Analytical Index to Volume I

1885 INDEX ANALYTICUS. INDEX ANALYTICUS IN TOMUM I. Revocatur Lector ad numerales notas crassioribus typis expressas. 1886

ANALYTICAL INDEX TO VOLUME I.

A Abaris of the Hyperboreans is said to have possessed such power that he could overtake a dart in its flight, 467. Abgarus. The epistle of Jesus Christ to him is either unknown to Origen or held to be supposititious and spurious, note, 361. To deny oneself, and to take up the cross and follow Jesus, is necessary, 281, 282. Abjuration of the Christian faith, a thing to be abhorred, 278. Abraham. In what language might the name signify something when pronounced, 612. Abraham, Isaac, Jacob, and Israel: names used in incantations, 339. Abraham, Isaac, and Jacob: what power these names have, 526, 527, 528. Abraham: the first of men to be circumcised, 339. Acherdous, king, 27. Achiab and Sedecias, the elders who attempted to violate Susanna, ^A 18. The tradition of the Jews concerning them, 19. A passage of Jerome on this subject, ibid. Achilles, son of Thetis and Peleus, 358. Acts of Paul: an apocryphal book, note, 54. They were different from the Acts of Paul and Thecla, ibid. Adam and Eve: what was the cause of their prevarication, 138. Adam prophesied concerning some things, 63. In Adam all men have died, 714. Adage: "I have knocked, resound thou" (Pulsavi, tu resona), 12. Ader the Idumean seems to be confused by Origen with Jeroboam, 31. Ader the Idumean’s brothers, who they were, ibid. It was the custom of the ancients to append a formula of adjuration at the end of books, so that nothing might be corrupted in the copying of the books, note, 46. Adonai: in what language must the name be pronounced for it to have power, 613. Adrian, while sailing along the Nile, lost his Antinous, whom he wept for with womanish tears, note, 470. His paramours, 749. Adultery: whether Origen believed the crime could not be remitted by priests, note, 256. Adultery is avoided by the disciples of Zeno for one reason, and by Epicureans for another, 759. The twofold advent of Christ predicted by the prophets, 371, ^B and the prophets are written by heavenly grace, 161. Aeacus. Ancient fables concerning him, lacking credibility, 582. Providence has provided for the building up of the Churches of Christ in the holy Scriptures, 16. Egypt. What is contained in Ezekiel concerning Egypt being reduced to solitude for forty years and ravaged by war, no one of sound mind would understand as referring to that Egypt which lies adjacent to the Ethiopians, 183. The Egyptians did not dare to deny the miracles of Moses entirely, but attributed them to magical arts, not to divine power, 450. In their histories they insult the Jews, 332. They have indeed more elegant temple precincts, but nothing inside except apes, or crocodiles, or goats, or asps, or some other animal, 693. They said that certain brute animals were symbols of God, 458. As much as in them lies, they cast down the honor due to the Divinity to brute animals, 781, 338. They say that thirty-six demons or certain ethereal gods were divided into as many parts of the body, and that each one took care of a different part, 785. They call Jupiter by the name Ammon, 609. They worship Osiris and Isis, 603, 606. They transform Osiris into water, but Isis into earth, 607. They abstain from swine, goats, sheep, oxen, and fish, 609. ^C Others abstain from sheep; others from goats, others from crocodiles; others from cows; but they count swine abominable, 605. They are most tenacious of paternal traditions, 368. They attest the antiquity of the Jews, 334. Why the Hebrews were commanded to ask for golden and silver vessels from the Egyptians, 30, 31. The circumcision of the Egyptians was different from that of the Jews, 614. Among the Egyptians, the cause of circumcision is not the same as among the Jews, 613. Celsus thinks that the Egyptians possessed the custom of circumcision before the Jews, 609. The Egyptians borrowed the rite of circumcision from the Jews, note, 339. Among the Egyptians, the mysteries were known only to the wise and the priests, 330. Eloeus, among the Ophites, is one of the chief angels, 656. Aeneas, son of Venus, 358. Aesculapius, 461. Struck by Jove's thunderbolt, 460. His medical art indicates nothing divine of itself, 462. Miracles are attributed to him by Celsus, 449. The Greeks counted him in the number of the gods, 459. Aether, devoid of matter, according to Aristotle, is of a certain fifth nature, different from the four elements, 547. The Ethiopians do not worship Urania, 606. They borrowed the rite of circumcision from the Jews, note, 339. Their philosophy teaches that the soul is immortal, 606. Aetites (eagle-stone), 567. Africanus addresses Origen by the name of son, 10. Why, 8. His letter to Origen concerning the history of Susanna, 10 and following. He compares the history of Susanna with the mime of Philistion, 10, 12. He asserts that Daniel never prophesied by the inspiration of the Spirit, but after visions and dreams, and after the apparition of an angel, 10. Celsus maligns the Agape of the Christians, 319. Agnomon (Bassus) had a colloquy with Origen, 10. ^D In this colloquy Origen had praised the prophecy of Daniel concerning Susanna, ibid. See Bassus. Ahab and Sedecias: whether they were those elders who attempted to violate Susanna, 39, 40. Ahiah’s prediction concerning the king's son’s illness, 351. Alexander the Macedonian did no harm to the Jews, although they refused to take up arms against Darius, 616. He adored the high priest of the Jews dressed in priestly vestments, ibid. His vision through a dream, ibid. Alexander, Roman emperor, reigned for thirteen years, note (monit.), 273. He had Maximinus as his successor, ibid. In his household, many were Christians, ibid. Alexander, Bishop of Jerusalem, writes to Origen, 6. The mutual friendship of both, already begun from their ancestors, remained sacred and inviolate, ibid. He acknowledges Pantaenus and Clement as teachers, ibid. The cruelty of Alexander of Pherae, 493, 554. Alma. Origen speaks of the word "alma," which the Septuagint Interpreters translated as "virgin," and others as "young woman," based on a false rumor, 552. Whether Christians possessed altars in the first centuries of the Church, 751, 755. Aman. In the book of Esther in Hebrew, the epistle of Aman does not exist, 14. Those once called "ambiguous" (Ambigui) were those who served the lust of those coming to them by suffering or inflicting abuse, 552. Exterminated by the aediles, ibid. Ambrosius: at first a Marcionite, or, as others will have it, a Valentinian, or, as some say, a Noetian, then led by Origen to a saner mind, afterward a deacon of the Church, and a confessor of Christ, note, 3. He had a wife, children, brothers, and sisters, 299, note (monit.), 195, 196. He had a spouse named Marcella, and children, 29, 30. Ambrosius and Tatiana were most studious and truly brotherly in piety, 272. Ambrosius was held in honor and received in very many cities, 298. A saint, and truly addicted to God, he was a helper to him (Origen) in transcribing the books, and reviewed and corrected them, 29. By his own industry and love of sacred disciplines, he surpassed Origen, 3. At his encouragement, the book *On Prayer* was written, note (monit.), 195. In the persecution of Maximin, he was thrust into prison for the sake of the faith, note (monit.), 273. Origen wrote the book *On Martyrdom* to him and to Protoctetus, a presbyter of Caesarea, ibid. Ammon, 695. He is a demon who is invoked by this name in certain Egyptian incantations, 613. Jupiter is called by the name Ammon among the Egyptians, 609. The oracles of Ammon, 603, 605. The oracles of Ammon were despised by the Christians, 699.

^A Ammonius, surnamed Saccas, teacher of Origen and Heraclas, 4. Amphiaraus, 469. His temple, 718. Amphictione, mother of Plato, 553, 635. Amphilochus, 469. Amphion. Ancient tales about him lack credibility, 382. Ananiel, brother of Tobias, 27. Anaxagoras, believed God created the world from ungenerated matter, note, 78. He thought the stars were inflamed masses, 585. Euripides learned dogmas from him, 720. Anaxarchus, cast into a mortar and crushed most cruelly, made a jest of the punishment, saying: "Pound the sheath of Anaxarchus, for him you do not pound," 732.

When good angels were created, what they are, or how they exist, ecclesiastical preaching has not clearly taught, 49. Angels, archangels, and other orders did not obtain the rank of their dignity by chance, but according to their merits, 73, 74. Of the angels, some were sent into the world for the salvation of those who fell; others hold specific places and obey the necessities of the world; others diligently attend to duties enjoined upon them at particular times known to God, and are of a different nature and will than all the demons who are upon the earth, 471. That angels and other divine and celestial powers have souls, the holy Scriptures do not teach, 91. The definition of a soul seems to pertain also to angels, 91. Right reason does not allow for them to be invoked, 580. Yet they can be venerated, if the meaning of the word "venerate" is purified, so that they might offer—provided they descend from there—what God has ordered to be conferred upon each one according to merit, 579. They pray together with those who pray rightly, 213 et seqq. They minister to each of the faithful and to the Churches themselves, 214, 215. By what bread they are nourished, 217, 218 et seqq. Guardian angels, 767. Angels as companions and helpers of those who convert to God, 622. A good angel is said to be present with each of the faithful, even if he be the least in the Church, 103. The guardian angel, whose prayers he who is guarded offers to God, the great High Priest of all, through Jesus, and he himself prays together with him to whose care he is committed, 769. What happens to one who did not faithfully keep the warnings of the angel appointed to him by God, of things committed, Jesus Christ restored the corrupted discipline, 150. Angels collaborate for the salvation of the pious, 767. They are present at the assemblies of believers, 269. The angels of God are the way of light, but the angels of Satan preside over the ways of darkness, says Barnabas in his Epistle; they are appointed, 784. Angels, devoid of flesh, live in supreme happiness and glory, 33. We must be made like unto them, and in the same way be stripped of the flesh, ibid. In what sense this was said by Origen, ibid. Holy angels: whether they were always holy, and are holy, and will be holy, and never received, nor could receive, a place for sin, and become demons, 67, 68. The error of Origen: that men can become angels or demons, and conversely from these, men can become angels, to return into an angel, 69, 70, 71. Certain angels appointed to inflict punishments, 18. What evil angels are, or how they exist, ecclesiastical preaching has not told clearly, 48. Which are called the angels of the devil, ibid. Many Fathers thought that many angels of God had congress with women, and that from thence giants were born, note, 620. Sixty or seventy angels fallen from heaven to earth, becoming evil, and bound in chains under the earth, from the books of Enoch, 617, 619, 620. From their tears, hot springs arose, 620. A certain angel who received the duty of governing the Tyrian race, 67. A certain angel hostile to the Jewish race could harm the uncircumcised, but could not harm the circumcised, 614, 615. One angel came to the tomb of Jesus according to Matthew and Mark, but two are mentioned by Luke and John: which are not contradictory to one another, 621. Angels of repentance or the book of the Shepherd written by Hermas, 61. The angels of the Ophites, 634, 653, 636. A snake is generated from the marrow of a human spine, 548. "Anguish" is said of one who voluntarily yields to and is conquered by tribulation, 265. Anicetus, who he was, is uncertain, 30.

The soul is defined as a ^B *phantastic* and *hormetic* substance, which in Latin, although less properly, can be called sensitive and mobile, 94. Its definition seems to pertain also to angels and other celestial powers, 94. Regarding what is written by Origen about the soul, it should not be thought that it was put forward as dogma by him, but discussed in the manner of treating and inquiring, 96. No book on the soul was written by Origen, monitor, 195. The soul is more precious than all things, and created in the image of God, 282. Origen thought it was called so because it had cooled from the fervor of the just and from the participation of divine fire, note, 282. Its name, which is said in Greek, is derived from cooling down from a more divine and better state, 95, 96. Whether the soul at some time was not a soul, and if there will be a time when the soul will cease to be, 95. The soul, which previously was mind, because it fell from spiritual life, became a soul, and again, the soul instructed in virtues will become mind, 96. That the term "soul" is praiseworthily placed in the holy Scriptures is found with difficulty; it frequently occurs blameworthy, 95. Whether the soul is from the propagation of seed, or has another origin, and whether it is infused into the body from without, in us it is twofold: one a certain more divine and celestial part, and another lower, 145, 146. It seemed to some Greek philosophers that the soul is tripartite, 146. It has its own substance and life, 48. The substance of the rational soul has some kinship with God: for both are intelligible, invisible, and incorporeal, 306, 307. No rational soul was created evil by God, 492. The nature of all souls is capable of good and evil, 91. Whether souls are ungenerated, 61. Older than human bodies, 73. The character of the image of God is impressed not in the body but in the soul, 778. The substance of the human soul is incorrupt and immortal, 194. Incorporeal, 35, 49. Being incorporeal and invisible, it does not consist in any place, unless it needs a body accommodated to the nature of that place, 716, 717. It always has the use of corporeal matter, placed in whatever quality—now indeed carnal, but afterward more subtle and pure, which is called spiritual, 80. Origen thought that souls are never completely stripped of bodies, note, 52. Bodies accommodated to their characters according to physiognomists, 351. To those who had fallen to the earth, God made bodies suited to humble places, 130. Even now, after departing from life, they use a body, 35. All were created, 71. They have an incorporeal nature, ibid. The soul, a participant of reason, looking toward a nature akin to itself, that is, toward God, rejects gods it had hitherto esteemed, and conceives a natural love for the Creator; they were learning, 610. The descent of souls from good to evil, and the ascent from evil to good, 261. Origen suspects that there are certain causes for why the human soul is moved now by evil, now by good virtues, which are older than this corporeal birth, 144, 145. Every rational soul has free will and volition, 48. Nor is it forced by any necessity, whether against its will, toward good or evil, id. Rational souls always have free will; but if it is not burdened as if by a leaden mass of malice, it soars to those places where the seat of purer and ethereal bodies is; but if it has been evil and depressed to the earth by sins, it wanders and wallows here, some around sepulchers, some around any terrestrial bodies whatsoever, 696, 697. That the human soul lives after its separation from the body is believed not only by Christians and Jews, but also by many other Greeks and barbarians, 696. Whether for the sake of the merit of a greater lapse into the vices of irrational animals, it is bound to a thick body, 76. Greek sages say that immediately from birth it is subjected to the dominion of demons, 767. All souls that have lived in this world have needed many ministers, or rulers, or helpers, 150. How the soul must be lost, in order to be saved, 282. It must be hated that it may be kept for eternal life, 299. Jesus alone was able to redeem the lost, 282. Souls, ^C according to Pythagoras, Plato, and Empedocles, are addicted to the body for merits and past morals, 351. The souls of the Tyrians were committed to a certain angel to be cared for, 67. The soul of God is named in the Scriptures, his, 96. The soul of Jesus, intimately united to the Word, is never to be separated from Him, 669, 670. Regarding the soul of Christ, Origen’s manifold error, 90, 91, 92; see Christ. The soul that was in Jesus, before it knew evil, chose good, and because it loved justice and hated iniquity, therefore God anointed it with the oil of gladness, when He joined it to the Word of God in an immaculate union, 191. Through this, it alone of all souls was incapable of sin, because it was well and fully capable of the Son of God, ibid. Stripped of the body, it held conversations in the underworld with souls naked of body, and converted those who wished, or those whom it saw by certain reasons known to itself to be more suitable for its teachings, 419. Some wish to interpret concerning the soul of Jesus what the Apostle says: "Who, when He was in the form of God, thought not robbery, etc.," when it restored itself into the form of God with better examples and instructions, and recalled it into that fullness from which it had emptied itself, 192. To the soul departing from the body occurs a figure which is similar in form to this thick and earthly body, 35. For the soul departing from the body, either rewards or punishments are assigned according to merits, 48. Simulacra of souls, like shadows, were seen around sepulchers, 697. The souls of the saints

rest for a time in a place placed in the earth after death, 106. The souls of the sleeping saints pray together with those who are praying properly, 213 et seqq. The transmigration of souls into various bodies is exploded, 497. That souls are in angels and other divine and heavenly virtues, the Holy Scriptures do not teach, 94. The souls of the stars are prior to their bodies, 73. They put off the dissolution of their body, and to be with Christ, 73. They did not begin to be at the time when the world was made, 96. The soul of all herds is blood; in oysters and snails, the moisture in them obtains this power, although it is of a different color, 94. Souls, spiritual natures, called by the Valentinians incapable of evil, 72. All animals which the Egyptians and other men think to be presage of future things are called unclean by Moses; but almost all remaining ones are pure, 572. Many of the ancients said that animals have reason in common with men, not., 890. A ^A sphere is held and surrounded, 84. Antichrist is called the son of the demon, Satan, and the devil; Daniel published a prophecy, 425. In Antichrist will be the extremity of evil, 667. Antinous, the favorite of Emperor Hadrian, 470, 749. The cult offered to him in the Egyptian city of Antinoopolis, ibid. Antinous perished while sailing along the Nile, not., 470. Consecrated by the Greeks, as Hadrian wished, ibid. Antinoean Egyptian companions, 626. Concerning Antinous, the faith is unfortunate, 472. Antiphon, tortured by Dionysius, perished, not., 522. His virtues and vices, 518, 519. Antiphon the rhetor lived in the time of Socrates, not., 518. His works, ibid. How cruelly Antiochus forced the Maccabean seven brothers into martyrdom, 288, 289, 290. Antiope, 355. The gravity of Antisthenes held as nothing compared to the gravity of the Jewish prophets, 698. ^B Greeks call certain ones *Aritai*, 82. Anytus and Melitus bore witness against Socrates, 554, 555, 592, 594. The Heracleotes exterminated Anytus, the calumniator of Socrates, not., 522. Apelles the most famous painter, 755. Apelles the heretic disagrees with Marcion on certain points, not., 619. Apelles, a disciple of Marcion, the author of a certain heresy, and holding Jewish writings for fables, said that Jesus alone came to the human race from heaven, 619. Apelles denied the resurrection of flesh and body, 36. How Apelles, successor of Marcion, corrected the Gospels and the Apostle, 6. Bees are born from an ox, 548. Their skill, 563, 565, and that they must wage their wars in an orderly manner, 564. Apis, a city of Egypt, 603, 605. The *Aplanis* globe is also called the world, 83. Whether the *Aplanis* sphere and whatever is contained in its circle will at some time be reduced to nothing, 84. Above the *Aplanis* sphere, some wish there to be another which, by its magnitude and complexity, binds and encompasses the spaces of all the spheres, 83, 84. The *Aplanis* sphere, by the will of God, is by no means subject to corruption, for the reason that it did not receive causes of corruption, 83. The *Aplanis* sphere is of the saints and is a world purified to the clear, and not of the wicked, as this one of ours is, 83. Apollinarius the Pope, mentioned in the epistle to Africanus, who he was, 30. Two famous Apollinarii: one a Laodicene, author of the schism, from whom the Apollinarists; the other a bishop of Hierapolis in Asia, not., 30. Apollo, son of Latona and Jupiter, brother of Diana and brother of Mercury, 313. Called *Gongosyrus* by the Scythians, 661. The foolish oracles of the Pythian Apollo, 462. His divination indicates nothing divine by itself, 462. His spirit used to creep through female parts into the prophetess sitting at the mouth of the Pythian cave, 462. Apollonius of Tyana was impiously compared to Jesus Christ by Hierocles, monit., 314. He recalled from death a girl placed on a bier, who seemed to be dead, not., 402, 403. Many noble philosophers were captured by his magic art, 662. Wisdom is an *aporrhoea* of the omnipotent, 56. Why the Apostles, though rude and unskilled, were chosen for the apostolate, 376, 377, 473. The Apostles, plebeian men and without letters, trusted in nothing for the announcement of the Christian religion except the power and grace conferred upon them, which was the companion of their preaching, so that the doctrine announced by them might be received, 776. Preaching the faith of Christ, they delivered only those things which they believed necessary, 47. What those were, ibid., 48, 49. The miracles of the Apostles, 161. The sincerity of the Apostles, 401. Christ spoke in his Apostles even after his assumption into heaven, 47. The law of the Apostles concerning things offered to idols, things strangled, and blood, 763. ^C Aquila, serving the Hebrew reading, interpreted the Scriptures more studiously than the other interpreters, and those Jews ignorant of the Hebrew language used him, 13. Eagles carry the stone which is called *aetites* into their nests for the protection of their chicks, 567. The Arabs worship Urania and Liber, 603, 606. They do not worship Jupiter, 606. How many cubits the Ark was, according to Origen, 535. The measure of the Ark, 533. Archeanassa, Plato's mistress, not., 612. Archilochus, a man who used poetry for the worst and most impure subject matter, and living in impure and defiled morals, is called a worshiper of the Muses by the Pythian Apollo, 462. Archilochus of Paros, writer of iambic poems, 407. He reproaches Lycambes for a violated oath, 408. His iambic verses are filled with shameful things, 462. Archilochus, an impudent writer. Callondas killed him in battle, not., 462. The daughter of the archisynagogue raised from the dead, 422. The Areopagitic senate condemned Socrates to death, 593, 594. Argimpasa or Artimpasa is the Venus of the Scythians, 661. The arguments which the apostles used were given to them by God, and they had the power of persuasion from the spirit and virtue, 492. The method of arguing which the dialecticians call idle and lazy, 406, 407. Aristander wrote that Plato was not the son of Aristo, but of a certain specter which had intercourse with Amphictione in the form of Apollo, 655. The history of Aristeas of Proconnesus from Herodotus and Pindar, 465. Aristo, the father of Plato, 650. The disputation of Jason and Papiscus is attributed to Aristo of Pella, not., 514. Aristobulus, by nation a Jew, a Peripatetic philosopher, wrote commentaries on Moses for King Ptolemy Philometor, not., 543. His praise, 543. Aristocreon, tyrant of Cyprus, 733. Aristophanes rubs Euripides with comic salts, because he is importunately talkative, and often attributes the dogmas which he had heard from Anaxagoras or any other wise man to barbarian women and slaves, 720. Aristotle, a listener to Plato for twenty years, afterwards departed from his doctrine, 597, 455. Aristotle and the Peripatetics say that the ether is devoid of matter, of a fifth nature different from the four elements, 517. The Platonists and Stoics oppose their sententiae, ibid. He maintained that names depend on the judgment of men and laws, 611, 341. Certain of his dogmas were accused of impiety, whence he was forced to flee to Chalcis, 380. He overturns whatever is remembered concerning the Pythian and other oracles, 693. He holds magic to be a futile thing, 342. In providence, less irreligious than Epicurus, he removed the remaining parts of the world from his care and government, not., 339. He is freed from such a crime, ibid. His opinion concerning divination, not., 339. Arithmetic and geometry are preliminary disciplines to philosophy, monit., 37. The art of curing bodies falls to the good just as to the wicked, just as does the art of foreknowing future things, 461. Arts are born from the penury of useful things of life, 560. Esther corrected the judgment of Artaxerxes for a long time by the hidden truth of her race, 39. ^D *Archōn*. The *Peri Archōn* books written at Alexandria stirred up great envy of crimes against Origen, monit., 42 et seqq. Photius' judgment concerning them, monit., 42. Translated first by Rufinus, afterwards by Jerome, monit., 43, 44. In them, Didymus, in brief commentaries, defended that Origen everywhere and in various ways felt catholically contrary to the Arians, monit., 43. Ascalaphus, another of Mars, 358. The Ascension of Moses, an apocryphal book, is cited in the Epistle of Jude, 138. Who the ascetics were among the Christians, 613. Ascodruta or Abcodrupitae heretics, concerning whom Theodoret writes in the book of Heretical Fables, not., 204. The verses of the poet of Ascra, 563. Ass. To wrangle about the shadow of an ass, a proverb, 448. The ancient histories of the Assyrians narrate what battles they waged with the Jews, 352. Astaphæus, among the Ophites, is one of the chief angels, 636. The use of asterisks and obeli, not., 16, 17. Stars are inflamed masses according to Anaxagoras, 585. Whether they are to be numbered among principalities and powers or not, 72. Stars are animate, 97, 583, 586. They offer prayers to God, ibid. Animate.

But they can do well or ill, 72. They are animate, and can receive good and evil, 72. Not only can they be subject to sins, but they are not free from the contagion of sin, ibid. The souls of the stars are older than the creation of the world, 96. Origen concedes that the stars can foretell future things, 586, 587. They are not to be adored, ibid. Astronomy is an aid to philosophy, 50. *Asomata*, which the Greeks called—that is, incorporeal—are not only unseen, but do not even possess a nature such that they might be seen, 83. The term *asomaton*, that is, "incorporeal," is unusual and unknown in our Scriptures, 49. In Athens, the brothers who were in Palestine sent a man to receive from him the authentic copy of a work which a heretic had adulterated, 6. The Athenians, repenting of their long-held judgment against Socrates, closed the wrestling schools and gymnasia; they senenced some to exile and Melitus to death, but honored Socrates publicly with a bronze statue made by Lysippus, n. 322. Among the Athenians, a single hierophant smears his manhood with hemlock and is thus considered pure enough to perform the religious cult of the Athenians, 729. War between the Athenians and the Peloponnesians, 412. There were no athletes among the Jews, 610. Auge, 555. Why God willed that very many nations should be subject to Augustus, the Roman emperor, 412. Jesus was born under Augustus, ibid. The ears of the mind, what they are, 55. Azarias was skilled in the sciences of the Assyrians, 640. Azazel, the scapegoat, 665.

B In Babylon, among the Chaldeans, captive Hebrews were sold for the price of a slave's ankles, and were cast into the streets unburied, 11. In the Babylonian captivity, many Jews were wealthy, 26. Bacchus, furious and clothed in women’s garments, has nothing excellent such that he should be adored as a god, 460. The Greeks placed him in the number of the gods, 459. The Greeks fable that he was first deceived by the Titans, then cast down from the throne of Jupiter, then torn apart by them, and afterwards, his body restored, he came to life again and ascended into heaven, 512. Balaam’s prophecies were committed to writing by his disciples, and inserted by Moses into the sacred books, 374. He had predicted the star that appeared in the East, ibid. Baptism is completed only by the naming of the Father, and the Son, and the Holy Spirit, 61, 62. In baptism, the Holy Spirit was given through the laying on of apostolic hands, 61. To baptize in the three Sons, or in three Paracletes, is forbidden, n. 92. The baptism of martyrdom, 293. Barbarians, as Celsus admits, are capable of devising dogmas, 320. Bardesanes, a Babylonian man, wrote about the Gymnosophists, n. 342. The Epistle of Barnabas, 140, 378. The book of Baruch indicates seven worlds or heavens, 83. The Basilidians, Valentinians, and Marcionites assert that there are diverse natures of souls, 98. From the diversity of the nature of souls, they repeated the variety of things, 98, 99. Bassus Agnomon, a friend of Origen, n. 10, 12. Battology is to be avoided in prayers, 230. In what thing Origen placed the blessedness of the saints, 104, 105, 106, 107. Beelzebub, prince of demons, 761. The sons of Beliar, who they are, 665. There was a double version of the history of Bel and the dragon, one adorned by the LXX Interpreters, another by Theodotion, 14. The history of Bel is not held in the book of Daniel among the Hebrews, 40. The poets of the old comedy wrote in jest that Bellerophon was killed by Proetus, 671. The Peloponnesian War, 412. Christians do not wage war, 502. Whether wars are permitted to Christians, n. 797. Origen acknowledges that war is sometimes just, and writes that rebels are rightly suppressed, n. 602. The image of the wars that bees wage serves as a lesson for men, how wars should be waged justly and in an orderly fashion, 364. To bless. We are created to bless and not to curse, 5. Berosus the Babylonian wrote the history of the Chaldeans in three books, and set forth the deeds of the kings, n. 332. He makes mention of Nebuchodonosor, ibid. Beryllus of Bostra, the bishop to whom Origen sent letters, monit., 1. Bethel is interpreted as the house of God, 31. Biou, the name of a demon whom the Egyptians think is set over one part of the human body, 785. The definition of goodness according to the Valentinians, 86. Goodness. Origen wrote that the Son of God is the image of goodness, yet not goodness itself, nor that he is good without any difference as the Father is, 59. Good. The highest good, toward which every rational nature hastens, is also called the end of all things, 152. By most philosophers, it is defined as being made similar to God, 152. To recede from the good is nothing other than to be made into evil; for evil is to lack the good, 97. Brahmans, the priests of one sect among the Indians, the Samanaeans of another, n. 312. Branchidae, 695. Their oracles were despised by the Christians, 699.

C Caian heretics, aliens to the name of Jesus, 455. They preach that Cain, and also Esau, and Core with his followers, and likewise the Sodomites, were derived from a certain more powerful virtue; but that Abel proceeded from a weaker virtue, n. 455. Caleb. Except for Caleb and Jesus, no one of those who were from Egypt is found to have entered the promised land, 87. Chalice. When Jesus said: "Let this chalice pass from me," he did not refuse the kind of martyrdom, but perhaps shrank from that species and silently asked for another, perhaps more grievous, 292. Callatiae, a tribe of Indians, used to eat their dead parents, 604, 605. Callimachus of Cyrene, who was skilled in most poets and had unrolled almost the entire history of the Greeks, knew no allegorical interpretation of the history of Jupiter and his tomb in Crete, 475. Callondas, by surname Corax, killed Archilochus in battle, n. 462. Calybonian wine, n. 27. Why the camel, an animate thing, is compared to the wealthy, 642. Candidus, a follower of the dogma of Valentinus, slandered Origen because he had said that the devil was of a nature to be saved, 5. He said that the Son was of the substance of the Father, erring in what he asserted—that is, a *probolen* or emanation, 5. The dialogue of Candidus the Valentinian and Origen, 5. The mysteries of the Cappadocians, 647. The flesh is not capable of true beauty, 226. How the flesh fights against the spirit, and the spirit against the flesh, 146, 147, 148. The deceits of the Carpocratians, n. 521. Catechumens are not received into the Church without examination, 481. Before baptism, they renounce the devil and the pomps of the world, n. 285. When they are initiated into the mysteries, 487. There were several Celsuses in the time of the emperors Trajan and Hadrian, monit., 310. Two Epicurean Celsuses: one under the emperor Nero; the other, with whom Origen deals, lived in the time of Hadrian and afterward. What he wrote, and to which sect of philosophers he attached himself, 310, 311, 312, 313. He inscribed his writing with the title "A True Discourse," 317. Origen's books written against Celsus appear to be during the time of Philip, the successor of Gordian, 513. Their encomium, 313, 314, 383. There is no order in the writing of Celsus, 357. Celsus arrogantly boasts that he knows all things, 326. He says that nothing of those things which are born from matter is immortal, 550. He confesses the soul was made by God, but contends that bodies were fashioned by inferior gods, 545, 546. He denies that there is any distinction between those things that men do and those which ants and bees do, 566. He is refuted, ibid. et seqq. He thinks that reason exists in ants for all their parts, 566. He thinks that the human body does not differ from the body of a bat, or a worm, or a frog, 568. He attributes divination to them, ibid. Conversations among them, ibid. et seqq. He thinks that beasts are wiser than men and more acceptable to God, 769. He denies that man is the king of living creatures, 561, 562 et seqq. He says that elephants are tenacious of their oath and possess knowledge of God, 569. He acknowledges that the good are to be gifted with happiness after this life, but that the wicked are to be tortured with eternal punishments, 778. Even unwillingly, he testified that the world is more recent, and has not yet completed ten thousand years, 338. He says that neither were there, nor are there, nor will there be in the future, fewer or more evils in the world, 551. He is refuted, ibid. et seqq. He thinks that evil inheres in matter and dwells in mortal natures, and from the established order of revolutions it is necessary that things past, present, and future are always the same, 553. He is refuted, ibid. et seqq. He hallucinates when he denies that those who are prone to sin by nature and custom can be changed at all and be healed by punishments, 490. On that matter, he is refuted, 491, 492. He denies the possibility of the resurrection of the body, 587, 588. Con-

^A He extends to souls a journey from earth to heaven or from heaven to earth through the planets, 616. He held that the Egyptians were his masters concerning conflagrations and floods, 338. He calls the Chaldeans, Magi, Egyptians, Persians, and Indians divine nations, 693. He does not distinguish the Magi from the Chaldeans, 373. He calls Orpheus a man inspired by a divine spirit, 732. He attributes miracles to Aesculapius, Hermotimus, Aristeas, and Cleomedes, 449. He judges that the laws of every nation, whatever they may be, ought to be observed, 596. From the books of Enoch he cites some things concerning sixty or seventy angels who descended to earth and became evil, and were bound in chains under the earth, 619, 617. He adds that warm springs arise from the tears of such angels, 617, 620. He adulterates a passage of Paul, 331.

He makes mention of impious heresies and those altogether alien to Jesus, 389. He says that the idea of God can be formed in us either by composition from other things, or by resolution from them, or by analogy, 724, 725, 726. He thinks it makes no difference whether one is called Jupiter or the Most High, or Zene, or Adonai, or Sabaoth, or Ammon, 611, 609. He thinks it makes no difference by what name God is called, whether Jovis, as among the Greeks, or any other name used by the Egyptians or Indians, 341. He thinks that worshipping heaven or God is one and the same thing, and says that the Persians, who sacrifice to Jupiter on high mountains, do the same as the Jews, 611, 609. He confesses that idols are not gods, but gifts consecrated to the gods and images of them, 738. He says that in the temples of Trophonius, Amphiaraus, and Mopsus, ^B the gods are seen in human form, not as deceptive, but manifest, 718. He thinks it necessary that what God has foretold must happen, and therefore that the foreknowledge of a future thing is the cause of it, 405. He is refuted, ibid. and 406. He denies that all things were made by God for the sake of man, 558, 576. He thinks thunder, lightning, and rain are not the works of God, 559. He denies providence, 329. He excluded Moses from the list of the wise, 335. He accuses Moses of having acquired the divine name from the doctrine which he had received from wise and learned men of the gentiles, 338. He says that goatherds and shepherds of sheep who clung to Moses and were deceived by rustic craft believed in one God, 340, 341. He makes an incursion against the first book of Moses, which is inscribed Genesis, 526. He accuses the books of Moses and blames those who interpret them by tropes and allegories, 336. He ridicules various chapters of the book of Genesis, 536, 537, 538, 539. Wishing secretly to slander those things which are told by Moses concerning the creation of the world, he agrees with those who think the world uncreated, 337. He ridicules what is told in Genesis concerning the creation of man and woman, concerning those precepts that were given, and concerning the serpent as a tempter, 59, 530 and following. He attacks the creation of the world as described by Moses, 678, 679. He calls the creation of the world described by Moses stupid, 670. He says that Cain ^C and Abel set traps for each other, 625. He ridicules the ark of Noah and the flood, 535. He transforms the raven sent out by Noah from the ark into a little crow, 556. He thinks that the history of the Deucalion flood was adulterated and corrupted by Moses, who described the Noetic flood, ibid. He believes that from the corrupted story of the sons of Aloeus, Moses took what he recorded concerning the tower and the confusion of tongues, 515. He is refuted, ibid. and following. He judges the overthrow of the tower of Babel to be similar to the deluge, by which the Jews and Christians assert the earth was purified, 514. He is refuted, ibid. He compares with the history of Phaethon what Moses narrates concerning Sodom and Gomorrah, 515. He is refuted, ibid. He says that the crime of Lot and his daughters is more monstrous than the crimes of Thyestes, 537. He says that the prophecies of the prophets could be applied to six hundred others more probably than to Jesus, 411. He denies that God or the Son of God has descended to men or will descend, 578. He denies that the prophecy concerning the Messiah applies more to Jesus than to six hundred others, 366. He says that to those who wished to be deceived, many could have seemed such as Jesus was, 391. He omitted or was ignorant of the prophecies of the prophets concerning Christ, 365. Through ignorance he introduces a Jew saying that Christ was foretold by one prophet, 447. Whatever he brings forward against Jesus or against Christians, ^D he draws it either from narratives poorly understood, or from certain places of the Gospel poorly twisted, or from Jewish fables, 394.

He says that those who wove the genealogy of Jesus acted too insolently, when they wrote that he was descended from the first man and the kings of the Jews, 413. He adds that neither would Mary, the wife of a carpenter, have been unaware that she was descended from such a noble line, ibid. His dull witticisms against the mother of Jesus, 356. He believes that Jesus was born from the intercourse of Panthera with Mary, 384. He accuses Jesus of having feigned that he was born from a Virgin, 346. He faults him for having arisen from a Jewish village, and from an indigenous and very poor mother, who sought her living by spinning; then because his mother was cast out by her husband, who was a carpenter, after being convicted of adultery; furthermore because she was cast out by her husband and wandered about and gave birth to Jesus in secret shame; and because he, because of poverty in Egypt, hiring out his labor for pay, learned there certain occult arts, which the Egyptians esteem highly; and afterwards returning to his fatherland, raised himself so much because of those arts, that he even called himself God, 346. He invented the adultery of Mary with the soldier Panthera, so that he might do away with the unusual conception by the Holy Spirit, 350. He says that Jesus was educated in secret, and when he had hired out his work in Egypt and had learned the arts of performing miracles, he returned hither and for the sake of those miracles sold himself as God, 356. He does not believe that snares were laid for the infant Jesus by Herod, 375. His witticisms against the flight of Jesus into Egypt, 380. From the Gospel according to Matthew, perhaps also from other Gospels, he snatches at what is said concerning the dove which descended upon Jesus after he had been baptized by John, and wishes it to be held as a fiction, 357. He denies that the Holy Spirit was seen by the Savior in the bodily form of a dove, 357, 358. He says that Jesus, wandering here and there with his disciples, collected food, 380. He says that the disciples of Jesus attributed to him the knowledge of the future and prediction, in order to excuse the things which were against him, 401. He accuses the disciples of Jesus as if they had concocted the idea that he had foreknown and predicted whatever happened to him, 398. He says that Jesus introduced laws contrary to the laws of his Father, 706, 707. He is refuted, ibid. and following. He says that Jesus introduced his doctrine only a few years ago, and was considered the Son of God by Christians, 544. He says Jesus is held by Christians to be the Son of God, because they think he suffered so that the parent of malice might be destroyed; also because he cured both the lame and the blind, and, as they say, raised the dead, 422. He says that Jesus is believed by Christians to be a savior, the Son of the highest God, an angel, 392. He says that Jesus is affirmed as God and the Son of God by Christians through base interpretations and empty arguments, 412. He asks what remarkable thing Jesus did by which he might be recognized as God; whether he despised his adversaries, or mocked them and played games with whatever happened to him, 413, [he] has prejudiced our soul, and was the cause why [he held him as] a naked man, 446. He is refuted, ibid. and following. He says that Jesus was of short stature, of deformed and abject appearance, [and he mentions] Hercules, Aesculapius, Orpheus, Anaxarchus, Epictetus, the Sibyl, Jonah, and Daniel, 732 and following. He says that Jesus, while he was present, gathered to himself no more than ten sailors and most wicked publicans, and not even all those showed him the benevolence which robbers show to their own leader, 397. He did not even know the number of the apostles, 376. He says the apostles were infamous and most wicked, 378.

His witticisms against the body of Jesus are refuted, 383, 384. He denies that Jesus performed anything remarkable or admirable in words or deeds, although the Jews in the temple challenged him to declare himself the Son of God by some manifest sign, 382. He adulterates the words of Jesus concerning signs and wonders, so that his miracles are not thought to be works of divine nature, 423, 424 and following. He accuses Jesus of arrogance, deceit, and impiety, 391. He is refuted, ibid. He says that Jesus performed none of the things which he had promised, 392, 394. He lacerates Jesus with reproaches and curses as a criminal and a sorcerer, 394. He thinks there was nothing divine in the human body of Christ or in his soul, 380. He attributes the miracles of Jesus to sorcery, 394. He compares the miracles of Jesus with the tricks of charlatans, 382. He is refuted, 383. He accuses the Savior because he did those things by magic arts which he seemed to do; and because, when he foresaw that many would come after him, who, being skilled in the same arts, would accomplish the same things as he and boast that they had done them by divine power, he forbade them from his company; for if he justly rejected others, he is wicked, since he is guilty of the same crimes; or if he is without guilt when he does these things, those who do the same are also free from guilt, 323. He asks why Jesus, if not before, at least now does not manifest something divine, and avenge the injury brought upon himself and the Father by the Jews, 415. He says the utterance of Jesus concerning the rich, Matt. xix, 24, was said before to Plato and was interpolated by Jesus, 641. He is refuted, ibid. and following. He rails against the Lord’s utterance, that one cannot serve two masters, and says that the highest God and the demons can be worshipped at the same time, 745. He is refuted, ibid. and following. Whatever has been predicted by Jesus concerning the coming Antichrist, he thinks to be the words of an impostor carefully taking pains that no other

^B should fear him, and that he himself should not be betrayed, 404. He compares Jesus to a robber and a murderer who was punished, claiming that Jesus had foretold to his companions in crime that he would suffer what he did suffer, 420. He says that if Jesus had been God and had foreseen the punishment of death, he would have avoided it, 403. He is refuted, 403, 404. He slanders Jesus, claiming he was betrayed by many disciples, 395. He asks how it could have been that the Jews, through whom it was announced that Christ was to come from God, could have subjected him to ignominy after he arrived, 391. He says that Jesus, having been convicted by the Jews, condemned, and judged worthy of punishment, sought hiding places and, as he was fleeing most shamefully, was captured, having been betrayed by those very people whom he called his disciples, 392. And therefore God should not have been held by the Jews [in this manner], ibid. He is refuted, 394, 395. He says that Jesus, while he lived, was unable to persuade anyone, not even his own disciples, to suffer the punishment of the cross, 417. He says that if Jesus did not suffer except to obey the Father, and whatsoever tortures were inflicted upon him were inflicted upon him by God both willingly and spontaneously, then they brought him no pain and no trouble, 408. He blames Jesus for the fact that, overcome by thirst and bearing it impatiently—which even any of the common people would often bear patiently—he drank gall and vinegar with greedy gulps, 416. He mocks the blood that flowed from the side of Jesus, 416. He says that Jesus should have vanished suddenly from the cross, 438. He says that the witnesses of the resurrection of Jesus were a fanatical woman and others obsessed by the same magic arts, who either dreamt these things as they were affected, or, deluded by hollow opinion, imagined in their minds things they desired, 429, 432. He thought that Jesus, when he appeared to the disciples after the resurrection, was a specter that as if flitting past, their eyes perceived, 718. He is refuted, 719. He says that a great multitude of Greeks and barbarians have seen and still see not the specter itself, but Asclepius himself healing, bestowing benefits, and predicting future things, 461. He says that Christians, when they say Jesus was seen alive by his companions, want that to be understood as a shadow, 459. He is refuted; he wanted him to have shown himself as alive to his adversaries, to his judge, and to all people, 434, 457, 458. He laughs at what is written, that an angel rolled away the stone from the door of the monument of Jesus, 617. He says that Pilate, who condemned Jesus, suffered nothing of the kind that Pentheus suffered, who was driven to madness and torn to pieces, 415. He says that we value a God who consists of a mortal body, and in this we appear pious to ourselves, 473; and that while the Jews admit the same God, others admit a different, contrary one, 624. He says that the gods made by hand are not considered gods by Christians because it is alien to right reason to include in the number of the gods the works of wicked, degenerate, and often even unjust craftsmen, 323. That this opinion is not their own, nor invented by them, 521. He says that whatever is spoken more beautifully by Christians has been stated better and more clearly by the philosophers, 629. He disapproves of those who, while holding the Christian religion within, pretend nevertheless not to hold it, or openly deny it, 326. He maligns the gatherings of the Christians because they are prohibited by public laws, 519. In the agape of the Christians he stirs up hatred, ibid. He says that the origin of the Christian religion is barbarian, 320. He praises the barbarians, however, as those who can devise dogmas, but adds that there are none who judge the inventions of the barbarians better than the Greeks, who confirm them with arguments, and adapt them to the use of virtue, 320. He thinks our discipline of morals is neither heavy nor new, for the reason that it is common to us with other philosophers. He says that Christians invent wicked opinions from ancient doctrine, chanting them first to men, like those who clamor around those being initiated into the mysteries of the Corybantes, 457. He says that Christians do and teach what they please in secret, and thus escape the capital punishment threatened against them, 322. He compares their danger with the dangers which Socrates underwent for the sake of philosophy, ibid. He thinks that because Christians call Jesus the Son of God, they have borrowed this from the things that have been handed down about the world, namely that he is begotten from God, is the Son of God, and is God, 669. Mocking Jews and Christians, he compares them both to a swarm of bats, or ants, or frogs, or earthworms, 517. He is refuted, ibid. and following. He says that Christians, worshipping the dead and buried Jesus, do something similar to the Getae who worship Zamolxis, the Cilicians who worship Mopsus, the Acarnanians who worship Amphilochus, the Thebans who worship Amphiaraus, and the Lebadeans who worship Trophonius, 469. He says that the Egyptians, whom the Christians mock, nevertheless propose many puzzles not to be despised, since they teach that the eternal ideas—and not, as the vulgar think, soon-to-perish animals—are to be worshipped; but that the Christians are fools, who, in the things they say about Jesus, bring forward nothing nobler than the Egyptian he-goats and dogs, 458. He expostulates with the Christians because, relying on captious arguments, they assert that Jesus is the Word of God himself, and because, in place of that pure and holy Word which the Jews proclaim to be the Son of God, they exhibit a most despicable man, scourged and nailed to the cross, 413. He says it is a matter of great absurdity that the Christian religion, which Jesus while living persuaded no one to [accept], should be persuaded to so many after his death, ^C and ^D that they exhibit their sophistical arts, nor do they dare to approach a gathering of prudent men, nor to sell their wares there; but wherever they notice young men, slaves, and fools gathered, they intrude themselves and covet their applause, 482. He is refuted, ibid. and following. He says the heralds and teachers of the Christian religion are like wool-workers, cobblers, and fullers, the most rustic of men, who incite little boys and women to evil, and urge them, having dismissed their father and tutors, to apply and attach themselves to them, 484. He is refuted, ibid. and following. He upbraids the preachers of the Christian religion because they call to it sinners, the senseless, boys, the wretched, etc., 486. He is refuted, ibid. and following. He slanders all wise men, and claims that all prudent men are excluded from the Christian religion, and only the dull, the ignoble, the stupid, slaves, women, and little boys are admitted, 476. He is refuted, ibid. and following. He says that the teachers of Christianity do something similar to him who, having promised health of bodies, would forbid that skilled physicians be summoned, lest his own ignorance be thus revealed, 496. He is refuted, ibid. He says that Christians forbid the doctrine of the faith to all wise men, and that from among them only stupid men of servile character are admitted, 458. He says that the institute of the Christians is all the more wonderful because it relies on no solid reason, but instead of solid reason, it has had sedition, and the hoped-for utility and fear of others from it, 455. He says that if all men wished to become Christians, the Christians would refuse this, 452. He says that in the beginning Christians, when they were few, were of one mind; but with their multitude scattered, they were immediately divided into parts and cut up, and [each wanted] what they desired from the beginning, for each to have his own faction, 433. He says that the various sects of Christians lacerate and tear each other by saying and keeping silent about injuries, and burn toward one another with such hate that they would not yield in the least for the sake of concord, 627. He slanders certain ones among the Christians as not wanting to give or receive a reason for their faith, 327. He laughs at the conflagration of the world which the Christians predict will come at the end of things, 587. The things that Christians say about the flood and the conflagration, he thinks they drew from a poorly understood opinion of the Greeks or barbarians, 588. He is refuted, ibid. and following. As obsolete and rotten, he despises what is handed down among the Christians about the resurrection of the dead, the judgment of God, the reward destined for the just, and the fire that awaits the unjust, 390. He thinks the dogma of the Christians about the resurrection proceeded from a poorly understood metempsychosis, that they catch sight of God, hear his voice with their ears, and handle him with the hands of the body, 718. He is refuted, ibid. He thinks the Christians are inconsistent who think their resurrected body [is this current body], and yet expose it in all tortures as if it were a thing of no value, 777, 778. He compares the punishments threatened by the Christians to sinners after death with those who in the mysteries of Bacchus strike the eyes with specters and terrors, 507. He says that the Christians have altered their paradise from those things said by the ancients about the Elysian fields, 713. He says the Christians are similar to those who hold themselves out as credulous to Metragyrtes, Diviners, Mithras, Sabbadius, Hecate, and other phantoms of demons or of a demon, 327. He says that the Jews and Christians foolishly contend among themselves about Christ, since they admit it was predicted by the divine Spirit that a Savior would arrive for the human race; but they disagree about whether he who was predicted has arrived or not, 448. He upbraids the Jews who have converted to the Christian faith because, while they take their beginning from Jewish sacred rites, they despise those same things having progressed a little, 389. He blames the Christians because they do not refuse to die for Jesus, when his first disciples, who saw him tortured and dying, neither died with him nor for him, nor did they despise the punishments; indeed, they denied being his disciples, 420. He regards Christian doctrine as mere simplicity, and thinks that merely simple people are overcome by it. He admits

that they have some deeper things not revealed to everyone, 323. How much their customs differ from the customs of the heathens, 466. Some Christians, both out of a love for exceeding purity and so that they might approach divine worship more chastely, abstain from even those sensual pleasures permitted by law, 315. Christians mourn those of their own number who have fallen into lust or any other crime as if they were lost and dead to God; but they consider them as if raised from the dead if they have made that change of character that deserves to be taken into account; yet they admit them more slowly than those whom they receive for the first time; and furthermore, they bar them from all ecclesiastical dignities, 481, 482. Their manner of acting toward catechumens, 481. They do not violate the law of Moses, but, having spurned the fables of the Jews, they are corrected and instructed by investigating the hidden sense of the law and the prophets, 390. They count as nothing the prognostications of the Pythian, the Dodonidan, the Clarian, the Branchidæ, Ammon, and six hundred others, 693. They do not bear arms nor wage wars, 602. No killing of a man is lawful for them, 451. Celsus states that their assemblies were forbidden by law, 319. Magical illusions are ascribed to them, 661. Christianity is demonstrated by a certain logic of its own, which is divine, 320. Its excellence and utility are proven by the multitude of sects, 454, 455. Christianity, sustained by divine power, is superior to all its enemies, 523, 545. It is, as it were, appended to Judaism, 320. Why demons stood against it, 465, 466. Not only the simple are called to it, 496. Celsus slanders its origin as being barbarian, 520. Christ was the Word of God in Moses and the prophets, 47. Christ is the throne of God, 241. Christ is the only-begotten Son of God, 161. Christ, whom the Jews expect, is not believed by all to be God or the Son of God, 503. Concerning the disagreement of the Jews and Christians over Christ, 502. Before the advent of Christ, it could not be shown by manifest arguments that the ancient Scriptures were divinely inspired, 161. Certain sects deny that Christ was predicted by the prophets, 502. The place of Christ’s birth was predicted, 160. His body was not born from male seed and the pleasure of the flesh, 37. In Christ is a twofold nature, the one divine, the other human, 53. The nature of Christ’s soul is the same as that of all souls, 91. In Christ, the soul seems to be a kind of medium between the flesh and the willing spirit, 96. Things are ascribed to Christ the Savior in the Gospel under the name of the soul, and other things under the name of the spirit, 96. In Christ we see some things so human that they seem in no way to differ from the common frailty of mortals, and other things so divine that they befit none other than the nature of the Deity, 90. Christ taught for a short time, that is, for one year and a few months, 160. He called God his Father, for whose name Solomon had built a magnificent temple, 38. That he is said to have been made sin for us is spoken in the same sense in which Paul said it, 38. He died that he might profit all, 408. He suffered but once, 82. He truly suffered, truly died, truly rose again, 402. Whether he is ever to suffer in the heavenly places, 188. After the resurrection, he showed the nature of an airy and spiritual body, 37. After his assumption into heaven, he spoke in his apostles, 47. In what sense he is called the Paraclete, 93. In what sense his soul can be said to be in the apostles, 96. What his kingdom is like, 575. The twofold advent of Christ, 371. Heretics have dared to speak of two Christs, 92. Chrysippus of Soli, 621. He seems to bite at his master Cleanthes in many places of his writings, 397. He illustrated the Portico with many learned works, 540. He explains the obscene tableau of Jupiter and Juno allegorically, ibid. Concerning Jupiter and Juno, he hands down things that even a most filthy mouth would not utter, 540. His book On Curing the Affects, 379. His treatise On Good and Evil, 52. Often, by the expositions he offers, he is commanded

^A to be without destruction, except by fire, note, 497.

*Circus* games were not among the Jews, 610. Circumcision was used by no nation before Abraham, 339. Circumcision on the eighth day is the principal one, 614. What occurs not on the eighth day is done only due to circumstance, 614. Circumcision permitted only to Jews, 399. The circumcision of the Jews is distinct not only from that of the Colchians and Egyptians, but even from that of the Ishmaelite Arabs, 614. Egyptians and other nations borrowed the rite of circumcision from the Jews, note, 339. The reason for circumcision is not the same among the Jews as it is among the Egyptians and Colchians, 613. The usage of circumcision among the Colchians and Egyptians, 609. Circumcision forbidden for Christians. Clarius, 693. His oracles contemned by Christians, 699. An epistle of the disciples ^B of the apostles is cited, 82, 83. Clement of Alexandria, master of Alexander, bishop of Jerusalem, 6. Celsus attributes miracles to Cleomedes, 449. His fabulous history, 468, 449. When he had entered a chest and kept it closed from within, he was nonetheless not found within it, ibid. Apollo commanded that Cleomedes the pugilist be honored with divine honors, 462. Simon, companion of Cleophas, 434. Cnat, a demon whom Egyptians think is set over one part of the human body, 785. A codex of Origen adulterated by a certain heretic, 6. In what manner the fraud was detected, ibid. Whether there are seven heavens, or if their number is defined at all, the Scriptures received in the Churches of God do not explain, 643, 648. Heaven is called God neither by Jews nor by Christians, 581. Heaven is the seat of God, and the earth is his footstool, because the power of God fills all things both in heaven and on earth, 78. Heaven or the firmament is called by the name of another heaven, in which the names of the saints are said by the Saviour to be written, 83, 84, 97. Allegorically, heaven is Christ; the earth, however, is the Church, 241. In which heaven the names of the saints are said by the Saviour to be written, 88. Celsus thinks the Colchians used circumcision before the Jews, 609. Their circumcision is different from the circumcision of the Jews, 614. Among them the rationale for circumcision is not the same as among the Jews, 613. Comets were once considered ^C presages of great events; Origen opines one appeared in the Orient, ibid. Promiscuous intercourse was once falsely attributed to Christians by calumny, 319. Public confession of faith is necessary for salvation, 277. The conflagration of the world, 388. A body is not immediately to be thought of as that which is participated in by many, 50. Every body has some schema, that is, it is deformed by some habit, 101. The nature of the body is not impure, 474. The bodies of celestial beings are round, 268. Whether bodies do not principally subsist, but rather exist by intervals and on account of the various motions of rational creatures, now coming into being, and again dissolving into nothing, 194. Whether we are to live without bodies at some time, 152. Whether we shall ever live without a body when we are subjected to Christ and He is subjected to God, and God is all in all, 81. This is left to the inquirer’s investigation, 83. The likeness of God is to be despaired of if we are always to have the same bodies; or if happiness of the same life with God is promised to us, we shall live under the same condition by which God lives, 152. Whether bodies will be in the end of all things what heaven and the ether now are, 71. The nature of this body of ours will eventually be led into the glory of a spiritual body, 154. The resurrection of the body is asserted, 100 et seqq. The body which has contended for Christ together with the soul will not be defrauded of the rewards of its struggles, 33. The body of Jesus after the resurrection was a medium between dense and subtle, 434. What a spiritual body is, 153, 154. Why the body of demons is called by many incorporeal, 49. Crates gave as a gift to the Thebans money derived from his sold estates, 418. The constant gravity of Crates compared to the gravity and constancy of the Jewish prophets, 698. The creation of the world as described by Moses is not to be accepted literally, 174, 175. God is the cause of rational creatures, 99. All creatures were made from eternity, 57. Various species of rational creatures are enumerated, 65. The diversity of celestial, terrestrial, and infernal creatures is repeated from the preceding causes, 99, 100. Creatures are in no way to be adored, 279. Rational creatures, for the very reason that they were not and began to be, necessarily existed as convertible and mutable, 97. Freedom of volition was granted to them, 97, 99. Rational creatures always have free will, and can take on either virtues or vices, 76. The cause of the diversity found among rational creatures draws its origin not from the will or judgment of the Creator, but from the ^D choice of their own will, 99. In every individual rational creature, the cause of variety and diversity descends from their own motions, not from the inequality of a dispensing God, 74. The fall of creatures from the good happens gradually, 61, 65. Origen opines that rational creatures, before they descended to lower places and migrated from invisible to visible things, and, rushing to the earth, required dense bodies, existed in a more divine dwelling-place among the heavens, 149, 150. Some fall from the higher realms, others gradually slip to the earth; the latter descend voluntarily, others are cast down against their will; some perform ministries of their own accord to reach out a hand to those falling, others are forced, though unwilling, to persevere in the office they have undertaken, 150. Every rational nature, except for the nature of God, is capable of both good and evil, 74, 75. God draws the various motions of rational creatures to the consonance of one world, 77, 99. Rational creatures are distributed into this world according to their merits following preceding causes, 99. No creature is substantially holy, 68. No rational creature is holy by nature, but it has it to be sanctified from the assumption or inspiration of the Holy Spirit, 75. Crepitus ventris, a god among certain Egyptians, 604. Cretans are liars, 475. In Crete is the tomb of Jupiter, 475. Some pagans believed all those crucified were worshipped by Christians, 422. It is necessary to take up one’s cross and follow Jesus, 281, 282. The worship of the Son of God and the Father is placed in an integrated life, 7. Cupid was born on the birthday of Venus, 533. Cupid, the son of Porus and Penia, 533. The ministers of Cybele, 527. The Cynic commended to Socrates in a dream, 635. Certain Cynics used to lecture publicly before a chance audience, 480.

D

Dachiacharus, son of Ananiel, brother of Tobias, was prefect over all the financial accounts of the kingdom of King Acherdonus, 27. All demons are evil, 761. Not by nature such, but by malice, 66, 67. Evil demons were not unknown to Homer, 692. The name of demons is attributed only to maleficent powers loosened from a dense body, 580. Demons were not created such, 75. They do not pertain to God, but to the devil, 761. They are more unwilling than unable to be recalled to virtue, 70. If one who is a demon should act more negligently, can he become a man?, 70, 71. Demons refer their own specific denominations to the supreme God, so that they may be worshipped in place of the supreme God, 306. Their body is naturally subtle and as it were thin air, and on that account it is called incorporeal, 49. Origen opined, note, 303, that the proper seat of demons is the dense, shadowy air near the earth, and that they themselves require food, draw in odors, satisfy themselves with blood, and delight in smoke. The same pleased other Fathers, 303, 304. Demons, in order to dwell in the dense air that surrounds the earth, require smoky nourishment, and they observe where there is an odor or vapor of blood or incense, 303, 304. They cannot subsist without the fumes and nutrients which are thought fitting for their bodies, 304. They are loosened from a dense body, 580. Invoked by pagans in the construction of temples, 743. The operation of evil demons upon humans is of a two-fold kind, 144. Demons driven from bodies by Christians, note, 321. They are exorcised and expelled by Christians pronouncing the name of Jesus and reciting the Gospels, 325. Sometimes they are conquered by the name of Jesus even when pronounced by the wicked, 325. They are driven from possessed bodies by many Christians, 769. Why their fury against Christians sometimes rests, sometimes burns, 774. They cannot harm a true Christian; they will be the armor of God, 768. Often they do certain things which even bring destruction to living creatures, 742. Hunger, the sterility of trees and vines, excessive heat, corruption of the air, and all things of that kind are to be attributed to them, 765. Evil demons, enticed by curious incantations, behave more and more as tricksters, 426. They are invoked by some so that love or hatred may be inspired, or that certain actions may be hindered, or countless other things of that kind may be done, 743. Some remain bound to certain buildings and places for whole ages, whether this happens by magical incantations or on account of their own vices, 697. The familiar daemon of Socrates, 635. The damned will be clothed with obscure and murky bodies after the resurrection, 103. Origen intimates that temporary punishments for amendment, and not eternal ones, are inflicted by God upon them, 88. Danae, 555. Daniel and his companions, abstaining from the meat and wine of the king, 699.

^A He was twelve years old when he refuted the false accusers of Susanna, note, 14. He was skilled in the sciences of the Assyrians, 640. How great his wisdom was, 477. Inspired by the Spirit, he proclaimed the sentence against Susanna to be unjust, 10. To Africanus, it seemed that he never prophesied by the spirit, but after visions and dreams or after the appearance of an angel, 10. Sometimes he spoke by inspiration, sometimes after dreams; at other times, he encountered the appearance of an angel, 23. His prophecy concerning the Antichrist, 425. The Church of the Lord the Savior does not read the prophet Daniel according to the LXX Interpreters, but uses the edition of Theodotion, note, 14. In the Greek copies of Daniel there was more than in the Hebrew, 13. [Regarding] Daniel, 1:25, [the passage] marked with an obelus [is so marked] because it does not exist in the Hebrew, 220. Darius questions the Greeks and the Callatiae as to whether they would be willing to eat their deceased parents; or the latter, whether they would be willing to burn them, 603. ^B Debts: one of the widow, another of the deacon, another of the presbyter, another of the bishop, 253. The common debt of husband and wife, 253. We are debtors in many names, 232, 253. We must treat our debtors humanely and not be mindful of injuries, but remember our own debts, which we have often failed to pay not only to men, but even to God Himself, 254. The eclipse of the sun which happened at the death of Jesus, recorded by Phlegon, 411. Delta, part of Egypt between the arms of the Nile, 603. Origen is said to have attacked Demetrius, the bishop of the city of Alexandria, and to have railed against the bishops and clergy of the whole world, 5. Democritus the philosopher, a disciple of Leucippus, thinks that dreams are caused by the approach of images, note, 359. His disciples pretend to worship idols, 741. The virtues and vices of Demosthenes, 518. His most disgraceful flight at Chæronea, note, 518. His return to Athens for fear of Alexander, to whom he was sent on embassies, note, 518. His avarice, ibid. Teeth of the mind, what they are, 53. The flood of Deucalion, 337. See Flood. ^C God is known to some Greek philosophers, 524. God is the beginning of all things, lacking a beginning, 426. God is neither a whole nor a part, 431. God is in every part a monad, and, so to speak, a henad, and the fountain of the entire intellectual nature, 51. God is incomprehensible and inestimable, 50. In God there is nothing to be believed as greater or lesser [than Himself], 31. In God we live and move and have our being, because by His power He binds and contains the entire world, 78. God most high should not be called by a name which Sacred Scripture does not recognize, 306. It is possible without sin to attribute to God that name which in the Scythian or Egyptian language, or in any other language, signifies God, 613. One and the same is always the name of God, Who is, 256. How great is the zeal of Christians regarding the name of God, 343. God is not to be thought of as some body or as existing within a body, 51. He is not to be thought of as a corporeal figure circumscribed and dwelling in the heavens, 233. Whether He is corporeal or incorporeal, 49. Every sense that suggests that something corporeal should be understood concerning God must be removed, 50. God is not a body, 685 and following. God is free from all composition, invisible, incorporeal, an intellect, or something else more excellent than intellect and substance, 720. Those words of Scripture which, taken literally, seem to tell simpler minds that God is in a place are to be understood in such a way that they harmonize with the great and spiritual notions about God, 233. There is no division of nature in God, 55. God is not in a corporeal place, but contains all things within Himself, 51. God and the intellectual and rational natures are in a certain way of one substance, 194. The impious consequences of the opinion that God is a body, 234, 235. God is ineffably superior to all intellectual things, 51. His essence is separated from all created things, 236. Void of change, 359, 680. Profoundly impassible and lacking all human affections, 86. From the beauty of works and the elegance of creatures, the parent of the universe is understood, 51. All things are possible for Him which are not repugnant to the possibility of being done and which are not dishonorable, 593 and following. He had no other cause for creating rational natures except for His own sake, that is, His own goodness, 99. He created a multitude of intelligible substances, as many as could suffice, 97. He prepared as much matter as He could adorn, ibid. He made as many things as He could grasp and contain under His providence, 97. In what sense God is said to be able to do all things, 493, 494. His power is not limited, nor should His circumscription be removed under the guise of praise, 97. So that He might be shown as omnipotent, it is necessary that He created all things from eternity, 57. In the beginning, that is, before all things, He is to be deemed to have created all rational substances, ^D 97. One God, who, when there was nothing, brought all things into being, 47. The same is the God of the Old and New Testament, 48. He created all whom He created as equals and similar, 99. He distributed rational creatures into this world according to their merit based on preceding causes, 99. In what sense He is said to permeate and comprehend all things, 686. He is not therefore a body because He is called fire, light, spirit, 49, 50. In what sense He is said to be all these things, ibid. He is light, and that light is what illuminates every sense of those who can grasp the truth, 49. In what sense He is called a consuming fire, 50, 509. In what sense He is said to be able to be seen, 725 and following. In what sense He is understood as visible, 53, 86. To no visible nature [is He visible], 52. In what sense He is called invisible, 33. He is not seen by the eyes of the body, but by the mind, 717. In what sense He is said to be invisible even to the Savior, 86. The keenness of the human mind cannot gaze upon His nature, 51. His nature, immutable and permanent, descends to us through providence and the management of human affairs, 510. He is not to be thought of as being worshipped out of the prerogative of corporeal places, but as to be worshipped in spirit and in truth; He hates nothing of those things which He has made, 381. By whom the whole soul is to be loved, 275. God's munificence towards martyrs, 275. To whom the mercy of God pertains, 494. How God will be all in all, 152, 153, 155. God is the same [God] of the Jews and of the Christians, 633. Moses is to be thought of as having seen God, not by beholding Him with carnal eyes, but by understanding Him with the sight of the heart and the sense of the mind, 86. The Valentinians said that the Father of our Lord Jesus Christ was good and not just, but that the God of the Law and the prophets was just and not good, 86, 87. Their error is refuted, ibid., 88. The Father of our Lord Jesus Christ, 84, 85, 86. As the God of the Law and the prophets in the Old Testament is frequently called good, so also is the Father of our Lord Jesus Christ called just in the Gospels, 89. In God there is nothing innate except God the Father alone, 55. Above all time, above all ages, and above all eternity are to be understood those things which are said concerning the Father and the Son and the Holy Spirit, 190. Regarding the birth of His Son, 58. God the Father, in the generation of His Son, cannot be compared to any of the humans or animals that generate, 35. Since He cannot be divided into any parts, He becomes the Father of the Son, not by sending Him forth, as some think, 190. He did not beget the Son by emanation, 55. A part of the substance of God the Father is not turned into the Son, 190. God the Father begets the only-begotten Son, and brings forth the Holy Spirit, not as one who did not exist before, but because the Father is the origin and source of the Son or of the Holy Spirit, and nothing can be called earlier or later in these, 79. God the Father and God the Son are two hypostases, but they are one, just as for the first Christians there was one heart and one soul, 750. They are two things as to hypostasis, but one in concord and agreement and in identity of will, 751. It is proper to the nature of God the Father and the Son and the Holy Spirit that it subsists without material substance and without any association of corporeal addition, 71. God the Father can rightly be considered the lord of His Son, 244. He is not the only great [one], for He made His Son a participant with His own greatness, so that as He is the invisible image of God, He also might reflect the image of the Father's greatness, 684. The power of God the Father is greater than the power of the Son and the Holy Spirit, 62. God the Father is invisible by nature, and he begat also an invisible image, 55. He is known more perfectly and more purely by Himself than by the Son, 193. Not only the Father is difficult to contemplate, but also the Son, 683. He is comprehended by His Word, the Son, 682. He is worthily comprehended and known only by the Son, 643. In what sense the Son comprehends God the Father, 193. Whatever is known about God the Father is known with the Son revealing it in the Holy Spirit, 61. The knowledge of God the Father is not granted without divine grace, 726. God the Father is seen in the Son, 49. The operation of God the Father reaches to each one of created things, 62. Participation in Him reaches all, as well the just as the sinners, rational and irrational, and all things whatsoever that exist, 62, 63, 64. The operation of God the Father and of the Son reaches every creature; the power of the Holy Spirit reaches only the holy [ones], 63, 64. God the Father of our Lord Jesus Christ is not another from God the author of the Law, 260, 261. God the Father is the primary creator of the world, 678. God the Word is everywhere, 586. Subject to no change, 510, 511 and following. He is prayed to improperly, 580. The Son of God is also God and omnipotent, 58. The soul of God may perhaps be understood as His only-begotten Son, 96. The nature of the God of the Stoics, 510. The nature of the gods of Epicurus, ibid. The gods of the gentiles are greedy demons fluttering around victims, blood, and other parts of sacrifices, 471. Concerning their absurd Greek

^A ascriptions by poets and philosophers, 336. The pagans accused Christians of showing contempt for the gods, not., 319. Diabolus is called Satan in Hebrew, 663. He was an angel, and having become an apostate, he turned many away from God with himself, 48. He was not and is not incapable of virtue, and yet he does not yet wish to embrace virtue, 75. Whether the devil can be made from an angel, and conversely if a devil can revert into an angel, 69, 70, 71. It will be that he who has overcome all ^B by wickedness and has entirely leveled himself to the earth, in another world which is to be fabricated afterward, will become a devil, 153. That the devil can be saved, not even one captured by mind can say, 5. How the devil is to be treated after many ages, 231. If there were no devil, would no one sin, 138, 139. That Jesus was taken up by the devil into an exceeding high mountain is to be understood spiritually, 175. Dialogue of Origen and Candidus, the defender of the Valentinian heresy, 5. A deacon cannot be at all from the catalog of ^C the ecclesiastical order, who after baptism has been joined in two marriages, or has had a concubine, not., 479. Diana is worshiped at Comana, 647. Her mysteries, ibid. Dicaearchus the Peripatetic. His opinion concerning divination, not., 359. Didymeus, 381. A digamist is not only excluded from the office of the priesthood, but also from the alms of the Church, not., 479. The Deucalion flood, 337. There are great differences of opinion among the ancients concerning its epoch, not., 337. The Greeks think that the earth is purged ^D by flood or fire at certain times, 514. Diogenes called himself a Cynic. His frugality was an example that one possessing nothing can enjoy a blessed life, 652. On account of excessive frugality, he lived in a tub, 418. His gravity is to be treated as a joke when compared with the constancy of the Jewish prophets, 698. Dionysius, the Egyptian musician. His opinion concerning the power of magic, 662. The Dioscuri live and die on alternate days, 460. The Greeks elevated them from among men into the number of gods, 489. Explanation of the dispersion of peoples, 598, 599, 600 et seqq. Why the rich man is compared to a camel, 642. Divination. Regarding divination, the opinions of philosophers vary, 569. Every kind of divination was a source of contempt to the Jews, 610. Whether divination occurs through birds and other animals or not, it is asked, 570 et seqq. It is done through animals by the ministry of demons, 572. It is a proper mark of divinity to predict future things in such a way that the method of predicting surpasses human powers, and from the outcome, it is judged that the divine Spirit is the author of the prediction, 637. Divini, that is, seers who, through the operation of the demons that preside over them, bring forth responses in artfully modulated verses, 14. The Doctrine of Peter is an apocryphal book, and it is neither Peter's nor that of another who was inspired by the Spirit of God, 49. Dodonides, 695. Their oracles were held for naught by the Christians, 699. Dominations, virtues, principalities, and powers, and thrones, whether they obtain their rank by merit or by the prerogative of their condition, 66, 70. The festival of the Lord's Day, 758. There were three Dositheuses, not., 372. Dositheus the Samaritan, regarding the observation of the Sabbath, 179. How briefly his doctrine was extinguished, 372. The Dositheans were barely thirty in the age of Origen, 638. Doxology, the part of prayer by which God the Father is glorified through Christ, who is conglorified and praised in the Holy Spirit, 271. The dragon given as food to the Ethiopian peoples is the devil, in the edition of the interpreters, not., 14. The Druids of the Gauls profess many things bordering on Jewish doctrine, 335. Whether any of their writings exist is unknown, ibid. They committed nothing to letters concerning religious matters, but in public and private accounts they used Greek letters, not., 335.

E Ebion sounds as 'poor man' among the Jews, 385. The Ebionites derive their name from an intellectual poverty, 183. The twofold genus of the Ebionites, 385, 386, 625. Some believe Jesus was born from a Virgin, others that he was born like other men, ibid. Those who from among the Jews received Jesus as the Christ, but hold Paul as not holy and wise, are called Ebionites, ibid. What kind of churches Christians had in the first centuries, not., 754, 755. In the churches, one ought not to treat of corporeal things, 269. The Church is a place of prayer, both useful and pleasant, 268. The Church is God's footstool, 211. The whole Church of God is the body of Christ, animated by the Son of God; the members of that body are all who believe—one part human, another angelic, 269. Christian churches and their presidents are compared with the assemblies and presidents of other societies, 466, 467. Providence gave to the churches edification in the Holy Scriptures, 16. Eleazarus offered himself to death for religion willingly and freely, 287. His praise, ibid. and 288. The four elements known to the philosophers: earth, water, air, and fire, 36. Elephants are tenacious of oaths and addicted to divine things, from Celsus, 569. Elephantina or Elephantis, a city of Egypt, 603. Eleusinians are counted among the most ancient and wise peoples by Celsus, 331. The Eleusinian mysteries, 647. Elias was sent to the Sareptan widow in Sidon, 42. Elias and Eliseus raised the dead, 431. Why Eliazar, the son of Moses, was circumcised by Sephora, 614, 615. Eliseus the prophet healed the Syrian Naaman from leprosy, 492. Eliseus and Elias raised the dead, 451. Did he assign souls to a body according to their merits and previous morals, 351. He says that the whole mortal race wanders in exile from blessed seats for thirteen thousand years, 780. His verses are cited, 615. The Encratites do not admit Paul's Epistles, nor do they hold Paul to be holy and wise, 628. The books of Enoch are not altogether held for divine in the churches, 619. The Book of Enoch is cited twice, 193. The Book of Enoch is apocryphal, 61. Epictetus was a noble philosopher and a slave, not., 483. Incited to philosophy, 483. When his master twisted his leg, smiling and utterly unmoved by this, he said, "You will break it"; and when he had broken it, he said, "Did I not say this would happen?" 752. Epicurus is more irreligious than Aristotle regarding Providence, 339. He removes Providence, 329. The gods of Epicurus, consisting of atoms, could be dissolved by this very fact if they did not zealously apply themselves to shaking off the atoms from which there is danger of dissolution for them, 510. What kind of figure the God of Epicurus has, not., if it be situated in the chest as a composition, brute and diffused through the whole concretion of the body, not., 614. Epicurus and his followers remove from the world all the oracles which are held in admiration among the Greeks, 695. The opinion of Epicurus on the nature of names, 341, 342. He rejects all divination and judges all dreams to be vain, not., 358, 359. He holds magic to be a futile thing, [regarding] pleasure, not., 614. What his fortitude is, 614. He endures labors to avoid greater ones, ibid. The Epicureans call themselves philosophers, even though they are not philosophers, 624. They simulate that they worship idols, 741. They remove Providence from the midst, 398, 621. They remove Providence and measure the highest good by pleasure, 496. They abstain from adultery because they deem the highest good to be set in pleasure, and many things are contrary to the pleasure of him who gives himself to one pleasure of adultery, 739. Epigoni, 358. [Epigonoia], a word used by no Greek or wise man, nor is it worn out by common usage, 245. It seems to have been invented by the evangelists, 246. One cannot be a bishop who, after baptism, has been joined in two marriages, or has had a concubine, not., [those who were called] ethnics, 519. Bishops who had fallen were forbidden to continue to enjoy the episcopacy, not., 482. The Epistle to the Hebrews is ascribed to Paul, not., 20. Some judged it to be not Paul's; Origen ascribed it to Paul, 20. It relates some facts which are not found in the canonical books of the Old Testament, 19. A false epistle written under the name of the apostle Paul to the Thessalonians, 5. Epops, a book of Numenius the Pythagorean, 543. Thyestean feasts were falsely attributed to the ancient Christians, 319. Erataoth, in the diagram of the Ophites, has the face of a dog, 654. Erebiou, the name of a demon whom the Egyptians think is placed over one part of the human body, 785. Erou, the name of a demon whom the Egyptians think is placed over one part of the human body, 785. Esau was hated on account of ancient sins before he was born, 96. The soul of Esau, on account of ancient sins which it had committed in another life, was hated, 96.

^A Essa is a woman’s name in Hebrew, 25. Origen derives Essa from Nasa, ^B sumosi ibid. A notable passage of Jerome on this subject, 25. Esther, having kept silent for a long time about the truth of her nation, corrected the decree of Artaxerxes, 39. The book of Esther is cited, 141. What the Vulgate edition of the book of Esther was like in former times, not., 14. In the book of Esther, neither the prayers of Mordecai or Esther, nor the letter of Haman and Mordecai, are contained among the Hebrews, 14. Eteocles, 358. Eteocles and Polynices, both wanting to rule in Thebes alone, not., 811. The extent of the authority enjoyed by the Ethnarch of the Jews with Caesar’s permission, 28. The heathen thought the cause of the disturbances in the empire was that the number of the faithful had increased and the governors were not taking care to crush the Christians, as had been done in previous times, 456. The etymology of *pithou* and *pithoi*, *ozhou* and *ozinasan* to be found in Hebrew, 40. The Eucharist is a symbol of our gratitude toward God, 783. Euphrates, the teacher of the Ophites, 652. Euphrates the philosopher, captured by the magical art of Apollonius of Tyana, 662. Euripides, a disciple of Anaxagoras, called the philosopher of the theater, 561. Called wiser than Sophocles by the Pythian, 697; importunately talkative, and he often attributes doctrines he had heard from Anaxagoras or any other sage to barbarian women and slaves, 720. His verses are cited, 414, 561, 730. Eurynome, mother of the Graces, 340. ^C B has a double meaning; sometimes it denotes a discourse, sometimes a volume, 201, 202, 203. The Gospel of Christ preached everywhere, 400. The Gospels are not to be considered merely by their bare letters and history alone. For there is nothing in them which is not a sign of some other thing, 458, 459. The custom of reciting Gospels over the sick, ^D and of the Nazarene apocryphal book, not., 219. What the "everlasting Gospel" is, of which John speaks in the Apocalypse, 188. Exodus. In Exodus, those things which pertain to the tabernacle and its court, to the ark and the vestments of the high priest and the priests, are greatly changed, so much so that they do not even seem to have a similar meaning, 16.

F Fabianus, bishop of the city of Rome, to whom Origen wrote regarding the correct view of his faith, monit., 1. Fates. We are not compelled to act well or ill by the urgency of the fates, 111. Public festivals of the heathen, why they were instituted, 758. Christians should not be present at them, 758. Festivals of the Christians: Sunday, Good Friday, Easter, Pentecost, 758. Faith is the third gift of God; the second is knowledge; the first is divine wisdom, 659. The praise and utility of simple faith, 328. Faith in Jesus is either fortunate or supported by diligent examination, 472. A public confession of faith is necessary for salvation, 277. All human affairs also depend upon faith, 329. The Son of God is unbegotten, 643. The Son of God has nothing corporeal, 53. The only-begotten Son of God is he through whom all things were made, visible and invisible, 90. The Son of God does not become a Son extrinsically through adoption, but is Son by nature, 5. Three Sons admitted by certain heretics, not., 92. Whether they had any notion of the Platonists, 60. The Son of God is the principle of all things, 596. Whether the Son of God is the substance of substances, the idea of ideas, and the principle, and whether God His Father is superior to all these, is a matter for inquiry, 681. The generation of the Son of God cannot be apprehended by human thought, 55. The Son of God born from the Father as a certain will of His proceeding from the mind, 55. The Son was born from the Father as if will should proceed from the mind, 190. The generation of the Son is as eternal and everlasting as splendor is generated from light, 55. As light could never exist without splendor, so the Son cannot be understood without the Father, 190. If the Son is a prolation of the Father who generates Him from Himself in the manner in which animals beget offspring from themselves, then there is necessarily a body both for the one who emits and the one who is emitted, 190. The Son of God has always existed as the vapor of His power, and there is no time when He was not, nor does He have any other beginning except Himself; thence He both is and is born, God, 57. The Son of God is coeternal with God the Father, 34. The birth of the Son is not posterior to the title by which the Father is called almighty, 58. Through the Son, God the Father is almighty, 58. The Son of God is God and almighty, 58. To say that there was sometime when the Son was not is to say that there was sometime when truth was not, when wisdom was not, when life had not been, 190. Heretics think the Son was created by the Father from no pre-existing substances—that is, outside His own substance—so that there was a time when He was not, 190. That there was a time when the Son of God was not was stated by heretics before Arius, and they are refuted by Origen, not., 189, 190. The only-begotten Son of God is called by many and diverse names for the things or opinions of those who call upon Him, 53. Wisdom, ibid. First-born, ibid. The power of God, ibid. The Word of God, 53. Truth and life, ibid. The Way, ibid. Resurrection, ibid. Image of the invisible God, ibid. Splendor of glory and the express figure of the substance of God, ibid., 56. A certain vapor of the power of God, 56 ff. The purest effluence of the almighty glory, ibid. Splendor of eternal light, ibid. Spotless mirror of the power of God, ibid. Image of the goodness of God, ibid. The Son of God is the Word Himself, wisdom itself, truth itself, justice itself, 669. The Son of God is the Word and justice, 238. The Son of God, the only-begotten, is His wisdom substantially subsisting, 53. The Son of God, the first-born of all creation, is not by nature other than wisdom, 53. The Son of God is not a participant in justice, but is justice itself, 681. Regarding the two seraphim mentioned in Isaiah 6:3 who were interpreted by Origen’s Hebrew teacher as the Son and the Holy Spirit, 61. How much this interpretation displeased Jerome, 61. The Son of God is said to have ministered to God the Father before the incarnation, not only by certain Fathers who lived before Arius, but also by others who wrote after the Arian heresy had arisen, not., 48. The Son of God was born of the Father before all creation, 48. In the creation of all things, He ministered to the Father, ibid. The Son of God is the image of the invisible God and therefore God, yet not the one of whom Christ Himself says: "That they may know Thee, the only true God," 61. Concerning what was said in the canticle of Habakkuk: "In the midst of two animals, or two lives, You shall be known," 61. The Son of God, the Word, is the immediate creator of the world, but the Father is the primary one, 678. In what sense the Son of God is called a second God, 608. The Son of God is not circumscribed by place, but is everywhere present, 393. The divinity of the Son of God is not confined to any place, 190, 191. The Son of God, the image of the invisible God, provides the participation of Himself invisibly to all rational creatures, 90. The Son of God is the image of goodness, though not goodness itself, nor is He good without any difference like the Father, 59. The Son of God, insofar as He is image, insofar as He is truth, 56. The Son of God is a participant in the paternal magnitude made by the Father, so that he who is the image of the invisible God might also reflect the image of the Father’s magnitude, 681. The Son of God comprehends the Father, 682. He is not in any way whatsoever changed or different from the Father in the power of His works, 59. In what sense it is said that one does not see the Father, 53. By Origen, the Son is compared as a smaller statue to a larger one, not., 56. Not stronger than the Father, but inferior, 753. Minor to the Father and second from the Father, 62. His will is wiser than the will of the Father, 292. His power is greater than the virtue of the Holy Spirit, 62. The Son of God is worthily known only by the Father, 613. His operation reaches all and only rational creatures, 62, 63, 64. The Son of God was incarnate while He was God, and having been made man, He remained what He was, God, 48. Emptying Himself from the state of His majesty, He became man, 89. He assumed a body similar to our body, differing only in that He was born from a virgin through the operation of the Holy Spirit, 48. He took on not only a human body, as some think, but also a soul, similar to our souls by nature, but in purpose and virtue similar to Himself, and such that it could unchangeably fulfill all the wills and dispensations of the Word and wisdom, 191. His divinity is not contaminated by assuming a body from a virgin, 687. The Son of God was not in the soul which He assumed as He was in the soul of Paul or Peter and the rest of the saints, 191. He is called dead on account of that nature which could indeed receive death, 90. Prophecies and miracles commend the worship of the Son of God, 749. How prayer properly so-called should be directed to the Son of God, 222. Being an advocate with the Father, He prays for those who pray, 212. In what sense He will be subject to the Father, 151. In what sense all things will be subjected to Him, 151. The end is always like the beginnings, 69. From the end birth is given to the beginning, and from the beginning to the end, 69. God alone knows the time of the end of the world, 69. Regarding the end of all things, there is a threefold opinion, and which one is true and better is left to the investigator’s inquiry, 69; punishments will be subjected, 69. In one end, the goodness of God will recall the entire creation through Christ, 69. At the end of all things, it is asked whether there will be bodies, or whether one will have to live without bodies once they have been reduced to nothingness, 152. Whether at the end of all things these bodies will be what now is the ether and the heaven, 71. In the end, the substance of matter will not perish, 74.

Firmament, that is, the heaven compared to the higher heaven, is the abyss, 185. Covenant: it is lawful that a tyrant who has taken over a city should be removed from the midst, 320. Ants: Celsus asserts that they possess reason, Origen denies it, 566. Fornication: whether the crime can be remitted by priests, 256. Fortitude: proceeds from the irascible part of the soul according to the Platonists, who assign it a place around the chest, 614. Fortune: is a thing with very little substance, 278. To swear by the fortune of a man is an abomination, ibid. It was the custom of pagans to swear by the fortune of Caesar, note, 278. Funambulists: walk on a rope stretched high from one side of the theater to the other, even burdened with heavy weights, 495.

G Gabriel, the angel: providence over wars was entrusted to him by God because of his merits and virtues, 74. Gabriel is called eagle-formed in the diagram of the Ophites, 634. Galactophagi: peoples of Asiatic Scythia, note, 335. They profess many things bordering on the Jewish doctrine, 333. Genealogy: among Christians there is a controversy concerning the genealogy of Jesus, 413. Generation of the Son of God: cannot be grasped by human thought, 55. In the generation of the Son, God the Father cannot be equaled to any man or animal begetting, 53. Generation of the Son of God is eternal and everlasting, 53. Genethlialogy: arose from the Chaldeans, 693. Genitals: of the prelate and priest Christians worship, the source from which ethnics have seized an opportunity for slander, 319. Geometry and arithmetic: preparatory disciplines for philosophy, monit., 37. Geometry is a handmaid to philosophy, 30. Genesis: in Genesis 1, verse 10, the phrase "God saw that it was good" is not found among the Hebrews: why, 15. Genii: pagans were accustomed to swear by the genii of the Caesars, note, 278. Genuflection: is necessary when one is about to confess his sins to God, so that they may be remitted and he may be healed of them, 267. Getae: profess many things bordering on the Jewish doctrine, 335. Giants and Titans: their battles against the gods, 664. Glory: vain, to be shunned in prayers, 228, 229. The pursuit of human glory is not only not new, but is forbidden even by the old law, 711. Gnostics, 624. They boast that they are called or ought to be called such because of the excellence of their knowledge, note, 92. Gomorrah and Sodom: are depopulated by a destruction of fiery and sulfurous rain, 87, 88. Gongosyrus of the Scythians: is Apollo, 661. Grammar: is a handmaid to philosophy, 30. Graces: are always naked, 340. Divine grace: we can resist it when it calls us to better things, 141. It is given by God not so that we may sustain it, but so that we may be able to sustain [all things], 140. Many things which are impossible for man become possible by the will and grace of God, 196, 197. Greeks: judge the inventions of the barbarians better than others, confirm them with arguments, and accommodate them to the use of virtue, if one believes Celsus, 230. They testify to the antiquity of the Jews, not all men were begotten from male and female, they are purged by the conversions of the times, 514. They cremated their dead parents, 64. The prince of the kingdom of the Greeks is spiritual virtue, 143. Gregory Thaumaturgus: bishop of Neocaesarea, wrote a panegyric discourse on Origen, note, 30. He could have also become a Roman lawyer, absolute in all respects, and a most celebrated Greek philosopher, 30. Origen's letter is cited for the study of the sacred scriptures, 30. Gryphon: it has never been heard that one has been captured by man, 176.

H Heresies: very many have arisen thence because many had not found the way in which one ought to persist in the reading of the holy Scriptures, 164. Heresies arose from a carnal understanding of Scripture, 41. Heretics: flowed to Origen because of his popularized name, to make an attempt at his skill, monit., 37. Heretics and philosophers flocked to Origen on account of the singular fame of his erudition, 4. Harpocratiani: heretics originating from Salome, 626. Hebrew: the teacher of Origen understood the two seraphim crying out in Isaiah: Holy, holy, holy, as referring to the Son and the Holy Spirit, 61. It much displeased Jerome that this interpretation, 64. Hebrews: some do not acknowledge the story of Susanna; others receive it as true, 18. Whatever things are known by the name of the Old Testament were translated into Greek from the Hebrew source, 11. To those to whom it is known what the Hebrew text of Scripture contains, they are not mocked by the Jews, 17. Jerome's testimonies about this matter, ibid. Hebrew language: is far different from Phoenician and Syriac, 151. Hecataeus: his book *On the Jews*, in which he approves the wisdom of this nation so much that Herennius Philo doubts first whether that work is by this historian, then adds, if indeed it is his work, it is likely that he was enlightened by the light of truth which the doctrine of the Jews displays, to be counted among the writers of that time, note, 534. Hecate: mysteries, 617. Hecate: ministers, 327. Helena: the whore of Simon Magus, note, 625. Her figure made into the likeness of Minerva and worshipped by the Simonians, note, 722. Heleniani: are the Simonians who worship Helena or their master Helenus, 625. Heraclas: presbyter of the Alexandrian Church, 4. Origen found him at his teacher of philosophy's, already giving attention to him for the fifth year, 4. He heard Ammonius the philosopher, surnamed Saccas, for five years, 4. He studied the books of the Greeks zealously, 4. Having put aside his common clothing, he put on the philosopher's habit, ibid. Heracleola: exterminated Anytus, the accuser of Socrates, note, 322. Heraclidae, 358. Heraclides: narrative about the woman to whom the spirit was barred, 403. Heraclitus: more recent than Moses, 663. Certain passages of his are cited, 638, 639, 663. His saying about idolators, 378. Book *On Nature*, note, 663. His saying about corpses, 588, 595. His saying about idolatry, 321. Hercules, 429, 430. Him the Greeks included in the number of the gods, 459. His shameful servitude to Omphale, 752. Much intemperance and womanish servitude to Omphale, 460. He snatched an ox from a farmer by force and in the manner of a thief, 733. A victim offered to the genius of Hercules with curses, ibid. Note: why, ibid. Hermas: author of the book *The Shepherd*, 61. Hermippi: many of them, note, 333. Each is discussed, ibid. Hermippus: first book *On Legislators*, 333. In it he narrates that Pythagoras brought his philosophy from the Jews into Greece, 334. Hermotimus of Clazomenae: Celsus attributes miracles to him, 449. Fabulous history about him, 467. His soul is said, having left the body, to have wandered, and from a distance to have announced many things which cannot be known except by one present, while the body was meanwhile half-dead, note, 449. His soul is said to have wandered frequently after leaving the body without the body, 467. Herodotus, 463. Herodotus is mistaken when he says that Apollo is called Gongosyrus by the Scythians; Neptune, Thagimasadas; Venus, Artimpasa; Vesta, Tabiti, 661. Herodotus: passage about the religion of the Persians, 758. A double passage of Herodotus is cited, 603. The other, 609. Herus: son of Armenius, from the pyre, if Plato is to be believed, revived after twelve days, 402. Hesiod: invented foolish things about ancient matters, 529. His verses, 531, 532. Hexapla: are marked, 13. Hierocles: impiously compared Apollonius of Tyana to Jesus Christ, monit., 314. Jerome: translated the books [of Origen] into Latin, monit., 44. He allowed himself to be deceived by the ambiguity of a word, note, 55. He asserts that Origen, following Arius and Eunomius, denied that the Son was either begotten or born, lest God the Father should be divided into parts: but that he said he was a sublime and most excellent creature who came into existence by the will of the Father, as were the other creatures, 5. Hierophant: one among the Athenians smears his private parts with hemlock, so that he may restrain his desires, 729. Hipponax: an immodest writer, note, 462. History: few are the things whose truth cannot be established with the greatest difficulty, 358. Today: it is the custom in many places in Scripture to call all time an age, 249. Today is taken for the present age, tomorrow for the future, yesterday for the past, 219. Holophernes: defeated by Judith through a prudent simulation of words, 39. Homer: the best of poets, 698. More recent than Moses, 663. More recent than the Jewish prophets, 634. Among other things, he is praised for having preserved the persons of the heroes just as he supposed them from the beginning, 719. Not unknown to him are certain evil demons, who delight in the smell and victims, and in return for sacrificing grant the slayers the destruction of others, 698. Concerning his recondi-

recondite senses, a certain Pythagorean wrote, 698. Many of his lines are cited, 571, 572, 573, 664. Homer and other authors of similar poems were excluded from the Republic by Plato, 529.

Man, why he was created wanting, 560. Why he is not impeccable, though created by God, not., 838. Whether the man who now is can become a demon in another world, 69, 71. There is no man who has not sinned from the beginning, 495. The Greeks themselves acknowledge that not all men are sprung from man and woman, 355.

Horaeus, among the Ophites, one of the principal angels, 656.

Humility, what Christian humility is, 641.

Hyperboreans, accounted among the most ancient and wise peoples by Celsus, 334.

Hypocrites, it is characteristic of them to boast among men in the name of piety or liberality, 228.

I Idea of ideas, whether it be the Son of God, is to be queried, 681. Idolatry, whether the crime of idolatry can be remitted by priests, 256. On the opinion of Christians regarding idolatry, 325. Heraclitus’ dictum on idolatry, 324. On the opinion of Zeno of Citium regarding idolatry, 324. Idolothyta (food sacrificed to idols), forbidden to Christians, 763. Christians ought not to use things sacrificed to idols, 760. Ignatius, the martyr, cites the words of Christ which are read in the *Doctrina Petri* and in the *Gospel of the Hebrews*, books which are apocryphal, not., 49. Fire, in what sense God is called a consuming fire, 50. What the fire of punishment is, 102. It is merely purgatorial, 102, 103. Every person kindles for himself the flame of his own fire, and does not sink into some fire that had been kindled beforehand by another, or that existed before him, 102. That the earth must be purified by fire or flood at certain times, according to the Greek philosophers, 514. Image of God, the Son of God, 55, 56. Man created in the image of God, 152. The image of God is impressed upon the soul, not the body, 778. What difference there is between being made to the image of God and being made to the likeness, 522, 523, 680. Man received the dignity of the image in his first condition, but the perfection of the likeness is reserved for the consummation, 152. The image of God impressed on man is to be recognized not by the likeness of the body, which perishes, but by the prudence of the mind, by justice, by moderation, and by the other virtues which, while they exist in God by substance, can exist in man by industry and by the imitation of God, 194. Images, whether their use existed in the first ages of the Church, 755. Impiety, the charge of impiety for abolishing the gods, brought against ancient Christians, 519. Imposition of hands, by the apostolic laying on of hands, the Holy Spirit was given in baptism, 61. Indians, some devour human flesh, 693. Sentiment of the Indians promising knowledge of the sublime, 143. Among the Indians are mysteries, the inner meaning of which is understood only by the initiates, 530. Induration, in what sense the hardening of the human heart by God is to be understood, 117, 118, 119, 120. Incarnation of the Word of God, the mystery of it exceeds all wonder of the human mind, 90. Incest of Oedipus, falsely imputed to Christians by the pagans, 319. Incorporeal, or *ἀσώματος*, the name is unused in the Holy Scriptures, 49. Infanticide and feasting on human flesh, imputed to ancient Christians, 319. Inimicus (enemy), the last enemy who is called death, in what sense he is said to be destroyed, 154. Interpreters of Holy Scripture, their editions were collated by Origen, 17. Wrath of God, what it is, 557 et seqq. Man and Wife (vir and virago/mulier), 26. Isaac, Abraham, Jacob, and Israel, names used in incantations, 339. The virtue of the name of Isaac, 526, 527, 528. Isaac, in what language the name may mean something, 612. Isaac bestowed the prophetic blessing upon his son, 699. Isaiah, with unheard-of austerity, walked naked and barefoot for three years, 699. Tradition held he was sawn asunder, 19, 20. Some things are told of him which are confirmed by the testimony of the Epistle to the Hebrews, 19. These are taken from a certain apocryphal book, 20. Isis, goddess of the Egyptians, 603, 606. Famine is feared more by the Egyptians than the pungency of onions, not., 604. Ishmaelitic Arabs, circumcision different from the circumcision of the Jews, 614. Israel, name used in incantations, 559. In what language it must be pronounced to have power, 612.

J Jacob and Esau, one loved, the other hated, based on the merits of their previous life, 99. Jacob obtained his father’s blessings by a clever lie, 59. His mystical ladder, 646. His prophecy concerning the coming of the Messiah, 368. His prophecies, in what language they might mean something, 612. How much virtue they have, 526, 527, 528. Jaldabaoth, an angel among the Ophites, 603, 656. Jalmenus, son of Mars, 358. Jao, among the Ophites, one of the seven principal angels, 655, 656. Jamnes and Mambres, brothers who were magicians and sorcerers of the Egyptians, who thought by their art of magic to resist the power of God acting through Moses, not., 543. Their history is mentioned by Numenius the Pythagorean, 543. Jason and Papiscus, their disputation, 544. Attributed to Ariston of Pella, not., 544. Jeremias. In Jeremiah there is a great transposition and change of prophecies among the Septuagint Interpreters, 15. A book known by his name represents the life of Jeremiah and his prophecies, 699. Jerusalem, its destruction foreseen and predicted by Jesus, 400. Destroyed forty-two years after the death of Jesus Christ, overthrown because of the slaughter of Jesus, 772, 773. The name Jerusalem did not exist in the age of Moses, 365. Besides Jesus and Caleb, no one of those who set out from Egypt is found to have entered the promised land, 87. Jesus Christ, born of the Father before every creature, 48. Jesus is God and man, 391. God Himself testifies that Jesus is God, 617. Many things prove the divinity of Jesus, 468. Jesus is the Son of that God who gave the Law and the Prophets, 390. Jesus Christ, who is believed from the beginning to be God and the Son of God, is the Word Himself, wisdom itself, truth itself, 474. Jesus Christ is properly the Son of God, the Word as God, the power of God, and the wisdom of God, 581. Jesus Christ as it were midway between the unbegotten and the begotten nature, 469. He conveys to us the benefits of the Father and, after the manner of a priest, offers our prayers to the supreme God, 469. Jesus of great power, and God in the second place after the God and Father of all, 393. Whence his immortality is to be sought, 403. Jesus differs greatly from those who are called sons of God on account of their virtue; he is worshipped by Christians, 567. His soul is united to the Son of God by an intimate participation, never to be separated from Him, 669, 670. In Jesus is the extremity of good, 667. Why he came to the Jews rather than to another nation, 431. That Jesus was born of a virgin is proved from the prophet Isaiah, 352, 353. In the Gospels received by the Church he is nowhere called a carpenter, 659. Taken for the carpenter’s son, 61. While he dwelt among men, he performed the work of a carpenter, making plows and yokes, not., 659. He was not learned in Greek or Hebrew letters, 61. His body consisted of human matter and was subject to human wounds and death, 462. His mortal body and the human soul which is in him were raised to the greatest dignity, not only by union with the Word, but also by a union and commingling into one, 474. It is evident from the Scriptures that his body was deformed in appearance, but it is not clearly indicated that he had an ungainly countenance or a small stature, 689. Jesus overcame all obstacles to glory, 347. He was able to move the whole world not only more than Themistocles, but also more than Plato or Pythagoras, or any of the wise men, kings, or emperors there ever were in the whole world, 348. Few have compared to themselves greater glory with so many titles at once, but Jesus did this with very many, 348. Some fathers believe that he preached for only one year after his baptism, not., 160. He wished to save all men, as far as in him lay, 504. He foreknew and predicted future events, 598. That Jesus is said to have been taken up by the devil to a high mountain is not to be taken literally, 175. In Jesus there was no intemperance, 460. Jesus himself, through prayers, became the possessor of those things for which he asked, 216. How much power and efficacy the name of Jesus has, 382. The name of Jesus is terrible to demons, 471. Cures, not a few, and other miracles by no means to be despised are performed in the name of Jesus, 464. The name of Jesus, even when pronounced by the wicked, sometimes conquers demons, 325. There is an excellent work of Jesus: that in his name whomever God wills to be healed are healed this very day, 414. Although he was one, yet he was many things according to the varied manner of seeing him, nor did he appear the same way to all who looked upon him, 435, 436. He ought not to have cast himself prematurely into the danger of death, 381. He suffered insofar as he was a man, not insofar as he was God, 705, 706. His silence under lashes and ignominies was of a greater constancy and patience than anything the Greeks said when oppressed by calamities, 755. He was truly born and truly suffered, and he was not ^A

a mere phantom, 48. He truly died, truly rose again, and was truly assumed into heaven, 48. His descent to the underworld, 419. Why he did not show himself to all after the resurrection, 434, 435. What his body was like after the resurrection, 474. Jesus left no writing of his own, 362. It is necessary to follow Jesus, take up one's cross, and deny oneself, 281, 282. Whether Joacim was the husband of Susanna and a king, or some other person from the common people, 11. See Susanna. Jocasta, 358. Her calamities, 406. Job lived before Moses, 665. He was not of the lineage of Esau, note, 14. He is considered by some to be the same as Jobab, note, 14. His various temptations, 142. Having performed two struggles and been victorious in both, he did not undergo a third. A triple battle was reserved for Christ, 266. He was delivered from the evil one, not because Satan did not receive the power to cast him into temptations (for he did receive it); but because in all the adverse things that befell him, he committed no sin before God, but appeared righteous, 265. The various additions to the book of Job are not found either among the Hebrews or in Aquila; but they are the same in the Septuagint and in Theodotion, 15. In Job, from these words: "It is written, however, that he himself shall rise again, with those with whom the Lord rises," the words that follow to the end do not exist among the Hebrews, nor in Aquila; but they do in the Septuagint and in Theodotion, 14, 15. In the middle of the book of Job, many things are found among the Hebrews which are missing in the Greek copies, 15. A notable passage of Jerome on this matter, ibid. Through the middle of the book of Job, many things are held by the Hebrews which do not exist among the Greeks, note, 15. Josephus’s chastity and patience, 539. Josephus was the husband of Mary and a carpenter, note, 659. Josephus the historian did not acknowledge Jesus as the Christ, 362. The book about Jesus Christ did not yet exist in Origen’s time, or if it did exist, it was held to be spurious and supposititious, note, 362. Josephus, if one trusts Origen, attributed the destruction of Jerusalem to the murder of James, 363. His error concerning the cause of the destruction of Jerusalem, 400. His two books on the Antiquity of the Jews, 334, 508. Many things are cited from Josephus by the ancients that are not found in his present-day copies, note, 362, 363. Judas the Galilean wished to be regarded as someone great, and was suddenly taken away, 638. How briefly his doctrine was extinguished, 372. Judas the traitor spent not even three years with Jesus, 397. Judas, distracted by contrary judgments about Jesus, neither betrayed him with his whole heart, nor kept the reverence due to his master with his whole heart, 395, 396. Judas, in his epistle, makes mention of an apocryphal book which is called the Ascension of Moses, 138. The antiquity of the Jews is testified to by the Egyptians, Phoenicians, and Greeks, 334. The writings of the Jews are older than those of the Greeks, 524. They prove their circumcision to be different not only from that of the Colchians and Egyptians, but also from that of the Ishmaelite Arabs, 614. Among the Jews, the reason for circumcision is not the same as it is among the Egyptians and Colchians, 613. Why they were commanded by God to ask for gold and silver vessels from the Egyptians, 30, 31. They seem to have been a nation of philosophers before they sinned against the Divinity, from whom they were abandoned on account of their extreme wickedness, 776. They worship nothing besides God, 581. They worship neither heaven nor angels, 581. They banished all makers of images from among themselves, 524. They were little curious about Greek literature, 414. Scarcely born and still stammering, souls learned of the immortality of the soul, subterranean tribunals, and the reward destined for those who live rightly, 610. Among them, there is one God, one house of prayer, one altar for burnt offerings, one altar of sacred incense, one high priest of God, 611. They held in contempt every kind of divination, 610. Among them, no one of the same religion could serve longer than six years, 610. Among them, there were neither contests of athletes, nor of stage players, nor of the circus, 610. They were permitted to defend their own with weapons and to kill their adversaries, which is forbidden to Christians, 610. Regarding the prophets, why they must necessarily be admitted, 354. They preferred to endure innumerable hardships, sometimes in Assyria, sometimes in Persia, sometimes under Antiochus, rather than to abjure Judaism and violate its laws, 449. Among the Chaldeans, captives were taken by lot and thrown into the streets unburied, 11. In the Babylonian captivity, they were allowed to use their own laws, 27. The same was generally conceded to them by the Romans, 28. Many were wealthy in the Babylonian captivity, 26. They suffered no evil from Alexander of Macedon, although they refused to take up arms against Darius on account of certain treaties, 616. Their misfortune was the salvation of the nations, 446. Not all who believe in the Christ who is to come believe that he will be God or the Son of God, 503. They say that he is not the Son of God, but the Christ of God who is to come, 366. The disagreement between them and the Christians concerning Christ, 502. Their whole nation, upon the birth of Jesus, was split into two opinions, 465. In the times of Christ, there were no kings among the Jews, 158, 159. Their nation, after the slaying of Jesus, was completely abandoned by God, 526. From the moment the Jews began to exist, it has never been heard that they, for so long a space of time as has elapsed since the death of Jesus, have been cast down from the worship of their religion and served stronger nations, 515. They will never return to their original state, note, 516. The things which the Jews object against Jesus can be retorted against Moses, 427, 428, 429. They can object nothing to Jesus which cannot be objected to them by the law and the prophets, 443, 444, 445. The Jews of today, approving of what others once dared against Jesus, accuse him of having pretended that he was the Christ by magic arts, and they attribute his miracles to Beelzebub, 594. Their calumnies against the Christians: that a boy is slaughtered by the Christians, that they feed upon his flesh, and that they perform works of darkness, extinguishing the lights and mingling with whomever they encounter, 651. Jews who converted to Christ did not depart from the law of their fathers, 388. Of the converted Jews, some abandoned their ancient rites in the name of explanations and allegories; some interpreted them in a spiritual sense, yet none the less observed the ancestral institutions; others, content with the literal sense and thinking that the entire spiritual sense was contained therein, wished at the same time for Jesus to be acknowledged as the one whom the prophets had announced, and for the Mosaic law to be observed according to the custom of their ancestors, 388, 389. The Jews pursue nothing but fables and trifles, 390. The infinite fables of the Jewish doctors, 179. Judgment. Faith in the future judgment of God provokes men to live well and piously, 108. On the day of judgment, each individual will be distributed according to their merit to those places of which they are worthy, by the judgment of God, 100. Judith conquered Holophernes by a prudent simulation of words, 39. The Jews use neither Judith nor Tobias, who do not have these books in Hebrew even among their apocrypha, 26. The book of Judith is read among the apocrypha by the Hebrews, note, 26. Julian the Apostate attributed the miracles of Jesus and the apostles to magic, note, 321, 322. On the unspeakable filthiness of Juno with Jupiter, note, 540. On the words of Vulcan and Jupiter to Juno, 664. Jupiter, son of Saturn and Rhea, husband of Juno, brother of Neptune, father of Minerva and Diana, and properly the defiler of his own daughters, 343. Born in Arcadia, 473. He is called by the name of Ammon among the Egyptians; and by the name of Papaeus among the Scythians, 609. He is a demon hostile to both men and the true God, 613. Jupiter Olympius was fashioned by Phidias, 756. With the name of Jupiter, the entire vault of heaven is called by the Persians, 609. An obscene painting of Jupiter and Juno was placed in Samos, 540. On the unspeakable filthiness of Jupiter with Juno, note, 540. Words of Jupiter to Juno, 664. The tomb of Jupiter in Crete; the fable about this tomb, ibid. Callimachus the Cyrenaean knew of no allegorical interpretation of this tomb, ibid. To swear by the fortune of a man is an abomination, 278. It was the custom of pagans to swear by the fortune or the genii of the Caesars, note, 278. Justice, according to the Platonists, is when each single part of the soul performs its own proper offices, 614. Another definition is from Epicurus, another from the Stoics, who deny that the soul is tripartite, 611. The definition of justice according to the Valentinians, 87. K. Kosmos signifies not only the world, but also embellishment, 82. L. The ambassadors of the Lacedaemonians did not adore the king of the Persians, although his bodyguards applied force, having feared the law of Lycurgus, 747. The oracle given to Laius, 406. The fall of rational creatures happened gradually, 64, 65. Those who have fallen after professing the Christian religion are debarred from all ecclesiastical dignities, 482. *Latreuein* (to serve) is not the same as *proskynein* (to worship), 277, 278. Jesus is always crucified between two thieves, 420. Lazarus brought back to life from the tomb, 422. Legislator. Among the Greek or barbarian legislators, there was none who could instill in other nations a zeal for adopting their own laws, 156, 157. The noble saying of Leonidas, the leader of the Lacedaemonians, while about to fight at Thermopylae, 404. Leonidas, father of Origen. To him, while he was detained in prison on account of the faith, Origen wrote, monit., 1. Levi the tax collector, distinguished from Matthew and removed from the number of the apostles, 376.

^A Lex, the king of all, 604. Written law must be abandoned when it is contrary to what is divine, 605. The mind of the Mosaic law is not contained in the sense which the letter carries, 624. The Mosaic law, understood according to the letter, was not accommodated to nations called to the faith of Christ and subject to the dominion of the Romans, 712. Law is twofold, one literal, the other spiritual, 708. In the law there are many things to be explained in a spiritual sense, 388. Many of the laws of Moses, if they were to be observed according to the letter, would be absurd; others command what is impossible, 176, 179. Understanding of the law is not had without the help of God, 390. The Law and the prophets are, as it were, the first rudiments of the Christian religion, 589. The inhuman laws of the Tauri and the Libyans, 597. The impious laws of the Scythians and Persians, ibid. Liber, the god of the Arabs, 603, 606. Children should be nourished by their parents, not taken from life, 783. Freedom of the will is asserted, 206, 207. Freedom from necessity and from coaction exists in every rational soul, 48. Every rational soul enjoys freedom of the will, nor is it subject to any necessity such that, even if it be unwilling, it is forced to do either evil or good, 48. Innumerable passages of Scripture show the freedom of the will, 113. What passages of Scripture seem to remove freedom of the will, 113, 114. These are explained, 115 et seq. The Creator granted freedom of the will to minds created by Him, 97. Rational creatures were endowed with freedom of the will, 99. With freedom taken away, virtue is removed, and one cannot attribute this to life or to culpability, 108. Freedom of the will provoked everyone either to progress through the imitation of God, or drew one to defect through negligence, 99. Freedom of the will is the cause of the diversity found among rational creatures, 99. Those things which happen externally and provoke us to good or contrary motions are not under our power in such a way that they do not happen; but how one ought to make use of ^B them is the work of our own reason alone, 109, as if it were our own, neither given by any other, nor, as some think, by fate, but that we implore God as our work, is proved by various testimonies of Scripture, 111, 112. It is free for us to assent to or resist the incitements, whether good or evil, which happen externally, 110. Rational souls always have free will, 261. The free will of man is of itself imperfect for the consummation of good, 139. All things are so governed by God that they accommodate themselves to our free will, 594. The inhuman laws of the Libyans, 597. The Hebrew language is far different from Phoenician and Syriac, 431. The Lini have no laws, no sayings are reported for the amendment of the customs of the nations, 335. The poems of the Lini, 336. They have perished, 337. The Hebrew letters which Moses used in his books are different from the Egyptian ones, 451. The invention of Greek letters is more recent than Moses and the Jewish prophets, 634. Every place is made suitable for prayer by him who prays rightly, 268. A place of prayer, where the faithful gather into one, has something pleasant along with its utility, 268. A more secret and holy place in private houses is to be chosen, so that each one may perform their prayers more quietly and less distracted, ibid. Whether the place where a husband and wife come together is suitable for prayer, ibid. By the prerogative of corporal places, God should not be thought to be worshipped, but He should be worshipped in spirit and in truth, 50. The cohabitation of the daughters of Lot with their father is slightly excused, 538. Loxus the physiognomist, 351. Panathenaic Games, 665. The followers of Lucanus corrupted the Gospels, 411. The overturning of lamps in Christian assemblies was falsely and through calumny objected by the pagans, 319. Lucifer, of whom Isaiah ch. xiv, 12, et seqq. speaks, whether he is a man or an angel, 68. The moon and sun are rational creatures, 150. The soul of the moon is more ancient than the creation of the world, 96. Whether there was a play on the words πρίνου and πρίσει, σχίνου and σχίσαι in Hebrew, 11. In what sense God is said to be light, 4. The crime of Lycambes, 407, 408. Lycurgus, when it was in his power to punish the man who had gouged out his eye, not only did not take revenge, but did not cease to charm him with wholesome advice until he persuaded him to devote himself to philosophy, 768.

M Macarius, a noble Roman, at whose urging Rufinus translated the books of Origen into Latin, monit., 43. The seven Machabean brothers can be for everyone a most beautiful example of martyrdom, 288. Their martyrdom is described, ibid. et seqq. Their mother ^C exhorted one of her sons to endure torments, 79. Their history is everywhere celebrated by the holy Fathers, not., 289. The books of the Machabees are cited under the name of Scriptures, 79. Magic drew its name from the Magi, 693. The virtue of magic is a certain and constant art, 312. No art of magical incantations is used by Christians, 323. Magi among the Persians, 342. Magic different from the Chaldeans, not., 144. Magi even over boys of tender age, by a verse, made them say wondrous and stupendous things, 144. The Magi often use the names of Abraham, Isaac, and Jacob in their incantations, 527, 528. The Magi received the knowledge of the star that was to appear at the birth of Christ from the books of Balaam, not., 374. The Magi offered gold to Jesus as to a king, myrrh as to one who would die, and incense as to God, 375. Michael did not dare even to curse the devil, 269. The origin of evil: there were various opinions among the Greeks, 533. Where there is evil, there is necessarily good, 425. Evils, properly speaking, are not from God, 675. Some things spoken of improperly as evils come from God, 675, 676. Evils are not defined, 551. How God makes use of evils for the utility of this universe, 556. How God frees from evil, 265, et seqq. How evils are useful to the good, 552. Why God allows malice to grow in certain sinners in such a way that it becomes incurable, 261, 262, 263. Mambres, see Jamnes. Marcella, the wife of Ambrose, 29. Marcellina, the parent of the Marcellian heretics, 626. Marcellina came to Rome under Anicetus and led many away from the faith, not., 626. Marcelliani, heretics originating from Marcellina, ibid. Hands are to be extended in prayer and eyes raised on high, 266. Marcion and his successor Apelles, how they purged the Gospels or the Apostle, 6. They subverted the truth of the Scriptures, ibid. Marcion imagines some other god who is a greater craftsman, not., 619. Marcion and Valentinus described one nature of good and another of justice, and introduced differences of deity, 92. Marcion, Apelles, Valentinus, and Manes entirely denied the resurrection of the flesh and the body, 36. Those who follow the dogmas of Marcion are called Marcionites, 626. They embraced only the Gospel of Luke, having rejected Matthew, Mark, and John, but they said the author of this Gospel was not Luke, but Paul, whose Epistles alone — and not even all of them, nor whole — they used under the name of Apostle, not., 411. They had the Gospel of Luke, according to them, of Paul, wondrously truncated, ibid. They corrupted the Gospels, 411. The Marcionites and Valentinians thought that a Savior had come who would announce a more perfect God, whom they say is not the maker of the world, 165. They assert that there are diverse natures of souls, 98. From the diversity of the nature of souls, they deduced the variety of the world, ibid. From whence their error arose, 165. The prestiges of the heretic Marcus, not., 321. Mordecai, reckoned among the benefactors of the king, 27. His prayer in the book of Esther does not exist in Hebrew, nor does his letter written in the name of Artaxerxes, 11. Marea, a city of Egypt, 601, 603. The adultery of Mary with the soldier Panthera is fabricated by Celsus, 350. Mary Magdalene. Celsus's foolish taunts about her and other witnesses of the resurrection of Jesus, 432. Mariamne. From her certain heretics originated, 626. Martha, she gave origin to certain heretics, 626. Martyrs are few and easily countable, 452. Martyrs were not always called only those who sealed Christian truth with their own death, not., 309. Martyrs will receive a hundredfold, 283. How great benefits the martyrs receive from God, whether poor martyrs receive them, 283, 284. The souls of the martyrs do not stand before the heavenly altar in vain, but minister remission of sins to those who pray, 295. Martyrs in heaven know what things are necessary for Christians militant on earth; they understand ^D better what things should be prayed for by them; they fight with them and help them with their prayers, not., 295. As we have been bought by the precious blood of Jesus, so perhaps some may be bought by the precious blood of the martyrs, 309. The blood of the martyrs, not by itself but from the merits of the blood of Christ, confers redemption to some through intercession, not., 309.

^A Martyrdom is accustomed to be called the cup of salvation, 291. Most beautiful examples of martyrdom, 287, 288, 289, 290.

The name of matter, for the substance that underlies bodies, is nowhere found in the canonical Scriptures, except only in the Wisdom of Solomon, which book is not held to have the same authority by everyone, 192. Matter is understood as that which is subject to bodies, that is, that from which, once qualities have been imparted and inserted, bodies subsist, 78. Although according to its own proper definition it exists without qualities, it is never found subsisting outside of quality, ibid. By itself it is devoid of every quality, 474. Whether it is coeternal with God, 61. It is not unbegotten, but made by God himself, 78, 79. Corporeal matter was created by God in such quantity as he was able to adorn, 97. Whether reasonable creatures can subsist without corporeal matter is debated, 79. Material substance is separated from them only by the intellect and by opinion, ibid. Whether corporeal matter subsists through intervals and is again resolved into nothing, 80. The substance of matter will not perish at the end of all things, 71.

Secret marriages, that is, those not previously professed before the Church, are in danger of being judged as adultery and fornication, not., 481. Marriages of the faithful with pagans were considered as fornication by Tertullian, not., 481.

Maximinus the emperor, having stirred up persecution, ordered only the bishops of the churches to be killed, monit., 273.

Melanippe, 335. Melitus and Anitus, 555. Melitus, a false witness against Socrates, 554, 592, 594. By the Athenians, who repented of their crime, he was condemned to death, not., 322.

The juggling tricks of the heretic Menander, not., 521.

The intellectual mind is the image of God, 52. It was made in the image of God, 717, 720. There is a certain closeness of it to God, 52. It can perceive something of the nature of the divinity, 52. It cannot behold the nature of God, 51. From the beauty and elegance of created things, it understands God to be the parent of the universe, ibid. Its distinction from the body, 52. It does not need those things which are proper to the body or to matter in order to be moved, 51. It increases not corporally but intellectually, 51, 52. It is more excellent than any corporeal nature, 52.

Mercurius is the guardian of souls, and for this reason is called by the pagans the conveyor, the doorkeeper, and the earthly one, not., 491. Sent by the awakened Jove to the Athenians and Lacedaemonians, 691, 692.

Harlots were obedient to the will of those passing by; first indeed outside the cities and masked; afterwards they remained outside the cities, but with masks laid aside; finally they dared to enter into the cities, 532. Forbidden in the cities of the Jews, 525.

The inhabitants of Meroes worship Jove and Bacchus, 603, 606. ^B The Platonic Metempsychosis, or the transmigration of souls from body to body, is refuted, 512. Metempsychosis is refuted, 497.

Methodius the bishop wrote a distinguished dialogue against the books of Origen On the Resurrection, monit., 32, 35.

Metragyrtae, 327.

Michael disputed against the devil concerning the body of Moses, 5. He did not dare to bring a railing accusation even against the devil himself, ibid. Michael is depicted in the Diagram of the Ophites in the form of a lion, 654.

Miletina the prophetess, 381. A thousand years, 219. Minerva, the goddess of the Saitae, 603, 606. The veil of Minerva displayed in the procession of the Panathenaic games, 663. Minos. Ancient myths regarding Minos lack credibility, 382.

Miracles of Jesus and Moses performed by divine power, 426, 427. Miracles greater than those of Jesus himself were performed by the disciples of Jesus, 423. Miracles were frequent in the first centuries of the Church, not., 321. Why they were rarer in subsequent centuries, ibid. Traces of miracles remained in the age of Origen, 321, 361, 362. Miracles among the Christians in the age of Origen were greater than they had once been among the Jews, 592. Miracles wrought in the name of Jesus are by no means to be despised, 461.

Misael was skilled in the sciences of the Assyrians, 640. Mysteries of Mithra, 646. Ministers of Mithra, 527. Mnemosyne, the mother of the Muses, 340. Mu- ragenes wrote the memorable deeds of Apollonius of Tyana; in writing four books concerning Apollonius he seemed ignorant of many of that man's deeds, not., 662.

Mopsus, 469. His temple, 718. Customs. Certain common notions concerning the governance of customs are imprinted upon the minds of all, 323. We are believed to die as many times as we sin unto death, 40. Death is called sin, 40. Death joined to piety is to be preferred to life joined to impiety, 277. To fear death, which is brought on for the sake of justice, is a matter of human frailty, 40.

Dead persons having been raised by Jesus, and that this is not a fiction of the evangelists, from whence it is evident, 422, 423. If anyone ever appeared from the dead, he was seen similar in form to that which he had when he lived in the flesh, 35.

Motion. Of those things which have in themselves the cause of motion, some are moved from themselves, others are moved by themselves, 108, 109.

Moses is more ancient than Greek literature, 714. More ancient than the Trojan War, 529. Moses and the prophets are more ancient not only than Plato and Homer, but even than the invention of Greek letters, 665. Moses is more ancient than Homer and the invention of Greek literature, 513. The Egyptians and Phoenicians confess him to be most ancient, 508. Moses was born around the time of Inachus, the father of Phoroneus, 508. He was instructed in all the wisdom of the Egyptians, 640. The manifold wisdom of Moses, 478. Hence there was a suspicion that his miracles did not proceed from God, but were performed by the aid of Egyptian disciplines, ibid. Moses and the prophets were filled with the spirit of Christ, 47. Moses is designated by the name of servant, 306. Those who departed from Egypt with Moses were not Egyptians by race, 452. Moses is the author of the Pentateuch, 451. We have his life and prophecies in the Law, ^C he calls all those animals unclean which the Egyptians and other men think to be prophetic, but indeed almost all other animals [he calls] pure, 336. His laws are very many, if it is necessary that they be observed to the letter; [yet] others command the impossible. They have innumerable observers throughout the world, 157. The Ascension of Moses is an apocryphal book, 138.

A woman is called "Essa" in Hebrew, 25. But I have taken "Essa" to be derived by Origen from "Nasa", ibid.

World. What we call "mundus" in Latin is called "κόσμος" in Greek, 82. The world is also named "globus", 85. That it exists consistently by itself is alien to the tenets of Origen, 83. The entire world is held to be God by the Greeks; by the Stoics [to be] the primary God; by the Platonists [to be] the second; by some others [to be] the third, 581, 582. It is not clear what was before this world, or what will be after this world, 48. Origen held that there was another world before this one, and that after this one another would be in the future, 149. Origen opined that before the construction of this world there were other worlds, and that there were not only [those that] had been, but also that there were innumerable others to be in the future — not all at once, but one after another, 149. Origen asserts that the worlds are innumerable, not many at the same time and similar to one another, but that after the end of one world there is the beginning of another; and before this one of ours, there was another world, and after this one there is another to be in the future, and after that, another; and in turn others after others, 79. The error of those who strive to maintain that worlds similar to one's own exist and are in all respects equal is refuted, 81, 82. The world began in time and is destined to have an end, 148, 149. It was made, and it began from a certain time, 48. What the condition of the world, or "καταβολή", signifies, 149, 150. The world could not be created by many; nor can it be ruled by many souls, 540. The creation of the world as it is described by Moses is not to be accepted literally, 174, 175. No other cause for the creation of the world existed, except the variety of the fall of reasonable creatures, 77. The cause of the variety of the world, 97, 99. The various worlds, on account of the various wills of reasonable creatures which, after perfect blessedness, gradually fell away to lower things until the end of all things, received so much wickedness that they were turned to the contrary [state], 153. Various wills and movements of reasonable creatures gave the cause for the diversity of the world, 78. The diversity of the world cannot subsist without bodies, 78. The world is said by Christ to be diverse and other than ours, when he says: "I am not of this world", 82. Worlds across the Ocean and "ἀντίχθονες" are acknowledged by Clement of Rome, 82. As well as by Clement of Alexandria, Dionysius likewise of Alexandria, Irenaeus, Hilary, and Jerome, ibid. Seven worlds are indicated in the book of Baruch, 83. The spheres of the sun, moon, and others which they call planets are named worlds, 85. The world, as it were a certain immense and huge animal, is contained as if by one soul by the power of God, 77. One and perfect world is generally called the whole universe of those things which exist and subsist: celestial, supercelestial, earthly, and infernal, 83. Toward the harmony of one world, the various movements of reasonable creatures are drawn and revoked by God, 77. The world is at some time to be dissolved on account of its own corruption, 48. Whether the world is to be destroyed entirely after the consummation of this age, 71. Destroyed, so that vices may be abolished and this universe renewed — the world is [not] sent away, 588. The fashion of the world passes away, but its substance ^D

not perishes, 71. The end of the world will still be found in much diversity and variety, 78. This variety, in turn, will provide causes for the diversities of the other world that will be after this one, ibid. God’s munificence towards martyrs, 275. Musaeus, listed among the wise by Celsus, 335. His poems, 336. They have perished, 337. Music as a helper to philosophy, 50. Musonius the Babylonian, who was considered second in wisdom after Apollonius, was cast into prison and lived in extreme danger of his life, not., 491. Mysteries of Mithras, 646, 647. Eleusinian, 647. Hecate’s, ibid. Of the Cappadocians, among whom Diana is worshipped at Comana, 647. Of the Thracians, ibid. Of the Romans, ibid.

N Naaman the Syrian, healed of leprosy by Elisha, 422. Nebuchadnezzar. The things said about Nebuchadnezzar in many places, especially in Isaiah, cannot be taken of that man, 184, 185. Nebuchadnezzar brought war upon the Phoenicians and the Jews, not., 352. Berosus mentions him, ibid. The title of Omnipotent in God is not prior to the birth of the Wisdom by whom He is called Father, 58. By nature all were created rational, 71. They possess an incorporeal nature, ibid. God is the cause of the creation of rational natures, 99. It is a foolish fable that spiritual natures were created by different creators, 74. Nothing else befits an incorporeal and primarily intellectual nature but to know or be known, 86. Pharaoh was not of a lost [fallen] nature, nor were those whose heart God is said to harden, 115, 116. Whatever is created, when the use of its ministry has passed, will cease to be, 79, 81. Throughout all Scripture, the divine nature is called by human terms, just as, conversely, human nature is adorned with the symbols of divine naming, 90. There are two natures in Christ, divine and human, 392, 393. Corporeal nature receives diverse and varied permutation, so that it can be transformed from all things into all things, 78. The Naucratitae numbered Serapis among the gods, 603, 606. The Gospel of the Nazarenes, not., 49. It is apocryphal, not., 219. Nehemiah, the king’s cupbearer and eunuch, not., 27. He asked for the building of the Jerusalem temple and obtained it, 27. Neptune is called Thagimasades by the Scythians, 661. Neptune as the leader of an army against the Ophioneus, 664. Nero did not allow men to philosophize, not., 491. Origen stayed at Nicomedia for a few days. Thence he wrote his letter to Africanus, 12. Nilus, the river of Egypt, 603, 605. True nobility befits only the children of God, 226. There are prophecies of Noah, 699. Nomads in Libya can bear neither temples, nor altars, nor idols, 738. A name is a concise denomination which exhibits the proper quality of the thing named, 236. On the nature of names according to the opinion of Aristotle, the Stoics, and Epicurus, 341. The nature of names does not depend on the will of men, as Aristotle thought, 611, 612 et seqq. Origen argues that names are not from human institution, 303, 306. The name of God can be given without sin, because it signifies God in every language, 613. The name of God, “He who is,” 256. The name of God cannot be perfectly sanctified unless that which is perfect has come, 239. How much power the names Abraham, Isaac, and Jacob have, 526, 527, 528. The virtue and efficacy of the name Jesus, 382. Numenius the Pythagorean had read Moses and the prophets, 331, 332. Numenius recorded the Jews among those nations that were distinguished for wisdom and wrote many things in accordance with the intent of sacred Scripture, not., 333. Praise of him, 332. His first book De bono, where, speaking of the nations who judged God to be incorporeal, he enumerated the Jews among them, 333. In the third book De bono, he relates a certain history about Jesus, without naming him, which he explains by allegories, 513. He also mentions the history concerning Moses, Jannes, and Jambres, ibid. His second book On the Immortality of the Soul, 621.

O The use of obeli and asterisks, 16, 17. The forgetting of injuries is so noble a thing that the whole law is, as it were, contained within it in summary, 211. The ocean, impassable for men, and those who are on the other side of it are worlds, 82. Eyes are to be lifted up and hands extended in prayer, 266. Which are the eyes of the heart, 53. A double kind of eyes, namely of the mind and of the body, 721, 722. The Odrysians are numbered among the most ancient and wise nations by Celsus, 334.

Oedipus, 558. His calamities, 406. It was falsely charged against the early Christians that they committed Oedipean incest, 319. Oetosyrus. See Gongosyrus. The Son of God is both Almighty and God, 58. The title of Almighty is not prior in God to the birth of the Wisdom by whom He is called Father, 58. Omphale. Hercules served shamefully with Omphale, 732. Onoel, in the diagram of the Ophites, is the angel who bears the form of an ass, 634. The operation of the power of God the Father and the Son extends indiscriminately over every creature, but the operation of the Holy Spirit reaches only to the saints, 63, 64. The Ophites stand on the side of the serpent, as if he were the author of good counsel to men, and for this reason they were called Ophites, 651. Their most vile sect, 648. Their most absurd diagram, 651. They are not Christians and they execrate Jesus, 652. They are alien to the name of Christ Jesus, 655. They do not think He is the Son of God, 634. Their angels, 654, 655, 656. The Ophites fashioned different angels from various Hebrew names of God, 657. They derived their own angels Jaldabaoth, Astaphaeum, and Horaeum from magic, but from the Scriptures they took Joa or Ja, as also Sabaoth and Adonaeum, and Eloeum, and their prayers, 654, 655, 656. The Ogdoad of the Ophites, 685. Opaloneus, leader of the army against Neptune, 664. Oracles and prophecies celebrated by the concurrence of the crowds were pronounced vain and false by the Peripatetics, 359, not. All oracles are overturned by Aristotle and the Peripatetics and despised by Christians, 699. Prayer. A little book On Prayer written by Origen, as the martyr Pamphilus attests, 195. It was written at the exhortation of Ambrose and Tatiana, ibid. It contains almost all the singular opinions of Origen, ibid. The little book On Prayer was written after the year 231, 196. The book on prayer by Origen teems with errors that need either censure or pardon, 195, monit. To discourse on prayer is so difficult that it requires the Father to enlighten, the first-born Word to teach, and the Holy Spirit to cooperate, 200. Those who do away with prayer are led by those who do away with material things entirely, who use neither baptism nor the Eucharist, and who distort the Scriptures with cavils, as if they did not desire such prayer, but taught something far different in meaning, 204. These are the Prodicians and the Ascodrutae or Ascodrupitae, 204, in not. Their arguments are brought forward and refuted, 204, 205, 206 et seqq. Those who do away with prayer are either atheists, or those who name God in name only and deny Providence, 203. Our mind cannot pray unless it prays before Him, and the spirit prays as if He were listening, 199. Prayer is necessary for understanding divine things, 32. Jesus himself was granted what he asked for through prayer, 216. Various species of prayer, and how the words δέησις, προσευχή, ἔντευξις, εὐχαριστία differ among themselves, 220, 221. Δέησις, or supplication, or petition; εὐχαριστία, or thanksgiving, can be offered to holy men, 221. Δέησις, or supplication, and εὐχαριστία, or thanksgiving, can be offered not only to saints but also to men, whoever they may be, ibid. Προσευχή, or prayer, is to be offered only to the holy, ibid. Nay, even to one who is not holy, if we have done him an injury, 222. Δέησις, or as it is properly called, prayer, is to be directed not to Christ, but to God the Father alone, 222, 223. Four parts of prayer: doxology, thanksgiving, confession, and the petition for great and heavenly things, which ought to end in doxology, 271. Four places for prayer, 671 et seqq. It is necessary not only to pray, but to pray as is proper, and to pray for what is proper, 147. How one ought to pray, and how many benefits he gathers who prays in the manner that is proper, 210. One who prays ought to compose himself as if standing before God and speaking with Him as if He were looking on and present, 210. Every prayer is to be directed to God the Father through the Son, 580. In praying, one should not ask for trifling or earthly things, 210. One should pray for heavenly things, but as for earthly things, they should be left to the will of God, 226. If we ask for great things in prayer, small things will be added to us, 219. To those who seek spiritual things, earthly things are often (not always) given, 224, 225. On the state and posture that one ought to use when praying, 266, 267 et seqq. In prayer, the posture of the body is to be preferred to all else in which the hands are extended and the eyes lifted upwards, 267. One who prays ought to lift up pure hands, by forgiving all injuries received from others, and by casting out every disturbance from the soul so that he is angry with no one, 210. While praying, the eyes of the mind are to be raised so that they no longer linger on earthly things, nor are they filled with the forms of things that consist of matter, but are...

^A so sublime that they despise all corruptible things and devote themselves to the one God, 211. One who is praying cannot obtain remission of sins unless he has from the heart forgiven the brother who made amends for the injury done to him, 210. During prayer, one must forget all those things that are alien to prayer, 210. In prayer, vainglory is to be avoided, 228, 229. Battology is to be avoided, 230. The entire life of a holy man is a continuous prayer, 215, 216. Prayer should be held no less than three times each day, 216. Concerning the region toward which one must look while praying, 670 et seqq. One must pray toward the east, 270, 271. Ancient Fathers taught that prayers should be held toward the east, note, 270; although one may at times pray while sitting on account of a foot ailment, or even while lying down on account of fevers or diseases of that kind. In the Old Testament, there does not exist a prayer of anyone calling God "Father," 231, 232. The words "Our Father who art in heaven" are not to be understood locally, 233. What the name of the Father and what "hallowed be" significates is examined, 236, 237. What is to be understood by "the kingdom of God" and "thy will be done" is explained, 238, 239, 240. This petition, "Thy will be done," etc., does not exist in Luke, 240. It is explained, ibid. and in the following. The true significance of "daily bread" is shown, 243, 244, 245 et seqq. What the word *epiousios*, "daily," signifies, 249 et seqq. Concerning remitting debts, and by how many names we are debtors, 258 et seqq. In what sense we pray "lead us not into temptation," 258 et seqq. How God delivers us from evil, 265 et seqq. Concerning places suitable for prayer, 668 et seqq. A certain and secret place in private homes (if there is space) is to be chosen where each person may pray more quietly and with less distraction, 268. The most suitable place is the church, 268. Whether the place where husband and wife come together is suitable for prayer, 268. Every place becomes suitable for prayer by him who prays rightly, 268. The east by nature surpasses the other parts of heaven, 270.

Origen wrote a letter to his father Leonides, who was detained in prison for the sake of the faith, in which he most vehemently exhorted him to martyrdom, monition, 1. His caution both in the drinking of wine and in speech, 5. Origen would compare copies of the Holy Scripture with Ambrose while dining, 3. He was not permitted to walk after dinner or to relax his body in rest; but he was compelled to devote himself to letters and to correct copies, ibid. For the sake of refreshing his body, he was not permitted to sleep the whole night, with labor extending far into the night, 4. His morning labors were extended until the ninth, and sometimes even until the tenth hour, ibid. He was most tolerant of labors and was most desirous of Holy Scripture, 3. He was surpassed in industry and love of Holy Scripture by Ambrose, ibid. He heard Ammonius the philosopher, nicknamed Saccas, 4. He examined the dogmas of heretics and philosophers, ibid. Many learned men flocked to him, and in addition countless heretics, and not a few from among the illustrious philosophers, monition, 37. Heretics, those studious of Greek letters, and especially philosophers flocked to him, 4. He wrote commentaries on the individual books of the ancient philosophers, 37, monition. He found Heraclas at the teacher of philosophy, who had already been devoting his efforts to him for five years, 4. He traveled through many regions of the earth and sought out everyone everywhere who professed to know something, 648. He acknowledges a Hebrew teacher, 61. He wrote against those who adulterated his books while he was still living, 5. He dared to slander no one, ibid. However, he is said to have lacerated Demetrius, the bishop of Alexandria, and to have inveighed against the bishops and clergy of the entire world, 5. He said in vain that he had been excommunicated by the Churches, ibid. He was called into question because he said the devil could be saved, 5. He is greeted by the name of "son" by Africanus, 10. Why, 8. He stayed for a few days in Nicomedia, from whence he wrote his letter to Africanus, 12. He was an eyewitness of miracles, 362. His conversation with Agnomon Bassus, in which the prophecy of Daniel concerning Susanna was commemorated, 10. His dialogue with Candidus the Valentinian, 5. A disputation with a certain heretic, 6. A disputation against the Jews, 370, 371, 360, 361, discussing rather than stating anything as certain and defined, he disputed concerning rational creatures, 69. He thinks magic is a certain art, 342. He judges that the stars are animate, 583, 586. He seemed to Pamphilus the martyr to think catholically concerning the resurrection, monition, 33. His opinion concerning the resurrection of bodies, 590 et seqq., 594. He compared the various editions of the interpreters among themselves and observed their differences, yet so that he spent more labor on the edition of the Seventy Interpreters, lest he introduce anything adulterated into the Churches of Christ, 17. His codex was adulterated by a certain heretic, 6. By what pact the fraud was exposed, ibid. His letters, of which the memory remains, monition, 1, 2. His books *On the Resurrection* are commemorated, 5, 12. His two books *On the Resurrection* and two dialogues, monition, 52.

They abounded in many errors, ibid., 55. His *Stromata* in ten books, monition, 57. There, comparing the sentiments of Christians and philosophers among themselves, he confirmed all the dogmas of our religion from Plato, Numenius, and Cornutus, monition, 58. See *Stromata*. Concerning his books, see ibid. His eight books against Celsus written during the reign of Philip, monition, 313. Their praise, monition, 311. His commentaries on Genesis, 61, 255, 530, 534, 670, 678. His commentaries on the Psalms, 43 and 47, 716. His commentaries on Isaiah, Ezekiel, and certain of the twelve minor prophets, 701. His commentaries on the Epistle to the Romans are cited, 611. His commentaries on the first Epistle to the Thessalonians, 537.

Orpheus, 429, 430. Aristotle teaches that Orpheus the poet never existed, note, 336. Counted among the wise by Celsus, 355. He feigned that the gods were subject to human passions, 357. They have perished. His poems are worthy of being exterminated from a rightly instituted republic even more than Homer’s; for he wrote poems about the gods worse than Homer, 733.

Osiris, an Egyptian god, 603, 606.

P

Pamphilus the martyr thought that Origen thought catholically concerning the resurrection, monition, 33.

Panathenaic games, 665.

The bread which is called the Eucharist is a symbol for us of gratitude toward God, 783. The living bread which descended from heaven, when sent into the mind and soul, communicates virtue to it, just as bodily bread, when sent into the body of him who is nourished by it, passes into his own substance; it is called total food according to Scripture, 214. The *epiousios* (supersubstantial) bread, concerning which the Savior bids us to pray, is not bodily bread, 243. This bread is the Word of God, 214. The bread *epiousios* is that which is converted into our substance, 216. There are those who say that bread should be considered *epiousios* so that we are bidden to pray for our own bread of the future age, so that God may now lavish it upon us by anticipation, and that what was to be given tomorrow might be given today; for today is taken for the present age, and tomorrow for the future, 249. The bread *epiousios* is that which, most convenient for the rational nature and akin to its own substance, effects in the soul health, good condition, and strength at the same time, and communicates its own immortality to the one who eats it, 247.

Pantaenus was excellently skilled in the dogmas of philosophers and heretics, 4.

Jupiter is called by the name Papaeus among the Scythians, 609. Papaeus is a demon who by lot obtained the deserts, nation, and language of the Scythians, 613.

Papiscus. See Jason. The altercation of Papiscus and Jason, 541. The judgment of Celsus and Origen concerning it is different, 544.

Paraclete in Greek signifies both intercessor and comforter, 93. Three Paracletes admitted by certain heretics, note, 92.

Paradise, or a place situated on earth in which the souls of the saints will rest for some time after death, 106. The earthly paradise is not to be taken literally, 175.

Parasceve, a festival among Christians, 758.

Parents ought to teach their sons and daughters according to the law of God, 59.

Pascha, a festival among Christians, 758.

The passion of Jesus Christ and the cause of the passion predicted by Isaiah, 569.

The book *Pastor* is cited, 140. The book *Pastor* is of the angel of repentance, which Hermas wrote, 61. The book *Pastor* is cited as holy Scripture, 79. The book *Pastor* is seen as contemptible by some, 168.

Whether patriarchs after Christ existed among the Jews from the lineage of Judah, 159.

Paul the apostle was a tentmaker, 634. Paul simulatedly rebuked Peter, according to Origen, 38, monition. That what Paul says in 1 Thess. 11:14 is true is certain, but it cannot be demonstrated from the canonical books of the Old Testament, 22. Certain people were stripping the Epistle to the Hebrews from Paul; Origen ascribed it to Paul, 20. That Paul did not persecute the Church of God, but another I know not who was in Paul, is a fiction, 74. Paul was not of a spiritual nature, as the Valentinians asserted, 74. Certain people wrote a false epistle under the name of Paul the apostle, so as to disturb the Thessalonians, 5. The Ebionites and Encratites do not admit the Epistles of Paul, nor do they hold him as a saint and a wise man, 628. The Epistles of Paul were called the Apostolicum by the Marcionites, note, 864.

Original sin, 493, 554. It is impossible for there to be a man who has never sinned, except, however, the man assumed by Jesus, 488. Sin is called death, 40. How many times

we sin unto death, so many times are we believed to die, 40. Everything that does evil has the seed of the devil in it, which, so long as it is in the soul, allows it to do nothing rightly, but with the Word of God arriving in our soul, the devil's works being dissolved, the evil seed sown in us vanishes, and we are made the sons of God, 233. Whether all sins are done at the devil's instigation, 138, 139, 140. Not only those who have sinned greatly, but also those who have committed lesser faults, will be cast out of the kingdom of heaven, 5. Pegasus from Arcadia, 671. Penia, mother of Cupid, 633. Pentecost, a festival among Christians, 758. Pentheus, turned into a frenzy and torn apart, 415. Perictione. See Amphictione. Peripatetic philosophy, rejected by some because it lowers itself too much to human affections, 329. Peripatetics deny that prayers and sacrifices offered to the Divinity avail anything, 398. They overturn whatever is recorded concerning oracles, 693. They refuted the oracles and prophecies that were scattered here and there as void and deceitful, 359. They remove Providence from the midst, 496. Their feigned worship of idols, 741. Their opinion on the nature of the ether, 547. Persians consider those who build altars, temples, and statues to be fools, 738. They sacrifice victims to Jove on the highest mountains, calling the entire vault of heaven "Jove," 609. They copulate with their mothers and mingle their bodies with their daughters, 693. Men of higher rank contract marriages with their mothers and consider the children born therefrom most noble, 597. Their mysteries, 646. Among the Persians, there were mysteries whose inner meaning only the initiates understood, 330. Their impious laws, 597. Their kings used only Chalybonian wine, 27. They used eunuch cupbearers, ibid. The prince of the Persian kingdom, a spiritual power, 143. Persaeus is excited to philosophy by Zeno, 483. Perseus. The ancient myths about Perseus do not cause belief in Celsus, 381. Persuade. Words suitable for persuasion proceed from God, but not the persuasion itself, 676, 677. Peter the fisherman, 634. He seems to have observed the Jewish rites prescribed by the Mosaic law for a long time, 386, 387. That Peter did not deny, but someone else who was in Peter, is a fabrication, 38. He was not of a spiritual nature, as the Valentinians wanted, 74. The book of the doctrine of Peter is apocryphal, and is neither Peter's nor that of another who was inspired by the Spirit of God, 49. Phaedo, brought from the brothel to philosophy, 378, 379, 491. Plato judged Phaedo worthy to recount the discourse of Socrates on immortality and his constancy in prison, 492. Phaenarete, mother of Socrates, 592. Phaethontian history writers, more recent than Homer, 315. The conflagration of Phaethon, 337. Phalaris the tyrant, 551, 593. His brazen bull, ibid. Pharaoh was not of a lost nature, 115, 116. Why his heart was hardened by God, 263. In what sense hardening by God is to be understood, 117, 118, 119, 120. Pherecydes, more recent than Moses, 663. He derived his Ophion from the serpent that deceived Adam and Eve, 665. He is cited as being long more ancient than Heraclitus, 663, 664. Numbered among the wise by Celsus, 335. His theology, taken from the prophecy of Ham, 663. His history, 336. His place, 665. Phidias, a most skilled sculptor, 753. He fashioned the Olympian Jove, 756. Philebus of Plato, 510. Philippus (emperor) to whom Origen wrote, 1, 2. Philistion the mime. His age and country, 10. Philocalia. The authors kept very many of Origen's errors in their collection, 136. Philo's praise, 543. A treatise on the mystical ladder of Jacob the patriarch, 616. Judgment on Hecataeus' pamphlet *On the Jews*, 532. Philosophy, or prelude to Christianity, 30. Helpers of philosophy are geometry, music, grammar, rhetoric, and astronomy, 50. Gentile philosophers and heretics flocked to Origen on account of the singular fame of his erudition, 4. Certain Greek philosophers knew God, 524. Phlegon, freedman of Hadrian, wrote a Chronicle, which consisted of sixteen books. Under each Olympiad, he recounted all the prodigies that had happened. Regarding the eclipse of the sun, which occurred when the Jews crucified Jesus, his testimony, 400, 401. Phlegon commemorated the defect of the sun and the earthquake which occurred when Jesus was dying, 414, 432. He attributes the knowledge of future events to Jesus, 400, 401. His error in the *Chronicles* where he took Peter for Jesus, 401. Phoenicians attest to the antiquity of the Jews, 334. Painters and sculptors excluded from the Jewish republic, 524. Celsus says that no harm happened to Pilate because of his unjust sentence against God, nor does Origen deny it, 415. During the reign of Gaius Caligula, he committed suicide, 415. Pindar, 463. He sang that law is king of all, 604. Globes of the planets called by the name of the world, 83. Plato, son of Aristo, 630. If credit is given to Aristandrus, he was not the son of Aristo, but of a certain phantom which, in the form of Apollo, had intercourse with Amphictione, 635. The Greeks invented that he was born from Amphictione, and that Aristo was forbidden to approach her until she had brought forth the son conceived from Apollo, 355. He was more recent than the prophets of the Jews, 634. His glory is far below the glory of Jesus, 348. His refined and accurate speech brought benefit to few, 630. He is read only by the literate, 630. Some think that while traveling in Egypt he happened upon certain experts in Jewish mysteries, and learned some things from them, 535. He was commended to Socrates in a dream in the form of a swan, 635. He seemed to himself to have a third eye, ibid. His words about the creator of the world, from the *Timaeus*, 724. He discourses on the Son of God, 636. Plato and his disciples formed a certain species of Trinity, but one different in every way from the Trinity of the Catholic Christians, 50. It is to be wondered at that he could not bear that God be called by the name of pleasure, 543. He descended into the Piraeus with Socrates to offer prayers to Diana, 631. He feigned that the soul issues from a certain vessel, 547. It was his opinion that for souls seeking heaven from earth, or earth from heaven, the path is through the planets, 646. He assigned souls to a body according to their merits and past behaviors, 351. His opinion on the state of souls after death, 500. His opinion on the place to which souls are sent after their separation from the body, 713. He said that the shadows and images of the dead appear around tombs, 432. His words about neither doing nor returning injury, 735. He speaks beautifully of the supreme good, 631. Regarding the supreme good he spoke of, our Scriptures had taught it before, 632, 633 et seqq. He denies that it is the mark of a prudent man to assert anything about obscure matters, 611. Having gone to the younger Dionysius, he asked for a place and men who would live in the republic he had founded, 611. He banished Homer and other authors of similar poems from his republic as corrupters of youth, 529. He relates that Er, son of Arminius, revived from the pyre after twelve days, 402. A passage from the *Phaedrus*, 716. A double passage from the *Phaedrus*, 644. Plato learned from certain Hebrews the opinions he placed in the *Phaedrus*, 644. A passage from the *Theaetetus*, 531. A passage from the *Philebus*, 540, 541. Plato in the *Phaedo* philosophized about a pure earth situated in a pure heaven, 71. A passage from the *Timaeus*, 551. Certain things transcribed from the *Timaeus*, 515. *Symposium*, 332. An outstanding passage from the same book, 552, 553. A passage from the fourth book of the *Laws*, 640, 641. A passage from the fifth book of the *Laws*, 641. A passage from the *Apology of Socrates*, 69. A passage from the second epistle, 643. The sixth epistle is cited, 636, 639. The seventh epistle is cited, 631, 635, 636. Aristotle deserted the dogmas of Plato, 455. Platonic philosophy is rejected by some as being too humble, 320. Platonists or any other philosophers could do nothing above the powers of human nature, 492. Whether they had any notion of the Son of God, 60. They hold the whole world to be a second god, 582. They believed God had founded the world out of unbegotten matter, 78. Their opinion on future conversions of the world, 593. They are at odds with the Peripatetics concerning the nature of the ether, 547. They say that fortitude proceeds from the irascible part of the soul, and they assign to it a place around the chest, and the duties it performs, 614. Plutarch of Chaeronea's book *On the Soul*, 621. Pluto's helmet, 381. Origen hints that temporary, and not eternal, punishments are inflicted by God on the condemned, 88, 588, 677. Penitents. The method of dealing with penitents among Christians, 481. A great many of the Greeks opined that the poetic art cannot exist without madness, 144. Polemon the physiognomist, 351. He wrote a book on the interpretation of the signs of nature, 351. From being intemperate he became most temperate, and after him he presided over the school of Xenocrates, 379, 492. His lustful life before he gave himself to philosophy, 379, 492. Polycletus, a most skilled sculptor, 755. Polynices, 358. The people of Tarsus, what it is, 246. Porphyry raised objections regarding the book of Daniel, and therefore him

^A appear to be a fabrication, and not held by the Hebrews, but to be a story of Greek origin, because in the history of Susanna there exists an etymology which does not suit the Hebrew language, note, 11. Porus, son of Metis, 532. Father of Cupid, 533. Power of God. See God. The power of God the Father is greater than the power of the Son and the Holy Spirit, and the power of the Son is greater than the virtue of the Holy Spirit. And again, the power of the Holy Spirit is greater than those other things which are called holy, 62. Powers, principalities, thrones, dominations, and virtues: whether they are placed in their rank by merits or by the prerogative of their condition, 66, 70. Predestination is defended after foreseen merits, 207, 208, 209. Ecclesiastical preaching, handed down by the order of succession from the apostles, remains in the Churches to the present day, 47. Foreknowledge is not the cause of a future event, but the future event gave place to foreknowledge, 401, 405. From which animals clearer omens are taken, 572. The foreknowledge of God does not remove the liberty of the human will, nor the effect of prayers, 207, 208. Prayers are offered to God through the Son, 469. A species of all prayers is to be directed to God the Father through the Son, 580. That prayers are to be brought to the supreme God and his only-begotten Word, the ancient Fathers, note, 270. He cannot be a presbyter who, after baptism, was joined in two marriages, or had a concubine, note, 479. The prince of the kingdom of the Persians, a spiritual power, 143. The prince of Tyre, a spiritual power, 143. The prince of the kingdom of the Greeks, a spiritual power, ibid. Who are the princes of this world, 143, 144. Principalities, powers, thrones, dominations, virtues: whether they enjoy their dignity by merit or by the prerogative of their condition, 66, 70. The naming of *prio* and *prision*, *schinou* and *schisai*—whether it was in the Hebrew, 11; *prio* and *schinou* and *schisai*, etymology, 40. The Hebrews were ignorant of how the Greek words *prio* and *schinou* were rendered in Hebrew, 18. A wordplay on *schinou* and *prio*, either it is properly rendered from the Hebrew or it was economically devised by the interpreters, preserving an analogy with the word-naming of the Hebrew terms, 23, 26. Proculus Torpacion, a Christian, cured Severus, the father of Antoninus, through oil, note, 321. The Prodicians reject prayers, and they accepted this opinion from the Cyrenaic philosophers, 201, in note. The prodigies that occurred at the death of Jesus, 414. Proetus killed Bellerophon, 671. Why prophets were ^B necessary for the Jews, 448. The life of the Jewish prophets was committed to writing, 699. They were impelled by the Holy Spirit inhabiting them to announce future things, 449. They were filled with the Spirit of Christ, 47. He who will have been diligently and attentively engaged in the reading of the prophets will feel the trace of divine inspiration, 162. The manner of life of the Jewish prophets was difficult to imitate, constant, free, and unmoved by the fear of death and dangers, 698, 699. Of the Jewish prophets, some were wise before they received the gift of prophecy; others, prophecy enlightened and made wise, 698. Their diction is not devoid of the proper ornaments of the Hebrew language and a wise composition, 736. Their discourse was not needy, 12. An encomium of the Jewish prophets and the prophecies which they edited, 775, 776. To one and the same prophet, there befell divine dreams, angelic apparitions, and inspirations, 22. A prophet uses the words of another prophet, 28, 29. *Duo* has a double signification; at one time it denotes a prayer, at another a sacrifice, 203. *Proseuchê* is not the same as *latreia*, 277, 278. When prosopopoeia is good, when it is vicious, 719, 720. Protesilaus, 429, 430. Protoctetus, a presbyter of the Church of Caesarea, to whom, together with Ambrose, Origen directed an exhortation to martyrdom, 273, 274. He was a companion of Ambrose in the struggle, 293. The providence of God in the sacred Scriptures gave edification to all the Churches of Christ, 16. Some works of providence are manifest, others are so abstruse and occult that they seem to provide an opening for doubting whether God administers all things with ineffable art and power, 162. Among those who have properly perceived it, [Divine] Providence takes no damage at all from those things which are not comprehended, 163. Some, troubled by the things which befall the upright and the wicked here, precipitately remove Providence from the midst, 329. Prunicus. The Valentinians call the sapient Prunicus, ^C heretics, if one believes Celsus, 637, 658. The book of the Psalms is filled with very many wise precepts, 876. What *pseudographoumenon* is, 318. A triple struggle is reserved for Christ, 266. "Knocked, do you resound," a proverb, 12. Purity of heart is necessary for praying, 210. Pythagoras, 429. Listed among the wise by Celsus, came into Italy in the time of Tarquinius Superbus, note, 323. Brought his philosophy into Greece from the Jews, according to Hermippus, who received the art of counting and the transmigration of souls into any animal whatsoever from the Egyptians, note, 594. He assigned souls to a body according to merits and past customs, 351. He showed an ivory thigh in an assembly of the Greeks, 635. He said that he recognized the shield which he had used while he was Euphorbus, 635. He is said to have been seen in two cities on one day, 635. He and his disciples abstain from beans and all animate beings, 609. Because of the reverence he had for the soul and its organs, he thought that one ought to abstain from the eating of all animals, 762. His opinion concerning the state of souls after death, 500. His dangers because of philosophy, 522. His enemies repented of the crime against him, 323. He spurred Zamolxis to philosophy, 483. How great the miracles the Gentiles attributed to him, note, 635. His descent to the underworld and return to the upper world, note, 429. Apollo did not deem him worthy of the same honor as the pugilist Cleomedes, 162. His death is narrated in various ways, note, 322. The Pythagoreans built cenotaphs for deserters of their doctrine, 598, 481. They abstain from animate things on account of the fable about the migration of the soul into various bodies, 615. They believed that God created the world from unbegotten matter, note, 18. Their opinion concerning future conversions of the world, 523. It was enough for certain disciples of Pythagoras that "he himself said it," 323. Pythia, 384, 695. She sat in the cave of the Pythian, and the spirit of Apollo used to creep into her through the private parts, 462, 695. Her oracle is the most famous of all, 693. Whatever is related about the Pythia and other oracles is overturned by Aristotle and the Peripatetics, 695. Her oracles were held as nothing by the Christians, 699. Pythius, 384. Called Socrates the wisest of men, but he obscured this praise by what he added about Euripides and Sophocles, 697.

Q Four qualities: hot, cold, dry, moist, 78.

R Ramanor, the name of a demon whom the Egyptians think is placed in charge of one part of the ^D human body, 785. Rampsinitus, 429, 430. His descent to the underworld and return, note, 429. Raphael in the diagram of the Ophites is represented as serpent-formed, it happened by chance, 74. The kingdom of God cannot perfectly be present to any of us, unless that which is perfect has come, 239. The kingdom of God cannot stand with the kingdom of sin, 259. From the kingdom of heaven, not only those who have sinned greatly will be cast out, but also those who have transgressed even in lesser things, 3. The kingdom of God can be called the happy state of the superior part of the soul, 238. The kingdom of God is any holy person, 238. The kingdom of Christ are the words which are brought forth for the salvation of the hearers, and the acts of justice and other virtues which are perfected, 238. Reianoor, the name of a demon whom the Egyptians think is placed in charge of one part of the human body, 785. The Christian religion, preached and disseminated throughout the whole world, is a matter greater than human powers, 161. The Christian religion has innumerable worshippers throughout the world, 157. He cannot obtain the remission of sins who has not from the heart forgiven his brother who is asking for pardon for an injury inflicted, 210. Those reprobated by God, in what sense they are understood by some, 120. Reprobation is only for a time, ibid. Future promises are not to be expected in the pleasure and luxury of the body, 104. The resurrection of the same body is denied by Celsus and some who profess the name of Christ, 587, 588. The resurrection of the flesh and body is thoroughly denied by Marcion, Apelles, Valentinus, and Manes, 36. Our Savior resurrected with the same body which he had taken from Mary, 34. A clear argument for the resurrection of Jesus, 431. After his resurrection, Christ [exhibited] a nature both airy and spiritual

57. Origen acknowledged the resurrection of the flesh in the Savior, and consequently in us, 33. The nature of the resurrection of the body, 518, 716. The resurrection of the flesh is asserted, 90 et seqq. Resurrection of bodies, 590 et seqq., 594. We shall not rise again in bodies other than our own, 101. The promise of the resurrection pertains to this body which is left dead on the earth, 34. The body which struggled for Christ together with the soul will rise again, 33. It is not right that souls should have sinned in some bodies and be tormented in others after the resurrection, 36. Nor is it the act of a just judge that some bodies should shed their blood for Christ and others be crowned, ibid. The same and individual body which each person had while living will rise again, 36. In the resurrection, humans will be the same, ^A although not in the same state, nor subject to the same sufferings, 34. The reason which contains the corporal and individual substance of each human remains saved, and in the resurrection those are raised from the dead in whom that ratio of corporal substance remained safe in their bodies, 34. The resurrection of the just is compared only to the sun and moon, 525. The resurrection of the dead compared to seeds which are sown in the earth, 34, 36. How the body that was dead will rise again as a spiritual body in the resurrection, 101, 102. From the animal body, the very power and grace of the resurrection produces a spiritual body, 101. Our bodies will rise again as spiritual, having cast off corruption and laid aside mortality, 33. In what sense Origen said this, ibid. In the spiritual body with which we shall rise, we shall be all eye, all ear, all action, all movement, 37. In the resurrection of bodies, whether there is a solidity of flesh, liquid blood, thickness of sinews, interlacing of veins, and hardness of bones, 36. Whether the diversity of members which we now use is denied, 37. We shall rise again in the perfect form of a body, not as old men, not as infants, 37. Humans will not again exist by the union of man and woman, 37. Whether there is a diversity of sexes in the bodies, 37. In the resurrection, the restitution of parents and all goods is promised even to a hundredfold, with the exception only of a wife, to gain or to receive a hundredfold; so neither will they receive the form of the sun, or the moon, or the stars, those who will rise again in glory, 103. As each one's life was, so will his resurrection be. To the good, a glorious body and a suitable dwelling will be granted; to the bad, however, the body will be such as can only suffice and endure in punishments, 34. Origen has been accused of saying that bodies will have a spherical shape in the resurrection, note, 268. Many are reported to have risen alive from their tombs not only on the day they were buried, but even on the following one, 403. Rhea gave Saturn a stone wrapped in swaddling clothes to be eaten as if it were a newborn infant, note, 540. Rhetoric is a helper of philosophy, 30. A dispute about the shadow of an ass, an adage, 418. Roman mysteries, 647. Why God willed that many nations should be subject to one Roman emperor, 412. The vain attempts of the Romans against the Christians, 616. Rufinus translated books into Latin, note, 43. The suspicious credibility of Rufinus the translator, note, 56, 153, 155.

S Sabaoth, in what language the name should be pronounced so that it may have power, 613. Sabaoth among the Ophites is one of the seven ruling angels, 633, 636. Sabbadius, 327. Sabbath. The most celebrated Jewish Sabbath seems not to be able to be kept literally, 176. Concerning the Sabbath, the Jews say from a foolish tradition that the distance is defined for each person as two thousand cubits, 176. Concerning the manner of observing the Sabbath, the opinion of Dositheus the Samaritan, 179. The Sadducees receive only the books of Moses, 365. An entire century is reckoned by God as the duration of one of our days, 250. Salome, the origin of the Harpocratian heretics, 626. Solomon built a magnificent temple to the name of God, 85. Our Savior rose again with the very body which he had taken from Mary, 34. The Saites worship Minerva, 603. The Samanaei among the Indians are the leaders of one sect, the Brachmanes of another, note, 342. The Samaritans receive only the books of Moses, 565. They were questioned with penalties because of their religion, 599. The Samothracians are reckoned by Celsus among the most ancient and wise peoples, 551. The prophecy of Samuel concerning the lost asses, 354. Sanctity in every creature is an accidental thing, which can also fall away, 68. 1926 The eating of blood is forbidden to Christians, 763. The Greek wise men say that the human soul is immediately subject to the dominion of demons from birth, 767. Certain wise men among the Jews, 18, 19. Wisdom is the unspotted mirror of the power of God, 56. It is a vapor of the power of God, 56. It is a brightness of eternal light, 56. Generated from eternity, 54. Wisdom, which is the Son of God, subsists substantially, 53. In what sense the Wisdom of God is said to be created, 51. The definition of Wisdom, 494. Divine Wisdom is distinct from faith, and is the first gift of God, 639. Wisdom is twofold, one divine, the other human, 639. How many kinds of wisdom there are, 142, 143. How the wisdom of the flesh is ^B inimical to God, 148. What kind of wisdom is rejected by Paul, 331. The Wisdom of Solomon is not received by all as a canonical book, 192. Sarpedon, son of Jupiter, 358. Satan, in Hebrew, sounds the same in the Greek tongue as the adversary, 666. The stratagems of the heretic Saturninus, note, 321. The mystical ladder of the patriarch Jacob, 616. The footstool of God's feet is allegorically the Church, 241. Beetles are born from an ass, 519. There were no stage performers among the Jews, 610. Knowledge (Scientia) is the second gift of God, 639. Sacred Scripture was written through the Spirit of God, 48. It is proved that Holy Scriptures are divinely inspired, 156, 157, et seqq. Before the coming of Christ, it could not be shown by manifest arguments that the ancient Scriptures were divinely inspired, 161. Nothing is detracted from the divinity diffused through all of Scripture by the fact that the imbecility of our intellect is in no way able to arrive in every single expression at the arcane splendor of the doctrines lurking in humble and abject speech, 163. Holy Scripture is to be read with great attention, 32. Prayer is necessary for understanding Holy Scripture, 32. The constancy of the apostles even unto death proves the truth of the New Testament Scriptures, 395. The simplicity of the Scriptures is defended against the calumnies of Celsus, 629, 630 et seqq. In the Holy Scriptures, the providence of God has given edification to all the Churches of Christ, 16. That there is nothing deceitful, crafty, or fictitious in the evangelic writers is agreed upon by Jews and Christians; they dissent regarding their interpretation, 623, 624. Dissensions regarding the sense of the Holy Scriptures existed even from the beginning of Christianity, and they are full of figures, 166, 167. Scripture consists of body, soul, and spirit, 168. There is a threefold sense of the Scriptures, literal, moral, and mystical, or figurative, which is also called spiritual, 168, 169. There is a place where there is only a literal sense; there is also where only a moral or mystical sense has a place; finally, there are other passages which simultaneously embrace a double, literal and mystical sense, 169. The utility and excellence of the literal sense. If the matter is viewed generally, the literal sense of Scripture suffices for the instruction and edification of the simple, 169, 170, 336, 541, 642. All Scripture, both of the Old and New Testament, when accepted in the literal sense, embraces certain impossibilities and things repugnant to reason, 173 et seqq. Scripture accepted in the literal sense has dragged many into ruin and the precipice of errors, 161 et seqq. The carnal and simpler understanding of Scripture is an occasion for many evils, 41. Heresies born thence, 41. In the Holy Scriptures, there is sometimes annexed to history that which did not happen; indeed, sometimes that which could not have happened; and sometimes that which could indeed have happened, but did not happen. Thus also in the law you may often find what is useful in itself; sometimes, however, no utility appears; and even sometimes impossibilities are commanded, 174. The same judgment must be passed on the New Testament, 174, 175. In the Scriptures, the Holy Spirit has looked primarily to arcane mysteries, 172. In the evangelic and apostolic Scriptures, many impossibilities are commanded if only the reason of the letter is held, 179. In the sacred Scriptures of both Old and New Testaments, there are much more that are true according to history than those that are merely spiritual added to them, 180, 181. In some places of the Scriptures, it is doubted and cannot be pronounced without much examination whether what is thought to be history happened according to the letter or not, and whether the words of this law should be kept or otherwise, 181. There are some Scriptures which have nothing corporal, that is, which lack a historical intellect, and in which only the soul as it were and the spirit are to be sought, 169. In the Holy Scriptures, that is, in the law and history, the Word of God has taken care to interpose impediments and certain impossibilities, 173, 174. Scripture, when always accepted not according to a spiritual sense but according to the letter, appears to be the cause of false opinions, impiety, and stupid discourses about God, 165. In the Holy Scriptures, a spiritual sense is everywhere held, but not

only the obvious one, and another one, hidden to most, 48. The body of the Scriptures is the historical intellect, which can be useful, 169, 173. Many errors and lapses have occurred from it, because many have not found the way in which one ought to persist in the holy reading of the Scriptures, 164. Places in the Scriptures which attribute human affections to God must be explained, 381, 536 and following. Places in the Scriptures which, taken literally, seem to say that God is in a place, must be received in such a way that they conform to the great and spiritual notions about God, 233. There is no need for the Churches of Christ, which use the edition of the LXX Interpreters, to have recourse to the Jews, so as to receive from them the books of the Scriptures, pure and having nothing of fiction, 16. Sculptors and painters [were] excluded from the republic of the Jews, 521. The Scythians call Jupiter by the name Papaeus, 609. The Scythians call Neptune Thagimasadas, Venus Argimpasa, Apollo Gongosyrus, 661. They call Vesta Tabiti, ibid. They cannot endure temples, altars, or images, 738. Their wicked laws, 320, 597. Sect, not always taken in a worse sense, note, it is not to be inferred, 624. Sedecias and Achiab, the elders who attempted to do violence to Susanna, 18, 39, 40. The tradition of the Jews concerning them, 19. A passage of Jerome on this matter, ibid. Seeds of wisdom and justice [are] implanted in all rational beings, 62. The names of the elders who attempted to do violence to Susanna, 18. The tradition of the Jews concerning these elders, 19. A significant passage of Jerome on this matter, ibid. A twofold genus of senses is in us: one mortal, corruptible, human; the other immortal and intellectual, 53. Why Sephora circumcised her son, 614, 615. Her words to Moses, when Eleazar was circumcised, 614. The copies of the seventy Interpreters are not to be abolished by the Churches of Christ, 16. Sepulcher. Around sepulchers, images of souls were seen, like shadows, 697. Why the burial of the body should be a care to Christians, 764. The two Seraphim who in Isaiah vi, 3, cry "Holy, holy, holy," are interpreted by Origen's Hebrew teacher as [referring] to the Son and the Holy Spirit, 61. This interpretation displeased Jerome greatly, 61. Serapis, among the gods, is counted by the Naucratites, 603, 606. His origin, statue, and temple, note, 607, 608. Serapis was exhibited in Alexandria by certain arts of Ptolemy as an esteemed god, 608. Concerning Serapis, the opinion of Numenius, 608. The Egyptians do not tremble before him any more than [they do] at the noises made through the shameful parts of the body, note, 604. The Seres are atheists, 738. Themistocles gives a witty reply to a certain Seriphian, 347. The serpent, inspired by the devil, was the cause of the transgression of Adam and Eve, 138. Serpents use fennel to sharpen the keenness of their eyes and for the agility of their bodies, 567. Severa, the wife of the Emperor Philip, to whom Origen wrote, mon., 1, 2. Severus, the father of Antoninus, had in his palace a Christian named Proculus, who had cured him with oil, note, 321. Sextus the Pythagorean, an ethnic. His Enchiridion was translated into Latin by Rufinus and published in the name of Sixtus, martyr and bishop of the Roman Church, with the name changed, note, 763. His opinion concerning abstinence from animals, ibid. Imperial laws imposed capital punishment on those who read the Sibylline books, note, 625. Why Christians are called Sibyllists, ibid. The Sicarii [were] condemned to death on account of the circumcision by which they mutilate themselves against the laws, 399. Sical, a demon whom the Egyptians think is set over one part of the human body, 785. Seal, what it is among ecclesiastical authors, 650. He who applies the seal is called father; but the son, who is marked by the seal, is the junior, ibid. In what the likeness of God differs from the image of God, 522. Simon, a companion of Cleopas, 434. Simon Magus had induced in his mind that if he used the same prestidigitations as he thought Jesus used, he would have similar authority among the people, 626. He said he was the great power of God, 638. He taught his disciples that idolatry was a matter that was neither good nor bad, 658. Honored by many as if he were God, note, 700. He said that he himself was the one who had appeared among the Jews as the Son, but had descended into Samaria as the Father, and among the rest of the nations as the ^A Holy Spirit, note, 700. He deceived some with magical arts, 572. His figure [was] made after the figure of Jupiter and adored, note, 722. Was a statue erected to him with this title: "To Simon, the Holy God"? note, 372. Simonians, also called Helenians. Why, 625. They do not believe that Jesus is the Son of God, but that Simon is the divine power, 625. They have an image of Simon made in the figure of Jupiter, and of Helena in the figure of Minerva, and they adore them, note, 638. Simonians were nowhere to be seen in the time of Origen, 638. There were scarcely thirty Simonians in the age of Origen, 372. Peripatetics, Epicureans, and the disciples of Democritus pretend to worship idols, 741. Socrates, the son of Sophroniscus and Phaenarete, 592. Said by the Pythian to be the wisest of all men, 697. Aspasia led him from a brothel to philosophy, 579. He went down into the Piraeus with his disciples to offer prayers to Diana, ibid. The repentance of the Athenians concerning his unjust death, ibid. Accused because he introduced strange gods and corrupted the youth, 55. He had Anytus and Melitus as accusers, 592. He was condemned by the Areopagite senate, 593, 594. Not at all anxious about the hemlock, he discoursed of such and so many things in prison that those who most attend can scarcely follow them, nor are they drawn away by any care, 492. He could, had he trusted Crito, have escaped from prison and withdrawn himself from the danger of death, but he preferred to suffer a death worthy of a philosopher rather than to lead a life unworthy of a philosopher, 101. He ordered a cock to be paid to Aesculapius, 631. After his death, he was honored publicly by the Athenians with a bronze image, note, 322. Apollo did not deem him worthy of the same honor as Cleomedes, 462. Socrates' demon, 638. From his school, many others were born that do not agree with each other at all, 453. Sodom and Gomorrah are devastated by the ruin of fiery and sulfurous rain, 87, 88. Whether the sun, moon, and stars are animate, or without soul, is not explicitly handed down, 49. The sun is imagined by Origen as a rational creature that adores God, 279. The sun and moon are rational creatures, 150. The soul of the sun did not begin to be at the time when the world was made, but [is] older than the world, 96. Nothing is more frequent than the example of the rays [of the sun] to signify the eternal generation of the Word of God, note, 35. The eclipse of the sun happened at the death of Jesus Christ, [it is] mentioned by Phlegon, the freedman of Hadrian, note, 400, 401, 413, 432. Solon, asked whether he had given the citizens the most excellent laws, replied that he had not given them the most excellent [ones] altogether, but the most excellent [ones] of those which they needed, 499. Sophocles [was] wise, but Euripides was called wiser by the Pythian, 697. Sophroniscus, the father of Socrates, 592. Wisdom is the immaculate mirror of the activity or virtue of God, 56. The Bethlehem cave in which Jesus was born, and the manger where he was wrapped in swaddling clothes, were pointed out in the age of Origen, and even to the pagans they were known, 367. The sphere by which it is held and surrounded, 84. The sphere [Greek terms], 83, 84. [As to] whether the sphere which circles the good land, the land of the living, with rotation, and is called heaven, will be preserved for a holier dwelling, 84. This is left to the inquirer of the reader, 83. Sphinx, half-maiden, 358. Wisdom is the splendor of eternal light, 56. The Holy Spirit is called Paraclete from consolation. For in Latin, *paraclesis* is called consolation, 93. About the subsistence of the Holy Spirit, no one could even suspect [it], except those who were versed in the law and the prophets, or those who believed in Christ, 60. The subsistence is intellectual, and it properly subsists and exists, 50. Whether corporeal, or incorporeal, 49. Whether begotten, or unbegotten, or to be held as even the Son of God, 48. Nowhere in sacred Scripture is he called a creature or creator, not even in that manner in which wisdom is called created, 61. If in the New Testament it is used without an addition which signifies what kind of spirit it is, it ought to be understood as the Holy Spirit, 61. The Spirit of God, who at the beginning of the creation of the world was carried over the waters, seems to Origen to be different from the Holy Spirit, 61. The Holy Spirit did not come into being for progress, 62. How great is his majesty, 61. He is minor to the Father and the Son, 62. His virtue is lower than the virtue of the Father and the Son, but greater than the virtue of other holy beings, 62. The Holy Spirit is joined to the Father in honor and dignity, 48. It is impious and stupid to attribute ignorance to him, 62. He does not know the Father by the revelation of the Son, nor does he come to the knowledge of the Father out of ignorance, 62. Just as the Son reveals God to whom he wills, so the Holy Spirit reveals God to whom he wills, 61. And [it is] not [that he does not] see the Son who

[P] partakes of the Holy Spirit, as do the Father and the Son, 192. Every rational creature partakes of his participation, just as [it partakes] of the wisdom of God and the Word of God, without any difference, 92. The Jew believes many things more incredible than what is narrated concerning the Holy Spirit descending in the form of a dove upon Jesus baptized by John, 359. The primary advent of the Holy Spirit to men is declared to be after the ascension of Christ into heaven, rather than before his advent, 92. The signs of the Holy Spirit existed at the beginning of the preaching of Jesus, more [occurred] after his assumption, and fewer afterwards; some still existed in the age of Origen, 700. Through the laying on of apostolic hands, it was given in baptism, 61. The visible gifts of the Holy Spirit were still present in the age of Origen, 361. Whoever blasphemes against the Holy Spirit shall not have forgiveness, neither in the present age nor in the world to come, 61. Certain heretics posited a double Holy Spirit, one in the prophets and another in the apostles of Jesus Christ, not., 92. Origen never heard of two Holy Spirits being preached by anyone, 92. He said the contrary later, in not. ibid. How the Spirit fights against the flesh, 146, 147, 148. The Spirit is present with the assemblies of the faithful, not only of the living, but also of the dead, 269, et seqq. Whether our state will at some time be incorporeal, 81, 79. The star that appeared at the birth of Jesus, especially in the East, was predicted by Balaam, 374. Origen thinks it was of the class of comets, 373. Stars are living and rational beings, capable of good and evil, 72. They desire the dissolution of their body and to be with Christ, 73. Stephen the martyr testifies to the manifold wisdom of Moses, 478.

The Stoics teach that God is a spirit permeating all things and comprehending all things within himself, 686. They consider the entire world to be the primary God, 581. They say God is a body, and that the principles of things are corporeal, and therefore all things are subject to corruption; nor would they exclude the supreme God from that corruption, unless that seemed too absurd to them, 686. They opine that God is the world, the stars, the earth; but that the supreme God of all is the mind that is in the ether, not., 510. Their God is a body, and an animal consisting of matter and form, that is, the world. The form or soul of the world is fire; the matter, excluding fire, is all other bodies, not., 510. Their God, being corporeal, sometimes has the whole of nature only in his mind, when a conflagration occurs; but sometimes he becomes super-particular, when the renewal of the world takes place and a new adornment arises, 510. They teach that all things, except God, are destined to perish, 497. Whether the Stoics thought that God himself would be dissolved into fire, not., 339. They thought that God had fashioned the world from unbegotten matter, not., 78. Their opinion concerning the conversions of the world, 555. Their opinion concerning the future conflagration and resurrection of all things, 592, 594, 595. They teach that all things are to be consumed by fire, 686. They disagree with the Peripatetics concerning the nature of the ether, 547. Their opinion concerning the nature of names, 341. They teach that all things were created especially for the sake of man, 559. They embrace virtue for its own sake, 614. They deny that the soul is tripartite, 614. Having removed spiritual natures from the midst, they contend that whatever is understood is understood by sense, and that all cognition depends upon the senses, 720.

The Stromata of Origen, written in Alexandria during the reign of Alexander, what they contained, monit., 38. They abounded in many errors, ibid. Ten books of Stromata, monit., 37. In them the opinions of Christians and philosophers were compared with one another, and the dogmas of our religion were confirmed from Plato, Aristotle, Numenius, and Cornutus, ibid. What the foolishness of preaching is, 331. What kind of foolishness is commended by Paul, and what kind of wisdom is rejected, ibid.

Various definitions of substance, 246. A long and difficult question concerning substance: whether a substance that is permanent and devoid of body is substance properly so-called; whether God is found to be a substance superior in office and power, communicating substance to those things to which he communicates according to his Word and to the Word himself; or whether he himself is substance, albeit by nature invisible and devoid of body, 681. God is not a participant in substance, 681. Whether the Son of God is the substance of substances, must be inquired, 681. Created rational substances cannot exist without bodies, 71. No incorporeal substance is to be consumed by fire, 686. Whether every corporeal substance is at some time to be reduced into the best quality, that is, into ether, 81.

The suffocated [animal] is forbidden to Christians, 763. Suriel, among the Ophites, is a bull-formed angel, 64. Whether the history of Susanna is to be accepted, 40. The histories of Susanna and of Bel and the dragon do not exist in Hebrew, 11. The history of Susanna was mocked by certain Jews as spurious and confected by some Greek or other, not., 11. Porphyry felt the same, ibid. The history of Susanna is compared by Africanus to the mime of Philistion, 10, 12. If the history of Susanna can be compared to the mime of Philistion, it could likewise be compared to the history of the two harlots, arguing before Solomon, which is impious and abominable, 24, 25. The history of Susanna is not read in the synagogues of the Jews, but it is held in the churches of the Christians, not., 11. Eusebius and Apollinarius confessed that it is not contained in the Hebrew; but they replied that it is part of the prophecy of Habakkuk, ibid. It is likely that it was written in Hebrew from the beginning in Daniel by the providence of the Spirit, and was afterwards removed from the Scriptures by the elders, 22. The Hebrew text of this history was formerly in the secret writings among the Jews, 26. This history is not acknowledged by some Hebrews; by others it is received as true, 18. Its Greek version was twofold, one adorned by the LXX Interpreters, the other by Theodotion, 14. The play on words *prinos* and *prisas*, *apo tou schinou schisas*, which is found in the history of Susanna, Origen doubts whether it was once in the Hebrew text, 17. The style of the history of Susanna does not differ from the true style of Daniel, 29. Daniel, with the Spirit revealing it, knew that the sentence passed against the holy Susanna was unjust, 10. Whether the elders who attempted to violate Susanna were Ahab and Zedekiah, 39, 40. Whether the Jews killed them, or whether they were handed over by the Jews to the king of Babylon to be put to death, 40. Concerning the history of Susanna, Jerome recants his palinode as it were, not., 13. To be deaf to impious speeches is noble, 279. Syrians. Among the Syrians there were mysteries whose inner rational meaning was understood only by the skilled, 330.

T Tabiti of the Scythians is Vesta, 661. At the exhortation of Tatiana, the book *On Prayer* was written, monit., 195. Who this Tatiana was, monit., 195, 196. Tatiana and Ambrose were most studious and truly germane as siblings in piety, 272. Tatian the younger’s book against the Gentiles, in which he brings forward historians who testify to the antiquity of the Jews and of Moses, 555. Tatian understood that word of Genesis 1, 3, "Let there be light," as if it were stated optatively, 237, 238. The laws of the Tauri are inhuman, 597. The brazen bull of Phalaris, 593. Christians reject temples and statues from their worship, 469. Whether Christians had temples in the first centuries of the Church, 755. The morning time is suitable for reading books, 4. The whole life of man upon earth is a temptation, 256, 257, 258, 259. How God leads one into temptation, 260 et seqq. Temptations come so that it may appear what kind of persons we are, or that those things which are hidden in our heart may be known, 264 et seqq. This earth of ours formerly had the name "arid," 83. Our earth is so named after another earth which in the Scriptures is called the good earth, the land of the living, and which is promised to the meek and gentle, 83. This earth which we inhabit, by comparison with the firmament, is called hell; and by comparison with the lower regions, it is heaven, 185. What the good land and the land of the living are, which are named in the holy Scriptures, 83, 84. We have accepted the Testament of God by certain covenants, which we made when we promised that we would live according to the Christian religion, 281. Whatever is brought forward under the name of the Old Testament has been translated into Greek from the Hebrew; there are more [books] than among the Hebrews, sometimes fewer, 14. Thagimasades of the Scythians is Neptune, 661. Thallus, the chronicler, not., 401. He commemorates the eclipse of the sun that occurred when Jesus was dying, not., 414. Thaphabaoth in the diagram of the Ophites is an angel in the form of an ass, 651. Thartaraoth, a demon in the form of an ass in the diagram of the Ophites, 654. Thatimasades. See Thagimasades. Thauthabaoth, in the diagram of the Ophites, is depicted in the form of a bear, 654. Themis, the mother of the Hours, 340.