν πρὸς τὸν ἈλεξάνδρουAlexander οἶκον , ἐκ πλειόνων πιστῶν συνεστῶτα , διωγμὸν ἐγείρας , τοὺς τῶν ἐκκλησιῶν ἄρχοντας μόνους ὡς αἰτίους τῆς κατὰ τὸ εὐαγγέλιον διδασκαλίας ἀναιρεῖσθαι προστάττει .	On account of his hatred toward the household of Alexander, which contained many believers, he began a persecution, commanding that only the rulers of the churches should be put to death, as responsible for the Gospel teaching.
28-3 τότε καὶ ὨριγένηςOrigen τὸν περὶ μαρτυρίου συντάττει , ἈμβροσίῳAmbrose καὶ ΠρωτοκτήτῳProtoctetus πρεσβυτέρῳ τῆς ἐν ΚαισαρείαCaesarea παροικίας ἀναθεὶς τὸ σύγγραμμα , ὅτι δὴ ἄμφω περίστασις οὐχ ἡ τυχοῦσα ἐν τῷ διωγμῷ κατειλήφει · ἐν ᾗ καὶ διαπρέψαι κατέχει λόγος ἐν ὁμολογίᾳ τοὺς ἄνδρας , οὐ πλείονος ἢ τριετοῦς χρόνου τῷ ΜαξιμίνῳMaximinus διαγενομένου .	Thereupon Origen composed his work On Martyrdom, and dedicated it to Ambrose and Protoctetus, a presbyter of the parish of Caesarea, because in the persecution there had come upon them both unusual hardships, in which it is reported that they were eminent in confession during the reign of Maximinus, which lasted but three years.
28-4 σεσημείωται δὲ τουτονὶ τοῦ διωγμοῦ τὸν καιρὸν ἔν τε τῷ δευτέρῳ καὶ εἰκοστῷ τῶν εἰς τὸ κατὰ ἸωάννηνJohn Ἐξηγητικῶν καὶ ἐν διαφόροις ἐπιστολαῖς ὨριγένηςOrigen .	Origen has noted this as the time of the persecution in the twenty-second book of his Commentaries on John, and in several epistles.

Chapter 29

29-1 ΓορδιανοῦGordian δὲ μετὰ ΜαξιμῖνονMaximin, Maximinus 1 τὴν‎ ῬωμαίωνRoman, Latin ἡγεμονίαν διαδεξαμένου , τῆς κατὰ ῬώμηνRome ἐκκλησίας ΠοντιανὸνPontianus ἔτεσιν ἓξ ἐπισκοπεύσαντα διαδέχεται ἈντέρωςAnteros καὶ τοῦτον ΦαβιανόςFabian , ἐπὶ μῆνα τῇ λειτουργίᾳ διακονησάμενον ,

Gordianus succeeded Maximinus as Roman emperor;1and Pontianus, who had been bishop of the church at Rome for six years, was succeeded by Anteros. After he had held the office for a month, Fabianus succeeded him.

29-2 ἐξ ἀγροῦ φασιν τὸν ΦαβιανὸνFabian μετὰ τὴν‎ ἈντέρωτοςAnteros τελευτὴν ἅμ᾽ ἑτέροις συνελθόντα ἐπιχωριάζειν τῇ ῬώμῃRome , ἔνθα παραδοξότατα πρὸς τῆς θείας καὶ οὐρανίου χάριτος ἐπὶ τὸν κλῆρον παρεληλυθέναι .	They say that Fabianus having come, after the death of Anteros, with others from the country, was staying at Rome, and that while there he was chosen to the office through a most wonderful manifestation of divine and heavenly grace.
29-3 τῶν γὰρ ἀδελφῶν ἁπάντων χειροτονίας ἕνεκεν τῆς τοῦ μέλλοντος διαδέξασθαι τὴν‎ ἐπισκοπὴν συγκεκροτημένων πλείστων τε ἐπιφανῶν καὶ ἐνδόξων ἀνδρῶν τοῖς πολλοῖς ἐν ὑπονοίᾳ ὑπαρχόντων , ὁ ΦαβιανὸςFabian παρὼν οὐδενὸς μὲν ἀνθρώπων εἰς διάνοιαν ᾔει ,	For when all the brothers had assembled to select by vote him who should succeed to the episcopate of the church, several renowned and honourable men were in the minds of many, but Fabianus, although present, was in the mind of none.
29-4 ὅμως δ᾽ οὖν ἀθρόως ἐκ μετεώρου περιστερὰν καταπτᾶσαν ἐπικαθεσθῆναι τῇ αὐτοῦ‎ κεφαλῇ μνημονεύουσιν , μίμημα ἐνδεικνυμένην τῆς ἐπὶ τὸν σωτῆρα τοῦ ἁγίου πνεύματος ἐν εἴδει περιστερᾶς καθόδου ·	But they relate that suddenly a dove flying down lighted on his head, resembling the descent of the Holy Spirit on the Saviour in the form of a dove.
29-5 ἐφ᾽ ᾧ τὸν πάντα λαόν , ὥσπερ ὑφ᾽ ἑνὸς πνεύματος θείου κινηθέντα , προθυμίᾳ πάσῃ καὶ μιᾷ ψυχῇ ἄξιον ἐπιβοῆσαι καὶ ἀμελλήτως ἐπὶ τὸν θρόνον τῆς ἐπισκοπῆς λαβόντας αὐτὸν ἐπιθεῖναι .	Thereupon all the people, as if moved by one Divine Spirit, with all eagerness and unanimity cried out that he was worthy, and without delay they took him and placed him upon the episcopal seat.
29-6 Τότε δὴ καὶ τοῦ κατ᾽ ἈντιόχειανAntioch ἐπισκόπου ΖεβέννουZebennus τὸν βίον μεταλλάχαντος , ΒαβυλᾶςBabylas τὴν‎ ἀρχὴν διαδέχεται ,	About that time Zebinus, bishop of Antioch died, and Babylas succeeded him.
29-7 ἔν τε ἈλεξανδρείᾳAlexandria μετὰ ΔημήτριονDemetrius ἩρακλᾶHeraclas τὴν‎ λειτουργίαν παρειληφότος , τῆς τῶν αὐτόθι κατηχήσεως τὴν‎ διατριβὴν διαδέχεται ΔιονύσιοςDionysius , εἷς καὶ οὗτος τῶν ὨριγένουςOrigen γενόμενος φοιτητῶν .	And in Alexandria Heraclas, having received the episcopal office after Demetrius, was succeeded in the charge of the catechetical school by Dionysius, who had also been one of Origen’s pupils.

Chapter 30

30-1 Τῷ δὲ ὨριγένειOrigen ἐπὶ τῆς ΚαισαρείαςCaesarea τὰ συνήθη πράττοντι πολλοὶ προσῄεσαν οὐ μόνον τῶν ἐπιχωρίων , ἀλλὰ καὶ τῆς ἀλλοδαπῆς μυρίας φοιτηταὶ τὰς πατρίδας ἀπολιπόντες ·	While Origen was carrying on his customary duties in Caesarea, many pupils came to him not only from the vicinity, but also from other countries.
30-2 ὧν ἐπισήμους μάλιστα ἔγνωμεν ΘεόδωρονTheodore , ὃς ἦν αὐτὸς οὗτος ὁ καθ᾽ ἡμᾶς ἐπισκόπων διαβόητος ΓρηγόριοςGregory , τόν τε τούτου ἀδελφὸν ἈθηνόδωρονAthenodore ,	Among these Theodorus, the same that was distinguished among the bishops of our day under the name of Gregory, and his brother Athenodorus, we know to have been especially celebrated.
30-3 οὓς ἀμφὶ τὰ ἙλλήνωνGreeks καὶ τὰ ῬωμαίωνRoman, Latin μαθήματα δεινῶς ἐπτοημένους , φιλοσοφίας αὐτοῖς ἐνεὶς ἔρωτα , τῆς προτέρας σπουδῆς τὴν‎ θείαν ἄσκησιν ἀντικαταλλάξασθαι προυτρέψατο ·	Finding them deeply interested in Greek and Roman learning, he infused into them a love of philosophy, and led them to exchange their old zeal for the study of divinity.
30-4 πέντε δὲ ὅλοις ἔτεσιν αὐτῷ συγγενόμενοι , τοσαύτην ἀπηνέγκαντο περὶ τὰ θεῖα βελτίωσιν , ὡς ἔτι νέους ἄμφω ἐπισκοπῆς τῶν κατὰ ΠόντονPontus ἐκκλησιῶν ἀξιωθῆναι .	Remaining with him five years, they made such progress in divine things, that although they were still young, both of them were honoured with a bishopric in the churches of Pontus.

Chapter 31

31-1 Ἐν τούτῳ καὶ ἈφρικανὸςAfricanus ὁ τῶν ἐπιγεγραμμένων ΚεστῶνCesti 1 συγγραφεὺς ἐγνωρίζετο .

At this time also Africanus, the writer of the books entitled Cesti,1was well known.

31-2 ἐπιστολὴ τούτου ὨριγένειOrigen γραφεῖσα φέρεται , ἀποροῦντος ὡς νόθου καὶ πεπλασμένης οὔσης τῆς ἐν τῷ ΔανιὴλDaniel κατὰ ΣουσάννανSusanna ἱστορίας ·	There is extant an epistle of his to Origen, expressing doubts of the story of Susannah in Daniel, as being spurious and fictitious.
31-3 πρὸς ἣν ὨριγένηςOrigen ἀντιγράφει πληρέστατα .	Origen answered this very fully.
31-4 τοῦ δ᾽ αὐτοῦ‎ ἈφρικανοῦAfricanus καὶ ἄλλα τὸν ἀριθμὸν πέντε Χρονογραφιῶν ἦλθεν εἰς ἡμᾶς ἐπ᾽ ἀκριβὲς πεπονημένα σπουδάσματα ·	Other works of the same Africanus which have reached us are his five books on Chronology, a work accurately and laboriously prepared.
31-5 ἐν οἷς φησιν ἑαυτὸν πορείαν στείλασθαι ἐπὶ τὴν‎ ἈλεξάνδρειανAlexandria διὰ πολλὴν τοῦ ἩρακλᾶHeraclas φήμην , ὃν ἐπὶ λόγοις φιλοσόφοις καὶ τοῖς ἄλλοις ἙλλήνωνGreeks μαθήμασιν εὖ μάλα διαπρέψαντα , τὴν‎ ἐπισκοπὴν τῆς αὐτόθι ἐκκλησίας ἐγχειρισθῆναι ἐδηλώσαμεν .	He says in this that he went to Alexandria on account of the great fame of Heraclas, who excelled especially in philosophic studies and other Greek learning, and whose appointment to the bishopric of the church there we have already mentioned.
31-6 καὶ ἑτέρα δὲ τοῦ αὐτοῦ‎ ἈφρικανοῦAfricanus φέρεται ἐπιστολὴ πρὸς ἈριστείδηνAristides , περὶ τῆς νομιζομένης διαφωνίας τῶν παρὰ ΜατθαίῳMatthew τε καὶ ΛουκᾷLuke τοῦ ΧριστοῦChrist γενεαλογιῶν ·	There is extant also another epistle from the same Africanus to Aristides on the supposed discrepancy between Matthew and Luke in the Genealogies of Christ.
31-7 ἐν ᾗ σαφέστατα τὴν‎ συμφωνίαν τῶν εὐαγγελιστῶν παρίστησιν ἐξ ἱστορίας εἰς αὐτὸν κατελθούσης , ἣν κατὰ καιρὸν ἐν τῷ πρώτῳ τῆς μετὰ χεῖρας ὑποθέσεως προλαβὼν ἐξεθέμην .	In this he shows clearly the agreement of the evangelists, from an account which had come down to him, which we have already given in its proper place in the first book of this work.

Chapter 32

32-1 Καὶ ὨριγένειOrigen δὲ κατὰ τοῦτον τὸν χρόνον τὰ εἰς τὸν ἩσαΐανIsaiah , ἐν ταὐτῷ δὲ καὶ τὰ εἰς τὸν ἸεζεκιὴλEzekiel συνετάττετο ·	About this time Origen prepared his Commentaries on Isaiah and On Ezekiel.
32-2 ὧν εἰς μὲν τὸ τρίτον μέρος τοῦ ἩσαΐουIsaiah μέχρι τῆς ὁράσεως τῶν τετραπόδων τῶν ἐν τῇ ἐρήμῳ τριάκοντα εἰς ἡμᾶς περιῆλθον τόμοι , εἰς δὲ τὸν ἸεζεκιὴλEzekiel πέντε καὶ εἴκοσι , οὓς καὶ μόνους εἰς τὸν πάντα πεποίηται προφήτην .	Of the former there have come down to us thirty books, as far as the third part of Isaiah, to the vision of the beasts in the desert; on Ezekiel twenty-five books, which are all that he wrote on the whole prophet.
32-3 γενόμενος δὲ τηνικάδε ἐν ἈθήναιςAthens ἈθήναιςAthens , περαίνει μὲν τὰ εἰς τὸν ἸεζεκιήλEzekiel , τῶν δ᾽ εἰς τὸ Ἆισμα τῶν ᾈσμάτων ἄρχεται , καὶ πρόεισίν γε αὐτόθι μέχρι τοῦ πέμπτου συγγράμματος ·	Being at that time in Athens, he finished his work on Ezekiel and commenced his Commentaries on the Song of Songs, which he carried forward to the fifth book.
32-4 ἐπανελθὼν δ᾽ ἐπὶ τὴν‎ ΚαισάρειανCaesarea καὶ ταῦτα εἰς πέρας , δέκα ὄντα τὸν ἀριθμόν , ἄγει .	After his return to Caesarea, he completed these also, ten books in number.
32-5 τί δεῖ τῶν λόγων τἀνδρὸς ἐπὶ τοῦ παρόντος τὸν ἀκριβῆ κατάλογον ποιεῖσθαι , ἰδίας δεόμενον σχολῆς ;	But why should we give in this history an accurate catalogue of the man’s works, which would require a separate treatise?
32-6 ὃν καὶ ἀνεγράψαμεν ἐπὶ τῆς τοῦ ΠαμφίλουPamphilus βίου τοῦ καθ᾽ ἡμᾶς ἱεροῦ μάρτυρος ἀναγραφῆς ,	we have furnished this also in our narrative of the life of Pamphilus, a holy martyr of our own time.
32-7 ἐν ᾗ τὴν‎ περὶ τὰ θεῖα σπουδὴν τοῦ ΠαμφίλουPamphilus ὁπόση τις γεγόνοι , παριστῶντες , τῆς συναχθείσης αὐτῷ τῶν τε ὨριγένουςOrigen καὶ τῶν ἄλλων ἐκκλησιαστικῶν συγγραφέων βιβλιοθήκης τοὺς πίνακας παρεθέμην ,	After showing how great the diligence of Pamphilus was in divine things, we give in that a catalogue of the library which he collected of the works of Origen and of other ecclesiastical writers.
32-8 ἐξ ὧν ὅτῳ φίλον , πάρεστιν ἐντελέστατα τῶν ὨριγένουςOrigen πόνων τὰ εἰς ἡμᾶς ἐλθόντα διαγνῶναι .	Whoever desires may learn readily from this which of Origen’s works have reached us.
32-9 νυνὶ δὲ πορευτέον ἐπὶ τὴν‎ τῆς ἱστορίας ἀκολουθίαν .	But we must proceed now with our history.

Chapter 33

33-1 ΒήρυλλοςBeryllus ὁ μικρῷ πρόσθεν 1 δεδηλωμένος ΒόστρωνBostra τῆς ἈραβίαςArabia ἐπίσκοπος , τὸν ἐκκλησιαστικὸν παρεκτρέπων κανόνα , ξένα τινὰ τῆς πίστεως παρεισφέρειν ἐπειρᾶτο ,	Beryllus, whom we mentioned recently as bishop of Bostra in Arabia, turned aside from the ecclesiastical standard and attempted to introduce ideas foreign to the faith.
33-2 τὸν σωτῆρα καὶ κύριον ἡμῶν λέγειν τολμῶν μὴ προϋφεστάναι κατ᾽ ἰδίαν οὐσίας περιγραφὴν πρὸ τῆς εἰς ἀνθρώπους ἐπιδημίας μηδὲ μὴν θεότητα ἰδίαν ἔχειν , ἀλλ᾽ ἐμπολιτευομένην αὐτῷ μόνην τὴν‎ πατρικήν .	He dared to assert that our Saviour and Lord did not pre-exist in a distinct form of being of his own before his abode among men, and that he does not possess a divinity of his own, but only that of the Father dwelling in him.
33-3 ἐπὶ τούτῳ πλείστων ἐπισκόπων ζητήσεις καὶ διαλόγους πρὸς τὸν ἄνδρα πεποιημένων , μετ᾽ ἑτέρων παρακληθεὶς ὨριγένηςOrigen κάτεισι μὲν εἰς ὁμιλίαν τὰ πρῶτα τῷ ἀνδρί , τίνα νοῦν ἔχοι , ἀποπειρώμενος , ὡς δ᾽ ἔγνω ὅ τι καὶ λέγοι , εὐθύνας μὴ ὀρθοδοξοῦντα λογισμῷ τε πείσας , τῇ περὶ τοῦ δόγματος ἐφίστησιν ἀληθείᾳ ἐπί τε τὴν‎ προτέραν ὑγιῆ δόξαν ἀποκαθίστησιν .	Many bishops carried on investigations and discussions with him on this matter, and Origen having been invited with the others, went down at first for a conference with him to ascertain his real opinion. But when he understood his views, and perceived that they were erroneous, having persuaded him by argument, and convinced him by demonstration, he brought him back to the true doctrine, and restored him to his former sound opinion.
33-4 καὶ φέρεταί γε εἰς ἔτι νῦν ἔγγραφα τοῦ τε ΒηρύλλουBeryllus καὶ τῆς δι᾽ αὐτὸν γενομένης συνόδου , ὁμοῦ τὰς ὨριγένουςOrigen πρὸς αὐτὸν ζητήσεις καὶ τὰς λεχθείσας ἐπὶ τῆς αὐτοῦ‎ παροικίας διαλέξεις ἕκαστά τε τῶν τότε πεπραγμένων περιέχοντα .	There are still extant writings of Beryllus and of the synod held on his account, which contain the questions put to him by Origen, and the discussions which were carried on in his parish, as well as all the things done at that time.
33-5 καὶ ἄλλα μὲν οὖν μυρία ὨριγένουςOrigen πέρι μνήμῃ παραδιδόασιν τῶν καθ᾽ ἡμᾶς οἱ πρεσβύτεροί , ἃ καὶ παρήσειν μοι δοκῶ , οὐ τῆς ἐνεστώσης ἐχόμενα πραγματείας ·	The elder brothers among us have handed down many other facts respecting Origen which I think proper to omit, as not pertaining to this work.
33-6 ὅσα δὲ ἀναγκαῖα τῶν περὶ αὐτὸν διαγνῶναι ἦν , ταῦτα καὶ ἐκ τῆς ὑπὲρ αὐτοῦ‎ πεπονημένης ἡμῖν τε καὶ τῷ καθ᾽ ἡμᾶς ἱερῷ μάρτυρι ΠαμφίλῳPamphilus ἀπολογίας πάρεστιν ἀναλέξασθαι ,	But whatever it has seemed necessary to record about him can be found in the Apology in his behalf written by us and Pamphilus, the holy martyr of our day.
33-7 ἣν τῶν φιλαιτίων ἕνεκα συμπονήσαντες ἀλλήλοις διὰ σπουδῆς πεποιήμεθα .	We prepared this carefully and did the work jointly on account of faultfinders.

Chapter 34

34-1 Ἔτεσιν δὲ ὅλοις ἓξ ΓορδιανοῦGordian τὴν‎ ῬωμαίωνRoman, Latin διανύσαντος ἡγεμονίαν , ΦίλιπποςPhilip ἅμα παιδὶ ΦιλίππῳPhilip τὴν‎ ἀρχὴν διαδέχεται .	Gordianus had been Roman emperor for six years when Philip, with his son Philip, succeeded him.
34-2 τοῦτον κατέχει λόγος ΧριστιανὸνChristian ὄντα ἐν ἡμέρᾳ τῆς ὑστάτης τοῦ πάσχα παννυχίδος τῶν ἐπὶ τῆς ἐκκλησίας εὐχῶν τῷ πλήθει μετασχεῖν ἐθελῆσαι , οὐ πρότερον δὲ ὑπὸ τοῦ τηνικάδε προεστῶτος ἐπιτραπῆναι εἰσβαλεῖν , ἢ ἐξομολογήσασθαι καὶ τοῖς ἐν παραπτώμασιν ἐξεταζομένοις μετανοίας τε χώραν ἴσχουσιν ἑαυτὸν καταλέξαι ·	It is reported that he, being a Christian, desired, on the day of the last paschal vigil, to share with the multitude in the prayers of the Church, but that he was not permitted to enter, by him who then presided, until he had made confession and had numbered himself among those who were reckoned as transgressors and who occupied the place of penance.
34-3 ἄλλως γὰρ μὴ ἄν ποτε πρὸς αὐτοῦ‎ , μὴ οὐχὶ τοῦτο ποιήσαντα , διὰ πολλὰς τῶν κατ᾽ αὐτὸν αἰτίας παραδεχθῆναι .	For if he had not done this, he would never have been received by him, on account of the many crimes which he had committed.
34-4 καὶ πειθαρχῆσαί γε προθύμως λέγεται , τὸ γνήσιον καὶ εὐλαβὲς τῆς περὶ τὸν θεῖον φόβον διαθέσεως ἔργοις ἐπιδεδειγμένον .	It is said that he obeyed readily, manifesting in his conduct a genuine and pious fear of God.

Chapter 35

35-1 Τρίτον δὲ τούτῳ ἔτος ἦν , καθ᾽ ὃ μεταλλάξαντος ἩρακλᾶHeraclas τὸν βίον ἐπὶ δέκα ἓξ ἔτεσιν τῆς προστασίας τῶν κατ᾽ ἈλεξάνδρειανAlexandria ἐκκλησιῶν , τὴν‎ ἐπισκοπὴν ΔιονύσιοςDionysius ὑπολαμβάνει .

In the third year of this emperor, Heraclas died, having held his office for sixteen years, and Dionysius received the episcopate of the churches of Alexandria.

Chapter 36

36-1 Τότε δῆτα , οἷα καὶ εἰκὸς ἦν , πληθυούσης τῆς πίστεως πεπαρρησιασμένου τε τοῦ καθ᾽ ἡμᾶς παρὰ πᾶσιν λόγου , ὑπὲρ τὰ ἑξήκοντά φασιν ἔτη τὸν ὨριγένηνOrigen γενόμενον , ἅτε δὴ μεγίστην ἤδη συλλεξάμενον ἐκ τῆς μακρᾶς παρασκευῆς ἕξιν , τὰς ἐπὶ τοῦ κοινοῦ λεγομένας αὐτῷ διαλέξεις ταχυγράφοις μεταλαβεῖν ἐπιτρέψαι , οὐ πρότερόν ποτε τοῦτο γενέσθαι συγκεχωρηκότα .	At this time, as the faith extended and our doctrine was proclaimed boldly before all, Origen, being, as they say, over sixty years old, and having gained great facility by his long practice, very properly permitted his public discourses to be taken down by stenographers, a thing which he had never before allowed.
36-2 Ἐν τούτῳ καὶ τὰ πρὸς τὸν ἐπιγεγραμμένον καθ᾽ ἡμῶν ΚέλσουCelsus τοῦ Ἐπικουρείου Ἀληθῆ λόγον ὀκτὼ τὸν ἀριθμὸν συγγράμματα συντάττει καὶ τοὺς εἰς τὸ κατὰ ΜατθαῖονMatthew εὐαγγέλιον εἴκοσι πέντε τόμους τούς τε εἰς τοὺς δώδεκα προφήτας , Ἀφ᾽ ὧν μόνους εὕρομεν πέντε καὶ εἴκοσι .	He also at this time composed a work of eight books in answer to that entitled True Discourse, which had been written against us by Celsus the Epicurean, and the twenty-five books on the Gospel of Matthew, besides those on the Twelve Prophets, of which we have found only twenty-five.
36-3 φέρεται δὲ αὐτοῦ‎ καὶ πρὸς αὐτὸν βασιλέα ΦίλιππονPhilip ἐπιστολὴ καὶ ἄλλη πρὸς τὴν‎ τούτου γαμετὴν ΣευήρανSeverus διάφοροί τε ἄλλαι πρὸς διαφόρους ·	There is extant also an epistle of his to the Emperor Philip, and another to Severa his wife, with several others to different persons.
36-4 ὧν ὁπόσας σποράδην παρὰ διαφόροις σωθείσας συναγαγεῖν δεδυνήμεθα , ἐν ἰδίαις τόμων περιγραφαῖς , ὡς ἂν μηκέτι διαρρίπτοιντο , κατελέξαμεν , τὸν ἑκατὸν ἀριθμὸν ὑπερβαινούσας .	We have arranged in distinct books to the number of one hundred, so that they might be no longer scattered, as many of these as we have been able to collect, which have been preserved here and there by different persons.
36-5 γράφει δὲ καὶ ΦαβιανῷFabian τῷ κατὰ ῬώμηνRome ἐπισκόπῳ ἑτέροις τε πλείστοις ἄρχουσιν ἐκκλησιῶν περὶ τῆς κατ᾽ αὐτὸν ὀρθοδοξίας ·	He wrote also to Fabianus, bishop of Rome, and to many other rulers of the churches concerning his orthodoxy.
36-6 ἔχεις καὶ τούτων τὰς ἀποδείξεις ἐν ἕκτῳ τῆς γραφείσης ἡμῖν περὶ τοῦ ἀνδρὸς ἀπολογίας .	You have examples of these in the eighth book of the Apology which we have written in his behalf.

Chapter 37

37-1 Ἄλλοι δ᾽ αὖ πάλιν ἐπιστρέψας ἐπὶ τῆς ἈραβίαςArabia κατὰ τὸν δηλούμενον ἐπιφύονται χρόνον δόγματος ἀλλοτρίου τῆς ἀληθείας εἰσηγηταί ,	About the same time others arose in Arabia, putting forward a doctrine foreign to the truth.
37-2 οἳ ἔλεγον τὴν‎ ἀνθρωπείαν ψυχὴν τέως μὲν κατὰ τὸν ἐνεστῶτα καιρὸν ἅμα τῇ τελευτῇ συναποθνῄσκειν τοῖς σώμασιν καὶ συνδιαφθείρεσθαι , αὖθις δέ ποτε κατὰ τὸν τῆς ἀναστάσεως καιρὸν σὺν αὐτοῖς ἀναβιώσεσθαι .	They said that during the present time the human soul dies and perishes with the body, but that at the time of the resurrection they will be renewed together.
37-3 καὶ δὴ καὶ τότε συγκροτηθείσης οὐ σμικρᾶς συνόδου , πάλιν ἐπιστρέψας ὨριγένηςOrigen παρακληθεὶς καὶ ἐνταῦθα κινήσας τε λόγους ἐπὶ τοῦ κοινοῦ περὶ τοῦ ζητουμένου , οὕτως ἠνέχθη ὡς μετατεθῆναι τὰς τῶν πρότερον ἐσφαλμένων διανοίας .	And at that time also a synod of considerable size assembled, and Origen, being again invited there, spoke publicly on the question with such effect that the opinions of those who had formerly fallen were changed.

Chapter 38

38-1 Τότε δὲ καὶ ἄλλης διαστροφῆς κατάρχεται ἡ τῶν ἙλκεσαϊτῶνHelkesaites λεγομένη αἵρεσις , ἣ καὶ ἅμα τῷ ἄρξασθαι ἀπέσβη .	Another error also arose at this time, called the heresy of the Elkesites, which was extinguished in the very beginning.
38-2 μνημονεύει δ᾽ αὐτῆς ὁμιλῶν ἐπὶ τοῦ κοινοῦ εἰς τὸν πβ ψαλμὸν ὁ ὨριγένηςOrigen , ὧδέ πως λέγων ·	Origen speaks of it in this manner in a public homily on the eighty-second Psalm:
38-3 “ ἐλήλυθέν τις ἐπὶ τοῦ παρόντος μέγα φρονῶν ἐπὶ τῷ δύνασθαι πρεσβεύειν γνώμης ἀθέου καὶ ἀσεβεστάτης , καλουμένης ἙλκεσαϊτῶνHelkesaites , νεωστὶ ἐπανισταμένης ταῖς ἐκκλησίαις .	“A certain man came just now, puffed up greatly with his own ability, proclaiming that godless and impious opinion which has appeared lately in the churches, styled ‘of the Elkesites.’
38-4 ἐκείνη ἡ γνώμη οἷα λέγει κακά , παραθήσομαι ὑμῖν , ἵνα μὴ συναρπάζησθε .	I will show you what evil things that opinion teaches, that you may not be carried away by it.
38-5 ἀθετεῖ τινα ἀπὸ πάσης γραφῆς ,	It rejects certain parts of every scripture.
38-6 κέχρηται ῥητοῖς πάλιν ἐπιστρέψας ἀπὸ πάσης παλαιᾶς τε καὶ εὐαγγελικῆς , τὸν ἀπόστολον τέλεον ἀθετεῖ .	Again it uses portions of the Old Testament and the Gospel, but rejects the apostle altogether.
38-7 φησὶν δὲ ὅτι τὸ ἀρνήσασθαι ἀδιάφορόν ἐστιν καὶ ὁ μὲν νοήσας τῷ μὲν στόματι ἐν ἀνάγκαις ἀρνήσεται , τῇ δὲ καρδίᾳ οὐχί .	It says that to deny Christ is an indifferent matter, and that he who understands will, under necessity, deny with his mouth, but not in his heart.
38-8 καὶ βίβλον τινὰ φέρουσιν , ἣν λέγουσιν ἐξ οὐρανοῦ πεπτωκέναι	They produce a certain book which they say fell from heaven.
38-9 καὶ τὸν ἀκηκοότα ἐκείνης καὶ πιστεύοντα ἄφεσιν λήψεσθαι τῶν ἁμαρτημάτων , ἄλλην ἄφεσιν παρ᾽ ἣν ΧριστὸςChrist ἸησοῦςJesus, Joshua ἀφῆκεν . ”	They hold that whoever hears and believes this shall receive remission of sins, another remission than that which Jesus Christ has given.”

Chapter 39

39-1 Ἀλλὰ γὰρ ΦίλιππονPhilip ἔτεσιν ἑπτὰ βασιλεύσαντα διαδέχεται ΔέκιοςDecius ·	After a reign of seven years Philip was succeeded by Decius.
39-2 ὃς δὴ τοῦ πρὸς ΦίλιππονPhilip ἔχθους ἕνεκα διωγμὸν κατὰ τῶν ἐκκλησιῶν ἐγείρει , ἐν ᾧ ΦαβιανοῦFabian, Fabianus ἐπὶ ῬώμηςRome μαρτυρίῳ τελειωθέντος , ΚορνήλιοςCornelius τὴν‎ ἐπισκοπὴν διαδέχεται .	On account of his hatred of Philip, he commenced a persecution of the churches, in which Fabianus suffered martyrdom at Rome, and Cornelius succeeded him in the episcopate.
39-3 Ἐπὶ δὲ ΠαλαιστίνηςPalestine ἈλέξανδροςAlexander ὁ τῆς ἹεροσολύμωνJerusalem ἐκκλησίας ἐπίσκοπος αὖθις διὰ ΧριστὸνChrist ἐν τῇ ΚαισαρείᾳCaesarea ἡγεμονικοῖς παραστὰς δικαστηρίοις καὶ ἐπὶ δευτέρᾳ διαπρέψας ὁμολογίᾳ , δεσμωτηρίου πειρᾶται , λιπαρῷ γήρει καὶ σεμνῇ πολιᾷ κατεστεμμένος .	In Palestine, Alexander, bishop of the church of Jerusalem, was brought again on Christ’s account before the governor’s judgment seat in Caesarea, and having acquitted himself nobly in a second confession was cast into prison, crowned with the hoary locks of venerable age.
39-4 τούτου δὲ μετὰ τὴν‎ ἐν τοῖς ἡγεμονικοῖς δικαστηρίοις λαμπρὰν καὶ περιφανῆ μαρτυρίαν ἐπὶ τῆς εἱρκτῆς κοιμηθέντος , ΜαζαβάνηςMazabanes διάδοχος τῆς ἐν ἹεροσολύμοιςJerusalem ἐπισκοπῆς ἀναδείκνυται .	And after his honourable and illustrious confession at the tribunal of the governor, he fell asleep in prison, and Mazabanes became his successor in the bishopric of Jerusalem.
39-5 Τῷ δ᾽ ἈλεξάνδρῳAlexander παραπλησίως ἐν ἈντιοχείᾳAntioch τοῦ ΒαβυλᾶBabylas μετὰ ὁμολογίαν ἐν δεσμωτηρίῳ μεταλλάχαντος , ΦάβιοςFabius τῆς αὐτόθι προΐσταται ἐκκλησίας .	Babylas in Antioch, having like Alexander passed away in prison after his confession, was succeeded by Fabius in the episcopate of that church.
39-6 Τὰ μὲν οὖν ὨριγένειOrigen κατὰ τὸν διωγμὸν συμβάντα οἷα καὶ ὅσα , καὶ ὁποίας ἔτυχεν τελευτῆς , τοῦ πονηροῦ δαίμονος ἐφαμίλλως τἀνδρὶ πανστρατιᾷ παραταξαμένου πάσῃ τε μηχανῇ καὶ δυνάμει κατ᾽ αὐτοῦ‎ στρατηγήσαντος παρὰ πάντας τε τοὺς τηνικάδε πολεμηθέντας διαφερόντως ἐπισκήψαντος αὐτῷ , οἷά τε καὶ ὅσα διὰ τὸν ΧριστοῦChrist λόγον ὁ ἀνὴρ ὑπέμεινεν , δεσμὰ καὶ βασάνους τὰς κατὰ τοῦ σώματος τάς τε ὑπὸ σιδήρῳ καὶ μυχοῖς εἱρκτῆς τιμωρίας , καὶ ὡς ἐπὶ πλείσταις ἡμέραις τοὺς πόδας ὑπὸ τέσσαρα τοῦ κολαστηρίου ξύλου παραταθεὶς διαστήματα , πυρός τε ἀπειλὰς καὶ ὅσα ἄλλα πρὸς τῶν ἐχθρῶν ἐπενεχθέντα καρτερῶς ἤνεγκεν , οἵου τε τὰ κατ᾽ αὐτὸν ἔτυχεν τέλους , μηδαμῶς αὐτὸν ἀνελεῖν παντὶ σθένει τοῦ δικαστοῦ φιλονείκως ἐνστάντος , ὁποίας τε μετὰ ταῦτα καταλείπει φωνὰς καὶ αὐτὰς πλήρεις τοῖς ἀναλήψεως δεομένοις ὠφελείας , πλεῖσται ὅσαι τἀνδρὸς ἐπιστολαὶ τἀληθὲς ὁμοῦ καὶ ἀκριβὲς περιέχουσιν .	But how many and how great things came upon Origen in the persecution, and what was their final result — as the demon of evil marshaled all his forces, and fought against the man with his utmost craft and power, assaulting him beyond all others against whom he contended at that time — and what and how many things he endured for the word of Christ, bonds and bodily tortures and torments under the iron collar and in the dungeon; and how for many days with his feet stretched four spaces in the stocks he bore patiently the threats of fire and whatever other things were inflicted by his enemies; and how his sufferings terminated, as his judge strove eagerly with all his might not to end his life; and what words he left after these things, full of comfort to those needing aid, a great many of his epistles show with truth and accuracy.

Chapter 40

40-1 Τά γέ τοι κατὰ ΔιονύσιονDionysius ἐκ τῆς πρὸς ΓερμανὸνGermanus ἐπιστολῆς αὐτοῦ‎ παραθήσομαι , ἔνθα τοῦτον περὶ ἑαυτοῦ λέγων ἱστορεῖ τὸν τρόπον ·	I shall quote from the epistle of Dionysius to Germanus an account of what befell the former.
40-2 “ἐγὼ δὲ καὶ ἐνώπιον τοῦ Θεοῦ λαλῶ , καὶ αὐτὸς οἶδεν εἰ ψεύδομαι ·	“Speaking of himself, he writes as follows: I speak before God, and he knows that I do not lie.
40-3 οὐδεμίαν ἐπ᾽ ἐμαυτοῦ βαλλόμενος οὐδὲ ἀθεεὶ πεποίημαι τὴν‎ φυγήν ,	I did not flee on my own impulse nor without divine direction.
40-4 ἀλλὰ καὶ πρότερον , τοῦ κατὰ ΔέκιονDecius προτεθέντος διωγμοῦ , ΣαβῖνοςSabinus αὐτῆς ὥρας φρουμεντάριον 1 ἔπεμψεν εἰς ἀναζήτησίν μου , κἀγὼ μὲν τεσσάρων ἡμερῶν ἐπὶ τῆς οἰκίαις ἔμεινα , τὴν‎ ἄφιξιν τοῦ φρουμενταρίου προσδοκῶν ,	But even before this, at the very hour when the Decian persecution was commanded, Sabinus sent a frumentarius1to search for me, and I remained at home four days awaiting his arrival.

40-5 ὃ δὲ πάντα μὲν περιῆλθεν ἀνερευνῶν , τὰς ὁδοὺς τοὺς ποταμοὺς τοὺς ἀγρούς , ἔνθα κρύπτεσθαί με ἢ βαδίζειν ὑπενόησεν ,	But he went about examining all places — roads, rivers, and fields — where he thought I might be concealed or on the way.
40-6 ἀορασίᾳ δὲ εἴχετο μὴ εὑρίσκων τὴν‎ οἰκίαν · οὐ γὰρ ἐπίστευεν οἴκοι με διωκόμενον μένειν .	But he was smitten with blindness, and did not find the house, for he did not suppose, that being pursued, I would remain at home.
40-7 καὶ μόλις , μετὰ τὴν‎ τετάρτην ἡμέραν , κελεύσαντός μοι μεταστῆναι τοῦ Θεοῦ καὶ παραδόξως ὁδοποιήσαντος , ἐγώ τε καὶ οἱ παῖδες 1 καὶ πολλοὶ τῶν ἀδελφῶν ἅμα συνεξήλθομεν .	And after the fourth day God commanded me to depart, and made a way for me in a wonderful manner; and I and my attendants1and many of the brothers went away together.

40-8 καὶ ὅτι τῆς τοῦ Θεοῦ προνοίας ἔργον ἐκεῖνο γέγονεν , τὰ ἑξῆς ἐδήλωσεν , ἐν οἷς τάχα τισὶν γεγόναμεν χρήσιμοι . ”	And that this occurred through the providence of God was made manifest by what followed, in which perhaps we were useful to some.”
40-9 Εἶτά τινα μεταξὺ εἰπών , τὰ μετὰ τὴν‎ φυγὴν αὐτῷ συμβεβηκότα δηλοῖ , ταῦτα ἐπιφέρων ·	Further on he relates in this manner what happened to him after his flight:
40-10 “ἐγὼ μὲν γὰρ περὶ ἡλίου δυσμὰς ἅμα τοῖς σὺν ἐμοὶ γενόμενος ὑπὸ τοῖς στρατιώταις , εἰς ΤαπόσιρινTaposiris 1 ἤχθην , ὁ δὲ ΤιμόθεοςTimothy κατὰ τὴν‎ τοῦ Θεοῦ πρόνοιαν ἔτυχεν μὴ παρὼν μηδὲ καταληφθείς ,	For about sunset, having been seized with those who were with me, I was taken by the soldiers to Taposiris,1but in the providence of God, Timothy was not present and was not captured.

40-11 ἐλθὼν δὲ ὕστερον εὗρεν τὸν οἶκον ἔρημον καὶ φρουροῦντας αὐτὸν ὑπηρέτας , ἡμᾶς δὲ ἐξηνδραποδισμένους . ”	But coming later, he found the house deserted and guarded by soldiers, and ourselves reduced to slavery.”
40-12 Καὶ μετ᾽ ἕτερά φησιν ·	After a little he says:
40-13 “καὶ τίς ὁ τῆς θαυμασίας οἰκονομίας αὐτοῦ‎ τρόπος ; τὰ γὰρ ἀληθῆ λεχθήσεται .	“And what was the manner of his admirable management? for the truth shall be told.
40-14 ἀπήντετό τις τῶν χωριτῶν ὑποφεύγοντι τῷ ΤιμοθέῳTimothy καὶ τεταραγμένῳ , καὶ τὴν‎ αἰτίαν τῆς ἐπείξεως ἐπύθετο .	One of the country people met Timothy fleeing and disturbed, and inquired the cause of his haste.
40-15 ὁ δὲ τἀληθὲς ἐξεῖπεν ,	And he told him the truth.
40-16 κἀκεῖνος ἀκούσας (ἀπῄει δ᾽ εὐωχησόμενος γάμους , διαπαννυχίζειν γὰρ αὐτοῖς ἐν ταῖς τοιαύταις συνόδοις ἔθος ) εἰσελθὼν ἀπήγγειλεν τοῖς κατακειμένοις ·	And when the man heard it (he was on his way to a marriage feast, for it was customary to spend the entire night in such gatherings), he entered and announced it to those at the table.
40-17 οἳ δὲ ὁρμῇ μιᾷ , καθάπερ ὑπὸ συνθήματι , πάντες ἐξανέστησαν , καὶ δρόμῳ φερόμενοι τάχιστα ἧκον , ἐπεισπεσόντες τε ἡμῖν ἠλάλαξαν ,	And they, as if on a preconcerted signal, arose with one impulse, and rushed out quickly and came and burst in upon us with a shout.
40-18 καὶ φυγῆς εὐθέως τῶν φρουρούντων ἡμᾶς στρατιωτῶν γενομένης , ἐπέστησαν ἡμῖν , ὡς εἴχομεν ἐπὶ τῶν ἀστρώτων σκιμπόδων κατακείμενοι .	Immediately the soldiers who were guarding us fled, and they came to us lying as we were upon the bare couches.
40-19 κἀγὼ μέν , οἶδεν ὁ Θεὸς ὡς λῃστὰς εἶναι πρότερον ἡγούμενος ἐπὶ σύλησιν καὶ ἁρπαγὴν ἀφικομένους ,	But I, God knows, thought at first that they were robbers who had come for spoil and plunder.
40-20 μένων ἐπὶ τῆς εὐνῆς , ἤμην γυμνὸς ἐν τῷ λινῷ ἐσθήματι , τὴν‎ δὲ λοιπὴν ἐσθῆτα παρακειμένην αὐτοῖς ὤρεγον ·	So I remained upon the bed on which I was, clothed only in a linen garment, and offered them the rest of my clothing which was lying beside me.
40-21 οἳ δὲ ἐξανίστασθαί τε ἐκέλευον καὶ τὴν‎ ταχίστην ἐξιέναι .	But they directed me to rise and come away quickly.
40-22 καὶ τότε συνεὶς ἐφ᾽ ᾧ παρῆσαν , ἀνέκραγον δεόμενος αὐτῶν καὶ ἱκετεύων ἀπιέναι καὶ ἡμᾶς ἐᾶν , εἰ δὲ βούλονταί τι χρηστὸν ἐργάσασθαι , τοὺς ἀπάγοντάς με φθάσαι καὶ τὴν‎ κεφαλὴν αὐτοὺς τὴν‎ ἐμὴν ἀποτεμεῖν ἠξίουν .	Then I understood why they had come, and I cried out, beseeching and entreating them to depart and leave us alone. And I requested them, if they desired to benefit me in any way, to anticipate those who were carrying me off, and cut off my head themselves.
40-23 καὶ τοιαῦτα βοῶντος , ὡς ἴσασιν οἱ κοινωνοί μου καὶ μέτοχοι πάντων γενόμενοι , ἀνίστασαν πρὸς βίαν .	And when I had cried out in this manner, as my companions and partners in everything know, they raised me by force.
40-24 κἀγὼ μὲν παρῆκα ἐμαυτὸν ὕπτιον εἰς τοὔδαφος , οἳ δὲ διαλαβόντες χειρῶν καὶ ποδῶν σύροντες ἐξήγαγον ,	But I threw myself on my back on the ground; and they seized me by the hands and feet and dragged me away.
40-25 ἐπηκολούθουν δέ μοι οἱ τούτων πάντων μάρτυρες , ΓάϊοςGaius, Caius ΦαῦστοςFaustus ΠέτροςPeter ΠαῦλοςPaul ·	And the witnesses of all these occurrences followed: Gaius, Faustus, Peter, and Paul.
40-26 οἳ καὶ ὑπολαβόντες με φοράδην ἐξήγαγον τοῦ πολιχνίου καὶ ὄνῳ γυμνῷ ἐπιβιβάσαντες ἀπήγαγον . ”	But they who had seized me carried me out of the village hastily, and placing me on an ass without a saddle, bore me away.
40-27 ταῦτα περὶ ἑαυτοῦ ὁ ΔιονύσιοςDionysius .	Dionysius relates these things respecting himself.

Chapter 41

41-1 Ὁ δ᾽ αὐτὸς ἐν ἐπιστολῇ τῇ πρὸς ΦάβιονFabius ἈντιοχέωνAntioch, Antiochians ἐπίσκοπον , τῶν κατὰ ΔέκιονDecius μαρτυρησάντων ἐν ἈλεξανδρείᾳAlexandria τοὺς ἀγῶνας τοῦτον ἱστορεῖ τὸν τρόπον ·	The same writer, in an epistle to Fabius, bishop of Antioch, relates as follows the sufferings of the martyrs in Alexandria under Decius:
41-2 “οὐκ ἀπὸ τοῦ βασιλικοῦ προστάγματος ὁ διωγμὸς παρ᾽ ἡμῖν ἤρξατο , ἀλλὰ γὰρ ὅλον ἐνιαυτὸν προύλαβεν ,	“The persecution among us did not begin with the royal decree, but preceded it an entire year.
41-3 καὶ φθάσας ὁ κακῶν τῇ πόλει ταύτῃ μάντις καὶ ποιητής , ὅστις ἐκεῖνος ἦν , ἐκίνησεν καὶ παρώρμησεν καθ᾽ ἡμῶν τὰ πλήθη τῶν ἐθνῶν , εἰς τὴν‎ ἐπιχώριον αὐτοῦ‎ δεισιδαιμονίαν ἀναρριπίσας ·	The prophet and author of evils to this city, whoever he was, previously moved and aroused against us the masses of the heathen, rekindling among them the superstition of their country.
41-4 οἳ δ᾽ ἐρεθισθέντες ὑπ᾽ αὐτοῦ‎ καὶ πάσης ἐξουσίας εἰς ἀνοσιουργίαν λαβόμενοι , μόνην εὐσέβειαν τὴν‎ θρῃσκείαν τῶν δαιμόνων ταύτην ὑέλαβον , τὸ καθ᾽ ἡμῶν φονᾶν .	And being thus excited by him and finding full opportunity for any wickedness, they considered this the only pious service of their demons, that they should slay us.
41-5 Πρῶτον οὖν πρεσβύτην , ΜητρᾶνMetras ὀνόματι , συναρπάσαντες καὶ κελεύσαντες ἄθεα λέγειν ῥήματα ,	They seized first an old man named Metras, and commanded him to utter impious words.
41-6 μὴ πειθόμενον , ξύλοις τε παίοντες τὸ σῶμα καὶ καλάμοις ὀξέσιν τὸ πρόσωπον καὶ τοὺς ὀφθαλμοὺς κεντοῦντες , ἀγαγόντες εἰς τὸ προάστειον , κατελιθοβόλησαν .	But as he would not obey, they beat him with clubs, and tore his face and eyes with sharp sticks, and dragged him out of the city and stoned him.
41-7 εἶτα πιστὴν γυναῖκα , ΚοΐντανQuinta καλουμένην , ἐπὶ τὸ εἰδωλεῖον ἀγαγόντες , ἠνάγκαζον προσκυνεῖν ·	Then they carried to their idol temple a faithful woman, named Quinta, that they might force her to worship.
41-8 ἀποστρεφομένην δὲ καὶ βδελυττομένην ἐκδήσαντες τῶν ποδῶν διὰ πάσης τῆς πόλεως κατὰ τοῦ τραχέος λιθοστρώτου σύροντες προσαρασσομένην τοῦ μυλιαίοις λίθοις , ἅμα καὶ μαστιγοῦντες , ἐπὶ τὸν αὐτὸν ἀγαγόντες κατέλευσαν τόπον .	And as she turned away in detestation, they bound her feet and dragged her through the entire city over the stone-paved streets, and dashed her against the millstones, and at the same time scourged her; then, taking her to the same place, they stoned her to death.
41-9 εἶθ᾽ ὁμοθυμαδὸν ἅπαντες ὥρμησαν ἐπὶ τὰς τῶν θεοσεβῶς οἰκίαις , καὶ οὓς ἐγνώριζον ἕκαστοι γειτνιῶντας , ἐπεισπεσόντες ἦγον ἐσύλων τε καὶ διήρπαζον ,	Then all with one impulse rushed to the homes of the pious, and they dragged forth whomsoever any one knew as a neighbour, and despoiled and plundered them.
41-10 τὰ μὲν τιμιώτερα τῶν κειμηλίων νοσφιζόμενοι , τὰ δὲ εὐτελέστερα καὶ ὅσα ἐκ ξύλων ἐπεποίητο διαρριπτοῦντες καὶ κατακάοντες ἐν ταῖς ὁδοῦ ἑαλωκυίας ὑπὸ πολεμίων πόλεως παρεῖχον θέαν	They took for themselves the more valuable property; but the poorer articles and those made of wood they scattered about and burned in the streets, so that the city appeared as if taken by an enemy.
41-11 ἐξέκλινον δὲ καὶ ὑπανεχώρουν οἱ ἀδελφοὶ καὶ τὴν‎ ἁρπαγὴν τῶν ὑπαρχόντων ὁμοίως ἐκείνοις οἷς καὶ -ΠαῦλοςPaul ἐμαρτύρησεν ,	But the brothers withdrew and went away, and ‘took joyfully the spoiling of their goods,’ like those to whom Paul bore witness.
41-12 μετὰ χαρᾶς προσεδέξαντο καὶ οὐκ οἶδ᾽ εἴ τις , πλὴν εἰ μή πού τις εἶς ἐμπεσών μέχρι γε τούτου τὸν κύριον ἠρνήσατο .	I know of no one unless possibly some one who fell into their hands, who, up to this time, denied the Lord.
41-13 Ἀλλὰ καὶ τὴν‎ θαυμασιωτάτην τότε παρθένον πρεσβῦτιν ἈπολλωνίανApollonia διαλαβόντες , τοὺς μὲν ὀδόντας ἅπαντας κόπτοντες τὰς σιαγόνας ἐξήλασαν ,	Then they seized also that most admirable virgin, Apollonia, an old woman, and, smiting her on the jaws, broke out all her teeth.
41-14 πυρὰν δὲ νήσαντες πρὸ τῆς πόλεως ζῶσαν ἠπείλουν κατακαύσειν , εἰ μὴ συνεκφωνήσειεν αὐτοῖς τὰ τῆς ἀσεβείας κηρύγματα .	And they made a fire outside the city and threatened to burn her alive if she would not join with them in their impious cries.
41-15 ἡ δὲ ὑποπαραιτησαμένη βραχὺ καὶ ἀνεθεῖσα , συντόνως ἐπήδησεν εἰς τὸ πῦρ , καὶ καταπέφλεκται .	And she, supplicating a little, was released, when she leaped eagerly into the fire and was consumed.

41-16 ΣεραπίωνάSerapion τε καταλαβόντες ἐφέστιον , σκληραῖς βασάνοις αἰκισάμενοι καὶ πάντα τὰ ἄρθρα διακλάσαντες , ἀπὸ τοῦ ὑπερῴου πρηνῆ κατέρριψαν .	Then they seized Serapion in his own house, and tortured him with harsh cruelties, and having broken all his limbs, they threw him headlong from an upper story.
41-17 Οὐδεμία δὲ ὁδός , οὐ λεωφόρος , οὐ στενωπὸς ἡμῖν βάσιμος ἦν , οὐ νύκτωρ , οὐ μετ᾽ ἡμέραν , ἀεὶ καὶ πανταχοῦ πάντων κεκραγότων , εἰ μὴ τὰ δύσφημά τις ἀνυμνοίη ῥήματα , τοῦτον εὐθέως δεῖν σύρεσθαί τε καὶ πίμπρασθαι .	And there was no street, nor public road, nor lane open to us, by night or day; for always and everywhere, all of them cried out that if any one would not repeat their impious words, he should immediately be dragged away and burned.
41-18 καὶ ταῦτα ἐπὶ πολὺ μὲν τοῦτον ἤκμασεν τὸν τρόπον ,	And matters continued thus for a considerable time.
41-19 διαδεξαμένη δὲ τοὺς ἀθλίους ἡ στάσις καὶ πόλεμος ἐμφύλιος τὴν‎ καθ᾽ ἡμῶν ὠμότητα πρὸς ἀλλήλους αὐτῶν ἔτρεψεν ,	But a sedition and civil war came upon the wretched people and turned their cruelty toward us against one another.
41-20 καὶ σμικρὸν μὲν προσανεπνεύσαμεν, ἀσχολίαν τοῦ πρὸς ἡμᾶς θυμοῦ λαβόντων,	So we took a breather for a little while as they ceased from their rage against us.
41-21 εὐθέως δὲ ἡ τῆς βασιλείας ἐκείνης τῆς εὐμενεστέρας ἡμῖν μεταβολὴ διήγγελται , καὶ πολὺς ὁ τῆς ἐφ᾽ ἡμᾶς ἀπειλῆς φόβος ἀνετείνετο .	But presently the change from that milder reign was announced to us,1and great fear of what was threatened seized us.

41-22 καὶ δὴ καὶ παρῆν τὸ πρόσταγμα , αὐτὸ σχεδὸν ἐκεῖνο οἷον τὸ προρρηθὲν ὑπὸ τοῦ κυρίου ἡμῶν παρὰ βραχὺ τὸ φοβερώτατον , ὡς , εἰ δυνατόν , σκανδαλίσαι καὶ τοὺς ἐκλεκτούς .1

For the decree arrived, almost like that most terrible time foretold by our Lord, which if it were possible would offend even the elect.1

41-23 πλὴν πάντες γε κατεπτήχεσαν ·	All truly were affrighted.
41-24 καὶ πολλοὶ μὲν εὐθέως τῶν περιφανεστέρων , οἳ μὲν ἀπήντων δεδιότες , οἳ δὲ δημοσιεύοντες ὑπὸ τῶν πράξεων ἤγοντο , οἳ δὲ ὑπὸ τῶν ἀμφ᾽ αὐτοῖς ἐφείλκοντο ·	And many of the more eminent in their fear came forward immediately; others who were in the public service were drawn on by their official duties; others were urged on by their acquaintances.
41-25 ὀνομαστί τε καλούμενοι ταῖς ἀνάγνοις καὶ ἀνιέροις θυσίαις προσῄεσαν ,	And as their names were called they approached the impure and impious sacrifices.
41-26 οἳ μὲν ὠχριῶντες καὶ τρέμοντες , ὥσπερ οὐ θύσοντες , ἀλλ᾽ αὐτοὶ θύματα καὶ σφάγια τοῖς εἰδώλοις ἐσόμενοι , ὡς ὑπὸ πολλοῦ τοῦ περιεστῶτος δήμου χλεύην αὐτοῖς ἐπιφέρεσθαι καὶ δήλους μὲν εἶναι πρὸς πάντα δειλοὺς ὑπάρχοντας , καὶ πρὸς τὸ τεθνάναι καὶ πρὸς τὸ θῦσαι ·	Some of them were pale and trembled as if they were not about to sacrifice, but to be themselves sacrifices and offerings to the idols; so that they were jeered at by the multitude who stood around, as it was plain to every one that they were afraid either to die or to sacrifice.
41-27 οἳ δέ τινες ἑτοιμότερον τοῖς βωμοῖς προσέτρεχον , ἰσχυριζόμενοι τῇ θρασύτητι τὸ μηδὲ πρότερον ΧριστιανοὶChristians γεγονέναι ,	But some advanced to the altars more readily, declaring boldly that they had never been Christians.
41-28 περὶ ὧν ἡ τοῦ κυρίου πρόρρησις ἀληθεστάτη ὅτι δυσκόλως σωθήσονται .1	Of these the prediction of our Lord is most true that they shall ‘hardly’ be saved.1

41-29 τῶν δὲ λοιπῶν οἳ μὲν ἕποντο τούτοις ἑκατέροις , οἳ δὲ ἔφευγον ·	Of the rest some followed the one, others the other of these classes, some fled and some were seized.
41-30 οἳ δὲ ἡλίσκοντο , καὶ τούτων οἳ μὲν ἄχρι δεσμῶν καὶ φυλακῆς χωρήσαντες , καὶ τινὲς καὶ πλείονας ἡμέρας καθειρχθέντες , εἶτα καὶ πρὶν ἐπὶ δικαστήριον ἐλθεῖν , ἐξωμόσαντο ,	And of the latter some continued faithful until bonds and imprisonment, and some who had even been imprisoned for many days yet abjured the faith before they were brought to trial.
41-31 οἳ δὲ καὶ βασάνοις ἐπὶ ποσὸν ἐγκαρτερήσαντες , πρὸς τὸ ἑξῆς ἀπεῖπον .	Others having for a time endured great tortures finally retracted.
41-32 Οἱ δὲ στερροὶ καὶ μακάριοι στῦλοι τοῦ κυρίου κραταιωθέντες ὑπ᾽ αὐτοῦ‎ καὶ τῆς ἰσχυρᾶς ἐν αὐτοῖς πίστεως ἀξίαν καὶ ἀνάλογον δύναμιν καὶ καρτερίαν λαβόντες , θαυμαστοὶ γεγόνασιν αὐτοῦ‎ τῆς βασιλείας μάρτυρες ·	But the firm and blessed pillars of the Lord being strengthened by him, and having received vigor and might suitable and appropriate to the strong faith which they possessed, became admirable witnesses of his kingdom.
41-33 ὧν πρῶτος ἸουλιανόςJulian , ἄνθρωπος ποδαγρός , μὴ στῆναι , μὴ βαδίσαι δυνάμενος ,	The first of these was Julian, a man who suffered so much with the gout that he was unable to stand or walk.
41-34 σὺν ἑτέροις δύο τοῖς φέρουσιν αὐτὸν προσήχθη ·	They brought him forward with two others who carried him.
41-35 ὧν ὁ μὲν ἕτερος εὐθὺς ἠρνήσατο ,	One of these immediately denied.
41-36 ὁ δ᾽ ἕτερος , ΚρονίωνCronion ὀνόματι , ἐπίκλην δὲ Εὔνους , καὶ αὐτὸς ὁ πρεσβύτης ἸουλιανὸςJulian ὁμολογήσαντες τὸν κύριον , διὰ πάσης τῆς πόλεως , μεγίστης οὔσης ὡς ἴστε , καμήλοις ἐποχούμενοι καὶ μετέωροι μαστιγούμενοι , τέλος ἀσβέστῳ , περικεχυμένου τοῦ δήμου παντός , κατετάκησαν .	But the other, whose name was Cronion, and whose surname was Eunus, and the old man Julian himself, both of them having confessed the Lord, were carried on camels through the entire city, which, as you know, is a very large one, and in this elevated position were beaten and finally burned in a fierce fire, surrounded by all the populace.
41-37 στρατιώτης τε αὐτοῖς ἀπαγομένοις παραστὰς καὶ τοῖς ἐφυβρίζουσιν ἐναντιωθείς ,	A soldier who stood by as they were being led off, opposed those who insulted them;
41-38 ἐκβοησάντων ἐκείνων προσαχθεὶς ὁ ἀνδρειότατος ὁπλομάχος τοῦ Θεοῦ ΒησᾶςBesas κἀν τῷ μεγάλῳ πολέμῳ τῷ περὶ τῆς εὐσεβείας ἀριστεύσας , ἀπετμήθη τὴν‎ κεφαλήν .	and, when the crowd cried out, Besas, that brave warrior of God, was brought up, and after excelling in the great war of piety was beheaded.
41-39 καί τις ἕτερος , τὸ μὲν γένος ΛίβυςLibyan , τὴν‎ δὲ προσηγορίαν ἅμα καὶ τὴν‎ εὐλογίαν ἀληθὴς ΜάκαρMacar (blessed) ,1 προτροπῆς αὐτῷ πολλῆς ὑπὸ τοῦ δικαστοῦ πρὸς ἄρνησιν γενομένης , οὐχ ὑπαχθεὶς ζῶν καταπέφλεκται .	A certain other one, a Libyan by birth, but in name and blessedness a true Macar,1was strongly urged by the judge to recant; but as he would not yield he was burned alive.

41-40 ἘπίμαχόςEpimachus τε μετ᾽ αὐτοὺς καὶ ἈλέξανδροςAlexander μετὰ πολὺν ὃν ἔμειναν δεσμῶται χρόνον , μυρίας διενεγκόντες ἀλγηδόνας ξυστῆρας μάστιγας , πυρὶ ἀσβέστῳ καὶ οὗτοι διεχύθησαν .	After them Epimachus and Alexander, having remained in bonds for a long time, and endured countless agonies from scrapers and scourges, were also consumed in a fierce fire.
41-41 Καὶ σὺν αὐτοῖς γυναῖκες τέσσαρες ,	And with them there were four women.
41-42 ἈμμωνάριόνAmmonarion τε ἁγία παρθένος , πάνυ φιλονείκως αὐτὴν ἐπὶ πλεῖστον τοῦ δικαστοῦ βασανίσαντος , ἅτε προαποφηναμένην ὅτι μηδὲν ὧν ἐκεῖνος κελεύοι φθέγξεται , ἀληθεύσασα τὴν‎ ἐπαγγελίαν , ἀπήχθη ·	Ammonarium, a holy virgin, the judge tortured relentlessly and excessively, because she declared from the first that she would utter none of those things which he commanded; and having kept her promise truly, she was dragged away.
41-43 αἱ δὲ λοιπαί , ἡ σεμνοτάτη πρεσβῦτις ΜερκουρίαMercuria καὶ ἡ πολύπαις μέν , οὐχ ὑπὲρ τὸν κύριον δὲ ἀγαπήσας τὰ τέκνα ΔιονυσίαDionysia , καταιδεσθέντος εἰς ἀνήνυτον ἔτι βασίλισσα καὶ ὑπὸ γυναικῶν ἡττᾶσθαι τοῦ ἡγεμόνος , σιδήρῳ τεθνᾶσιν , μηκέτι βασάνων πεῖραν λαβοῦσαι ·	And as for the rest, Mercuria, a very remarkable old woman, and Dionysia, the mother of many children, who did not love her own children above the Lord; when the governor was ashamed of torturing thus ineffectually, and being always defeated by women, they were put to death by the sword, without the trial of tortures.
41-44 τὰς γὰρ ὑπὲρ πασῶν ἡ πρόμαχος ἈμμωνάριονAmmonarion ἀνεδέδεκτο .	For the champion, Ammonarium, endured these in behalf of all.
41-45 ἭρωνHero δὲ καὶ Ἀτὴρ καὶ ἸσίδωροςIsidore ΑἰγύπτιοιEgyptians καὶ σὺν αὐτοῖς παιδάριον ὡς πεντεκαιδεκαέτης ὁ ΔιόσκοροςDioscorus παρεδόθησαν ·	The Egyptians, Heron and Ater and Isidorus, and with them Dioscorus, a boy about fifteen years old, were delivered up.
41-46 καὶ πρῶτον τὸ μειράκιον λόγοις τε ἀπατᾶν ὡς εὐπαράγωγον καὶ βασάνοις καταναγκάζειν ὡς εὐένδοτον πειρωμένου ,	At first the judge attempted to deceive the lad by fair words, as if he could be brought over easily, and then to force him by tortures, as one who would readily yield.
41-47 οὔτ᾽ ἐπείσθη οὔτ᾽ εἶξεν ὁ ΔιόσκοροςDioscorus ·	But Dioscorus was neither persuaded nor constrained.1

41-48 τοὺς δὲ λοιποὺς ἀγριώτατα καταξήνας , ἐγκαρτερήσαντας πυρὶ καὶ τούτους ἔδωκεν .	As the others remained firm, he scourged them cruelly and then delivered them to the fire.
41-49 τὸν δὲ ΔιόσκορονDioscoru ἐλλαμπρυνάμενόν τε δημοσίᾳ καὶ σοφώτατα πρὸς τὰς ἰδίας πεύσεις ἀποκρινάμενον θαυμάσας , παρῆκεν , ὑπέρθεσιν φήσας εἰς μετάνοιαν αὐτῷ διὰ τὴν‎ ἡλικίαν ἐπιμετρεῖν ·	But admiring the manner in which Dioscorus had distinguished himself publicly, and his wise answers to his persuasions, he dismissed him, saying that on account of his youth he would give him time for repentance.
41-50 καὶ νῦν ὁ θεοπρεπέστατος σὺν ἡμῖν ἐστιν ΔιόσκοροςDioscorus , εἰς μακρότερον τὸν ἀγῶνα καὶ διαρκέστερον μείνας τὸν ἆθλον .	And this most godly Dioscorus is among us now, awaiting a longer conflict and more severe contest.
41-51 ΝεμεσίωνNemesion δέ τις , κἀκεῖνος ΑἰγύπτιοςEgyptian , ἐσυκοφαντήθη μέν ὡς δὴ σύνοικος λῃστῶν , ἀπολυσάμενος δὲ ταύτην παρὰ τῷ ἑκατοντάρχῳ τὴν‎ ἀλλοτριωτάτην διαβολήν , καταμηνυθεὶς ὡς ΧριστιανὸςChristian ἧκεν δεσμώτης ἐπὶ τὸν ἡγούμενον ·	But a certain Nemesion, who also was an Egyptian, was accused as an associate of robbers; but when he had cleared himself before the centurion of this charge most foreign to the truth, he was informed against as a Christian, and taken in bonds before the governor.
41-52 ὁ δὲ ἀδικώτατος διπλαῖς αὐτὸν ἢ τοὺς λῃστὰς ταῖς τε βασάνοις καὶ ταῖς μάστιξιν λυμηνάμενος , μεταξὺ τῶν λῃστῶν κατέφλεξεν τιμηθέντα τὸν μακάριον τῷ τοῦ ΧριστοῦChrist παραδείγματι .	And the most unrighteous magistrate inflicted on him tortures and scourgings double those which he executed on the robbers, and then burned him between the robbers, thus honouring the blessed man by the likeness to Christ.
41-53 Ἀθρόον δέ τι σύνταγμα στρατιωτικόν , ἌμμωνAmmon καὶ ΖήνωνZeno καὶ ΠτολεμαῖοςPtolemy καὶ ἸγγένηςIngenuus καὶ σὺν αὐτοῖς πρεσβύτης ΘεόφιλοςTheophilus , εἱστήκεισαν πρὸ τοῦ δικαστηρίου ·	A band of soldiers, Ammon and Zeno and Ptolemy and Ingenes, and with them an old man, Theophilus, were standing close together before the tribunal.
41-54 κρινομένου δή τινος ὡς ΧριστιανοῦChristian καὶ πρὸς ἄρνησιν ἤδη ῥέποντος , ἐπρίοντο οὗτοι παρεστηκότες , καὶ τοῖς τε προσώποις ἐνένευον καὶ τὰς χεῖρας ἀνέτεινον καὶ συνεσχηματίζοντο τοῖς σώμασιν .	And as a certain person who was being tried as a Christian, seemed inclined to deny, they standing by gnashed their teeth, and made signs with their faces and stretched out their hands, and gestured with their bodies.
41-55 ἐπιστροφῆς δὲ πάντων πρὸς αὐτοὺς γενομένης , πρίν τινας αὐτῶν ἄλλως λαβέσθαι , φθάσαντες ἐπὶ τὸ βάθρον ἀνέδραμον , εἶναι ΧριστιανοὶChristians λέγοντες , ὡς τόν τε ἡγεμόνα καὶ τοὺς συνέδρους ἐμφόβους γενέσθαι ,	And when the attention of all was turned to them, before any one else could seize them, they rushed up to the tribunal saying that they were Christians, so that the governor and his council were affrighted.
41-56 καὶ τοὺς μὲν κρινομένους εὐθαρσεστάτους ἐφ᾽ οἷς πείσονται , φαίνεσθαι , τοὺς δὲ δικάζοντας ἀποδειλιᾶν .	And those who were on trial appeared most courageous in prospect of their sufferings, while their judges trembled.
41-57 καὶ οὗτοι μὲν ἐκ δικαστηρίων ἐνεπόμπευσαν καὶ ἠγαλλιάσαντο τῇ μαρτυρίᾳ , θριαμβεύοντος αὐτοὺς ἐνδόξως τοῦ Θεοῦ .”	And they went exultingly from the tribunal rejoicing in their testimony; God himself having caused them to triumph gloriously.

Chapter 42

42-1 “Ἄλλοι δὲ πλεῖστοι κατὰ πόλεις καὶ κώμας ὑπὸ τῶν ἐθνῶν διεσπάσθησαν , ὧν ἑνὸς παραδείγματος ἕνεκεν ἐπιμνησθήσομαι .	Many others, in cities and villages, were torn asunder by the heathen, of whom I will mention one as an illustration.
42-2 ἸσχυρίωνIschyrion ἐπετρόπευέν τινι τῶν ἀρχόντων ἐπὶ μισθῷ .	Ischyrion was employed as a steward by one of the rulers.
42-3 τοῦτον ὁ μισθοδότης ἐκέλευσεν θῦσαι , μὴ πειθόμενον ὕβριζεν , ἐμμένοντα προεπηλάκιζεν , ὑφισταμένου , βακτηρίαν μεγίστην λαβὼν διὰ τῶν ἐντέρων καὶ τῶν σπλάγχνων διώσας , ἀπέκτεινεν .	His employer commanded him to sacrifice, and on his refusal insulted him, and as he remained firm, abused him. And as he still held out he seized a long staff and thrust it through his bowels and slew him.
42-4 τί δεῖ λέγειν τὸ πλῆθος τῶν ἐν ἐρημίαις καὶ ὄρεσιν πλανηθέντων , 1 ὑπὸ λιμοῦ καὶ δίψης καὶ κρύους καὶ νόσων καὶ λῃστῶν καὶ θηρίων διεφθαρμένων ; ὧν οἱ περιγενόμενοι τῆς ἐκείνων εἰσὶν ἐκλογῆς καὶ νίκης μάρτυρες ,	Why need I speak of the multitude that wandered in the deserts and mountains,1and perished by hunger, and thirst, and cold, and sickness, and robbers, and wild beasts? Those of them who survived are witnesses of their election and victory.

42-5 ἓν δὲ καὶ τούτων εἰς δήλωσιν ἔργον παραθήσομαι .	But I will relate one occurrence as an example.
42-6 ΧαιρήμωνChaeremon ἦν ὑπέργηρως τῆς ΝείλουNile καλουμένης πόλεως ἐπίσκοπος .	Chaeremon, who was very old, was bishop of the city called Nilus.
42-7 οὗτος εἰς τὸ ἈράβιονArabian ὄρος ἅμα τῇ συμβίῳ 1 ἑαυτοῦ φυγών , οὐκ ἐπανελήλυθεν ,	He fled with his wife1to the Arabian mountain and did not return.

42-8 οὐδὲ ἐδυνήθησαν ἰδεῖν οὐκέτι , καίτοι πολλὰ διερευνησάμενοι , οἱ ἀδελφοὶ οὔτε αὐτοὺς οὔτε τὰ σώματα .	And though the brothers searched diligently they could not find either them or their bodies.
42-9 πολλοὶ δὲ οἱ κατ᾽ αὐτὸ τὸ ἈραβικὸνArabian ὄρος ἐξανδραποδισθέντες ὑπὸ βαρβάρων ΣαρακηνῶνSaracens ·	And many who fled to the same Arabian mountain were carried into slavery by the barbarian Saracens.
42-10 ὧν οἳ μὲν μόλις ἐπὶ πολλοῖς χρήμασιν ἐλυτρώθησαν , οἳ δὲ μέχρι νῦν οὐδέπω .	Some of them were ransomed with difficulty and at a large price; others have not been to the present time.
42-11 καὶ ταῦτα διεξῆλθον οὐ μάτην , ἀδελφέ , ἀλλ᾽ ἵνα εἰδῇς ὅσα καὶ ἡλίκα δεινὰ παρ᾽ ἡμῖν συνέβη ·	I have related these things, my brother, not without an object, but that you may understand how many and great distresses came upon us.
42-12 ὧν οἱ μᾶλλον πεπειραμένοι πλείονα ἂν εἰδεῖεν .”	Those indeed will understand them the best who have had the largest experience of them.”
42-13 Εἶτα τούτοις ἐπιφέρει μετὰ βραχέα λέγων ·	A little further on he adds:
42-14 “αὐτοὶ τοίνυν οἱ θεῖοι μάρτυρες παρ᾽ ἡμῖν , οἱ νῦν τοῦ ΧριστοῦChrist πάρεδροι καὶ τῆς βασιλείας αὐτοῦ‎ κοινωνοὶ καὶ μέτοχοι τῆς κρίσεως αὐτοῦ‎ καὶ συνδικάζοντες αὐτῷ , τῶν παραπεπτωκότων ἀδελφῶν τινας ὑπευθύνους τοῖς τῶν θυσιῶν ἐγκλήμασιν γενομένους προσελάβοντο ,	“These divine martyrs among us, who now are seated with Christ, and are sharers in his kingdom, partakers of his judgment and judges with him, received some of the brothers who had fallen away and become chargeable with the guilt of sacrificing.
42-15 καὶ τὴν‎ ἐπιστροφὴν καὶ μετάνοιαν αὐτῶν ἰδόντες δεκτήν τε γενέσθαι δυναμένην τῷ μὴ βουλομένῳ καθόλου τὸν θάνατον τοῦ ἁμαρτωλοῦ ὡς τὴν‎ μετάνοιαν δοκιμάσαντες , εἰσεδέξαντο καὶ συνήγαγον καὶ συνέστησαν καὶ προσευχῶν αὐτοῖς καὶ ἑστιάσεων ἐκοινώνησαν .	When they perceived that their conversion and repentance were sufficient to be acceptable with him who by no means desires the death of the sinner, but his repentance, having proved them they received them back and brought them together, and met with them and had fellowship with them in prayers and feasts.
42-16 τί οὖν ἡμῖν , ἀδελφοί , περὶ τούτων συμβουλεύετε ;	What counsel then, brothers, do you give us concerning such persons?
42-17 τί ἡμῖν πρακτέον ;	What should we do?
42-18 σύμψηφοι καὶ ὁμογνώμονες αὐτοῖς καταστῶμεν καὶ τὴν‎ κρίσιν αὐτῶν καὶ τὴν‎ χάριν φυλάξωμεν καὶ τοῖς ἐλεηθεῖσιν ὑπ᾽ αὐτῶν χρηστευσώμεθα ,	Shall we have the same judgment and rule as theirs, and observe their decision and charity, and show mercy to those whom they pitied?
42-19 ἢ τὴν‎ κρίσιν αὐτῶν ἄδικον ποιησώμεθα καὶ δοκιμαστὰς αὑτοὺς τῆς ἐκείνων γνώμης ἐπιστήσωμεν καὶ τὴν‎ χρηστότητα λυπήσωμεν καὶ τὴν‎ τάξιν ἀνασκευάσωμεν ; ”	Or, shall we declare their decision unrighteous, and set ourselves as judges of their opinion, and grieve mercy and overturn order?
42-20 Ταῦτα δ᾽ εἰκότως ὁ ΔιονύσιοςDionysius παρατέθειται , τὸν περὶ τῶν ἐξησθενηκότων κατὰ τὸν τοῦ διωγμοῦ καιρὸν ἀνακινῶν λόγον .	These words Dionysius very properly added when making mention of those who had been weak in the time of persecution.

Chapter 43

43-1 ἐπειδήπερ τῇ κατὰ τούτων ἀρθεὶς ὑπερηφανίᾳ ΝοουάτοςNovatus ,1 τῆς ῬωμαίωνRoman, Latin ἐκκλησίας πρεσβύτερος , ὡς μηκέτ᾽ οὔσης αὐτοῖς σωτηρίας ἐλπίδος μηδ᾽ εἰ πάντα τὰ εἰς ἐπιστροφὴν γνησίαν καὶ καθαρὰν ἐξομολόγησιν ἐπιτελοῖεν , ἰδίας αἱρέσεως τῶν κατὰ λογισμοῦ φυσίωσιν Καθαροὺς ἑαυτοὺς ἀποφηνάντων ἀρχηγὸς καθίσταται ·

After this, Novatus,1a presbyter of the church at Rome, being lifted up with arrogance against these persons, as if there was no longer for them a hope of salvation, not even if they should do all things pertaining to a genuine and pure conversion, became leader of the heresy of those who, in the pride of their imagination, call themselves Cathari.

43-2 ἐφ᾽ ᾧ συνόδου μεγίστης ἐπὶ ῬώμηςRome συγκροτηθείσης ἑξήκοντα μὲν τὸν ἀριθμὸν ἐπισκόπων , πλειόνων δ᾽ ἔτι μᾶλλον πρεσβυτέρων τε καὶ διακόνων , ἰδίως τε κατὰ τὰς λοιπὰς ἐπαρχίας τῶν κατὰ χώραν ποιμένων περὶ τοῦ πρακτέου διασκεψαμένων ,	There upon a very large synod assembled at Rome, of bishops in number sixty, and a great many more presbyters and deacons; while the pastors of the remaining provinces deliberated in their places privately concerning what ought to be done.
43-3 δόγμα παρίσταται τοῖς πᾶσιν , τὸν μὲν ΝοουάτονNovatus ἅμα τοῖς σὺν αὐτῷ συνεπαρθεῖσιν τούς τε συνευδοκεῖν τῇ μισαδέλφῳ καὶ ἀπανθρωποτάτῃ γνώμῃ τἀνδρὸς προαιρουμένους ἐν ἀλλοτρίοις τῆς ἐκκλησίας ἡγεῖσθαι , τοὺς δὲ τῇ συμφορᾷ περιπεπτωκότας τῶν ἀδελφῶν ἰᾶσθαι καὶ θεραπεύειν τοῖς τῆς μετανοίας φαρμάκοις .	A decree was confirmed by all, that Novatus and those who joined with him, and those who adopted his brother-hating and inhuman opinion, should be considered by the church as strangers; but that they should heal such of the brothers as had fallen into misfortune, and should minister to them with the medicines of repentance.
43-4 Ἦλθον δ᾽ οὖν εἰς ἡμᾶς ἐπιστολαὶ ΚορνηλίουCornelius ῬωμαίωνRoman, Latin ἐπισκόπου πρὸς τὸν τῆς ἈντιοχέωνAntioch, Antiochians ἐκκλησίας ΦάβιονFabius , δηλοῦσαι τὰ περὶ τῆς ῬωμαίωνRoman, Latin συνόδου καὶ τὰ δόξαντα τοῖς κατὰ τὴν‎ ἸταλίανItaly καὶ ἈφρικὴνAfrica καὶ τὰς αὐτόθι χώρας ,	There have reached us epistles of Cornelius, bishop of Rome, to Fabius, of the church at Antioch, which show what was done at the synod at Rome, and what seemed best to all those in Italy and Africa and the regions thereabout.
43-5 καὶ ἄλλαι πάλιν ἐπιστρέψας , ῬωμαϊκῃLatin, Roman φωνῇ συντεταγμέναι , ΚυπριανοῦCyprian καὶ τῶν ἅμ᾽ αὐτῷ κατὰ τὴν‎ ἈφρικήνAfrica , δι᾽ ὧν τὸ καὶ αὐτοὺς συνευδοκεῖν τῷ δεῖν τυγχάνειν ἐπικουρίας τοὺς πεπειρασμένους ἐνεφαίνετο καὶ τῷ χρῆναι εὐλόγως τῆς καθολικῆς ἐκκλησίας ἐκκήρυκτον ποιήσασθαι τὸν τῆς αἱρέσεως ἀρχηγὸν πάντας τε ὁμοίως τοὺς συναπαγομένους αὐτῷ .	Also other epistles, written in the Latin language, of Cyprian and those with him in Africa, which show that they agreed as to the necessity of succoring those who had been tempted, and of cutting off from the Catholic Church the leader of the heresy and all that joined with him.
43-6 ταύταις ἄλλη τις ἐπιστολὴ συνῆπτο τοῦ ΚορνηλίουCornelius περὶ τῶν κατὰ τὴν‎ σύνοδον ἀρεσάντων καὶ πάλιν ἐπιστρέψας ἑτέρα περὶ τῶν κατὰ ΝοουάτονNovatus πραχθέντων · Ἀφ᾽ ἧς καὶ μέρη παραθέσθαι οὐδὲν ἂν κωλύοι , ὅπως εἰδεῖεν τὰ κατ᾽ αὐτὸν οἱ τῇδε ἐντυγχάνοντες τῇ γραφῇ .	Another epistle of Cornelius, concerning the resolutions of the synod, is attached to these; and yet others, on the conduct of Novatus, from which it is proper for us to make selections, that any one who sees this work may know about him.
43-7 τὸν δὴ οὖν ΦάβιονFabius ἀναδιδάσκων ὁποῖός τις ὁ ΝοουάτοςNovatus γεγόνοι τὸν τρόπον , αὐτὰ δὴ ταῦτα γράφει ὁ ΚορνήλιοςCornelius ·	Cornelius informs Fabius what sort of a man Novatus was, in the following words:
43-8 “ ἵνα δὲ γνῷς ὅτι πρόπαλαι ὀρεγόμενος τῆς ἐπισκοπῆς ὁ θαυμάσιος οὗτος καὶ κρύπτων ἐν αὑτῷ τὴν‎ προπετῆ ταύτην αὐτοῦ‎ ἐπιθυμίαν ἐλάνθανεν , ἐπικαλύμματι τῆς αὐτοῦ‎ ἀπονοίας τῷ κατ᾽ ἀρχὰς σὺν αὑτῷ τοὺς ὁμολογητὰς ἐσχηκέναι χρώμενος , εἰπεῖν βούλομαι .	“But that you may know that a long time ago this remarkable man desired the episcopate, but kept this ambitious desire to himself and concealed it — using as a cloak for his rebellion those confessors who had adhered to him from the beginning — I desire to speak.
43-9 ΜάξιμοςMaximus πρεσβύτερος τῶν παρ᾽ ἡμῖν καὶ ΟὐρβανόςUrban , δὶς τὴν‎ ἐξ ὁμολογίας δόξαν ἀρίστην καρπωσάμενοι , ΣιδόνιόςSidonius τε καὶ ΚελερῖνοςCelerinus , ἀνὴρ ὃς πάσας βασάνους διὰ τὸν τοῦ Θεοῦ ἔλεον καρτερικώτατα διενέγκας καὶ τῇ ῥώμῃ τῆς αὐτοῦ‎ πίστεως τὸ ἀσθενὲς τῆς σαρκὸς ἐπιρρώσας , κατὰ κράτος νενίκηκεν τὸν ἀντικείμενον , οὗτοι δὴ οὖν οἱ ἄνδρες κατανοήσαντες αὐτὸν καὶ καταφωράσαντες τὴν‎ ἐν αὐτῷ πανουργίαν τε καὶ παλιμβολίαν τάς τε ἐπιορκίας καὶ τὰς ψευδολογίας καὶ τὴν‎ ἀκοινωνησίαν αὐτοῦ‎ καὶ λυκοφιλίαν ,	Maximus, one of our presbyters, and Urbanus, who twice gained the highest honour by confession, with Sidonius, and Celerinus, a man who by the grace of God most heroically endured all kinds of torture, and by the strength of his faith overcame the weakness of the flesh, and mightily conquered the adversary — these men found him out and detected his craft and duplicity, his perjuries and falsehoods, his unsociability and cruel friendship.
43-10 ἐπανῆλθον εἰς τὴν‎ ἁγίαν ἐκκλησίαν , καὶ ἅπαντα αὐτοῦ‎ τὰ τεχνάσματα καὶ πονηρεύματα , ἃ ἐκ πολλοῦ ἔχων ἐν ἑαυτῷ ὑπεστέλλετο , παρόντων ἱκανῶν τοῦτο μὲν ἐπισκόπων τοῦτο δὲ πρεσβυτέρων καὶ λαϊκῶν ἀνδρῶν παμπόλλων ,	And they returned to the holy church and proclaimed in the presence of many, both bishops and presbyters and a large number of the laity, all his craft and wickedness, which for a long time he had concealed.
43-11 ἐξήγγειλαν , ἀποδυρόμενοι καὶ μεταγινώσκοντες ἐφ᾽ οἷς πεισθέντες τῷ δολερῷ καὶ κακοήθει θηρίῳ πρὸς ὀλίγον χρόνον τῆς ἐκκλησίας ἀπελείφθησαν . ”	And this they did with lamentations and repentance, because through the persuasions of the crafty and malicious beast they had left the church for the time.”
43-12 Εἶτα μετὰ βραχέα φησίν ·	A little further on he says:
43-13 “ἀμήχανον ὅσην , ἀγαπητὲ ἀδελφέ , τροπὴν καὶ μεταβολὴν ἐν βραχεῖ καιρῷ ἐθεασάμεθα ἐπ᾽ αὐτοῦ‎ γεγενημένην .	How remarkable, beloved brother, the change and transformation which we have seen take place in him in a short time.
43-14 ὁ γάρ τοι λαμπρότατος καὶ δι᾽ ὅρκων φοβερῶν τινων 7 πιστούμενος τὸ μηδ᾽ ὅλως ἐπισκοπῆς ὀρέγεσθαι , αἰφνίδιον ἐπίσκοπος ὥσπερ ἐκ μαγγάνου 1 τινὸς εἰς τὸ μέσον ῥιφεὶς ἀναφαίνεται .	For this most illustrious man, who bound himself with terrible oaths in nowise to seek the bishopric, suddenly appears a bishop as if thrown among us by some machine.1

43-15 οὗτος γάρ τοι ὁ δογματιστής , ὁ τῆς ἐκκλησιαστικῆς ἐπιστήμης ὑπερασπιστής , ὁπηνίκα παρασπᾶσθαί τε καὶ ὑφαρπάζειν τὴν‎ μὴ δοθεῖσαν αὐτῷ ἄνωθεν ἐπισκοπὴν ἐπεχείρει , δύο ἑαυτῷ κοινωνούς , ἀπεγνωκότας τῆς ἑαυτῶν σωτηρίας ,	For this dogmatist, this defender of the doctrine of the Church, attempting to grasp and seize the episcopate, which had not been given him from above, chose two of his companions who had given up their own salvation.
43-16 ἐπελέξατο , ὡς ἂν εἰς βραχύ τι μέρος καὶ ἐλάχιστον τῆς ἸταλίαςItaly ἀποστείλῃ κἀκεῖθεν ἐπισκόπους τρεῖς , ἀνθρώπους ἀγροίκους καὶ ἁπλουστάτους ,	And he sent them to a small and insignificant corner of Italy, that there by some counterfeit argument he might deceive three bishops, who were rustic and very simple men.
43-17 πλαστῇ τινι ἐπιχειρήσει ἐξαπατήσῃ , διαβεβαιούμενος καὶ διισχυριζόμενος δεῖν αὐτοὺς ἐν τάχει παραγενέσθαι εἰς ῬώμηνRome , ὡς δῆθεν πᾶσα ἥτις δήποτε οὖν διχοστασία γεγονυῖα σὺν καὶ ἑτέροις ἐπισκόποις καὶ αὐτῶν μεσιτευόντων διαλυθῇ ·	And they asserted positively and strongly that it was necessary that they should come quickly to Rome, in order that all the dissension which had arisen there might be appeased through their mediation, jointly with other bishops.
43-18 οὓς παραγενομένους , ἅτε δή , ὡς ἔφθημεν λέγοντες , ἀνθρώπους ἁπλουστέρους περὶ τὰς τῶν πονηρῶν μηχανάς τε καὶ ῥᾳδιουργίας , συγκλεισθέντας ὑπό τινων ὁμοίων αὐτῷ τεταραγμένων ἀνθρώπων ,	When they had come, being, as we have stated, very simple in the craft and artifice of the wicked, they were shut up with certain selected men like himself.
43-19 ὥρᾳ δεκάτῃ , μεθύοντας καὶ κραιπαλῶντας , μετὰ βίας ἠνάγκασεν εἰκονικῇ τινι καὶ ματαίᾳ χειρεπιθεσίᾳ ἐπισκοπὴν αὐτῷ δοῦναι , ἣν ἐνέδρᾳ καὶ πανουργίᾳ , μὴ ἐπιβάλλουσαν αὐτῷ , ἐκδικεῖ ·	And by the tenth hour, when they had become drunk and sick, he compelled them by force to confer on him the episcopate through a counterfeit and vain laying on of hands. Because it had not come to him, he avenged himself by craft and treachery.
43-20 ἐξ ὧν εἷς μετ᾽ οὐ πολὺ ἐπανῆλθεν εἰς τὴν‎ ἐκκλησίαν , ἀποδυρόμενος καὶ ἐξομολογούμενος τὸ ἑαυτοῦ ἁμάρτημα ,	One of these bishops shortly after came back to the church, lamenting and confessing his transgression.
43-21 ᾧ καὶ ἐκοινωνήσαμεν λαϊκῷ , ὑπὲρ αὐτοῦ‎ δεηθέντος παντὸς τοῦ παρόντος λαοῦ ·	And we communed with him as with a layman, all the people present interceding for him.
43-22 καὶ τῶν λοιπῶν δὲ ἐπισκόπων διαδόχους εἰς τοὺς τόπους , ἐν οἷς ἦσαν , χειροτονήσαντες ἀπεστάλκαμεν .	And we ordained successors of the other bishops, and sent them to the places where they were.
43-23 Ὁ ἐκδικητὴς οὖν τοῦ εὐαγγελίου οὐκ ἠπίστατο ἕνα ἐπίσκοπον δεῖν εἶναι ἐν καθολικῇ ἐκκλησίᾳ , ἐν ᾗ οὐκ ἠγνόει , πῶς γάρ ; πρεσβυτέρους εἶναι τεσσαράκοντα ἕξ , διακόνους ἑπτά , ὑποδιακόνους ἑπτά , ἀκολούθους δύο καὶ τεσσαράκοντα , ἐξορκιστὰς δὲ καὶ ἀναγνώστας ἅμα πυλωροῖς δύο καὶ πεντήκοντα , χήρας σὺν θλιβομένοις ὑπὲρ τὰς χιλίας πεντακοσίας , οὓς πάντας ἡ τοῦ δεσπότου χάρις καὶ φιλανθρωπία διατρέφει ·	This avenger of the Gospel then did not know that there should be one bishop in a catholic church; yet he was not ignorant (for how could he be?) that in it there were forty-six presbyters, seven deacons, seven sub-deacons, forty-two acolyths, fifty-two exorcists, readers, and janitors, and over fifteen hundred widows and persons in distress, all of whom the grace and kindness of the Master nourish.
43-24 ὃν οὐδὲ τοσοῦτο πλῆθος καὶ οὕτως ἀναγκαῖον ἐν τῇ ἐκκλησίᾳ , διὰ τῆς τοῦ Θεοῦ προνοίας πλούσιός τε καὶ πληθύων ἀριθμὸς μετὰ μεγίστου καὶ ἀναριθμήτου λαοῦ , ἀπὸ τῆς τοιαύτης ἀπογνώσεώς τε καὶ ἀπαγορεύσεως ἐνέτρεψέν τε καὶ ἀνεκαλέσατο εἰς τὴν‎ ἐκκλησίαν . ”	But not even this great multitude, so necessary in the church, nor those who, through God’s providence, were rich and full, together with the very many, even innumerable people, could turn him from such desperation and presumption and recall him to the Church.”
43-25 Καὶ αὖθις μετ᾽ ἕτερα τούτοις προστίθησιν ταῦτα ·	Again, further on, he adds these words:
43-26 “Φέρε δή , ἑξῆς εἴπωμεν τίσιν ἔργοις ἢ τίσιν πολιτείαις τεθαρρηκὼς ἀντεποιήθη τῆς ἐπισκοπῆς . ἆρά γε διὰ τὸ ἐξ ἀρχῆς ἐν τῇ ἐκκλησίᾳ ἀνεστράφθαι καὶ πολλοὺς ἀγῶνας ὑπὲρ αὐτῆς ἠγωνίσθαι καὶ ἐν κινδύνοις πολλοῖς τε καὶ μεγάλοις ἕνεκα τῆς θεοσεβείας γεγονέναι ; ἀλλ᾽ οὐκ ἔστιν ·	“Permit us to say further: on account of what works or conduct had he the assurance to contend for the episcopate? Was it that he had been brought up in the Church from the beginning, and had endured many conflicts in her behalf, and had passed through many and great dangers for religion? Truly this is not the fact.
43-27 ᾧ γε ἀφορμὴ τοῦ πιστεῦσαι γέγονεν ὁ σατανᾶς , φοιτήσας εἰς αὐτὸν καὶ οἰκήσας ἐν αὐτῷ χρόνον ἱκανόν ·	But Satan, who entered and dwelt in him for a long time, became the occasion of his believing.
43-28 ὃς βοηθούμενος ὑπὸ τῶν ἐπορκιστῶν νόσῳ περιπεσὼν χαλεπῇ καὶ ἀποθανεῖσθαι ὅσον οὐδέπω νομιζόμενος , ἐν αὐτῇ τῇ κλίνῃ , οὗ ἔκειτο , περιχυθεὶς ἔλαβεν , εἴ γε χρὴ λέγειν τὸν τοιοῦτον εἰληφέναι .	Being delivered by the exorcists, he fell into a severe sickness; and as he seemed about to die, he received baptism by affusion, on the bed where he lay; if indeed we can say that such a one did receive it.
43-29 οὐ μὴν οὐδὲ τῶν λοιπῶν ἔτυχεν , διαφυγὼν τὴν‎ νόσον , ὧν χρὴ μεταλαμβάνειν κατὰ τὸν τῆς ἐκκλησίας κανόνα , τοῦ τε σφραγισθῆναι ὑπὸ τοῦ ἐπισκόπου ·	And when he was healed of his sickness he did not receive the other things which it is necessary to have according to the canon of the Church, even the being sealed by the bishop.
43-30 τούτων δὲ μὴ τυχών , πῶς ἂν τοῦ ἁγίου πνεύματος ἔτυχεν ; ”	And as he did not receive this, how could he receive the Holy Spirit?”
43-31 Καὶ πάλιν ἐπιστρέψας μετὰ βραχέα φησίν ·	Shortly after he says again:
43-32 “ὁ διὰ δειλίαν καὶ φιλοζωΐαν ἐν τῷ καιρῷ τῆς διώξεως πρεσβύτερον εἶναι ἑαυτὸν ἀρνησάμενος .	“In the time of persecution, through cowardice and love of life, he denied that he was a presbyter.
43-33 ἀξιούμενος γὰρ καὶ παρακαλούμενος ὑπὸ τῶν διακόνων , ἵν᾽ ἐξελθὼν τοῦ οἰκίσκου , ἐν ᾧ καθεῖρξεν ἑαυτόν , βοηθήσῃ τοῖς ἀδελφοῖς ὅσα θέμις καὶ ὅσα δυνατὸν πρεσβυτέρῳ κινδυνεύουσιν ἀδελφοῖς καὶ ἐπικουρίας δεομένοις βοηθεῖν , τοσοῦτον ἀπέσχεν τοῦ πειθαρχῆσαι παρακαλοῦσι τοῖς διακόνοις , ὡς καὶ χαλεπαίνοντα ἀπιέναι καὶ ἀπαλλάττεσθαι ·	For when he was requested and entreated by the deacons to come out of the chamber in which he had imprisoned himself and give aid to the brothers as far as was lawful and possible for a presbyter to assist those of the brothers who were in danger and needed help, he paid so little respect to the entreaties of the deacons that he went away and departed in anger.
43-34 μὴ γὰρ ἔτι βούλεσθαι πρεσβύτερος εἶναι ἔφη , ἑτέρας γὰρ εἶναι φιλοσοφίας ἐραστής . ”	For he said that he no longer desired to be a presbyter, as he was an admirer of another philosophy.”
43-35 Ὑπερβὰς δ᾽ ὀλίγα , τούτοις πάλιν ἐπιστρέψας ἐπιφέρει λέγων ·	Passing by a few things, he adds the following:
43-36 “καταλιπὼν γὰρ ὁ λαμπρὸς οὗτος τὴν‎ ἐκκλησίαν τοῦ Θεοῦ , ἐν ᾗ πιστεύσας κατηξιώθη τοῦ πρεσβυτερίου κατὰ χάριν τοῦ ἐπισκόπου τοῦ ἐπιθέντος αὐτῷ χεῖρα εἰς πρεσβυτερίου κλῆρον ,	For this illustrious man forsook the Church of God, in which, when he believed, he was judged worthy of the presbyterate through the favor of the bishop who ordained him to the presbyterial office.
43-37 ὃς διακωλυόμενος ὑπὸ παντὸς τοῦ κλήρου , ἀλλὰ καὶ λαϊκῶν πολλῶν , ἐπεὶ μὴ ἐξὸν ἦν τὸν ἐν κλίνῃ διὰ νόσον περιχυθέντα ,1 ὥσπερ καὶ οὗτος , εἰς κλῆρόν τινα γενέσθαι , ἠξίωσεν συγχωρηθῆναι αὐτῷ τοῦτον μόνον χειροτονῆσαι . ”	This had been resisted by all the clergy and many of the laity; because it was unlawful that one who had been affused1on his bed on account of sickness as he had been should enter into any clerical office; but the bishop requested that he might be permitted to ordain this one only.”

43-38 Εἶτ᾽ ἄλλο τι τούτοις χείριστον προστίθησιν τῶν τοῦ ἀνδρὸς ἀτοπημάτων , λέγων · οὕτως	He adds to these yet another, the worst of all the man’s offences, as follows:
43-39 “ποιήσας γὰρ τὰς προσφορὰς καὶ διανέμων ἑκάστῳ τὸ μέρος καὶ ἐπιδιδοὺς τοῦτο , ὀμνύειν ἀντὶ τοῦ εὐλογεῖν τοὺς ταλαιπώρους ἀνθρώπους ἀναγκάζει ,	“For when he has made the offerings, and distributed a part1to each man, as he gives it he compels the wretched man to swear in place of the blessing.

43-40 κατέχων ἀμφοτέραις ταῖς χερσὶ τὰς τοῦ λαβόντος καὶ μὴ ἀφιείς , ἔστ᾽ ἂν ὀμνύοντες εἴπωσιν ταῦτα (τοῖς γὰρ ἐκείνου χρήσομαι (λόγοις)·	Holding his hands in both of his own, he will not release him until he has sworn in this manner (for I will give his own words):
43-41 ‘ ὄμοσόν μοι κατὰ τοῦ αἵματος καὶ τοῦ σώματος τοῦ κυρίου ἡμῶν ἸησοῦJesus, Joshua ΧριστοῦChrist μηδέποτέ με καταλιπεῖν καὶ ἐπιστρέψαι πρὸς ΚορνήλιονCornelius . ’	‘Swear to me by the body and blood of our Lord Jesus Christ that you will never forsake me and turn to Cornelius.’ ”
43-42 καὶ ὁ ἄθλιος ἄνθρωπος οὐ πρότερον γεύεται , εἰ μὴ πρότερον αὑτῷ καταράσαιτο , καὶ ἀντὶ τοῦ εἰπεῖν λαμβάνοντα τὸν ἄρτον ἐκεῖνον τὸ ἀμήν , “οὐκ ἐπανήξω πρὸς ΚορνήλιονCornelius λέγει .”	And the unhappy man does not taste until he has called down imprecations on himself; and instead of saying Amen, as he takes the bread, he says, I will never return to Cornelius.
43-43 Καὶ μετ᾽ ἕτερα πάλιν ἐπιστρέψας ταῦτά φησιν ·	Further on he says again:
43-44 “ἤδη δὲ ἴσθι γεγυμνῶσθαι καὶ ἔρημον γεγονέναι , καταλιμπανόντων αὐτὸν καθ᾽ ἡμέραν ἑκάστην τῶν ἀδελφῶν καὶ εἰς τὴν‎ ἐκκλησίαν ἐπανερχομένων ·	But know that he has now been made bare and desolate; as the brothers leave him every day and return to the church.
43-45 ὃν καὶ ΜωσῆςMoses , ὁ μακάριος μάρτυς , ὁ παρ᾽ ἡμῖν ἔναγχος μαρτυρήσας καλήν τινα καὶ θαυμαστὴν μαρτυρίαν , ἔτι ὢν ἐν κόσμῳ , κατιδὼν αὐτοῦ‎ τὴν‎ θρασύτητα καὶ τὴν‎ ἀπόνοιαν , ἀκοινώνητον ἐποίησεν σὺν τοῖς πέντε πρεσβυτέροις τοῖς ἅμα αὐτῷ ἀποσχίσασιν ἑαυτοὺς τῆς ἐκκλησίας .”	Moses also, the blessed martyr, who lately suffered among us a glorious and admirable martyrdom, while he was yet alive, beholding his boldness and folly, refused to commune with him and with the five presbyters who with him had separated themselves from the church.
43-46 Καὶ ἐπὶ τέλει δὲ τῆς ἐπιστολῆς τῶν ἐπὶ τῆς ῬώμηςRome παραγενομένων ἐπισκόπων τῆς τε τοῦ ΝοουάτουNovatus κατεγνωκότων ἀβελτηρίας κατάλογον πεποίηται , ὁμοῦ τά τε ὀνόματα καὶ ἧς ὁ καθεῖς αὐτῶν προηγεῖτο παροικίας , ἐπισημαινόμενος ,	At the close of his letter he gives a list of the bishops who had come to Rome and condemned the silliness of Novatus, with their names and the parish over which each of them presided.
43-47 τῶν τε μὴ παραγενομένων μὲν ἐπὶ τῆς ῬώμηςRome , συνευδοκησάντων δὲ διὰ γραμμάτων τῇ τῶν προειρημένων ψήφῳ τὰς προσηγορίας ὁμοῦ καὶ τὰς πόλεις , ὅθεν ἕκαστος ὁρμώμενος ἐπέστελλεν , μνημονεύει .	He mentions also those who did not come to Rome, but who expressed by letters their agreement with the vote of these bishops, giving their names and the cities from which they severally sent them.
43-48 ταῦτα μὲν ὁ ΚορνήλιοςCornelius ΦαβίῳFabius ἈντιοχείαςAntioch ἐπισκόπῳ δηλῶν ἔγραφεν .	Cornelius wrote these things to Fabius, bishop of Antioch.

Chapter 44

44-1 Τῷ δ᾽ αὐτῷ τούτῳ ΦαβίῳFabius , ὑποκατακλινομένῳ πως τῷ σχίσματι , καὶ ΔιονύσιοςDionysius ὁ κατ᾽ ἈλεξάνδρειανAlexandria ἐπιστείλας πολλά τε καὶ ἄλλα περὶ μετανοίας ἐν τοῖς πρὸς αὐτὸν γράμμασιν διελθὼν τῶν τε κατ᾽ ἈλεξάνδρειανAlexandria ἔναγχος τότε μαρτυρησάντων τοὺς ἀγῶνας διιών , μετὰ τῆς ἄλλης ἱστορίας πρᾶγμά τι μεστὸν θαύματος διηγεῖται , ὃ καὶ αὐτὸ ἀναγκαῖον τῇδε παραδοῦναι τῇ γραφῇ , οὕτως ἔχον ·	To this same Fabius, who seemed to lean somewhat toward this schism, Dionysius of Alexandria also wrote an epistle. He writes in this many other things concerning repentance, and relates the conflicts of those who had lately suffered martyrdom at Alexandria. After the other account he mentions a certain wonderful fact, which deserves a place in this work. It is as follows:
44-2 “ ἓν δέ σοι τοῦτο παράδειγμα παρ᾽ ἡμῖν συμβεβηκὸς ἐκθήσομαι .	“I will give you this one example which occurred among us.
44-3 ΣεραπίωνSerapion τις ἦν παρ᾽ ἡμῖν , πιστὸς γέρων , ἀμέμπτως μὲν τὸν πολὺν διαβιώσας χρόνον , ἐν δὲ τῷ πειρασμῷ πεσών .	There was with us a certain Serapion, an aged believer who had lived for a long time blamelessly, but had fallen in the trial.
44-4 οὗτος πολλάκις ἐδεῖτο , καὶ οὐδεὶς προσεῖχεν αὐτῷ · καὶ γὰρ ἐτεθύκει .	He besought often, but no one gave heed to him, because he had sacrificed.
44-5 ἐν νόσῳ δὲ γενόμενος , τριῶν ἑξῆς ἡμερῶν ἄφωνος καὶ ἀναίσθητος διετέλεσεν ,	But he became sick, and for three successive days continued speechless and senseless.
44-6 βραχὺ δὲ ἀνασφήλας τῇ τετάρτῃ προσεκαλέσατο τὸν θυγατριδοῦν , καὶ ‘μέχρι με τίνος ’ φησίν ‘ὦ τέκνον , κατέχετε ; δέομαι , σπεύσατε , καὶ με θᾶττον ἀπολύσατε , τῶν πρεσβυτέρων μοί τινα κάλεσον .’	Having recovered somewhat on the fourth day he sent for his daughter’s son, and said, ‘How long do you detain me, my child? I beseech you, make haste, and absolve me speedily. Call one of the presbyters to me.’
44-7 καὶ ταῦτα εἰπών , πάλιν ἐπιστρέψας ἦν ἄφωνος .	And when he had said this, he became again speechless.
44-8 ἔδραμεν ὁ παῖς ἐπὶ τὸν πρεσβύτερον ·	And the boy ran to the presbyter.
44-9 νὺξ δὲ ἦν , κἀκεῖνος ἠσθένει . ἀφικέσθαι μὲν οὐκ ἐδυνήθη ,	But it was night and he was sick, and therefore unable to come.
44-10 ἐντολῆς δὲ ὑπ᾽ ἐμοῦ δεδομένης τοὺς ἀπαλλαττομένους τοῦ βίου , εἰ δέοιντο , καὶ μάλιστα εἰ καὶ πρότερον ἱκετεύσαντες τύχοιεν , ἀφίεσθαι , ἵν᾽ εὐέλπιδες ἀπαλλάττωνται , βραχὺ τῆς εὐχαριστίας ἔδωκεν τῷ παιδαρίῳ , ἀποβρέξαι κελεύσας καὶ τῷ πρεσβύτῃ κατὰ τοῦ στόματος ἐπιστάξαι .	But as I had commanded that persons at the point of death, if they requested it, and especially if they had asked for it previously, should receive remission, that they might depart with a good hope, he gave the boy a small portion of the eucharist, telling him to soak it and let the drops fall into the old man’s mouth.
44-11 ἐπανῆκεν ὁ παῖς φέρων , ἐγγύς τε γενομένου , πρὶν εἰσελθεῖν , ἀνενέγκας πάλιν ἐπιστρέψας ὁ ΣεραπίωνSerapion ‘ ἧκες ’ ἔφη ‘τέκνον ; καὶ ὁ μὲν πρεσβύτερος ἐλθεῖν οὐκ ἠδυνήθη , σὺ δὲ ποίησον ταχέως τὸ προσταχθὲν καὶ ἀπάλλαττέ με .’	The boy returned with it, and as he drew near, before he entered, Serapion again arousing, said, ‘You have come, my child, and the presbyter could not come; but do quickly what he directed, and let me depart.’
44-12 ἀπέβρεξεν ὁ παῖς καὶ ἅμα τε ἐνέχεεν τῷ στόματι καὶ μικρὸν ἐκεῖνος καταβροχθίσας εὐθέως ἀπέδωκεν τὸ πνεῦμα .	Then the boy soaked it1and dropped it into his mouth. And when he had swallowed a little, immediately he gave up the ghost.

44-13 ἆρ᾽ οὐκ ἐναργῶς διετηρήθη καὶ παρέμεινεν , ἕως λυθῇ καὶ τῆς ἁμαρτίας ἐξαλειφθείσης ἐπὶ πολλοῖς οἷς ἔπραξεν καλοῖς ὁμολογηθῆναι δυνηθῇ ; ”

Is it not evident that he was preserved and his life continued till he was absolved, and, his sin having been blotted out, he could be acknowledged for the many good deeds which he had done?”

Chapter 45

45-1 Ταῦτα ὁ ΔιονύσιοςDionysius .	Dionysius relates those things.
45-2 ἴδωμεν δ᾽ ὁ αὐτὸς ὁποῖα καὶ τῷ ΝοουάτῳNovatus διεχάραξεν , ταράττοντι τηνικάδε τὴν‎ ῬωμαίωνRoman, Latin ἀδελφότητα ·	But let us see how the same man addressed Novatus when he was disturbing the Roman brotherhood.
45-3 ἐπειδὴ οὖν τῆς ἀποστασίας καὶ τοῦ σχίσματος πρόφασιν ἐποιεῖτο τῶν ἀδελφῶν τινας , ὡς δὴ πρὸς αὐτῶν ἐπὶ τοῦτ᾽ ἐλθεῖν ἐκβεβιασμένος , ὅρα τίνα τρόπον αὐτῷ γράφει ·	As he pretended that some of the brothers were the occasion of his apostasy and schism, as if he had been forced by them to proceed as he had, observe the manner in which he writes to him:
45-4 “ ΔιονύσιοςDionysius ΝοουατιανῷNovatianus ἀδελφῷ χαίρειν .	“Dionysius to his brother Novatus, greeting.
45-5 εἰ ἄκων , ὡς φῄς , ἤχθης , δείξεις ἀναχωρήσας ἑκών .	If, as you say, you have been led on unwillingly, you will prove this if you retire willingly.
45-6 ἔδει μὲν γὰρ καὶ πᾶν ὅτι οὖν παθεῖν ὑπὲρ τοῦ μὴ διακόψαι τὴν‎ ἐκκλησίαν τοῦ Θεοῦ ,	For it were better to suffer everything, rather than divide the Church of God.
45-7 καὶ ἦν οὐκ ἀδοξοτέρα τῆς ἕνεκεν τοῦ μὴ εἰδωλολατρῆσαι γινομένης ἡ ἕνεκεν τοῦ μὴ σχίσαι μαρτυρία ,	Even martyrdom for the sake of preventing division would not be less glorious than for refusing to worship idols.
45-8 κατ᾽ ἐμὲ δὲ καὶ μείζων .	Nay, to me it seems greater.
45-9 ἐκεῖ μὲν γὰρ ὑπὲρ μιᾶς τις τῆς ἑαυτοῦ ψυχῆς , ἐνταῦθα δὲ ὑπὲρ ὅλης τῆς ἐκκλησίας μαρτυρεῖ .	For in the one case a man suffers martyrdom for the sake of his own soul; in the other case in behalf of the entire Church.
45-10 καὶ νῦν δὲ εἰ πείσαις ἢ βιάσαιο τοὺς ἀδελφοὺς εἰς ὁμόνοιαν ἐλθεῖν , μεῖζον ἔσται σοι τοῦ σφάλματος τὸ κατόρθωμα , καὶ τὸ μὲν οὐ λογισθήσεται ,	And now if you can persuade or induce the brothers to come to unanimity, your righteousness will be greater than your error, and this will not be counted, but that will be praised.
45-11 τὸ δὲ ἐπαινεθήσεται . εἰ δὲ ἀπειθούντων ἀδυνατοίης , σῴζων σῷζε τὴν‎ σεαυτοῦ ψυχήν .	But if you can not prevail with the disobedient, at least save your own soul.
45-12 ἐρρῶσθαί σε , ἐχόμενον τῆς εἰρήνης ἐν κυρίῳ , εὔχομαι .”	I pray that you may fare well, maintaining peace in the Lord.”

Chapter 46

46-1 Ταῦτα καὶ πρὸς τὸν ΝοουάτονNovatus ·	This he wrote to Novatus.
46-2 γράφει δὲ καὶ τοῖς κατ᾽ ΑἴγυπτονEgypt ἐπιστολὴν περὶ μετανοίας ἐν ᾗ τὰ δόξαντα αὐτῷ περὶ τῶν ὑποπεπτωκότων παρατέθειται , τάξεις παραπτωμάτων διαγράψας .	He wrote also an epistle to the brothers in Egypt on Repentance in which he sets forth what seemed proper to him concerning those who had fallen, and he describes the classes of transgressions.
46-3 καὶ πρὸς ΚόλωναColon “τῆς ἙρμουπολιτῶνHermopolitans δὲ παροικίας ἐπίσκοπος ἦν οὗτος ’ ἰδία τις περὶ μετανοίας αὐτοῦ‎ φέρεται γραφὴ καὶ ἄλλη ἐπιστρεπτικὴ πρὸς τὸ κατ᾽ ἈλεξάνδρειανAlexandria αὐτοῦ‎ ποίμνιον .	There is extant also a private letter on Repentance, which he wrote to Conon, bishop of the parish of Hermopolis, and another of an admonitory character, to his flock at Alexandria.
46-4 ἐν τούτοις ἐστὶν καὶ ἡ περὶ μαρτυρίου πρὸς τὸν ὨριγένηνOrigen γραφεῖσα · καὶ τοῖς κατὰ ΛαοδίκειανLaodicea ἀδελφοῖς , ὧν προΐστατο ΘηλυμίδρηςThelymidres ἐπίσκοπος ,	Among them also is the one written to Origen on Martyrdom and to the brothers at Laodicea, of whom Thelymidres was bishop.
46-5 καὶ τοῖς κατὰ ἈρμενίανArmenia ὡσαύτως περὶ μετανοίας ἐπιστέλλει , ὧν ἐπεσκόπευεν ΜερουζάνηςMeruzanes .	He likewise sent one on Repentance to the brothers in Armenia, of whom Merozanes was bishop.
46-6 πρὸς ἅπασι τούτοις καὶ ΚορνηλίῳCornelius τῷ κατὰ ῬώμηνRome γράφει , δεξάμενος αὐτοῦ‎ τὴν‎ κατὰ τοῦ ΝοουάτουNovatus ἐπιστολήν ,	Besides all these, he wrote to Cornelius of Rome, when he had received from him an epistle against Novatus.
46-7 ᾧ καὶ σημαίνει δηλῶν ἑαυτὸν παρακεκλῆσθαι ὑπό τε ἙλένουHelenus τοῦ ἐν ΤαρσῷTarsus τῆς ΚιλικίαςCilicia ἐπισκόπου καὶ τῶν λοιπῶν τῶν σὺν αὐτῷ ΦιρμιλιανοῦFirmilian τε τοῦ ἐν ΚαππαδοκίᾳCappadocia καὶ τοῦ κατὰ ΠαλαιστίνηνPalestine ΘεοκτίστουTheoctistus , ὡς ἂν ἐπὶ τὴν‎ σύνοδον ἀπαντήσοι τὴν‎ κατὰ ἈντιόχειανAntioch , ἔνθα τοῦ ΝοουάτουNovatus κρατύνειν τινὲς ἐνεχείρουνto master, subdue τὸ σχίσμα .	He states in this that he had been invited by Helenus, bishop of Tarsus, in Cilicia, and the others who were with him, Firmilianus, bishop in Cappadocia, and Theoctistus, of Palestine, to meet them at the synod in Antioch, where some persons were endeavoring to establish the schism of Novatus.
46-8 πρὸς τούτοις ἐπιστέλλει μηνυθῆναι αὐτῷ ΦάβιονFabius μὲν κεκοιμῆσθαι , ΔημητριανὸνDemetrian δὲ διάδοχον ἐκείνου τῆς κατ᾽ ἈντιόχειανAntioch ἐπισκοπῆς καθεστάναι ·	Besides this he writes that he had been informed that Fabius had fallen asleep, and that Demetrianus had been appointed his successor in the episcopate of Antioch.
46-9 γράφει δὲ καὶ περὶ τοῦ ἐν ἹεροσολύμοιςJerusalem αὐτοῖς ῥήμασιν φάσκων ·	He writes also in these words concerning the bishop of Jerusalem:
46-10 “ὁ μὲν γὰρ θαυμάσιος ἈλέξανδροςAlexander ἐν φρουρᾷ γενόμενος , μακαρίως ἀνεπαύσατο . ”	“for the blessed Alexander having been confined in prison, passed away happily.”
46-11 Ἑξῆς ταύτῃ καὶ ἑτέρα τις ἐπιστολὴ τοῖς ἐν ῬώμῃRome τοῦ ΔιονυσίουDionysius φέρεται διακονικὴ 1 διὰ ἹππολύτουHippolytus ·	In addition to this there is extant also a certain other diaconal1epistle of Dionysius, sent to those in Rome through Hippolytus.

46-12 τοῖς αὐτοῖς δὲ ἄλλην περὶ εἰρήνης διατυποῦται , καὶ ὡσαύτως περὶ μετανοίας , καὶ αὖ πάλιν ἐπιστρέψας ἄλλην τοῖς ἐκεῖσε ὁμολογηταῖς , ἔτι τῇ τοῦ ΝοουάτουNovatus συμφερομένοις γνώμῃ ·	And he wrote another to them on Peace, and likewise on Repentance; and yet another to the confessors there who still held to the opinion of Novatus.
46-13 τοῖς δὲ αὐτοῖς τούτοις ἑτέρας δύο , μεταθεμένοις ἐπὶ τὴν‎ ἐκκλησίαν , ἐπιστέλλει .	He sent two more to the same persons after they had returned to the Church.
46-14 καὶ ἄλλοις δὲ πλείοσιν ὁμοίως διὰ γραμμάτων ὁμιλήσας , ποικίλας τοῖς ἔτι νῦν σπουδὴν περὶ τοὺς λόγους αὐτοῦ‎ ποιουμένοις καταλέλοιπεν ὠφελείας .	And he communicated with many others by letters, which he has left behind him as a benefit in various ways to those who now diligently study his writings.