And a little way on he adds:
"I will briefly state for your information that Origen's works on the whole of Scripture are of three kinds. First come the Extracts or Notes, called in Greek Scholia, in which he shortly and summarily touches upon the things which seemed to him obscure or to present some difficulty. The second kind is the Homiletics, of which the present commentary is a specimen. The third kind is what he called Tomes, or as we say Volumes. In this part of his work he gives all the sails of his genius to the breathing winds; and, drawing off from the land, he sails away into mid ocean. I know that you wish that I should translate his writings of all kinds. I have before mentioned the reason why this is impossible; but I promise you this, that if, through your prayers, Jesus gives me back my health, I intend to translate, I will not say all, for that would be rash, but very many of them; on this condition, however, which I have often set you, that I should provide the words and you the secretary."
14. Take, again, the Preface to the Song of Songs:
"To the most holy Pope Damasus. Origen in his other books has surpassed all other men: in the Song of Songs he has surpassed himself. The work consists of eleven complete volumes, and reaches a length of nearly twenty thousand lines. In these he discusses first the version of the Septuagint; then those of Aquila, Symmachus, and Theodotion, and last of all a Fifth Version which he states that he discovered on the coast of Actium, and this he does so grandly and so freely that it seems to me as if the words were fulfilled in him which say, "The king has brought me into his bedchamber." It would require a vast amount of time, of labour, and of money to translate a work so great and of so much merit into the Latin language. I therefore leave it unattempted; and have merely translated, and that without elegance, but correctly, these two Tracts which he composed in ordinary language for babes and sucklings. I give you a mere taste of his opinions, not a full meal; but enough to make you realize what is the worth of his greater works, when the smaller give you so much pleasure."
15. Also in the Preface of his Commentary on Micah, which was written to Paula and Eustochium, he says, after some few remarks:
"As to what they say, that it is not right for me to rifle the works of Origen, and thereby to defile the writings of the ancients, they think this a telling piece of abuse; but it is, in my opinion, the highest praise, since I am seeking to imitate those who are approved not only by us, but by all thoughtful men."
16. Again, in the Preface to his book on the meaning of Hebrew names, he says, some way down:
"For fear that, when the edifice has been completed, the last touch, so to speak, should be wanting, I have explained the words and names of the New Testament, partly through a wish to follow the steps of Origen, whom all but the ignorant acknowledge to have been the greatest teacher of the churches next to the Apostles. Among the rest of the illustrious monuments of his genius is the labour which he has bestowed upon this, desiring to complete as a Christian what Philo as a Jew had left undone."
17. Once more, in his letter to Marcella he says:
"Ambrose, who supplied the paper, the money and the secretaries by the aid of which our Adamantius and Chalcenterus completed his innumerable books, in a certain letter written to the same person from Athens, declares that he never had a meal, when Origen was present, without something being read, and that he never went to bed without having some brother read aloud from the holy Scriptures. This he said he continued day and night, so that prayer waited upon reading and reading upon prayer."
18. Lastly, take the following from another letter to Marcella:
"The blessed Martyr Pamphilus, whose life Eusebius the Bishop of Caesarea set forth in some three volumes, wished to rival Demetrius Phalereus and Pisistratus, in his zeal to establish a library of sacred books: he sought out all through the world representative works of great minds, which are their true and everlasting monuments; but most of all he acquired at great expense all the books written by Origen, and gave them to the church at Caesarea. This library was afterwards partly destroyed; but Acatius and later on Euzoius, Bishops of that church, endeavoured to reestablish it in parchment volumes. The last of these recovered a great many works, and left us an inventory of them, but he shews that he could not find the Commentary on the hundred and twenty-sixth Psalm and the Tract on the Hebrew letter Pe, by the fact that he does not mention it. Not that so great a man as Adamantius passed over anything, but that, through the negligence of his successors it did not remain to times within our memory."
19. But perhaps you will say to me: "Why do you fill your paper with this superfluous matter? Does even my friend say that it is a crime to name Origen, or to give him praise for his talents? If Origen is proclaimed as `such and so great a man,' this makes us the more anxious to be told whether he is in other passages spoken of as `an apostolic man,' or `a teacher of the churches,' or by any similar expressions which appear to commend not only his talents but his faith." This then shall be done. It was indeed for this purpose that I produced the passage where he speaks of him as `such and so great a man,' because it was, if I am not mistaken, in the Preface this laudatory expression is used about him that he also claims the right of Origen to be called an Apostle or a Prophet, and to be praised even to the heavens. And in the same way, if there are passages in which I happen to have praised Origen's learning, all my praise is just of this kind. This man rouses all this alarm in you because of such expressions of mine; but he maintains that it is unjust to bring up similar expressions against him when they occur in his own writings. But, since he does not choose to stand on equal terms with us before the tribunal of opinion, but condemns us on mere suspicion, while he himself does not hold himself bound even by his own handwriting; since he, I say, does not think it necessary in such a matter to observe the rule of holy Scripture which demands that each man should be judged without respect of persons; I will make answer for myself, not according to the demands of justice, but according to his wishes. He says to me: "If you have translated Origen, you are to be blamed; but I, even if I have said the very things for which I blame him, have done well, and these ought to be read and held as true. If you have praised his talents or his knowledge, you have committed a crime; if I have praised his talents, it goes for nothing."
20. Well then; he says, "Give me an instance in which I have so praised him as to defend his system of belief." You have no right to ask this, I reply; yet I will follow where you lead. There is a certain writing of his in which he gives a short catalogue of the works which Varro wrote for the Latins, and of those which Origen wrote in Greek for the Christians. In this he says:
Antiquity marvels at Marcus Terentius Varro because of the countless books which he wrote for Latin readers; and Greek writers are extravagant in their praise of their man of brass, because he has written more works than one of us could so much as copy. But since Latin ears would find a list of Greek writers tiresome, I shall confine myself to the Latin Varro. I shall try to shew that we of to-day are sleeping the sleep of Epimenides and devoting to the amassing of riches the energy which our predecessors gave to sound if secular learning.
Varro's writings include forty-five books of antiquities, four concerning the life of the Roman people.
But why, you ask me, have I thus mentioned Varro and the man of brass? Simply to bring to your notice our Christian man of brass, or, rather, man of adamant-Origen, I mean-whose zeal for the study of Scripture has fairly earned for him this latter name. Would you learn what monuments of his genius he has left us? The following list exhibits them. His writings comprise thirteen books on Genesis, two books of Mystical Homilies, notes on Exodus, notes on Leviticus ...also single books, four books on First Principles, two books on the Resurrection, two dialogues on the same subject.
And, after enumerating all his works as if making an exact index, he added what follows:
"So you see the labours of this one man have surpassed those of all previous writers both Greek and Latin. Who has ever managed to read all that he has written? Yet what reward have his exertions brought him? He stands condemned by his bishop, Demetrius, only the bishops of Palestine, Arabia, Phoenicia, and Achaia dissenting. Imperial Rome consents to his condemnation, and even convenes a senate to censure him, not-as the rabid hounds who now pursue him cry-because of the novelty or heterodoxy of his doctrines, but because men could not tolerate the incomparable eloquence and knowledge, which, when once he opened his lips, made others seem dumb.
I have written the above quickly and incautiously, by the light of a poor lantern. You will see why, if you think of those who to-day represent Epicurus and Aristippus.
21. Now suppose that while you were writing this, as you tell us you did, quickly not cautiously, by the poor glimmering light of a lantern, some Prophet had stood by you and had cried out: "O writer, suppress those words, restrain your pen; for the time is coming and is not far off when you will make a schism and separate yourself from the church; and, in order that you may find a colorable excuse for this schism, you will begin to defame these very books which you now make out to be so admirable. You will then say that the man whom you call your own Brazen-heart, and whose name you are just about to write down as Adamantine because of the merit of his praise-worthy labours, did not write books for the edification of the soul but venomous heresies. This man, further, whom you rightly describe as not having been condemned by Demetrius on the ground of his belief, who you say was not accused of bringing in strange doctrines, you will then pronounce worthy of execration because of his strange doctrines; as to what you are writing about mad dogs bringing feigned charges against him, you will yourself feign the same: and the Senate of Rome as you call it, you will then stir up against him as you complain that they now do by your letters of admonition, your vehement attestations, and satellites flying in all directions. This is the return that you will make to your admirable Brazen-heart for all his labours. Therefore beware how you write now, for, if you write as you are doing and afterwards act as I have said, you will with more justice be condemned by your own judgment than he by that of others." Would you, do you think, have given credit to that prophet? Would you not have thought it more likely that he was mad than that you would ever come to such a pass? The fact is that in controversies of this kind there is no thought of sparing a friend if only an enemy can be injured. But you go beyond even this point: you do not spare yourself in your attempt to ruin not your enemies but your friends.
22. In the Preface to his book on Hebrew Questions, after many other remarks, he says:
"I say nothing of Origen. His name (if I may compare small things to great) is even more than my own the object of ill will, because though following the common version in his Homilies which were spoken to common people, yet in his Tomes, that is, in his fuller discussion of Scripture, he yields to the Hebrew as the truth, and though surrounded by his own forces occasionally seeks the foreign tongue as his ally. I will only say this about him, that I should gladly have his knowledge of the Scriptures even if accompanied with all the ill-will which clings to his name, and that I do not care a straw for these shades and spectral ghosts whose nature is said to be to chatter in dark corners and be a terror to babies."
I really can no longer wonder or complain of his unfriendly dealings with me since he has not spared `such men, such great men.' For another man whom he tears to pieces is Ambrose that Bishop of sacred memory. In what manner, and with what disparagement be attacks him, I will show in a similar way from one of his Prefaces, in which, nevertheless, he praises Origen. It is the Preface to Origen's homilies on Luke addressed to Paula and Eustochium.
A few days ago you told me that you had read some commentaries on Matthew and Luke, of which one was equally dull in perception and expression, the other frivolous in expression, sleepy in sense. Accordingly, you requested me to translate without such trifling, our Adamantius' 39 homilies on Luke, just as they are found in the original Greek: I replied that it was an irksome task and a mental torment to write, as Cicero phrases it, with another man's heart, not one's own: but yet I will undertake it as your requests reach no higher than this. The demand which the sainted Blaesia once made at Rome, that I should translate into our language his twenty-five volumes on Matthew, five on Luke and thirty-two on John is beyond my powers, my leisure and my energy. You see what weight your influence and wishes have with me. I have laid aside for a time my books on Hebrew Questions to use my energies which your judgment holds fruitful in translating these commentaries which, good or bad, are his work, and not mine: especially as I hear on the left of me the raven-that ominous bird-croaking and mocking in an extraordinary way at the colours of all the other birds, because of his own utter blackness. And so, before he change his note, I confess that these treatises are Origen's recreation no less than dice are a boy's: very different are the serious pursuits of his manhood and of his old age. If my proposal meet with your approbation, if I am still able to undertake the task, and if the Lord grant me opportunity to translate them into Latin, so that I may complete the work I have now deferred, you will then be able to see, aye, and all who speak Latin will learn through you, the mass of valuable knowledge of which they have hitherto been ignorant, but which they have now begun to acquire. Besides this I have arranged to send you shortly the commentaries on Matthew of that eloquent man Hilarius, and of the blessed martyr Victorians, which, different as their style may be, one spirit has enabled them to write: these will give you some idea of the study which our Latins also have in former days bestowed upon the Holy Scriptures.