PAMPLONA
437
PAMPLONA
tyrs of Palestine" we learn that Pamphilus belonged
to a noble family of Beirut (in Phoenicia), where he re-
ceived a good education, and that he quitted his na-
tive land after selling all his property and giving the
proceeds to the poor. He attached himself to the
"perfect men". From Photius (cod. 118), who took
his information from Paniphilus's " Apology for Ori-
gen", we learn that he went to Alexandria where his
teacher was Pierius, then the head of the famous Cate-
chetical School. He eventually settled in Cssarea
where he was ordained priest, collected his famous li-
brary, and established a school for theological study
(Eusebius, "Hist, eccl.", VH, xxxii, 25). He devoted
himself chiefly to producing accurate copies of the
Holy Scriptures. Testimonies to his zeal and care in
this work are to be found in the colophons of Biblical
MSS. (for examples see Edsebius of C.ES.-iRE.'i) . St.
Jerome (De Vir. 111., Ixxv) says that Pamphilus "tran-
scribed the greater part of the works of Origen with his
own hand", and that "these are still preserved in the
library of Cssarea." He himself was a possessor of
"twenty-five volumes of commentaries of Origen",
copied out by Pamphilus, which he looked upon as a
most precious relic of the martyr. Eusebius (Hist, eccl.,
VI, xxxii) speaks of the catalogue of the library con-
tained in his life of Pamphilus. A passage from the
lost life, quoted by St. Jerome (Adv. Rufin., I, ix), de-
scribes how Pamphilus supplied poor scholars with the
necessaries of life, and, not merely lent, but gave them
copies of the Scriptures, of which he kept a large sup-
ply. He likewise bestowed copies on women devoted
to study. The great treasure of the library at Ctesarea
was Origen's own copy of the Hexapla, probably the
only complete copy ever made. It was consulted by
St. Jerome ("In Psalraos comm.", ed. Morin, pp. 5,
21 ; "In Epist. ad. Tit."). The hbrary was certainly in
existence in the sixth century, but probably did not
long survive the capture of Caesarea by the Saracens in
638 (Swete, "Introd. to O. T. in Greek", 74-5).
The Diocletian persecution began in 303. In 306 a young man named Apphianus — a disciple of Pam])hi- lus "while no one was aware; he even concealed it from us who were even in the same house" (Eusebius, " Martyrs of Palestine") — interrupted the governor in the act of offering sacrifice, and paid for his boldness with a terrible martyrdom. His brother ^desius, also a disciple of Pamphilus, suffered martyrdom about the same time at Alexandria under similar circumstances (ibid.). Pamphilus's turn came in November, 307. He was brought before the governor and, on refusing to sacrifice, was cruelly tortured, and then relegated to prison. In prison he continued copying and cor- recting MSS. (see Euskbios of C-«sarea). He also composed, in collaboration with Eusebius, an "Apol- ogy for Origen" in five books (Eusebius afterwards added a sixth). Pamphilus and other members of his household, men " in the full vigour of mind and body", were without further torture sentenced to be beheaded in Feb., 309. While sentence was being given a youth named Porphyrius — "the slave of Pamphilus", "the beloved disciple of Pamphilus", who "had been in- structed in literature and writing" — demanded the bodies of the confessors for burial. He was cruelly tor- tured and put to death, the news of his martyrdom being brought to Pamphilus before his own execution.
Of the "Apology for Origen" only the first book is extant, and that in a Latin version made by Rufinus. It begins with describing the extravagant bitterness of the feehng against Origen. He was a man of deep hu- mility, of great authority in the Church of his day, and honoured with the priesthood. He was above all things anxious to keep to the rule of faith that had come down from the Apostles. The soundness of his doctrine concerning the Trinity and the Incarnation ia then vindicated by copious extracts from his writings. Then nine charges against his teaching are confronted with passages from his works. St. Jerome stated in '
his "De Viris illustribus" that there were two apolo-
gies — one by Pamphilus and another by Eusebius.
He discovered his mistake when Rufinus's translation
appeared in the height of the Origenistic controversy,
and rushed to the conclusion that Eusebius was the
sole author. He charged Rufinus, among other things,
with palming off under the name of the martyr what
was really the work of the heterodox Eusebius, and
with suppressing unorthodox passages. As to the first
accusation there is abundant evidence that the " Apol-
ogy" was the joint work of Pamphilus and Eusebius.
AgaiiLst the second may be set the negative testimony
of Photius who had read the original; "Photius, who
was severe to excess towards the slightest semblance
of Arianism, remarked no such taint in the Apology of
Origen which he had read in Greek" (Ceillier). The
Canons of the alleged Council of the Apostles at An-
tioch were ascribed by their compiler (late fourth cen-
tury) to Pamphilus (Harnack, "Spread of Christian-
ity", I, 86-101). The ascription to Pamphilus, by
Gennadius, of a treatise "Contra mathematicos" was
a blunder due to a misunderstanding of Rufinus's pref-
ace to the "Apology". A Summary of the Acts of the
Apostles among the writings associated with Euthalius
bears in its inscription the name of Pamphilus (P. G.,
LXXXIX, 619 .sqq.).
Bardenhewer, Gesch. der altkirck Lit., II, 242 sqq.: Harnack, Altchrist Lit., 543 sqq.; Ceillier, Hist, des aut.. Ill, 435 sqq.; TiLLEMO:iT, Hist, eccles., V. 418 sqq.; RouTH, Reliq. sac. III, 258 sqq.; Rufinus's Translation of the Apology for Origen will be found in editions of the works of Origen.
F. J. Bacchus.
Pamplona, Diocese of (Pampilonensis), con- prises almost all of Navarre and part of Guipuzcoa. This diocese is said to date from Apostolic times. It is matter of tradition in the churches of Pamplona, Toledo, and Toulouse (France), that St. Saturninus, disciple of St. Peter, sent from Toulouse the priest Honestus to preach to the inhabitants of Navarre, and later came in person. Finding that Honestus had already made many converts, Saturninus left him in Pamplona. Honestus was the teacher of St. Firminua (son of the senator Firmus), first Bishop of Pamplona. Firminus went later into France, where he was mar- tyred at Amiens. There is no note of any other Bishop of Pamplona until 589, when Liliolus signed as such in the Third Council of Toledo. During the seventh century other bishops are known as signatories of various councils of Toledo. It was not known with certainty whether the Arabs succeeded in establishing themselves in Pamplona (Ferreras affirms and Moret denies it) ; at all events, there is no record of a Bishop of Pamplona from the Saracen invasion until the reign of Opilanus (829). The old cathedral had meanwhile fallen into ruins, and the bishops now took refuge in the monastery of San Salvador of Leyre (fountlod in the eighth century). Inigo Arista recovered Pam- plona in 848 or 849, and restored the monastery, con- verting it into a stronghold. This was for a long time the episcopal court and see, and hither Arista had transferred the bodies of the holy virgins Nunilona and Alodia, martyred at Huesca in the time of Abd-er-Rahman II.
It was the wish of Sancho the Elder to introduce into Leyre the Cluniac reform, but the bishops and abbots (e. g. in the Council of Pamplona of 1023) resisted until 1090, during the reign of Sancho Ramirez. In the said council they resolved to restore the See of Pamplona, and decreed that all the bishops of Pam- plona should be thereafter of the monastery of Leyre like Sancho I, who then occupied the see. In 1025 the monks of Leyre were affiliated with the canons of Pamplona, and Juan II took the title of Bishop of Pamplona and Leyre, and signed in a number of de- crees "Joannes, ccclesiie Navarrensium rector". Until the reign of Sancho Ramirez (1076-94) Leyre remained the seat of the bishops of Pamplona. The
