A multitude of
those works which, until almost the middle of the sixteenth century,
were circulated as Origen's, have long been by common consent excluded
from the catalogue of his works[56]. On this subject I {155} would refer
any one, who desires to enter upon the inquiry, to the several prefaces
of the Benedictine editors, who point out many sources of information,
as well from among their friends as from those with whom they differ.
Our inquiry must be limited within far narrower bounds, though I trust
our arguments may assist somewhat in establishing the principles on
which the student may at first guide himself in the wider range of
investigation.
[Footnote 56: See preface to vol. iv. of the Benedictine
edition.]
We will first look to the external evidence bearing on the passage in
question, and then to the internal character of the passage itself.
Origen's Commentaries on Ezekiel were divided into no fewer than
twenty-five volumes, which he is said to have begun in Caesarea of
Palestine, and to have finished in Athens. Of these only one single
fragment remains, namely, part of the twenty-first volume[57]. Jerome
says that he translated fourteen of Origen's homilies on Ezekiel. Of
these not one passage in the original language of Origen is known to be
in existence. We must now, therefore, either receive the existing
translations generally as Origen's, (whether they are Jerome's
translations or not,) or we must consider Origen's homilies on Ezekiel
as altogether lost to us.
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