ed in great
detail in [Greek: peri archon] I. 7, belong to the number of the angels.
This is a genuinely Greek idea. The doctrine of the preexistence of
human souls was probably set forth by Clement in the Hypotyposes. The
theory of the transmigration of souls was probably found there also
(Phot. Biblioth. 109). In the Adumbrat., which has been preserved to us,
the former doctrine is, however, contested and is not found in the
Stromateis VI. 16. I. sq.]

[Footnote 767: Phot. Biblioth. 109: [Greek: Klemes pollous pro tou Adam
kosmous terateuetai]. This cannot be verified from the Strom. Orig.,
[Greek: peri archon] II. 3.]

[Footnote 768: [Greek: Peri archon] I. 5 and the whole 3rd Book. The
Fall is something that happened before time began.]

[Footnote 769: The assumption of uncreated matter was decidedly rejected
by Origen ([Greek: peri archon] II. 1, 2). On the other hand Clement is
said to have taught it in the Hypotyposes (Phot., l.c.: [Greek: hulen
archronon doxazei]); this cannot be noticed in the Strom.; in fact in
VI. 16. 147 he vigorously contested the view of the uncreatedness of the
world. He emphasised the agreement between Plato and Moses in the
doctrine of creation (Strom. II. 16. 74 has nothing to do with this).
According to Origen, matter has no qualities and may assume the most
diverse peculiarities (see, e.g., c. Cels. III. 41).]

[Footnote 770: This conception has given occasion to compare Origen's
system with Buddhism. Bigg. (p. 193) has very beautifully said:
"Creation, as the word is commonly understood, was in Origen's views not
the beginning, but an intermediate phase in human history. AEons rolled
away before this world was made; aeons upon aeons, days, weeks, months and
years, sabbatical years, jubilee years of aeons will run their course,
before the end is attained. The one fixed point in this gigantic drama
is the end, for this alone has been clearly revealed," "God shall be all
in all." Bigg also rightly points out that Rom. VIII. and 1 Cor. XV.
were for Origen the key to the solution of the problems presented by
creation.]

[Footnote 771: The popular idea of demons and angels was employed by
Origen in the most comprehensive way, and dominates his whole view of
the present course of the world. See [Greek: peri archon] III. 2. and
numerous passages in the Commentaries and Homilies, in which he approves
the kindred views of the Greeks as well as of Hermas and Barnabas. The
spirits ascend