Migne Reading Room
PG 11 · cols. 101–107
Origenes, Fragmenta ex libris Stromatum
Editors' preface
EX LIBRO SEXTO STROMATUM ORIGENIS.
FROM THE SIXTH BOOK OF ORIGEN'S STROMATA.
Plato in tertio De republica libro : « Veritas quoque sectanda magnopere est. Si enim, ut paulo ante rectissime dicebamus, Deo indecens et inutile mendacium est; hominibus quandoque utile, ut utantur eo quasi condimento atque medicamine, nulli dubium est quin hujusmodi licentia medicis danda sit et ab imprudentibus removenda. Vera, inquit, asseris : ergo principes urbium, si quibus et aliis hoc conceditur, oportet aliquando mentiri vel contra hostes, vel pro patria et civibus. » Et nos igitur illius praecepti memores : « Loquimini veritatem unusquisque cum proximo suo, » non debemus dicere, Quis est proximus meus? sed considerare quomodo philosophus caute dixerit, Deo indecens et utile esse mendacium; hominibus interdum inutile; et quod ne pro dispensatione quidem putandus sit Deus aliquando mentiri. Sin autem commodum audientis exegerit, verbis loquitur
Plato in the third book On the Republic: "Truth also is greatly to be pursued. For if, as we were saying most rightly a little before, a lie is unbecoming and useless to God, yet to men sometimes useful, so that they use it as a seasoning and medicine, no one doubts that license of this kind is to be given to physicians and removed from the unskilled. You assert what is true, he says; therefore the rulers of cities, if this is granted to any others at all, ought sometimes to lie either against enemies or on behalf of country and citizens." And we therefore, mindful of that precept: "Speak truth each one with his neighbour" (Eph. 4:25), ought not to say, Who is my neighbour? but to consider how cautiously the philosopher said that to God a lie is unbecoming and useless, to men sometimes useful; and that not even by way of dispensation is God to be supposed ever to lie. But if the advantage of the hearer demands it, He speaks in words
ambiguis, et per aenigmata quae vult profert, ut et veritatis apud eum dignitas conservetur; et quod noxium esse poterat si nudum proferretur in vulgus, quodam tectum velamine proferatur. Homo autem cui incumbit necessitas mentiendi, diligenter attendat, ut sic utatur interdum mendacio, quomodo condimento atque medicamine; ut servet mensuram ejus, ne excedat terminos, quibus usa est Judith contra Holophernem, et vicit eum prudenti simulatione verborum. Imitetur Esther, quae Artaxerxis sententiam diu tacita gentis veritate correxit; et in primis patriarcham Jacob, quem legimus benedictiones patris artifici impetrasse mendacio. Ex quo perspicuum est, quod nisi ita mentiti fuerimus, ut magnum nobis ex hoc aliquod quaeratur bonum, judicandi simus, quasi inimici ejus qui ait : « Ego sum veritas. »
that are ambiguous, and brings forth what He wills through enigmas, so that both the dignity of truth may be preserved with Him, and what could be harmful if it were brought forth bare to the multitude may be brought forth covered with a certain veil. Moreover, let a man upon whom lies the necessity of lying take diligent heed that he so use a lie at times as a seasoning and medicine, that he keep the measure of it, lest he exceed the bounds which Judith used against Holofernes, when she overcame him by a prudent simulation of words. (Judith 11) Let him imitate Esther, who corrected the decree of Artaxerxes after long keeping silent the truth of her race (Esth. 4ff.); and above all the patriarch Jacob, whom we read to have obtained his father's blessings by a skilful lie. (Gen. 27) From which it is clear that unless we have lied in such a way that some great good is sought for us from this, we are to be judged as enemies of Him Who says: "I am the truth." (John 14:6)
EX LIBRO DECIMO STROMATUM ORIGENIS.
FROM THE TENTH BOOK OF ORIGEN'S STROMATA.
« Et erat vir habitans in Babylone, et nomen ejus Joacim, et accepit uxorem nomine Susannam, filiam Helciae, pulchram nimis et timentem Dominum. Et parentes ejus justi edocuerant filiam suam juxta legem Moysi. » Hoc utendum est testimonio ad exhortationem parentum, ut doceant juxta legem Dei sermonemque divinum, non solum filios, sed et filias suas.
"And there was a man dwelling in Babylon, and his name was Joacim; and he took a wife named Susanna, the daughter of Helcias, exceeding fair and fearing the Lord. And her parents, being righteous, had instructed their daughter according to the law of Moses." (Dan. 13:1–3) One must use this testimony for the exhortation of parents, that they teach according to the law of God and the divine word not only their sons, but also their daughters.
« Erat autem Joacim dives valde, et erat ei pomarium vicinum domui suae, » etc. Referebat Hebraeus istos esse Ahab et Sedeciam, de quibus scribit Jeremias : « Faciat te Dominus sicut Ahab et Sedeciam, quos frixit rex Babylonis in igne propter iniquitatem quam fecerant in Israel, et adulterarant uxores civium suorum. »
"Now Joacim was very rich, and he had an orchard near his house" (Dan. 13:4), etc. A Hebrew used to relate that these men were Ahab and Zedekiah, concerning whom Jeremiah writes: "The Lord make you like Ahab and Zedekiah, whom the king of Babylon roasted in the fire because of the iniquity which they had done in Israel, and because they had committed adultery with the wives of their fellow-citizens." (Jer. 29:22–23)
De quibus locutus est Dominus : quia egressa est iniquitas de Babylone a senibus judicibus qui videbantur regere populum. Isti frequentabant domum Joacim, » etc. Pulchre de presbyteris peccatoribus non ait : « qui regebant populum; » sed, « qui videbantur
"Concerning whom the Lord spoke: that iniquity went forth from Babylon from the elder judges who seemed to rule the people. These frequented the house of Joacim" (Dan. 13:5–6), etc. Finely concerning the sinful elders he does not say: "who ruled the people," but: "who seemed
Editors' notes and page, col. 101
Footnotes
(64) ‹anchor: cum proximo suo› · call in col 101
Ephes. IV, 25.
Ephesians 4:25.
(printed under page 55)
(65) ‹anchor: simulatione verborum› · call in col 102 (para 1, set in this file in reading order)
Judith, II.
Judith 2.
(printed under page 55)
(66) ‹anchor: veritate correxit› · call in col 102 (para 1, set in this file in reading order)
Esth. IV et seqq.
Esther 4 and following.
(printed under page 55)
(67) ‹anchor: artifici impetrasse mendacio› · call in col 102 (para 1, set in this file in reading order)
Gen. XXVII.
Genesis 27.
(printed under page 55)
(68) ‹anchor: Ego sum veritas› · call in col 102 (para 1, set in this file in reading order)
Joan. XIV, 6.
John 14:6.
(printed under page 55)
(69) ‹anchor: juxta legem Moysi› · call in col 101
Dan. XIII, 1, 2, 3.
Daniel 13:1–3.
(printed under page 55)
(70) ‹anchor: vicinum domui suae› · call in col 101
Ibid. 4.
Ibid., verse 4.
(printed under page 55)
(71) ‹anchor: uxores civium suorum› · call in col 101
Jerem. XXIX, 22, 23.
Jeremiah 29:22–23.
(printed under page 55)
(72) ‹anchor: frequentabant domum Joacim› · call in col 101
Dan. XIII, 5, 6.
Daniel 13:5–6.
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(26) ‹anchor: not visible in the page-foot image› · call in col 101–102 (call not visible)
Fragmentum istud exhibet sanctus Hieronymus lib. I adversus Rufinum. Vide Monitum.
This fragment is given by St Jerome, Against Rufinus, book 1. See the Notice.
(printed under page 55)
(27) ‹anchor: STROMATUM ORIGENIS› · call in col 101–102 (in the section title, set across both columns)
Hieronymus Comment. in Daniel. cap. XIII: « Expositis, inquit, ut potuimus quae in Danielis libro juxta Hebraicum continentur, ponam breviter quid Origenes in decimo Stromatum suorum libro de Susannae et Belis fabulis dixerit. Cujus haec verba sunt quae locis suis subnotabis. » Verum Origenis verbis nonnulla de suo interdum addidit Hieronymus, ut legenti patebit.
Jerome, Commentary on Daniel, chapter 13: "Having set out, as best we could," he says, "what is contained in the book of Daniel according to the Hebrew, I will briefly set down what Origen said about the stories of Susanna and of Bel in the tenth book of his Stromata. His words are these, which you will note [as printed: subnotabis] in their places." But Jerome now and then added something of his own to Origen's words, as the reader will see.
(printed under page 55)
Editors' prose
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- running head: 101 EX ORIGENIS LIBRIS STR
- marginal letters: A 39 Plato in tertio; B interdum inutile;; C de quibus scribit; D (none)
- old-edition numerals: 39 before Plato
- misprints (kept as printed): 'Deo indecens et utile esse mendacium; hominibus interdum inutile' (col 101) has utile/inutile interchanged against the sense and the Plato quotation above it; the English translates the sense silently
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- other: Latin only, no Greek printed; six full-width lines of editors' note at top (Id unum nunc ... infamari?) and full-width title lines before Plato (EX LIBRO SEXTO STROMATU...) and after loqui- (EX LIBRO DECIMO STROMATU...) cut off at right edge, not set; loquitur and videbantur split across col. break
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regere. » Qui enim bene praesunt populo, regunt populum; qui autem tantum nomen habent judicum et injuste praesunt populo, regere videntur populum magis quam regant.
to rule." For those who preside well over the people rule the people; whereas those who have only the name of judges and preside unjustly over the people seem to rule the people rather than rule them.
« Et deambulabat in pomario viri sui et videbant eam senes quotidie ingredientem et deambulantem, et exarserunt in concupiscentiam, » etc. Quod Graeci vocant πάθος, nos « perturbationem » magis quam « passionem » rectius interpretamur. Haec igitur perturbatio et cupido libidinis titillavit, imo percussit corda seniorum. Sed ut in animis eorum jaceret fundamentum, et cogitarent desiderata complere, ipsi everterunt sensum suum; quo subverso oculi eorum inclinati sunt, ut coelestia non viderent, nec recordarentur judiciorum justorum, sive Dei, sive honestatis, sive naturae, quae omnibus ad bonum insita est.
"And she walked in her husband's orchard, and the elders saw her daily going in and walking, and they burned with lust" (Dan. 13:7–8), etc. What the Greeks call πάθος, we more rightly translate "perturbation" rather than "passion". This perturbation, therefore, and desire of lust tickled, nay smote, the hearts of the elders. Yet that it might lay a foundation in their minds, and that they might think to fulfil what they desired, they themselves perverted their own mind; and when this was subverted, their eyes were bowed down, so that they did not see heavenly things, nor remember just judgements, whether of God, or of honour, or of nature, which is implanted in all for good.
« Et ecce Susanna inambulabat, » etc. Ante jam dictum est quod facto mane inambularet Susanna. Nec incongruum est ad placandos eos qui omnium
"And behold, Susanna was walking about" (Dan. 13:15), etc. Earlier it was already said that when morning was come Susanna walked about. Nor is it incongruous, for appeasing those who for all the things
Editors' notes and page, col. 102
Footnotes
(68) ‹anchor: Ego sum veritas› · call in col 102
Joan. XIV, 6.
John 14:6.
(printed under page 55)
(73) ‹anchor: exarserunt in concupiscentiam› · call in col 102
Ibid. 7, 8.
Ibid., verses 7–8.
(printed under page 55)
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- running head: IS LIBRIS STROMATUM. 102
- marginal letters: A tur ambiguis,; B quæratur bonum,; C jaceret fundamentum,; D (none)
- old-edition numerals: (none)
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quae gerimus de Scripturis sanctis quaerunt exempla, hunc inambulandi locum assumere : quod recte quis ad vegetandum corpusculum deambulet. Quem locum de Septuaginta editione nunc posui.
that we do, seek examples from the holy Scriptures, to take up this passage about walking about: that one may rightly walk about to invigorate the frail body. Which passage I have now set down from the edition of the Septuagint.
« Cum autem egressae essent puellae, surrexerunt duo senes, ut accurrerent ad eam, » etc. Qui ad summitatem perfectae virtutis venerit, nunquam dicit sibi imminere discrimen, si adulterorum manus non effugerit, dicentium : « Assentire nobis, et commiscere nobiscum. Alioquin, etsi nolueris, dicemus testimonium contra te quod fuerit tecum juvenis, et hac de causa dimiseris puellas a te. » Humanae quippe fragilitatis est, mortem timere quae infertur pro justitia; nisi forte angustiam interpretabimur non imminentis mortis, sed opprobrii et ignominiae, qua perfundenda erat illis accusantibus atque dicentibus : « Fuit cum illa juvenis, et idcirco dimisit puellas. »
"And when the maids had gone out, the two elders arose and ran up to her" (Dan. 13:19), etc. One who has come to the summit of perfect virtue never says that danger overhangs him if he does not escape the hands of adulterers who say: "Consent to us, and lie with us. Otherwise, even if you are unwilling, we will bear witness against you that a young man was with you, and for this cause you sent the maids away from you." (Dan. 13:20–21) For it belongs to human frailty to fear death which is inflicted for righteousness; unless perhaps we shall interpret the strait as being not of imminent death, but of the reproach and ignominy with which she was to be covered when they accused her and said: "A young man was with her, and therefore she sent away the maids."
« Si enim hoc egero, mors mihi est; si autem non, » etc. Peccatum mortem vocat. Sicut ergo ei qui facit adulterium, mors est adulterium; sic omne peccatum quod ducit ad mortem, mors appellandum est. Et toties mori credimur quoties peccamus ad mortem. Unde econtrario toties resurgimus et vivificamur, quoties vitae digna opera facimus.
"For if I do this, it is death to me; and if I do not" (Dan. 13:22), etc. She calls sin death. Just as, therefore, to him who commits adultery, adultery is death, so every sin that leads to death is to be called death. And we are believed to die as often as we sin unto death. Whence, on the contrary, we rise again and are quickened as often as we do works worthy of life.
« Sed melius mihi est absque opere incidere in manus vestras, quam peccare in conspectu Domini. » In Graeco non legitur αἱρετώτερον, id est, melius, sed αἱρετόν, quod bonum interpretari possumus. Unde eleganter non dixit : « Melius mihi est incidere in manus iniquorum presbyterorum, quam peccare in conspectu Domini : » ne videretur comparatione peccati quod non erat bonum, hoc appellare melius. Sed, « Bonum est, inquit, mihi non facere malum, et incidere in manus vestras, ne peccem in conspectu Domini. » Non ergo per comparationem legendum est : « Melius mihi est incidere in manus vestras, quam peccare in conspectu Domini; » sed absolute : « Bonum mihi est non facere malum et incidere in manus vestras, ne peccem in conspectu Domini. »
"But it is better for me without the deed to fall into your hands than to sin in the sight of the Lord." (Dan. 13:23) In the Greek it does not read αἱρετώτερον, that is, "better", but αἱρετόν, which we can translate "good". Whence she elegantly did not say: "It is better for me to fall into the hands of wicked elders than to sin in the sight of the Lord," lest by comparison with sin, which was not good, she should seem to call this better. But, "It is good for me," she says, "not to do evil, and to fall into your hands, lest I sin in the sight of the Lord." It is not, therefore, to be read by way of comparison: "It is better for me to fall into your hands than to sin in the sight of the Lord," but absolutely: "It is good for me not to do evil and to fall into your hands, lest I sin in the sight of the Lord."
« Et exclamavit voce magna Susanna, » etc. Magna vox erat, non aeris percussione et clamore faucium, sed pudicitiae magnitudine per quam clamabat ad Dominum. Unde et sancta Scriptura in exclamatione seniorum non apposuit magnam vocem. Sequitur enim : « Clamaverunt et senes adversus eam. » « Exclamavit autem Susanna voce magna, » etc. Cordis affectus, et mentis pura confessio, et bonum conscientiae, vocem ejus fecerant
"And Susanna cried out with a loud voice" (Dan. 13:24), etc. The voice was loud, not by the beating of the air and the shouting of the throat, but by the greatness of her chastity, through which she cried to the Lord. Whence also the holy Scripture in the outcry of the elders did not add a loud voice. For there follows: "And the elders cried out against her." "But Susanna cried out with a loud voice," etc. The affection of the heart, and the pure confession of the mind, and the good of conscience had made her voice
Editors' notes and page, col. 103
Footnotes
(74) ‹anchor: not visible in the page-foot image› · call in col 103–104 (Latin only on this page; call not visible)
Dan. XIII, 19.
Daniel 13:19.
(printed under page 56)
(75) ‹anchor: not visible› · call in col 103–104 (call not visible)
Ibid. 21.
Ibid., verse 21.
(printed under page 56)
(76) ‹anchor: not visible› · call in col 103–104 (call not visible)
Ibid. 22.
Ibid., verse 22.
(printed under page 56)
(77) ‹anchor: in conspectu Domini› · call in col 103
Ibid. 23.
Ibid., verse 23.
(printed under page 56)
(78) ‹anchor: voce magna Susanna› · call in col 103
Ibid. 24.
Ibid., verse 24.
(printed under page 56)
(79) ‹anchor: senes adversus eam› · call in col 103
Ibid.
Ibid.
(printed under page 56)
(80) ‹anchor: not visible› · call in col 103–104 (call not visible)
Ibid. 45.
Ibid., verse 45.
(printed under page 56)
(81) ‹anchor: not visible› · call in col 103–104 (call not visible)
Ibid. 46.
Ibid., verse 46.
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(82) ‹anchor: not visible› · call in col 103–104 (call not visible)
Ibid. 52.
Ibid., verse 52.
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(28) ‹anchor: not visible in the page-foot image› · call in col 103–104 (call not visible)
« Quo dicto, observat ibidem Hieronymus, Origenes ostendit caetera se non juxta Septuaginta Interpretes disseruisse. » Vide notas in epist. ad Africanum, num. 2.
"By saying this," Jerome observes in the same place, "Origen shows that he discussed the rest not according to the Seventy Translators." See the notes on the letter to Africanus, no. 2.
(printed under page 56)
(29) ‹anchor: not visible› · call in col 103–104 (call not visible)
Hebraei reprobant historiam Susannae. Vide Monitum ad Africani et Origenis ἀμοιβαίας epistolas, et notas ad utramque.
The Hebrews reject the story of Susanna. See the Notice to the letters exchanged between Africanus and Origen, and the notes on both.
(printed under page 56)
Page
- running head: 103 FRAGMENTA
- marginal letters: A quæ gerimus de; B ignominiæ, qua; C sumus. Unde eleganter; D faucium, sed pudicitiæ
- old-edition numerals: 40 after causa
- other: Latin only, no Greek printed
clariorem. Unde magna erat exclamatio ejus Deo, quae ab hominibus non audiebatur.
clearer. Whence her outcry was loud to God, though it was not heard by men.
« Cumque duceretur ad mortem, suscitavit Dominus Spiritum sanctum pueri junioris, » etc. Quo sermone ostenditur non intrasse in Danielem Spiritum sanctum, sed eum qui erat in illo et quiescebat propter aetatis infirmitatem, nec sua poterat opera demonstrare, data occasione pro sancta femina a Domino suscitatum.
"And as she was being led to death, the Lord stirred up the holy Spirit of a young boy" (Dan. 13:45), etc. By which saying it is shown that the holy Spirit did not enter into Daniel, but that He Who was in him and was resting on account of the weakness of his age, and could not show forth His works, was stirred up by the Lord when occasion was given on behalf of the holy woman.
« Et exclamavit voce magna : Mundus ego sum a sanguine hujus, » etc. Suscitato in se Spiritu sancto, et quae puer deberet dicere suggerente, vox ejus magna erat. Et notandum sicubi in Scripturis sanctis peccatoris vox magna vocatur.
"And he cried out with a loud voice: I am clean from the blood of this woman" (Dan. 13:46), etc. Because the holy Spirit had been stirred up in him, and was suggesting what the boy ought to say, his voice was loud. And one must note whether anywhere in the holy Scriptures the voice of a sinner is called loud.
« Cumque divisi essent alter ab altero, vocavit unum de eis, » etc. Quia Hebraei reprobant historiam Susannae, dicentes eam in Danielis volumine non haberi, debemus inquirere nomina σχίνου καὶ πρίνου quae Latini « ilicem et lentiscum » interpretantur, si sint apud Hebraeos, et quam habeant etymologiam, ut a σχίνῳ, « scissio, » et a πρίνῳ, « sectio » sive serratio dicatur lingua eorum. Quod si non fuerit inventum, necessitate cogemur et nos eorum acquiescere sententiae, qui Graeci tantum sermonis hanc volunt esse περικοπήν, quae Graecam habeat tantum etymologiam, et Hebraicam non habeat. Quod si quis ostenderit duarum istarum arborum scissionis et sectionis in Hebraeo stare etymologiam, tunc poterimus etiam hanc Scripturam recipere.
"And when they had been separated one from the other, he called one of them" (Dan. 13:52), etc. Because the Hebrews reject the story of Susanna, saying that it is not contained in the volume of Daniel, we ought to inquire whether the names of σχῖνος and πρῖνος, which the Latins translate "holm-oak and mastic-tree", exist among the Hebrews, and what etymology they have, so that from σχῖνος "cleaving", and from πρῖνος "cutting" or "sawing" may be spoken in their tongue. And if this is not found, we too shall be compelled by necessity to acquiesce in the opinion of those who hold this section to be of the Greek language only, having a Greek etymology only and not having a Hebrew one. But if anyone shows that the etymology of cleaving and cutting of those two trees stands in the Hebrew, then we shall be able to receive this Scripture also.
« Exclamavit autem omnis synagoga voce magna, et benedixerunt Deum qui salvat sperantes in se, » etc. Si interfecit eos omnis synagoga, videtur illa opinio refutari, de qua supra diximus, secundum Jeremiam, quod ipsi essent presbyteri Ahab et Sedecias, nisi forte hoc quod scriptum est : « Interfecerunt eos, » sic interpretemur pro eo quod est, regi Babylonis occidendos tradiderunt. Sicut et nos dicimus, quod Judaei interfecerint Salvatorem; non quo ipsi percusserint, sed quo tradiderint occidendum et succlamantes dixerint : Crucifige, crucifige eum.
"And the whole assembly cried out with a loud voice, and they blessed God, Who saves those who hope in Him" (Dan. 13:60), etc. If the whole assembly put them to death, that opinion concerning which we spoke above, according to Jeremiah, that the elders themselves were Ahab and Zedekiah, seems to be refuted; unless perhaps we interpret this which is written, "They put them to death" (Dan. 13:62), thus, as standing for: they delivered them up to the king of Babylon to be slain. Just as we also say that the Jews put the Saviour to death, not in that they themselves struck Him, but in that they delivered Him up to be slain and shouting out said: Crucify, crucify Him. (Luke 23:21)
« Helcias autem et uxor ejus laudaverunt Deum pro filia sua Susanna, » etc. Digne quasi sancti laudant Deum; non quia liberata est de manu presbyterorum Susanna, hoc enim non satis laudabile est, nec magni discriminis, si non esset liberata, sed quia non est inventa in ea res turpis.
"And Helcias and his wife praised God for their daughter Susanna" (Dan. 13:63), etc. Worthily, as holy persons, they praise God; not because Susanna was delivered from the hand of the elders—for this is not sufficiently praiseworthy, nor of great moment if she had not been delivered—but because no shameful thing was found in her.
« Statimque cum aperuisset ostia, aspiciens rex super mensam, exclamavit voce magna : Magnus es, Bel, et non est apud te ullus dolus. » Hoc quod
"And straightway when he had opened the doors, the king, looking upon the table, cried out with a loud voice: Great are you, Bel, and there is no deceit at all with you." (Dan. 14:17) This which
Editors' notes and page, col. 104
Footnotes
(83) ‹anchor: sperantes in se› · call in col 104
Ibid. 60.
Ibid., verse 60.
(printed under page 56)
(84) ‹anchor: crucifige, crucifige eum› · call in col 104
Luc. XXIII, 21.
Luke 23:21.
(printed under page 56)
(85) ‹anchor: pro filia sua Susanna› · call in col 104
Dan. XIII, 63. [print unclear: 63 or 65; the verse is 63]
Daniel 13:63.
(printed under page 56)
(86) ‹anchor: apud te ullus dolus› · call in col 104
Dan. XIV, 17.
Daniel 14:17.
(printed under page 56)
(30) ‹anchor: omnis synagoga› · call in col 104
Si interfecit eos omnis synagoga, etc. Confer hunc locum cum num. 8 epistolae Origenis ad Africanum, ubi contra Wetstenium probatur duplicem fuisse historiae Susannae versionem Graecam, alteram ab altera longe diversam.
If the whole assembly killed them, etc. Compare this passage with no. 8 of Origen's letter to Africanus, where it is proved against Wetstein that there were two Greek versions of the story of Susanna, very different from each other.
(printed under page 56)
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- running head: FRAGMENTA 104
- marginal letters: A clariorem. Unde; B unum de eis 82,; C recipere.; D laudant Deum;
- old-edition numerals: (none)
- other: Latin only, no Greek printed
- other (Q2a): the calls 80 (pueri junioris), 81 (a sanguine hujus), 82 (vocavit unum de eis) and (29) (historiam Susannae) stand in this column; those footnotes are set in n103 (pointer only)
Scriptura nunc dicit : « Exclamavit voce magna, » quia de idololatra et ignorante Deum dicitur, videtur observationem nostram subvertere, qua dudum asseruimus vocem magnam in sanctis tantum
the Scripture now says: "He cried out with a loud voice," because it is said of an idolater and one ignorant of God, seems to overturn our observation whereby we asserted a little while ago that a loud voice is only in holy persons
reperiri. Quod solvet facile qui hanc historiam in libro Danielis apud Hebraeos dixerit non haberi. Si quis autem potuerit eam approbare esse de canone, tunc quaerendum est quid ei respondere debeamus.
to be found. Which difficulty he will easily solve who says that this story is not contained in the book of Daniel among the Hebrews. But if anyone is able to prove that it belongs to the canon, then we must inquire what we ought to answer him.
EX DECIMO STROMATUM ORIGENIS LIBRO.
In haec verba Epistolae ad Galatas cap. v, v. 13 : Vos enim in libertatem vocati estis, fratres; tantum ne libertatem in occasionem carni detis.
FROM THE TENTH BOOK OF ORIGEN'S STROMATA.
On these words of the Epistle to the Galatians, chapter 5, verse 13: "For you, brethren, have been called unto liberty; only give not liberty for an occasion to the flesh."
Difficilis locus est, et ita nobis disserendus videtur. Qui liber est, et altiori sensu spiritum, et veritatem sequitur, praecedentes et typos contemnit et litteram : non idcirco debet minores despicere, et occasionem dare his qui non possunt sentire sublimius, de se penitus desperandi. Licet enim infirmi sint et caro comparatione spiritus appellentur, caro tamen Christi sunt. Si enim intelligit mysterium charitatis infirmioribus servientis, faciat aliquid propter infirmos : ne inscientia sua frater pereat, pro quo Christus est mortuus. Diligenter itaque attende, an ex consequentibus sensus iste texetur. « Vos, inquit, fratres, in libertatem vocati estis; » forsitan ideo, quia non omnes vocationem capere poterant libertatis. Propter quod nunc auditis : « Tantum ne libertatem in occasionem detis carni. » Per dilectionem enim oportet minoribus servire majores; quia qui vult esse major, erit omnium servus. Neque ergo spiritualis laceret Christi carnes, neque occasionem illis tribuat ut se remordeant provocantem, ne ab invicem consumantur. Oportet ergo spiritu ambulantem, et spiritu Scripturarum verba sectantem, non perficere desiderium carnis earum. Si autem hoc quod dicitur : « Spiritu ambulate, et desiderium carnis non perficietis » simpliciter intelligimus, ut plerique arbitrantur, contra argumentum et hypothesin totius Epistolae, in haec subito Paulus erumpet; statim quippe sequitur : « Si autem spiritu ducimini, non estis sub lege. » Et cum huc usque aliqua ex parte sibi sermo cohaereat, rursum si simplicem intelligentiam sequamur, ad inordinata repente praecepta nos transfert, de carne et spiritu disserens, id est : « Manifesta autem sunt opera carnis illa et illa. » Et e contrario : « Fructus autem spiritus est charitas, » et reliqua. Sed neque in his consequentiam desperare debemus : quia opera carnis divinorum voluminum historia continet; non valde eos juvans qui sic eam intelligunt, ut scripta est. Quis enim non docebitur servire luxuriae et fornicationem habere pro nihilo, cum Judam ad meretricem legerit ingredientem, et patriarchas habuisse multas pariter uxores? Quomodo non ad idololatriam provocabitur,
The passage is difficult, and it seems to us that it ought to be discussed thus. One who is free, and follows the spirit and the truth in a higher sense, despises the preceding types and the letter; yet he ought not on that account to look down upon the lesser ones, and give occasion to those who cannot think more sublimely to despair utterly of themselves. For though they are weak and are called flesh in comparison with the spirit, nevertheless they are the flesh of Christ. For if he understands the mystery of charity serving the weaker, let him do something for the sake of the weak, lest through his knowledge the brother perish for whom Christ died. (1 Cor. 8:11) Attend diligently, therefore, whether this sense will be woven out of what follows. "You, brethren," he says, "have been called unto liberty" (Gal. 5:13); perhaps for this reason, because not all were able to grasp the calling of liberty. On account of which you now hear: "Only give not liberty for an occasion to the flesh." For through love the greater ought to serve the lesser, because he who wills to be greater shall be servant of all. (Matt. 20:26–27; Mark 10:43–44) Neither, therefore, let the spiritual man tear the flesh of Christ, nor let him give occasion to them to bite back at him when he provokes them, lest they be consumed by one another. (Gal. 5:15) He, therefore, who walks by the spirit and by the spirit pursues the words of the Scriptures ought not to fulfil the desire of their flesh. But if we understand this which is said, "Walk by the spirit, and you shall not fulfil the desire of the flesh" (Gal. 5:16), simply, as most suppose, Paul will burst forth suddenly into these things contrary to the argument and hypothesis of the whole Epistle; for straightway there follows: "But if you are led by the spirit, you are not under the law." (Gal. 5:18) And while up to this point the discourse coheres with itself in some measure, again, if we follow the simple understanding, he suddenly transfers us to unarranged precepts, discoursing concerning flesh and spirit, that is: "Now the works of the flesh are manifest, such and such." (Gal. 5:19) And on the contrary: "But the fruit of the spirit is charity" (Gal. 5:22), and the rest. Yet not even in these things ought we to despair of the sequence: because the history of the divine volumes contains the works of the flesh, not greatly helping those who understand it just as it is written. For who will not be taught to serve luxury and to count fornication as nothing, when he reads of Judah going in to a harlot (Gen. 38), and that the patriarchs had many wives at the same time? How will he not be provoked to idolatry
Editors' notes and page, col. 105
Footnotes
(87) ‹anchor: erit omnium servus› · call in col 105
Matth. XX, 26, 27; Marc. X, 43, 44.
Matthew 20:26–27; Mark 10:43–44.
(printed under page 57)
(88) ‹anchor: non perficietis› · call in col 105
Gal. V, 16.
Galatians 5:16.
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(89) ‹anchor: non estis sub lege› · call in col 105
Ibid. 18.
Ibid., verse 18.
(printed under page 57)
(90) ‹anchor: illa et illa› · call in col 105
Ibid. 19.
Ibid., verse 19.
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(91) ‹anchor: spiritus est charitas› · call in col 105
Ibid. 22.
Ibid., verse 22.
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(92) ‹anchor: ad meretricem legerit ingredientem› · call in col 105
Gen. XXXVIII.
Genesis 38.
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(93) ‹anchor: parvulos tuos ad petram› · call in col 106 (set here, with the page's footnotes)
Psal. CXXXVI, 8, 9.
Psalm 136 (Vulgate numbering):8–9.
(printed under page 57)
(94) ‹anchor: omnes peccatores terrae› · call in col 106 (set here, with the page's footnotes)
Psal. C, 8.
Psalm 100 (Vulgate numbering):8.
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(31) ‹anchor: STROMATUM ORIGENIS LIBRO› · call in col 105–106 (in the title band, set across both columns)
Exstat hocce fragmentum apud Hieronymum lib. III Comment. in Epist. ad Galat. cap. 5.
This fragment survives in Jerome, Commentary on the Epistle to the Galatians, book 3, on chapter 5.
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Page
- running head: 105 EX ORIGENIS LIBRIS STR
- marginal letters: A Scriptura nunc dicit :; B litteram : non idcirco; C servus 87. Neque ergo; D « Manifesta autem sunt
- old-edition numerals: 41 before EX DECIMO
- other: Latin only, no Greek printed; full-width title and subtitle lines after tantum (41 EX DECIMO STROMATUM O... / In hæc verba ... occasionem) cut off at right edge, not set; provocabitur split across col. break
- other: a full-width band stands across cols 105/106 in mid-page: the 1 paragraph(s) above it in col 106 are set here, after the 1 above it in col 105 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
- other: the word provocabitur, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 106
qui sanguinem taurorum et caeteras Levitici victimas non plus quam quod in littera sonat putaverit indicare? Quod autem inimicitias in aperto positus Scripturae sermo doceat, et ex hoc loco probatur : « Filia Babylonis misera; beatus qui retribuet tibi retributionem quam retribuisti nobis. Beatus qui tenebit, et allidet parvulos tuos ad petram; » ex illo : « In matutino interficiebam omnes peccatores terrae, » et caetera his similia : de contentionibus videlicet, aemulatione, ira, rixis, dissensionibus. Ad quae, si non altius aliquid sentiamus, provocant nos magis historiae exempla quam prohibent. Haereses quoque magis de carnali Scripturae intelligentia quam de opere carnis nostrae, ut plurimi aestimant, substiterunt. Nec non invidiam et ebrietates per legis litteram discimus. Inebriatur Noe post diluvium, et patriarchae apud fratrem Joseph in Aegypto. Sed et comessationes in Regnorum libro scriptae sunt; saltante David et concrepante tympanis coram arca testamenti Dei; et his similia. Quaeritur quomodo ad veneficia et ad maleficas artes simplex Scripturae divinae sermo, qui dicitur caro, nos provocet, nisi ad ejusdem Scripturae spiritum transcendamus. Puto hoc significare decies Danielem et tres pueros magis, incantatoribus et Gazarenis atque Chaldaeis sapientiores repertos, et Moysem omni sapientia et doctrina Aegyptiorum eruditum. Multorum ergo malorum occasio est, si quis in Scripturae carne permaneat. Quae qui fecerint, regnum Dei non consequentur. Quamobrem spiritum Scripturae fructusque quaeramus, qui non dicuntur esse manifesti. Multo quippe labore et sudore, et digno cultu in Scripturis fructus spiritus invenitur. Unde arbitror Paulum diligenter et caute de Scripturae sensibus dixisse carnalibus : « Manifesta autem sunt opera carnis; » de spiritualibus vero non ut ibi posuisse, manifestus est fructus spiritus, sed ita : « Fructus autem spiritus, est charitas, gaudium, pax, » et reliqua. Quod si relictis typis ad veritatem Scripturae transeamus et spiritum, statim nobis prima charitas panditur; et ad gaudium inde gradientes, pervenimus ad pacem, per quam consequimur patientiam.
who supposes the blood of bulls and the remaining victims of Leviticus to indicate no more than what sounds in the letter? And that the discourse of Scripture set forth in the open teaches enmities is proved both from this passage: "O wretched daughter of Babylon, blessed is he who shall repay to you the repayment which you repaid to us. Blessed is he who shall take hold of and dash your little ones against the rock" (Ps. 136:8–9); and from that: "In the morning I slew all the sinners of the earth" (Ps. 100:8), and the rest like these: concerning contentions, namely, jealousy, wrath, quarrels, dissensions. To which things, if we do not think somewhat more deeply, the examples of the history provoke us rather than forbid us. Heresies also have arisen more from the carnal understanding of Scripture than from the work of our flesh, as most suppose. Moreover, we learn envy and drunkenness through the letter of the law. Noah is made drunk after the flood (Gen. 9:21), and the patriarchs with their brother Joseph in Egypt. (Gen. 43:34) Revelries too are written of in the book of Kingdoms, when David danced and beat the timbrels before the ark of the covenant of God (2 Sam. 6:14–16); and things like these. It is asked how the simple discourse of divine Scripture, which is called flesh, provokes us to sorceries and evil arts, unless we transcend to the spirit of the same Scripture. I think this is signified by Daniel and the three boys being found ten times wiser than the magicians, enchanters, Gazarenes, and Chaldaeans (Dan. 1:20), and Moses being instructed in all the wisdom and learning of the Egyptians. (Acts 7:22) It is an occasion of many evils, therefore, if anyone remains in the flesh of Scripture. And those who do these things shall not obtain the kingdom of God. Wherefore let us seek the spirit of Scripture and its fruits, which are not said to be manifest. For with much labour and sweat and worthy cultivation is the fruit of the spirit found in the Scriptures. Whence I think that Paul diligently and cautiously said concerning the carnal senses of Scripture: "Now the works of the flesh are manifest" (Gal. 5:19); whereas concerning the spiritual he did not set down, as there, "manifest is the fruit of the spirit," but thus: "But the fruit of the spirit is charity, joy, peace" (Gal. 5:22), and the rest. And if, leaving the types behind, we pass over to the truth and spirit of Scripture, straightway charity is opened to us first; and advancing thence to joy, we arrive at peace, through which we attain patience.
Editors' notes and page, col. 106
Footnotes
(95) ‹anchor: Joseph in Aegypto› · call in col 106
Gen. IX, 43.
Genesis 9; 43 [as printed: "IX, 43"].
(printed under page 57)
(96) ‹anchor: in Regnorum libro scriptae sunt› · call in col 106
II Reg. VI.
2 Kings (Vulgate; 2 Samuel) 6.
(printed under page 57)
(97) ‹anchor: opera carnis› · call in col 106
Gal. V, 19.
Galatians 5:19.
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(98) ‹anchor: gaudium, pax› · call in col 106
Ibid. 22.
Ibid., verse 22.
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Page
- running head: NIS LIBRIS STROMATUM. 106
- marginal letters: A reperiri. Quod solvet; B aperto positus; C in Regnorum libro; D ctus spiritus invenitur.
- old-edition numerals: (none)
- other: Latin only, no Greek printed; full-width title and subtitle lines after debeamus. cut off at left edge, not set; provocabitur begins from col. 105
- other: the 1 paragraph(s) of this column above the full-width band are set under col 105 (reading order, moved on receipt)
- other (Q2a): the calls 93 (ad petram) and 94 (peccatores terrae) stand in this column; those footnotes are set in n105 (pointer only)
Quis autem non ad miserationem et bonitatem erudiatur, cum etiam ea quae quibusdam tristia putantur in lege, supplicia dico et praelia, et eversiones gentium, et comminationes ad populos per prophetas, magis remedia intellexerit esse quam poenas? Non enim in aeternum irascetur Dominus. Cum haec ergo nobis aperta fuerint, rationabiliorem habebimus fidem et correctos mores temperantia comitabitur, quam continentiam sequitur et castitas; et post haec omnia incipiet esse lex pro nobis.
Moreover, who would not be trained to mercy and goodness when he understands that even those things in the law which are thought by some to be harsh—I mean punishments and battles, and overthrows of nations, and threats to peoples through the prophets—are remedies rather than penalties? For the Lord will not be angry forever (Isa. 57:16). When, therefore, these things have been opened to us, we shall have a more reasonable faith, and temperance will accompany corrected morals, which continence and chastity follow; and after all these things the law will begin to be for us.
Editors' notes and page, col. 107
Footnotes
(99) ‹anchor: irascetur Dominus› · call in col 108 (its top lines are set in this file; call not visible in the images of col 107)
Isa. LVII, 16.
Isaiah 57:16.
(printed under page 58, below col 107's text, above the double rule) <!-- Below the double rule the page carries the editors' Admonitio to De principiis, full width in small type (with a "43" marker in the left margin); it belongs to the next unit. -->
Page
- running head: 107 IN LIBROS ΠΕΡΙ ΑΡΧΩΝ 108
- marginal letters: (none)
- old-edition numerals: 42 before 1. Eusebius; 43 before praedicatione ecclesiastica
- other: Latin only at top (Quis autem non ad miserationem...); editors' matter: IN LIBROS ΠΕΡΙ ΑΡΧΩΝ ADMONITIO.
- other: the column continues with IN LIBROS ΠΕΡΙ ΑΡΧΩΝ (another unit); not set here