others, was all included in his Periarchon, or Treatise on Principles. This treatise, Fleury says, was translated by Rufinus, who endeavoured to correct it as much as possible. The intent of Origen in this work was to refute Valentine, Marcion, and Ebion, who taught that men are either essentially good or essentially wicked. He said that God alone was good and immutable, but that his creatures were capable of either good or evil, by making use of their free will for a good purpose, or perverting it for a wicked one. Another of his opinions was that the souls of men were of the same nature as the celestial spirits, that is, composed of spirit and matter; that they were all created before the beginning of the world, but that, as a punishment for some crimes committed, they were shut up in the sun, moon, and other planets, and even in human bodies, as it were in a prison, to punish them for a time; after which, being freed from their slavery by death, they went to heaven to receive the reward of their virtues, or to hell to suffer the punishment of their sins, but such rewards and punishments were not eternal. Hence, he said, the blessed in heaven could be banished from that abode of happiness for faults committed there, and that the punishment of the devils and the damned would not last for all eternity, because at the end of the world Jesus Christ would be again crucified, and they would participate in the general redemption. He also said that before the creation of this world there existed many others, and that after this had ceased to exist many more would be created, for, as God was never idle, so he never was without a world. He taught many other erroneous opinions; in fact his doctrine is entirely infected with the maxims of Plato, Pythagoras, and the Manicheans. Cassiodorus, speaking of Origen, says, I wonder how the same man could contradict himself so much; for since the days of the Apostles he had no equal in that part of his doctrine which was approved of, and no one ever erred more grossly in the part which was condemned. Cabassutius[1] says, that Pope Gelasius, following the example of Anastatius, gave this sentence relative to Origen in the Roman council:—"We declare that those works of Origen which the blessed Jerome does not reject can be read, but we condemn all others with their author."
After the death of Origen his followers disturbed the Church very much by maintaining and propagating his errors. Hermant[2] relates that Pope Anastatius had a great deal of difficulty in putting down the troubles occasioned by the Origenists in Rome, who got footing there under the auspices of Melania, by means of the priest Rufinus. The author of the notes on Fleury says, that Anastasius wrote to John of Jerusalem to inform him of how matters were
