A comparison of the two writers shews the closeness of their relation, and if we had Origen’s complete Homilies, and not mere excerpts, the debt of Hilary would certainly be still more manifest. For the compilers of Catenæ have naturally selected what was best in Origen, and most suited for short extracts; his eccentricities have been in great measure omitted. Hence we may err in attributing to Hilary much that is perverse in his comments; there is an abundance of wild mysticism in the fragments of Origen, but its proportion to the whole is undoubtedly less in their present state than in their original condition. Hilary’s method was that of paraphrasing, not of servile translation. There is apparently only one literal rendering of an extant passage of Origen, and that a short one Hil. Tr. in Ps. 13, § 3, his igitur ita grassantibus, sq. = Origen (ed. Lommatzsch) xii. 38.; but paraphrases, which often become very diffuse expansions, are constant E.g. Instr. in Ps., § 15 = Origen in Eusebius, H.E. vi. 25 (Philocalia 3), Hilary on Ps. 51, §§ 3, 7 = Origen xii. 353, 354, and very often on Ps. 118 (119), e.g. the Introduction = Or. xiii. 67 f., Aleph, § 12 = ib. 70, Beth, § 6 = ib. 71, Caph, §§ 4, 9 = ib. 82, 83, &c.. But a just comparison between the two must embrace their differences as well as their resemblances. Hilary has exercised a silent criticism in omitting many of Origen’s textual disquisitions. He gives, it is true, many various readings, but his confidence in the Septuagint often renders him indifferent in regard to divergencies which Origen had taken seriously. The space which the latter devotes to the Greek versions Hilary employs in correcting the errors and variations of the Latin, or in explaining the meaning of Greek words. But these are matters which rather belong to the next chapter, concerning, as they do, Hilary’s attitude towards Scripture. It is more significant of his tone of mind that he has omitted Origen’s speculations on the resurrection of the body, preserved by Epiphanius Hæres. 64, 12 f., and on the origin of evil Origen xiii. 134. Hilary has omitted this from his Homily on Ps. 134, § 12.. Again, Origen delights to give his readers a choice of interpretations; Hilary chooses one of those which Origen has given, and makes no mention of the other. This is his constant habit in the earlier part of the Homilies; towards the end, however, he often gives a rendering of his own, and also mentions, either as possible or as wrong, that which Origen had offered. Or else, though he only makes his own suggestion, yet it is obvious to those who have Origen at hand that he has in his mind, and is refuting for his own satisfaction, an alternative which he does not think good to lay before his audience Instances of such independence are Ps. 118, Daleth, § 6 (xiii. 74), 119, § 15 (ib. 108), 122, § 2 (ib. 112), 133, § 3 (ib. 131). The references to Origen are in brackets.. A similar liberty with his original occurs in the Homily on Psalm 135, § 12:—‘The purposes of the present discourse and of this place forbid us to search more deeply.’ This must have seemed a commonplace to his hearers; but it happens that Origen’s speculations upon the passage have survived, and we can see that Hilary was rather making excuses to himself for his disregard of them than directly addressing his congregation. Apart from the numerous instances where Hilary derives a different result from the same data, there are certain cases where he accepts the current Latin text, though it differed from Origen’s Greek, and draws, without any reference to Origen, his own conclusions as to the meaning E.g. Ps. 118, Heth, § 10, 121, § 1; Origen xiii. 80, 111.. These, again, seem to be confined to the latter part of the work, and may be the result of occasional neglect to consult the authorities, rather than a deliberate departure from Origen’s teaching.