ted them entirely to memory; and that he might not neglect any thing which could contribute to illustrate their literal meaning, he carefully examined all the versions of the Bible then existing, and compared them with the Hebrew text, subjoining a literal commentary on the most difficult passages. He was not very well skilled in the Hebrew language; but he understood it sufficiently to be able to distinguish the variations from the original text in the different versions. Nevertheless, he did not adhere to the literal explication of the Bible, but thought it necessary, for the sake of gaining it credit with the heathens who despised its plainness and simplicity, and of rendering it more useful to the world, to give mystical and allegorical interpretations of every thing in it in imitation of Philo and Aristobulus, and according to the genius and manner of the Platonists." To the characters of Origen already given, we shall add an extract from that by the liberal and candid Jortin, who observes, that he was very learned and ingenious, and indefatigably industrious; his whole life from his early years was spent in examining, teaching, and explaining the Scriptures, to which he joined the study of philosophy, and of all polite literature. He was humble, modest, and patient under great injuries and cruel treatment which he received from Christians and Pagans; for though he ever had a considerable number of friends and admirers on account of his amiable qualities and useful accomplishments, he was persecuted and calumniated by men who had neither his learning nor his virtue.-His inquisitive genius, and his mixing philosophy with christianity, led him perhaps into some learned singularities, and ingenious reveries; but he was by temper far from dogmatizing in such points, from fomenting schisms, and setting himself up for the head of a party. He lived in times when Christians were not so shackled with systems and determinations as they were afterwards, nor so much exposed to disingenuous and illiberal objections, and had more liberty to pursue their enquiries, and to speak their mind. He was ever extremely sober and exemplary, practising what he preached to others, and he lived and died poor and destitute even of common conveniencies." Before we conclude this article, it is proper that we should take some notice of the sources and leading heads of Origen's doctrine; which we shall present to our readers from the account which Brucker has given of the phi losophy of this father, as abridged by Enfield. "The allegorical method of explaining the writings and traditions of the ancients, long practised in Egypt, having been adopted by the Jews who had been educated in the Alexandrian schools, and particularly by Philo, these examples were followed by Origen; and thus a fanciful method of interpreting the Scriptures was encouraged, which opened a wide door to error and delusion. As the Alexandrian philosophers had, by this expedient, been able to accommodate the pagan mythology to their respective systems; and as Ammonius had employed it to reconcile the supposed truths of revelation with his new modelled Platonism; so Origen hoped, by the same method, to establish a union between heathen. philosophy and christian doctrine. His fundamental canon of criticism was, that wherever the literal sense of Scripture was not obvious, or not clearly consistent with his tenets, the words were to be understood in a spiritual and mystical sense: a rule by which he could easily incorporate any fancies, either original or borrowed, with the christian creed. His principal tenets are these: the Deity is limited in his operations by the imperfect nature of matter. The divine nature is the fountain of matter, and is itself, though free from gross corporeality, in some sense, material. God, angels, and the souls of men, are of one and the same substance. There are in the divine nature three úños does, subsistences. The son, proceeding from the father like a solar ray, differs from, and is inferior to him: he is the first emanation from God, dependent upon him, and his minister in creation. Minds are of various orders, and, according to the use or abuse of liberty, they are placed in various regions of the world, which was made for this purpose. Angels are clothed with a subtle corporeal vehicle. Evil spirits are degraded by being confined to a grosser body; and in these they are purged from their guilt, till they are prepared to ascend to a higher order. Every man is attended both by a good and a bad angel. Human souls were formed by God before the bodies, into which they are sent as into a prison, for the punishment of their sins: they pass from one body to another. The heavenly bodies are animated by souls, which have preserved their purity; and these souls are capable of predicting future events. All things are in perpetual rotation, receding from, and at last returning to, the divine fountain: whence an eternal succession of worlds, and the final re storation of the souls of bad men, and of devils, after certain purgations, to happiness. The souls of the good are continually advancing in perfection, and rising to a higher state: matter itself will be hereafter refined into a better substance; and, after the great revolution of ages, all things will return to their source, and God will be all in all.-These tenets, which approach nearer to the doctrine of Ammonius or Plotinus than to that of Christ, may be ultimately traced up to the emanative system, which gave rise to Gnosticism, and to the Jewish Cabbala. It is much to be regretted that Origen, who had, unquestionably, talents and merit superior to most of his contemporaries, should have suffered himself to have been so far misled by the authority of Clement, and the example of the apostate Ammonius, and by a fondness for allegory, as thus to attempt to unite the dreams of a mystical system of philosophy with the simple doctrine of christianity. The fatal effects of this unnatural combination were widely extended, and long experienced." Origen was the author of a prodigious number of works, of which the remains that have reached modern times, though voluminous, constituted but a small portion. Of these works Eusebius and Jerome drew up particular catalogues, which are no longer extant, if we except a small part of that by Jerome, in a fragment of one of his letters to Paula. There are, however, accounts still to be found of many of Origen's works in ancient writers, particularly in Eusebius's "Ecclesiastical History," which lead us to divide them into two classes: the former consisting of works upon the sacred Scriptures; the latter, of separate treatises upon different subjects. Among his works upon the sacred Scriptures, we have already noticed his "Hexapla;" which was followed by his "Tetrapla," compiled for the use of such scholars as could not procure the "Hexapla," and consisted of the Greek versions of Aquila, Symmachus, the Seventy Interpreters, and Theodotion. Both these works are now lost; but a valuable specimen of the former, which gave the hint for our Polyglott Bibles, was published with learned preliminary observations, notes, and a Hebrew lexicon, by father Montfaucon, in 1713, in two volumes, folio. The other works of Origen upon the Scriptures, consisted of "Commentaries" upon the books of the Old and New Testament, 66 Scholia," and "Homilies." In his "Commentaries," the greater part of which is now VOL. VIL lost, he gave full scope to his learning and ima gination in illustrating what appeared to him to be the historical, or literal, the mystical, and the moral sense of the sacred writings. Of his "Scholia," consisting of short notes explanatory of difficult passages, none are now remaining; and of his "Homilies," or moral instructions, scarcely any in Greek, what we have of them being translations by Jerome and Ruffinus, chiefly by the latter. For an account of these remains, and the collections in which they are separately preserved, we refer our readers to Cave and Dupin. With respect to the separate pieces of Origen on different subjects, besides some Latin translations, we have still extant, in the original Greek, his "Treatise upon Prayer," his "Exhortation to Martyrdom," addressed to Ambrose and Protoctetus, during the persecution under Maximin in the year 235 or 236; his "Apology for the Christian Religion," in eight books against Celsus, which is the best written work upon the subject left us by the ancients; "A Letter to Africanus concerning the History of Susannah," supposed by some to have been written in 228, by others in 240; another "Letter to Gregory Thaumaturgus;' fragments of a few other "Letters;" and "Philocalia," containing extracts out of Origen's works, by Gregory Nazianzen, and Basil the great. With respect to the Latin translations of Origen's pieces, particularly those made by Ruffinus, their want of fidelity has been justly the subject of complaint, and sufficiently proved by the introduction into them of polemical terms which were not in use till after the council of Nice; and some learned men have suspected, that the pieces still extant in Greek have been interpolated, or otherwise altered, to make this learned man speak more agreeably to modern orthodoxy upon original sin, and some other controverted points, than he really thought or wrote. Those works of Origen which are communicated to us only through the medium of Latin versions, were collected together by Merlin, and afterwards by Erasmus, and published at Paris in 1512, and at Basil in 1536, in two volumes, folio. In 1574, a larger collection, including some pieces translated by the editor, was published at Paris under the care of Gilbert Genebrard, in two volumes, folio, and was reprinted in 1604, and 1619. In 1668, M. Huet, bishop of Avranches, published the Greek fragments of Origen's "Homilies" and his "Commentaries" upon the Scriptures, with a Latin version, and notes, in two volumes, fo 3 U lio, to which are prefixed copious and learned reader may find references in Cave. Eusebii ORIOL, PETER, or when latinized Aureolus, a celebrated French prelate in the fourteenth century, was a native of Verberie upon the Oise in Picardy, the date of whose birth is not known. He entered into the order of Cordeliers, or Minorites, and was appointed professor of divinity at Paris; which post he filled with such high reputation, that he acquired the title of the eloquent doctor. He passed through various offices of trust till he became provincial of his order in Aquitaine, and in the year 1321, he was promoted to the archiepiscopal see of Aix. This dignity, however, he enjoyed only for a short time, since he died in the following year. He was the author of "Commentaria in Libros IV. Sententiarum," which were published at Rome in 1595 and 1605, in two volumes, folio, and, with his last of those volumes, entitle him to a distinguished rank among the scholastic divines. He was also the author of "Compendium Sacræ Theologiæ;" a treatise "On the Ten Commandments;" and of a much esteemed abridgment of the Bible, entitled, "Breviarium Bibliorum, seu Epitome universæ S. Scripturæ juxta literalcm Sensum," which was first published at Venice in 1507, octavo, and underwent at least ten different impressions in that city, Paris, Rouen, Strasburg, and Louvain. Cave's Hist. Lit. vol. II. sub. sec. Wickl. Dupin. Moreri. -M. ORLANDIN, NICHOLAS, a learned Italian Jesuit who flourished in the sixteenth century, was of noble descent, and born at Florence in the year 1554. He entered the society of Jesus when he was at the age of eighteen, and distinguished himself by his proficiency in literature, particularly in the knowledge of the Latin tongue, and the classical writers in that language. After finishing his studies, he filled the post of Latin tutor in different houses belonging to his order, till the state of his health obliged him to relinquish that employment; when he was at first made rector of the col lege at Nola, and afterwards president of the seminary for novices at Naples. In the year. 1598, he was sent for to Rome, where he undertook the task of drawing up a grand history of the Jesuits; but died in the year 1606, about the age of fifty-two, when he had completed only the first volume of the projected work. After his death it was published at Rome, in 1615, under the title of "Historia Societatis Jesu pars prima, sive Ignatius," folio. This work was continued by father Francis Sacchini, who at different periods published four volumes; and was at length brought down to the year 1616 by father Jouvency, who published a sixth volume at Rome in 1710, folio. The part executed by father Orlandin would have been entitled to higher praise, if he had been less copious in his wonderful relations of miracles, visions, and prophecies. He was also the author of "Annuæ Litteræ Societatis Jesu," for the years 1583, 1584, and 1586, octavo; and " Vita Petri Fabri Soc. Jes. qui primus fuit decem Socis S. P. N. Ignatii," published in 1617, octavo. Sotvelli Bibl. Script. Soc. Jes. Moreri. Nouv. Dict. Hist.-M. jects as appeared calculated to benefit the public; and on various other humane and praiseworthy objects. At the same time he applied with great diligence and success to his literary and scientific studies, and made himself master of the Hebrew, Chaldee, Syriac, and Greek languages. He also became well acquainted with the writings of the ablest divines, the best ecclesiastical historians, the fathers, universal history, geography, botany, chemistry, natural history, natural philosophy, and the art of painting. The intenseness of application with which he devoted himself to these pursuits, and the excessive severity of the discipline to which he steadily adhered, at length brought on him a tedious and painful disorder, to which he fell a sacrifice in 1752, when he was in the fifty-ninth year of his age. He left behind him a vast number of manuscripts, consisting of "Literal Translations," "Paraphrases," and "Commentaries," on different parts of the Old Testament; "A literal Translation of the Book of Psalms" from the Hebrew, with ORLEANS, LEWIS DUKE DE, first prince a paraphrase and notes; "A literal Translation of the blood in France, was the son of Philip of the Epistles of St. Paul," from the Greek, duke of Orleans, afterwards regent of the king- with a paraphrase, notes, and pious reflections; dom, and born at Versailles in the year 1703. numerous "Dissertations," &c. which are said At the age of sixteen, he was introduced into by the abbé Ladvocat, who had the opportunity the council of the regency, made governor of of perusing them, to abound in erudition, solid Dauphine, and nominated grand master of the criticism, and much curious and interesting orders of our Lady of Mount Carmel and St. matter. They were bequeathed by him, togeLazarus. In the year 1724, after the death of ther with his valuable library, to the dominihis father, he married a princess of Baden, can order; but whether they are still in existwith whom he lived very happily about two ence, or perished in the late destruction of years, but had the misfortune to lose her by a the monastic institutions, we are not informed. premature death. This event made such an Moreri. Nouv. Dict. Hist. Ladvocat's Dict. impression upon his mind, that he determined Hist. et. Bibl. portatif.-M. to renounce the gaieties of the world, and to devote himself wholly to devotional exercises, works of beneficence and charity, and the study of religion and the sciences. In the year 1730, he took an apartment in the abbey of St. Genevieve, to which he was accustomed to retire for some years, on all solemn festivals; but in the year 1742, when he took his leave of the court, he became a constant resident there, and never quitted it excepting when he went to the Palais Royal to meet the council which he entrusted with the management of his domains, or when he visited the hospitals and churches. His immense income he spent in founding hospitals, schools, and scholarships for the education of divines; in portioning young women, instructing tradesmen, and relieving the unfortunate and indigent; in protecting and encouraging learned men, supporting missions, and befriending such pro ORLEANS DE LA MOTTE, LEWIS FRANCIS GABRIEL DE, one of the most virtuous French prelates in the eighteenth century, was descended from a noble family, and born at Carpentras, in the year 1683. He became successively canon and prebend of the cathedral church in his native city, grand vicar of Arles, and administrator of the diocese of Senez. In 1733, he was nominated bishop of Amiens. This promotion he owed solely to his personal merit: for he was a stranger at court, and never once paid a visit to the capital. He spent his life in the midst of his flock, devoting himself most assiduously to their instruction and edification, and regularly paying his pastoral visits to the country parishes, with all the zeal of a missionary. His revenues he considered to be only entrusted to him for the benefit of others, and, after barely allowing himself the most frugal necessaries, he applied the whole surplus to benevolent and charitable purposes. His piety was ardent, but united with cheerfulness; and his own conduct was a bright example of that christian purity and amiable simplicity of manners which he incalcated in his discourses. He died in 1774, at the great age of ninety-one, reverenced and beloved by all good men. He left behind him some "Spiritual Letters," which were published he 1777, in 12mo. and are said to be equally instructive and pleasing, to display that candour, integrity, desire of usefulness, and, above all, that noble simplicity of sentiment which characterized the worthy bishop. Nouv. Dict. Hist.-M. ORLEANS, PETER-JOSEPH DE, a Jesuit and writer of history, was born at Bourges in 1641, of an ancient family in the province of Berry. He entered into the society of Jesuits in 1659, and for several years taught rhetoric in its seminaries. He cultivated his talents, for the pulpit, but more particularly attended to historical composition, in which he assiduously employed himself till his death at Paris, 1698. Father d'Orleans was a man of lively parts and agreeable conversation, and was as well received in the great world as in literary circles. His writings are in general more distinguished for imagination and eloquence, than for correctness, and justness of thinking. That by which he is most known is his "Histoire des Revolutions d'Angleterre," three volumes, quarto, which became popular on the continent, and has even met with party-admirers in this country. But English history is a subject on which it is impossible for a Jesuit to write with a proper spirit; and that of father d'Orleans may be judged of from his calling Magna Charta the rock on which the royal authority is split, and the source of all the contentions which have since agitated England, whilst at the same time he avoids giving a view of its contents. From the reign of Henry VIII. if his narrative improves in interest and vivacity, it is still more distorted by the prejudices of his order. His next considerable work is the "Histoire des Revolutions d'Espagne," not published till 1734, in three volumes, quarto, with the continuation by fathers Arthuis and Brumoi. The first volume and great part of the second are by d'Orleans, whose style and manner of writing in this performance are much applauded. He also wrote "La Vie de B. Louis de Gonzague;" "La Vie de P. Coton;" ""Histoire des deux conquerans Tartares Chunchi et Camhi;" "L'Histoire de M. Constance, Premier Ministre du Roi de Siam;" "La Vie du P. Matthieu Ricci;" "Sermons," two volumes. In all these works, when the interest of his order is concerned, he is no more to be depended upon than the generality of his brethren. Moreri. Nouv. Dict. Hist.-A. ORME, ROBERT, a distinguished historian, was the son of Dr. Alexander Orme, a physician and surgeon in the service of the East India company, apparently a native of Scotland. Dr. Orme became chief of the settlement at Anjengo in the Travancore country, where his second son Robert was born in 1728. At two years of age he was sent to a relation in London, and at six was entered at Harrow school, where he remained between seven and eight years, distinguished equally by his quickness of parts and his diligence of application. After he left school, he was placed for a year in the office of the accomptant-general of the African company in order to be initiated in commercial transactions, and then embarked for Calcutta, where he arrived in 1742. He was not as yet in the company's service; and he engaged himself for improvement in the first mercantile house in Calcutta, on board a ship belonging to which he made a voyage to Surat. On his return, he found himself appointed from England a writer in the company's employ. This station he occupied between nine and ten years, becoming, after the first five, a factor, according to the rules of the company. Such was the reputation he acquired from the zeal with which he entered into the interests of his employers, and the assiduity of his researches into the institutions, manners and customs of the natives of India, that when, in 1752, some regulations were thought necessary in the police of Calcutta, he was desired to state his opinion on the subject. In the same year, 1752, he drew up the greater part of "A general Idea of the Government and People of Indostan." He returned to England in 1753; and possessing a good address, together with the credit of much knowledge of Indian affairs, he was frequently consulted upon them, and engaged in a long correspondence with lord Holdernesse, secretary of state, relative to the plans then in consideration for supporting the British interest in Indostan. Mr.Orme revisited India in 1754, having previously been appointed by the court of directors a member of the council at fort St. George. He seconded by his able and spirited advice those vigorous measures which, before the conclusion of the war, produced the utter annihilation of the French power in that country, and gave to the Eng › |
