ORIFLAMME ORIGEN. 



343 



Arabic-Latin dictionary. A work of classic value 

 for the study of Arabic, is Sacy's Hariri (Paris, 

 1821), accompanied with Arabic commentaries. 

 Among the Arabic poems recently published, Kose- 

 garten has given to the public the Amrui ben Kel- 

 thum Moallaka (Jena, 1819) ; Freitag, the Carmen 

 Caab ben sohair (Bonn, 1822); Hengstenberg, the 

 Amriul Kaisi Moallaka (Bonn, 1823) ; Horst, the 

 Carmen Motanabbii (Bonn, 1823). The whole col- 

 lection of Motanabbi has been translated, by Ham- 

 mer, into German (Vienna, 1824). Among the his- 

 torical works published are Rasmussen's Addita- 

 menta ad Historiam Arabum (Copenhagen, 1821) ; 

 Freitag's Selecta ex Historia Halebi (Paris, 1819) ; 

 Fraehn's Ibn Foszlan (Petersburg, 1823) ; Uylen- 

 broek, De Ibn Kaukalo (Leyden, 1822); Hamaker's 

 Specimen Catalogi (Leyden, 1820); Kosegarteri, De 

 Mohammede ebn Batuta (Jena, 1818) ; of the Arabian 

 text of the Arabian Nights, two volumes have 

 appeared in Calcutta (1818). Hammer and Hagen 

 have given new German translations. The Arabian 

 romance Antar has been translated into English 

 (London, 1820). The most important numismatic 

 works, of late, have been published by Fraehn, at 

 Petersburg, Castiglioni at Milan, and Hallenberg at 

 Upsal. (See Arabian Language and Literature .) 

 For Hebrew, so nearly related to Arabic, Gesenius 

 has done much by his dictionary ; also for grammar, 

 for instance, by his Lehrgebaude der Hebraischen 

 Sprache (Leipsic, 1817). An excellent grammar 

 has been written by professor Moses Stuart, of 

 Andover (Mass.) Among the editions of Hebrew 

 authors is to be mentioned Gesenius's Isaiah (Leipsic, 

 1821). In the rabbinical literature, the most recent 

 works are, Winer's Chrestomathia (Leipsic, 1823), 

 and Kosegarten's Liber Coronee Legis (Jena, 1824), 

 which contains fragments of an author of the sect of 

 the Caraites. (See Rabbinical Literature.) Our 

 knowledge of the Phoenician has been extended by 

 Hamaker's Monumenta Punica (Leyden, 1822) ; and 

 the history of the Phoenician, and of all other Semitic 

 alphabets, has been illustrated by Kopp's Bilder und 

 Schriften der Vorzeit (Manheim, 1819 to 1821). 

 Gesenius's Samaritanorum Theologia (Halle, 1822), 

 contains fragments of Samaritan hymns. A new 

 Syrian Grammar has been published by Hoffmann 

 (Halle, 1824). A new Syriac dictionary is a great 

 desideratum ; Quatremftre, at Paris, has collected 

 many materials for this purpose. We have an im- 

 portant work, remarkable also as a religious monu- 

 ment, in the Sabian, a dialect of the Syrian, in Nor- 

 berg's Codex Nasarceus (Lund. 1815; with glos- 

 saries, 1816 and 1817). We have an apocryphal 

 book of the Old Testament, in the Ethiopic, As- 

 censio Jesai<e f^atis, Ethiopian and Latin, by Lau- 

 rence (Oxford, 1819), and also the Primus Esrai 

 Liber, Ethiopic and Latin, by the same (Oxford, 

 1820). Aucher has published a new Armenian 

 Grammar and Dictionary (Venice, 1816 and 1817). 

 The A rmenian Translation of the Chronicle of Euse- 

 bius, and Me ''moires historiques et geographiques sur 

 FArmenie, have also appeared at Paris (1819). In 

 the Armenian convent at Venice, Armenian works 

 are constantly publishing. The Asiatic society, at 

 Paris, is publishing a grammar and vocabulary of 

 the Georgian. Important fragments of the Coptic 

 literature have been published in Zoega's Catalogus 

 Codicum Copticorum (Rome, 1810). Doctor Young 

 and Champollion occupied themselves in deciphering 

 ancient Egyptian writings. See the Account of the 

 former, and the Precis du Systeme Hieroglyphique 

 of the latter ; see, also, our article Hieroglyphics. 



ORIFLAMME (aiiriflamme'); the old royal stan- 

 dard of France, originally the church banner of the 

 abbey of 8t Denis, which was presented by the 



abbot to the lord protector of the convent (formerly 

 the counts of Vexin and Pontoise), whenever it \yas 

 necessary to take up arms for the preservation of its 

 rights and possessions. It was a piece of red 

 taffeta (thence the name) fixed on a golden spear, 

 in the form of a banner, and cut into three points, 

 each of which was adorned with a tassel of green 

 silk. When Philip I. afterwards united Vexin to 

 the possessions of the crown, it fell to him to bear 

 the banner as protector of the abbey. It was now 

 carried with the armies, and eventually became the 

 great standard of the kingdom. Since the time oi 

 Charles VII. it has never been carried into battle. 

 See Lanzelot, Mimoires de V Academic des Inscrip- 

 tions, viii. 



ORIGEN, one of the most learned ecclesiastical 

 writers, surnamed, from his untiring diligence, Ada- 

 mantius, was born at Alexandria, A. D. 185, and 

 early instructed by his father in the Christian reli- 

 gion and the sciences. His teachers afterwards 

 were Clement of Alexandria and Ammonius. In 

 his early youth, he gave proofs of greatness of soul. 

 When his father was thrown into prison on account 

 of his religion, under the emperor Severus, Origen 

 exhorted him to suffer martyrdom rather than 

 renounce Christianity. After the death of his father, 

 he maintained his mother and sister by giving 

 instructions in grammar. At the age of eighteen, 

 he was appointed to instruct the believers in Alexan- 

 dria. Males and females crowded to his lectures. 

 To escape calumny, he determined to mutilate him- 

 self ; and he thought the act was justified by a pas- 

 sage in the New Testament. After the death of 

 Septimius Severus in 211, Origen went to Rome, 

 where he gained friends and admirers. After his 

 return, agreeably to the desire of the bishop Deme- 

 trius, he continued his instructions at Alexandria. 

 A popular tumult compelled him to flee to Palestine. 

 He was so highly esteemed by the bishops there, that 

 they permitted him to preach in their assemblies. 

 His own bishop, moved with jealousy, recalled him. 

 He was soon after invited to Achaia, which was dis- 

 tracted by various heresies. On his way to Caesarea, 

 in Palestine, he was consecrated to the office of pres- 

 byter by the bishops who were there assembled. 

 This laid the foundation for the persecutions which 

 imbittered the remainder of his life. Demetrius 

 maintained that it belonged only to himself to conse- 

 crate Origen. He summoned two councils, deprived 

 Origen of his priestly office, prohibited him from 

 teaching in Alexandria, whither he had returned, 

 compelled him to leave the city, and excommunicated 

 him. This sentence was confirmed at Rome and by 

 most of the other bishops. But the churches of 

 Palestine, Arabia, Phoenicia, and Achaia maintained 

 a connexion with Origen, who denied the errors of 

 which he was accused, and went back again to CSK- 

 sarea. Theochristus, the bishop there, received him 

 as his teacher, and intrusted to him the duty of ex- 

 plaining the Holy Scriptures. In the year 231, his 

 persecutor died, and Origen now enjoyed in tranquillity 

 his well deserved fame. Gregory Thauinaturgus and 

 his brother Athenodorus employed him as their in- 

 structer. The persecution of the Christians, under 

 Maximin, forced him tcwemain for two years in con- 

 cealment. When peace was restored to the church, 

 by Gordian, in 237, Origen took advantage of it to 

 travel to Athens. He then went to Arabia, to which 

 the bishops of this province had invited him, to refute 

 bishop Beryllus, who affirmed that the divine nature 

 of Christ did not exist before his human nature. 

 Origen spoke with such eloquence that Beryllus 

 recanted, and thanked him for his instructions. The 

 same bishops called him to a council which they held 

 against certain heretics who maintained, that death 



