The Works of Nathaniel Lardner

chapter before cited Jerom calls Pamphilus Eusebius's friend; he mentions this again in the chapter of Eusebius himself: and in another place he says that these two persons seemed to have but one soul.

Eusebius, the survivor, has given many testimonies of sincere respect for the memory of his friend: and, as he was to the last an admirer of his virtues, we may reasonably think him an imitator of them: he appears to have esteemed that friendship the chief happiness of his life; it is likely he improved by it. Indeed there are in Eusebius's remaining works divers most agreeable and affecting passages concerning this holy man; which therefore I intend to transcribe largely, and sometimes with the connection.

The thirty-second chapter of the seventh book of his Ecclesiastical History is entitled, · Of such Ecclesiastical men as have flourished in our time, and who of them lived to the demolition of the churches;' meaning the beginning of Dioclesian's persecution. After the mention of several, he says: At Cæsarea in Palestine, after Theotecnus succeeded Agapius, who, as we well know, was extremely laborious, and very solicitous for the welfare of his people, and bountiful to the poor. In his time was Pamphilus, a man of good understanding, a philosopher in word and deed, presbyter of that church, with whom we had the honour to be acquainted: but to write of him is a copious subject; and we have already in a distinct work related the whole history of his life and conversation, [or, and of the school erected by him,] and of his 'fortitude in several confessions during the persecution, and lastly the martyrdom with which he was crowned: indeed, Pamphilus was the most admirable person in that church.

In another chapter and book of the same work, speaking of the most illustrious martyrs in several countries in the time of the forementioned persecution: Among these must not be ⚫ omitted the great glory of the church of Cæsarea, the presbyter Pamphilus, the most admirable person of our time, whose glorious magnanimity and patience we have represented in another place.'

In his book of the History of the Martyrs of Palestine, relating many cruel torments inflicted on the Christians by the Roman president at Cæsarea, in the year of Christ 307: And others,' says Eusebius, he thrust into prison, after he had tormented them in the most shameful manner: of this number was Pamphilus, my dearest friend, on account of his eminent virtue the most renowned martyr of our age. Urbanus, having first made trial of his knowledge by divers questions of rhetoric and philosophy and polite literature, required him to sacrifice; when he saw that Pamphilus refused to obey his orders, and despised all his threatenings, he commanded that he should be tortured in the severest manner: when he had again and again raked his sides with his torturing irons, the cruel wretch, being as it were satiated with his flesh, though ⚫ he had gained nothing but vexation and dishonour, ordered him to be had away to the rest of the confessors in prison.'

And afterwards: But it is time to give an account of the most glorious spectacle of those who were perfected by martyrdom together with Pamphilus, whose memory must always be precious to me: they were in all twelve, and were honoured with a resemblance of the prophets, or rather the apostles, both in grace and number; the chief of whom was Pamphilus, and the only one who had the honour of the presbyter's office at Cæsarea; a man, who, throughout his whole life, excelled in every virtue; in contempt and renunciation of this world, in liberality to the indigent, in disregard of all earthly honours and preferments to which he might have aspired, and in an abstemious philosophical course of life: but he was especially eminent and • remarkable above all men of our time for an unfeigned zeal for the holy scriptures, and for • unwearied application in whatever he undertook; whether it were kind offices to his friends, or to others who sought his aid: but a fuller account of these, and his other virtues and services,

Ιερομάρτυρος αρετης διαπύρος ερασης· δι ̓ ἣν αιτίαν φασι τινες αυτόν και της το Παμφίλε επωνυμίας μετεσχηκεναι. Phot. Cod. 13, p. 12, m.

a Ob amicitiam Pamphili martyris ab eo cognomentum sortitus est. De V. I. c. 81.

Eusebius et Pamphilus tantam inter se habuere concordiam, ut unius anime homines putes, et ab uno alter nomen acceperit. Hier. de Err. Orig. ad Pamm, et Ocean. Ep. 41, [al. 65] T. iv. p. 347, f.

H. E. I. vii. c. 32, p. 288. C. D.

has been already given by us in a distinct work of three books, comprising the history of his life. At present we go on with our narration concerning the martyrs.'

That work to our great grief is lost: but there is a passage of it in Jerom, which I shall here transcribe: Eusebius, the friend and admirer and constant companion of Pamphilus wrote three excellent books containing the life of Pamphilus; in which, as he greatly commends him on other accounts, so he particularly extols his humility: and in the third of those books he • writes after this manner: What studious person was not a friend of Pamphilus? if he saw any in straits, he gave bountifully as he was able. He not only lent out copies of the sacred scriptures to be read, but cheerfully gave them to be kept; and that not only to men, but to women likewise, whom he found disposed to read. For which reason he took care to have by him many copies of the scriptures, that, when there should be occasion, he might furnish those who were willing to make use of them: but of his own he wrote nothing, except letters to friends; so great was his humility: but he diligently read the works of ancient authors, and was continually meditating upon them.'

II. I shall here insert a passage or two concerning some other persons who suffered with Pamphilus, or soon after, and resembled him in a high regard for the sacred scriptures: our nar ration is thereby somewhat interrupted, but it will be easily excused.

The first of those passages immediately follows that above cited, which concluded with those words: At present we go on with our relation concerning the martyrs.'

The second person,' says Eusebius, and next after Pamphilus, who entered the combat, *was Valens, a deacon of Ælia, an old man of grey hairs and venerable aspect, exceedingly 'well skilled in the divine scriptures: and they were so fixed in his memory that there was no 'discernible difference between his reading and reciting them by heart, though it were whole pages together.'

That person suffered with Pamphilus. The other passage which I would allege relates to a martyr in 310, who suffered in company with Silvanus, bishop of Gaza, who in the year 307 had the flexures of his feet seared with hot irons at Cæsarea, and was then with nine-and-thirty others, sent to work in the copper mines at a place in Palestine called Phæno; where hé con tinued till he was beheaded. Their martyrdom, in 310, is related by Eusebius in this manner: The first of these was Silvanus, a truly religious man, and a complete model of Christianity; of whom it may be said, that, having from the first day of the persecution signalized himself in ⚫ various and almost continual confessions and combats, he was reserved to this time to be as it were the seal of the combat in Palestine. With him there were many others from Egypt; and among them was John, who in strength of memory surpassed all men of our time: he had before lost his eyesight; nevertheless in the confessions he had made, when the flexures of one of his feet were seared, as those of others were, his eyes likewise, though already deprived of ▾ sight, were burned with the searing irons: such was the cruelty and inhumanity of those exe⚫cutioners! It is needless to enlarge upon his virtue and philosophical course of life. What was

Ipse enim Eusebius amator et præco et contubernalis Pamphili tres libros scripsit elegantissimos, vitam Pamphili continentes: in quibus quum cætera miris laudibus prædicaret, humilitatem ejus ferret in cœlum, etiam hoc in tertio libro addidit: Quis studiosorum amicus non fuit Pamphili? Si quos videbat ad victum necessariis indigere, præbebat large quæ poterat. Scripturas quoque sanctas non ad legendum tantum, sed ad habendum, tribuebat promptissime; nec solum viris, sed et feminis, quas vidisset lectioni deditas. Unde et multos codices præparabat, ut, quum necessitas proposcisset, volentibus largiretur. Et ipse quidem proprii operis nihil omnino scripsit, exceptis epistolis, quas ad amicos forte mittebat: in tantum se humilitate dejecerat. Veterum autem tractatus scriptorum legebat studiosissime, et in eorum meditatione jugiter versabatur. Hieron. adv. Ruf. col. 357, 359, T. iv. Ed. Bened. b See above.

De Mart. Pal. c. 11, p. 336. C. D.

Ælia: that is, Jerusalem; or the city just by it, so called by Adrian. And the name of Jerusalem was now so lost and forgotten, that when one of these martyrs, being examined by the president of Palestine concerning his native place, answered, that his city was Jerusalem, meaning the heavenly Jeru

salem: the president, not knowing any such place, was thrown into surprise, and very solicitously sought to know where it lay, thinking it to be some city where Christians were numerous, and might be formidable. See Eus. p. 337, ο των θείων γραφων ει και τις αλλος επισήμων.

338.

f επί της αυτής πόλεως της αμφι Σιλβανον τοις εις το αυτό χαλκε μεταλλον πονοις ὁ αὐτὸς εκκρίνει καυτηρσι προτερον των πόδων τας αγκύλας αυτοις προςαξας. De M. P. cap. 7, p. 328. C.

8 - των δε επι Παλαιστινης μαρτύρων, Σιλβανος επίσκοπος των αμφι την Γαζαν εκκλησιων, κατα τα εν Φαινοι χαλκό με ταλλὰ συν ἑτεροις ένος δεασι τον αριθμόν τεσσαρακοντα, την κεφαλήν αποτέμνεται. Η, E. L. viii. c. 13, p. 308. Β.

b - ευλαβες τι χρήμα και γνήσιον ὑποδειγμα Χρισιανισμο pepwv. x. λ. De Mar. Pal. c. 13, p. 343. D. 344.

* ώς αν ύσατον γενοιτο παντὸς τὸ κατα Παλαισίνην αγώνος επισφραγισμα. ib. p. 343. D.

That severity of searing the sinews of the left foot, or leg, and searing the right eye, was practised upon great numbers of confessors by Firmilian, president of Cæsarea, successor of Urbanus, who put Pamphilus into prison. Vid. Eus, de Mart. Pal. c. 8, p. 330. B. C.

* most remarkable in him was the strength of his memory: he had whole books of the divine scriptures, not written in tables of stone, as the apostle's expression is, nor on parchments and papers, which are devoured by moths and time, but on the fleshly living tables of his heart, even his pure and enlightened mind: insomuch, that whenever he pleased he brought ' out, as from a treasury of knowledge, sometimes the books of Moses, at other times those of the prophets, or some sacred history, sometimes the gospels, sometimes the epistles of apostles. I must own,' says Eusebius, that I was much surprised the first time I saw him he was in the midst of a large congregation, reciting a portion of scripture; whilst I only heard his voice, I thought he was reading, as is common in our assemblies; but when I came near, and saw this 'person, who had no other light but that of the mind, instructing like a prophet those whose bodily eyes were clear and perfect, I could not forbear to praise and glorify God.'

III. Pamphilus erected a library at Cæsarea: Eusebius mentions it in his Ecclesiastical History. He is speaking of the time of several of Origen's works, and of the places where they were composed: But,' says he, what need I attempt to give here an exact catalogue of the works of that great man, when it has been already done in the life we have written of the blessed martyr Pamphilus? Where, shewing the zeal of Pamphilus for the interest of religion [or for the sacred scriptures,] we gave lists of the works of Örigen, and of other ecclesiastical writers collected by him, and placed in his library.'

Jerom insinuates that in the third book of that work Eusebius inserted a catalogue of all Origen's works; whereas Eusebius's own words just cited seem not to imply a complete catalogue, but such works only of Origen as were in the library at Cæsarea.

Jerom has several times mentioned that library: he seems to me to refer to it in the two chapters of Pamphilus himself and Eusebius, when he speaks of the divine library. But not now to insist on those passages, in his article of St. Matthew he says that his Hebrew gospel was still in the library at Cæsarea, which Pamphilus had 'collected with great care. In another place he speaks of the gospel according to the Hebrews, as being in that library: in the same work, (his book Of Illustrious Men,) in the article of Euzoius, bishop of Cæsarea, about 366, he says, that Euzoius had with abundance of pains repaired the library of Origen and Pamphilus, 'which was fallen to decay.' In a letter to Marcella, Jerom commends this design of Pamphilus, and compares his library with the more ancient celebrated libraries of Demetrius Phalereus and Pisistratus. He there speaks again of the care of Euzoius; and likewise of Acacius, the immediate successor of Eusebius in the see of Cæsarea, in repairing this library: and he says that Pamphilus dedicated the books of Origen, which he had collected at great expense, to the church of Cæsarea; whence perhaps it may be inferred that this was a public library: and indeed we know, from Jerom himself, that he had the use of some books lodged in it.

όλας βίβλος των θείων γραφων. ib. p. 344. A.

Eus. 1. vi. c. 32, p. 231. A. B.

C EV ή την περί τα θεια σπεδην τε Παμφίλε όποση τις γεγονει παρισώντες, της συναχθείσης αυτῷ των τε Ωριγενες και των αλλων εκκλησίαςικων συγγραφεων βιβλιοθήκης της ποι νακας παρεθεμεν. ib. p. 231. Β.

d So Valesius translates: Ubi cum probare vellemus, quantum Pamphili studium erga divinas literas fuisset,

e Numera indices librorum ejus, qui in tertio volumine Eusebii, in quo scripsit vitam Pamphili, continentur: et non dico sex millia, sed tertiam partem non invenies. Adv. Ruf. 1. ii. p. 419. in.

Compare this with what is said in the chapter of Origen, Vol. ii. ch. xxxviii. numb. i.

See before, p. 116, note c.

"Porro ipsum Hebraïcum habetur usque hodie in Cæsariensi bibliotheca, quam Pamphilus martyr studiosissime confecit. De V. I. c. 3.

In Evangelio juxta Hebræos, quod Chaldaïco quidem Syroque sermone, sed Hebraïcis literis scriptum est, quo utuntur usque hodie Nazareni, secundum apostolos, sive, ut plerique autumant, juxta Matthæum; quod et in Cæsariensi habetur bibliothecâ. Adv. Pelag. 1. iii. T. iv. col. 533, m.

plurimo labore corruptam bibliothecam Origenis et Pamphili in membranis instaurare conatus est. De V. I. c. 113.

Beatus Pamphilus martyr, cujus vitam Eusebius Cæsariensis tribus ferme voluminibus explicavit, quum Demetrium Phalereum et Pisistratum in sacræ bibliothecæ studio vellet æquare, imaginesque ingeniorum, quæ vera sunt et æterna monumenta, toto orbe perquireret, tunc vel maxime Origenis libros impensius prosequutus, Cæsariensi ecclesiæ dedicavit: quam ex parte corruptam Acacius, dehinc et Euzoius, ejusdem ecclesiæ. sacerdotes, in membranis Instaurare conati sunt. Ad Marcell. inter Ep. Crit. T. ii. p. 711. in. [al. Ep. 141] Conf. Ruf. ap. Hieron. T. iv. col. 426, f. 428, in.

m Præterea quintam et sextam et septimam editionem, quas etiam nos de ejus bibliothecâ habemus, miro labore reperit, et cum cæteris editionibus comparavit. De V. I. c. 54. Unde et nobis curæ fuit omnes veteris Legis libros, quos vir doctus. Adamantius in Hexapla digesserat, de Cæsariensi bibliotheca descriptos ex ipsis authenticis emendare. Id. in Ep. ad Tit. cap. iii. T. iv. P. i. col. 437. In quod secundo dicitur, non sic, in Hebræis voluminibus non habetur: sed nec in ipsis quidem LXX. interpretibus. Nam in exemplis Origenis in Cæsariensi bibliotheca legens, semel tantum scriptum inveni. In. Ps. prim. T. ii. P. ii. col. 123, in. Postea vero per interpretationem tuam quæstione contra Origenem toto orbe commotâ, in quærendis exemplaribus diligentior fui; et in Casariensi bibliothecâ Eusebii sex volumina reperi Amoλoyias ÜRED Spryeves. Adv. Ruf. T. iv. col. 447, f.

IV. There was a joint labour of Pamphilus and Eusebius in publishing a correct edition of the Greek version of the Seventy from Origen's Hexapla, which I have already taken notice of in the chapter of Lucian. Huet is of opinion, that before this there was no separate edition of the Seventy according to Origen's emendations. Undoubtedly, this was a signal service for the church of Christ; the benefit of Origen's immense labour was rendered more extensive; and, if their edition was not the first, it was the most exact.

V. There are still extant in the curious collections of Europe memorials of this library of Pamphilus, and traces of his and Eusebius's labour in transcribing or correcting copies of the scriptures or other books.

In the Jesuits' college at Paris, is a beautiful manuscript of the prophets, supposed to have been written in the eighth century. In that manuscript, as Montfauçon assures us, there is before the book of Ezekiel a note to this purpose: This was taken from a copy in such a place, in which copy was written: "Transcribed from the Hexapla containing the translations; and corrected by Origen's own Tetrapla, which also had emendations and scholia in his own hand-writing. Í Eusebius added scholia; Pamphilus and Eusebius corrected."

Huet, speaking of this same manuscript, in one place says, that note is at the end of Jere miah; in another, before Ezechiel. I have put his words at the bottom of the page.

In the French king's library, as we are informed by Montfauçon, is a very ancient manu script, written in the fifth or sixth century, containing part of St. Paul's epistles. It seems, he says, to have been written in Palestine, or Syria: for the transcriber says, in a note at the end, that he had compared his copy with another in the library of Cæsarea, in the hand-writing of Pamphilus: which therefore must have been done before that library was quite destroyed, as it was before the middle of the seventh century. In that MS. the epistle to the Hebrews appears as St. Paul's. • The order is this: To the Romans, the first and second to the Corinthians, to the Galatians, to the Ephesians, to the Philippians, to the Colossians; first and second to the Thessalonians, to the Hebrews, first and second to Timothy, to Titus, to Philemon.' That learned writer has given us that curious note of the transcriber beforementioned in the ancient letters of the manuscript. I place it at the bottom of the page in the letters now commonly used: This book was compared with the copy in the library at Cæsarea, in the hand-writing of saint Pamphilus.'

a See p. 111.

Apud multos hanc opinionem percrebuisse video, Origenem, quo parabilior esset emendata a se editio seniorum Septuaginta, edidisse eam seorsum, et ex ingenti Hexaplorum mole exemisse.Probabilior mihi videtur sententia I. B. Morini, -editionem illam Twv ex Origenianis Hexaplis descriptam ab Eusebio et Pamphilo, et primum evulgatam arbitrantis, juxta illud Hieronymi in Præf. ad Paralip. ad Chromatium:

-Media inter has provinciæ Palæstinos codices legunt, quos ab Origene elaboratos Eusebius et Pamphilus vulgaverunt. Nam, cum frequenter exscriberentur exempla in ecclesiarum, doctorumque hominum usum, novis in dies deformabantur sordium inquinamentis. Degenerante ergo magis magisque hac editione, restituere eam conati sunt Eusebius et Pamphilus, ex ipso avroypaow, quod erat in Casariensi Bibliothecâ : restitutam vero et seorsum magnâ diligentiâ descriptam publicaverunt. Atque ea editio Palæstina dicta est. Huet. Orig. 1. iii. c. 2, p. 261. Vetustissimum, pulcherrimumque codicem Prophetarum. -Mont. Præf. in Hex. Orig. p. 4.

Hæc porro omnia discimus ex Notis Codicis Marchaliani, nunc R. R. P. P. Jesuitarum Collegii Ludovici Magni, quas adtulimus supra p. 14. Ille vero Codex sæculo circiter viii. ut ex characteris forma existimatur, ad fidem exemplaris Apollinarii exscriptus est. Montf. Prælim. in Hex. Orig. cap. 11. sect. iv,

- Μετελήφθη από των κατά τας εκδόσεις εξαπλων, και διωρθώθη απο των Ωριγένος αυτο τετραπλων, άτινα και αυτό χειρι διωρθωτο, και εσχολιογραφετο. ὁ Ευσέβιος εγω σχολια πα ρεθηκα· Πάμφιλος και Ευσέβιος διωρθωσαντο. Montf. in Orig. Hex. c. 1, sect. v. p. 14.

f Hujus editionis et emendationis luculentum extat monumentum in Codice Renati Marchali, jam sæpe laudato, in quo post Jeremiæ librum adnotatum est descriptum eum esse ex Origenis Hexaplis, et emendatum ex Tetraplis manu ipsius exaratis, idque operâ Pamphili et Eusebii. Huet Orig. 1. iii. c. 2. p. 262, in.

8 Editioni Twv 6, quæ erat in Tetraplis, scholia ad limbum aliqua adjecisse Origenem discimus ex memorato Codice Marchali, quem habent Claromontani Patres Societatis Jesu. Adnotatum enim est ante Ezechielem, librum hunc ex Hexaplis descriptum esse, correctum vero ad Tetraplorum fidem. Postmodum subest: άτινα και τη αυτε χειρι διωρθωτο, και εσχες λιογραφεται όθεν Ευσέβιος εγω τα σχολια παρεθηκα. Παμφίλος και Ευσέβιος διωρθώσαντο. Ib. p. 201, m.

h Codex ccii. membranaceus, constans foliis 14, complectens partem Epistolarum Pauli, inter antiquissimos Europe numerandus, sæculi nempe v. vel. vi.—Scriptus esse videtur in Palæstinâ vel Syriâ, eo circiter quo diximus ævo. Nam Calli graphus, qui notam infra edendam in sine posuit, hoc exemplar se contulisse significat cum Codice ipsius Pamphili manu exarato: antequam videlicet Cæsarea funditus dirueretur, quod contigit ante medium sæculi vii. Montf. Bib. Coislin. p. 251, 252.

Ordo Epistolarum Pauli in Codice xxix. supra, ad Rom. ad Corinth. 1, 2, ad Galat. ad Ephes. ad Philippens. ad Colos sens. ad Thessalonicens. 1, 2, ad Hebr. ad Timoth. 1, 2, ad Titum, ad Philemonem. Ib. p. 255, m.

* Αντεβλήθη δε ή βίβλος προς το εν Καισαρεία αντιγραφαν της

VI. It is thought by divers learned men, as Cave, Valesius, and Tillemont, though Du Pin takes no notice of it, that Pamphilus not only erected a library, but a school likewise, or academy, at Cæsarea. This supposition is chiefly built upon a passage of Eusebius, which I have cited already. Tillemont however brings in other passages in support of it. I must leave this point undecided. I dare not contest the thing. But the evidence is not clear, because the passage of Eusebius, where he is supposed to mention the school, is obscure; and because there is no notice taken of this school, that I remember, in Jerom, nor any other ancient writer of credit.

VII. In the article above-cited at length Jerom says, that Pamphilus wrote an Apology for Origen before Eusebius:' and in the chapter of that bishop of Cæsarea he ascribes & to him an Apology for Origen in six volumes. It seems, therefore, that Jerom then supposed that Pamphilus had written some Apology for Origen, distinct from the six books of Eusebius; and upon that account gave Pamphilus a place in his Catalogue of Ecclesiastical Writers, composed in 392; and also in his letter to Magnus, written about the year 400. He seems so He seems so to explain himself in the dispute which he afterwards had with Rufinus: when having found, as he says, that the book he had taken for Pamphilus's was the first of the six volumes of what he esteemed Eusebius's Apology for Origen, he denied that Pamphilus ever wrote any thing besides epistles to friends; and often charged Rufinus with a fraud in publishing the first book of that Apology in a Latin translation, as a work of Pamphilus.

Nevertheless, whatever Jerom might think fit to say after his difference with Rufinus, the truth seems to be this: five books of the Apology for Origen were composed jointly by Pamphi lus and Eusebius: the sixth and last was written by Eusebius alone after the martyrdom of Pamphilus: for Eusebius in his Ecclesiastical History does expressly and openly refer his readers for a farther account of Origen to the Apology composed by himself and Pamphilus. He soon after refers to the sixth book of that Apology as his own. Socrates" speaks of their common labour in it as an allowed thing, and commends the work: yea, he quotes it in another place as Pamphilus's, without mentioning Eusebius. Photius, though he is far from commending the performance, says, that the first five books were written jointly by Pamphilus and Eusebius in prison, and the sixth by Eusebius alone afterwards. It is needless to allege any other testimonies. Pamphilus, as well as Eusebius, was remarkable for the regard he had for Origen. St. Jerom knew that very well, and owns it sometimes: nor is it at all strange that they should have a βιβλιοθηκης, το άγιο Πάμφιλο χειρι γεγραμμενον. Ap. Bib. Coisl. ib. p. 262.

Pamphili vitam tribus libris amplexus est-Eusebius, quibus integrum vitæ ejus curriculum, quæque ad scholam ab eo institutam pertinent, -accuratissime depinxit. Cav. H. L. de Pamphilo ad fin.

b Vales. Annot. in Euseb. p. 160, B. Saint Pamphile, ubi supra, p. 58.

d See p. 118.

Vid. Euseb. de M. P. c. iv. p. 323, C. 324, A. B. 'I shall here put down Eusebius's words, and divers Latin versions: έκαςα δε τε κατ' αυτον βιβ, και ἧς συνεζησατο δια

s. 1. vii. c. 32, p. 288, D. Verum nos singula, quæ ad illius vitam et ad scholam ab eodem institutam pertinent,peculiari opere complexi sumus. Vales. Omnem ejus vitam institutionemque a puero. Ruf. Verum singula vitæ illius, et in quâ scholâ institutus fuerit. W. Musculus. Quâ ratione institutus. Christophorson. Et Conf. Vales. Annot. p. 160, B. And any one that pleaseth, may see how I have translated the passage, at p. 118.

8 Amoλoyias pro Origene sex libros. De V. I. c. 81. Nec non presbyterorum, Pamphili, Pierii,-Ep. 83, T. iv. p. 656.

Nunc sufficiat, breviter prudentem instruxisse lectorem, me istum librum, qui sub nomine Pamphili ferebatur, vidisse scriptum in codice tuo. Et quia mihi non erat curæ quid pro hæretico diceretur, sic semper habuisse, quasi diversum esset opus Pamphili et Eusebii: postea vero quæstione motâ perspicueque deprehendisse, quod primus liber sex voluminum Eusebii ipse esset, qui unus sub nomine Pamphili a te editus est.- Unde etiam ante annos fere decem, quum Dexter amicus meus-me rogâsset, ut auctorem nostræ religionis ei indicem texerem; inter cæteros tractatores

posui et hunc librum a Pamphilo editum, ita putans esse, ut a te et tuis discipulis fuerat divulgatum. Sed quum ipse dicat Eusebius, Pamphilum nihil scripsisse, exceptis brevibus epistolis ad amicos; et primus liber sex voluminum illius eadem et eisdem verbis continent, quæ sub nomine Pamphili a te ficta sunt: perspicuum est te idcirco hunc librum disseminare voluisse, ut sub personâ martyris hæresim introduceres. Quumque de hoc ipso libro, quem Pamphili simulas, multa perverteris, &c. Adv. Ruf. 1. ii. T. 4. p. 419.

* Referens enim de apologiâ Pamphili martyris, quam nos Eusebii Arianorum principis probavimus. Adv. Ruf. col. 407,in. Eusebius- -per sex volumina nihil aliud agit, nisi ut Origenem suæ ostendat fidei, id est, Arianæ perfidiæ. ib. f. Conf. eund. p. 357, 359, 405; et Ep. ad Pamm. et Ocean. p. 347. Fecerat hoc et in sancti Pamphili martyris nomine, ut librum primum sex librorum defensionis Origenis, Eusebii Cæsariensis, quem fuisse Arianum nemo est qui nesciat, nomine Pamphili martyris prænotaret. Ep. 43, ad Ctesiph. p. 477, in. Conf. eund. in libr. vi. in Ezech. c. xviii. T. iii. col. 821; et Prol. Dialog. adv. Pelag. T. iv. p. 484.

ταυτα και εκ της ύπερ αυτά πεπονημένης ήμιν τε και των καθ' ήμας ἱερῳ μαρτυρι Παμφίλω απολογίας, πάρεςιν αναλεξ sofa. 1. vi. c. 33, p. 232.

κεν έκτῳ τῆς γραφείσης ήμιν περι τε ανδρος απολογίας. ib. c. 36, p. 233.

Η τετων αξιοπισοι, ότε Παμφίλος και Ευσεβίος αμφώ yap nowy- -ενδοξοις βιβλίοις απολογίαν ύπερ αυτό ποιόμενοι, x. X. Socr. 1. iii. cap. 7, p. 175, B. Id. 1. iv. c. 27, p. 244, D.

ὧν οἱ μεν πεντε Παμφίλω το δεσμωτήριον οικέντι, συμπαρόντος και Ευσεβίε, επονήθησαν· κ. λ. Phot. cod. 118, col. 296. vid. et col. 297, f. Vid. Prædestinat. Haer. 43.

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The Works of Nathaniel Lardner, 2. kötet