PG 13 · cols. 197–216

Series Procopianorum excerptorum ex Origene in Canticum canticorum

Editors' preface

ΚΕΦ. Βʹ. Ἀδελφιδός μου ἐμοὶ, κἀγὼ αὐτῷ. Ἡ νύμφη πρὸς τοὺς ἑταίρους τοῦ νυμφίου φησὶν, ὡς οὐδεμίαν ἔχουσα πρὸς τοὺς ἀλώπεκας κοινωνίαν. Ἐκοινώνησε γὰρ ἡμῖν, φησὶν, αἵματος καὶ σαρκὸς, καὶ ἡμεῖς αὐτῷ τῆς ἀφθαρσίας.

Chapter II. My cousin is mine, and I am His. The bride speaks to the companions of the bridegroom, as having no fellowship with the foxes. For He partook with us, she says, of blood and flesh, and we with Him of incorruption.

Ἀπόστρεψον, ὁμοιώθητι σὺ, ἀδελφιδέ μου, δορκάδι. Τὰ πρότερα πρὸς τὰς νεάνιδας εἶπεν ἡ νύμφη· τὸ δὲ νῦν πρὸς τὸν νυμφίον· ὥστε τῷ παρόντι καιρῷ ἁρμόττουσαν ἀναλαβεῖν ὁμοιότητα, πρὸς μὲν τὸν δόρκωνα· διὰ τὸ διορατικὸν, πρὸς δὲ νεβρὸν ἐλάφων δι' ἀφανισμὸν τοῦ τῶν ὄφεων γένους. Ταῦτα δὲ ποιεῖ ἐν τοῖς ὄρεσι τῶν κοιλωμάτων, Ἀπόστρεψον,

Turn back, be Thou like, my cousin, to a gazelle. The former things the bride spoke to the maidens; but what is now, to the bridegroom: so that He may take up a likeness fitting for the present season, to the roe on the one hand, on account of its sharp-sightedness, and to a fawn of the hinds on the other, on account of its destroying the race of serpents. And these things He does on the mountains of the hollows, saying: Turn back,

Editors' notes and page, col. 197

Footnotes

(printed under page 104)

(60) ‹anchor: not visible› · call in col 197 or 198 (uncertain)

Psal. CXXXVII, 9.

Psalm 137:9.

(printed under page 104)

(61) ‹anchor: not visible› · call in col 197 or 198 (uncertain)

Matth. XVIII, 6.

Matthew 18:6.

(printed under page 104)

(62) ‹anchor: not visible› · call in col 197 or 198 (uncertain)

Psal. CXIX, 165.

Psalm 119:165.

(printed under page 104)

Ancient version (Latin)

SERIES PROCOPIANORUM EXCERPTORUM EX ORIGENE IN CANTICUM CANTICORUM.

Page

running head: 197 EXCERPTA PROCOPIA
marginal letters: A tum aut in; B dari ab sponso; C capiendi vulpes. Sic; D Ἀδελφιδός μου ἐμοὶ,
old-edition numerals: 94 after secretae
other: upper part (A-C) is Latin only, no Greek printed (begins with fragment tum from col. 196 pecca-tum; continues at top of col. 198); full-width title SERIES PROCOPIANORUM EXCERPT[ORUM EX ORIGENE] IN CANTICUM CA[NTICORUM.] across cols. 197-198 not set; lower part (D) is Greek, ending mid-word Ἀπόστρε-
other: a full-width band stands across cols 197/198 in mid-page: the 1 paragraph(s) above it in col 198 are set here, after the 2 above it in col 197 (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 column opens with the end of the previous work (another unit); not set here: the unit begins at ΚΕΦ. Βʹ. Ἀδελφιδός μου ἐμοὶ

PG 13:198

Editors' notes and page, col. 198

Page

running head: PTA PROCOPIANA. 198
marginal letters: A caeteris inimicis virtutibus; B mus ; ut videantur; C tunc proficiet in; D Vers. 16. Fraternus
old-edition numerals: (none)
other: upper part (A-C) is Latin only, no Greek printed (completing Rufinus's version from col. 197); full-width title SERIES [PROCOPIANORUM E]XCERPTORUM EX ORIGENE [IN CANTIC]UM CANTICORUM. across cols. 197-198 not set; lower part (D, CAP. II. Vers. 16-17, Fraternus meus mihi ... dicens : Re-) is the facing Latin version of the Greek in col. 197, not set
other: the 1 paragraph(s) of this column above the full-width band are set under col 197 (reading order, moved on receipt)

PG 13:199

Editors' notes and page, col. 199

Footnotes

(83) ‹anchor: Exsurge qui dormis› · call in col 199

Ephes. V, 14.

Ephesians 5:14.

(printed under page 105)

(84) ‹anchor: palam loquitur› · call in col 199

Prov. I, 20.

Proverbs 1:20.

(printed under page 105)

(85) ‹anchor: latitudine cordis› · call in col 199

Jerem. xvii, 1.

Jeremiah 17:1.

(printed under page 105)

(86) ‹anchor: administratorii spiritus› · call in col 199

Hebr. I, 14.

Hebrews 1:14.

(printed under page 105)

(87) ‹anchor: circuire terram› · call in col 199

Zach. I, 10.

Zechariah 1:10.

(printed under page 105)

(88) ‹anchor: angeli prospicere› · call in col 199

I Cor. I, 12.

1 Corinthians 1:12 [as printed; the words quoted, which the text ascribes to Peter's Epistle, are 1 Peter 1:12].

(printed under page 105)

Page

running head: 199 ORIGENES IN CANTIC
marginal letters: A vertere a Dei; B noctem ad cubile; C tas est mundus; D sumus inventuri, ut
old-edition numerals: 95 before Vers. 1.
other: facing Latin version, not set

PG 13:200

λέγουσα, ἐκ τοῦ ἐν μορφῇ ὑπάρχειν Θεοῦ· καὶ ἀνάλαβε ταῦτα, διὰ τὴν ἀγάπην τὴν πρὸς ἐμὲ τοῖς ἀνθρώποις ἐπιδημῶν, ὧν οἱ πλείους διὰ τὴν κακίαν ἐν κοιλώμασι διατρίβουσιν. Ὄρη δὲ κοιλωμάτων οἱ τῶν κακῶν ὑπερανέχοντες δίκαιοι. Ἀποστρέψας οὖν ὁ λόγος ὁμοιοῦται, ἐν μὲν τοῖς ἀνακειμένοις τῇ θεωρίᾳ δόρκωνι, ἐν δὲ τοῖς πρακτικωτέροις καὶ καθαιρετικοῖς τῶν ἀντικειμένων δυνάμεων ἐλάφων νεβρῷ. Τὸ δὲ, ἢ νεβρῷ, παραδιαζευκτικόν. Ὁ δὲ Θεοδοτίων εἶπεν· Ἐπὶ τὰ ὄρη θυμιαμάτων. Οὐδὲν ἧττον, Καὶ ἀπόστρεψον ἀπὸ τῶν Ἰουδαίων.

saying, from existing in the form of God; and take up these things, on account of Thy love towards me coming to sojourn among men, the greater part of whom on account of wickedness spend their time in hollows. And the mountains of the hollows are the righteous who rise above evils. Turning back, therefore, the Word is likened, in those on the one hand who are devoted to contemplation, to a roe, and in those on the other hand who are more practical and destructive of the opposing powers, to a fawn of the hinds. And the phrase, or to a fawn, is sub-disjunctive. And Theodotion said: Upon the mountains of incenses. None the less, And turn back, namely from the Jews.

ΚΕΦ. Γʹ. Ἐπὶ τὴν κοίτην μου ἐν νυξίν. Περὶ τῶν πρὸ τοῦ γάμου μυστηρίων εἰπὼν, νῦν αὐτὸν διὰ νυκτὸς ἐπὶ τὴν κοίτην καλεῖ, τῶν ἀποῤῥητοτέρων ἐθέλων κοινωνεῖν καὶ τῆς τελειοτέρας μετασχεῖν ἀναπαύσεως. Τοῦτο γὰρ ἡ κοίτη. Τὸ δὲ ἐν νυκτὶ, ἐν ἡσυχίας καιρῷ, καὶ πόῤῥω τῆς ὄψεως τῶν μὴ τὰ τοιαῦτα θεωρεῖν δυναμένων. Δεῖ δὲ ἀγάπῃ τὴν ψυχὴν προτετρῶσθαι τοῦ ἐπὶ τὴν κοίτην ζητοῦντος τὰ τοῦ θείου Λόγου βαθύτερα. Περιμένει δὲ τῆς ποθούσης ἀνάστασιν ὁ ποθούμενος, ὡς ἂν ἐπιτείνας τὸν ἔρωτα κατὰ καιρὸν ἑαυτὸν ἐμφανίσειε τῇ καμούσῃ πλεῖστα περὶ τὴν ζήτησιν τὴν αὐτοῦ. Εἰποῦσα γὰρ, ὅτι, Ἐπὶ κοίτην μου ἐν νυξὶν ἐζήτησα ὃν ἠγάπησεν ἡ ψυχή μου· καὶ ὅτι, Ἐζήτησα αὐτὸν, καὶ οὐχ εὗρον, ἐπάγει· Ἀναστήσομαι δὴ, καὶ κυκλώσω. Οὐκοῦν ὑπτιασμὸν καὶ τὴν κατάμυσιν ἀποθέμενοι, διαναστῶμεν πειθόμενοι τῷ λέγοντι· Ἔγειρε δὴ ὁ καθεύδων. Ὅλος δὲ ὁ κόσμος ἡ πόλις, ὃν ἐκπεριελθεῖν δεῖ τῇ περὶ αὐτοῦ θεωρίᾳ, γενόμενον ἐν ταῖς σοφαῖς διδασκαλίαις (αὗται γὰρ αἱ ἀγοραί)· ὅθεν τι χρήσιμόν ἐστι λαβεῖν· ἀλλὰ καὶ ἐν ταῖς πλατείαις· Σοφία γὰρ ἐν ἐξόδοις ὑμνεῖται, ἐν δὲ πλατείαις παρουσίαν ἄγει. Κεκελεύσμεθα δὲ καὶ ἡμεῖς Ἐπὶ τὸ πλάτος τῆς καρδίας ἡμῶν γράψαι. Μείζονα δὲ ζητοῦσα ἢ κατ' ἀγορὰς καὶ πλατείας, μὴ εὑρηκέναι φησί. Πλὴν ὁδεύει πάλιν ἐπὶ τὴν εὕρεσιν εὑρισκομένη ὑπὸ τῶν τηρούντων τὴν πόλιν, καὶ κυκλούντων αὐτήν. Εἶεν ἂν τὰ λειτουργικὰ πνεύματα· Οὗτοί εἰσιν οὓς ἀπέστειλε Κύριος περιοδεῦσαι τὴν γῆν· ὧν δὴ περὶ τοῦ ποθουμένου πυνθάνεται. Οὐκ ἀναγέγραπται δὲ ἡ τούτων ἀπόκρισις. Διδασκόμεθα δὲ, εἰ μέλλοιμεν εὑρεῖν τὸν ποθούμενον, ὀλίγον τι περιελθεῖν, καὶ κρείττους γενέσθαι τῶν τοιούτων ἀγγέλων, περὶ ὧν ἔοικεν ἐν ἐπιστολῇ λέγειν ὁ Πέτρος, διδάσκων τὴν ὑπεροχὴν τῶν τοῖς τελείοις ἀποκειμένων· Εἰς ἃ ἐπιθυμοῦσιν ἄγγελοι παρακύψαι. Ἀγαπητὸν δὲ βραχύ τι τοὺς τοιούτους παρενεγκεῖν, ἵν' εὑρεθῇ τὸ ποθούμενον καὶ εὑρεθὲν κρατηθῇ, καὶ κρατηθὲν νοηθῇ· ἀνόνητος γὰρ ἡ κράτησις, εἰ μὴ τὸ νοηθὲν συνεχὴς μελέτη κρατήσειε. Διό φησιν· Οὐκ ἀφῆκα αὐτὸν, ἕως οὗ εἰσήγαγον αὐτὸν εἰς τὸν οἶκον μητρός μου, ἵνα καὶ μετὰ τὴν ἐντεῦθεν ἔξοδον εἰσέλθοι σὺν αὐτῷ εἰς τὸν οἶκον τῆς ἄνω Ἱερουσαλήμ· ἔνθα εἰσάγει τὰ κοινότερα τῶν τοῦ Λόγου θεωρημάτων· τὰ

Chapter III. Upon my bed in the nights. Having spoken concerning the mysteries before the marriage, now she calls Him by night to the bed, wishing to partake of the more ineffable things and to share in the more perfect rest. For this the bed means. And by night means in a season of quiet, and far from the sight of those who are not able to contemplate such things. Moreover, the soul of the one seeking upon the bed the deeper things of the divine Word must first have been wounded by love. And the Beloved awaits the rising up of her who longs for Him, so that having intensified her love He may in due season manifest Himself to her when she has toiled very much about the seeking of Him. For having said: Upon my bed in the nights I sought Him Whom my soul loved; and: I sought Him, and found Him not, she subjoins: I will rise now, and go about. Laying aside therefore supine sloth and the closing of the eyes, let us rise up in obedience to him who says: Awake, you who sleep (Eph. 5:14). And the city is the whole world, which one must go all around by the contemplation concerning it, having come to be in the wise teachings (for these are the marketplaces), whence it is possible to take something useful; and in the broad ways as well: For wisdom is sung in the goings out, and in the broad ways she holds her presence (Prov. 1:20). And we also have been commanded to write upon the breadth of our heart (Jer. 17:1). But seeking greater things than those according to the marketplaces and broad ways, she says she has not found Him. Yet she journeys again towards the finding, being found by those who keep the city and go about it. These would be the ministering spirits (Heb. 1:14): These are they whom the Lord has sent to walk to and fro through the earth (Zech. 1:10); of whom indeed she inquires concerning the Beloved. Yet their answer is not recorded. And we are taught, if we would find the Beloved, to go about a little, and become better than such angels, concerning whom Peter seems to speak in his Epistle, teaching the excellence of the things laid up for the perfect: Which things the angels desire to look into (1 Pet. 1:12). And one must be content to pass beyond such angels a little way, so that the Beloved may be found, and having been found may be held fast, and having been held fast may be understood; for the holding fast is unprofitable, unless continual meditation hold fast what has been understood. Wherefore she says: I let Him not go, until I had brought Him into my mother's house, so that after the departure from hence also she might enter with Him into the house of the Jerusalem above; whither the more common of the contemplations of the Word introduce her; while the

Editors' notes and page, col. 200

Page

running head: NES IN CANTICUM CANTIC. 200
marginal letters: A ψον, λέγουσα, ἐκ; B ἐπὶ τὴν κοίτην; C διαναστῶμεν πειθόμενοι τῷ; D μέλλοιμεν εὑρεῖν τὸν
old-edition numerals: (none)
other: begins with fragment ψον from col. 197 Ἀπόστρε-ψον

PG 13:201

δὲ ἀποῤῥητότερα εἰς τὰ ταμιεῖα τῆς συλλαβούσης τὴν νύμφην. Ἡ αὐτὴ δὲ μήτηρ καὶ συλλαβοῦσα δηλοῦται, διὰ τὸ ἐν τῇ συλλήψει τὴν ἀρχὴν τῆς συστάσεως εἶναι· μήτηρ δὲ λεγομένη μετὰ τὴν μόρφωσιν, καὶ τὴν τοῦ συλληφθέντος τελείωσιν.

more ineffable introduce her into the chambers of her that conceived the bride. And the same is shown to be both mother and she that conceived, because the beginning of constitution is in the conception; while she is called mother after the forming and the perfection of that which was conceived.

Τίς αὕτη ἡ ἀναβαίνουσα; Καλὴ λίαν ἡ ἀναβαίνουσα βίῳ καὶ λόγῳ ψυχή· φυγοῦσα τὰ παρὰ τοῖς πολλοῖς ἁμαρτήματα, ὥσπερ ἐξ ἐρήμου λέγεται ἀναβαίνειν. Τὸ δὲ τὸν δίκαιον εἶναι Χριστοῦ εὐωδίαν ἐν παντὶ τόπῳ τοῖς σωζομένοις, τεθυμιαμένη νοεῖται. Παραπλησίως γὰρ ἔχουσι καπνὸν ἡδὺν ἀναπέμπουσιν εὐφραίνοντα τὰς τῶν μακαριζόντων ἀναπνοάς.

Who is this that comes up? Exceedingly fair is the soul that comes up in life and word; having fled the sins among the many, she is said to come up as it were from the wilderness. And the phrase, τεθυμιαμένη (perfumed with incense), is understood as the righteous man's being a sweet savour of Christ in every place to them that are saved (2 Cor. 2:15). For they are in a similar case to things sending up a sweet smoke gladdening the breath of those who call them blessed.

ΚΕΦ. Δʹ. Ἅπασαι διδυμεύουσαι. Διὰ τὸ διττὸν τῆς νοήσεως, τῆς τε ῥητῆς καὶ τῆς πνευματικῆς.

Chapter IV. All bearing twins. On account of the twofold nature of the understanding, both the literal and the spiritual.

Ὡς σπαρτίον κόκκινον χείλη σου. Ἤγουν· Ἔστω διὰ πυρὸς ἡ τοῦ λόγου παρασκευὴ, ὡς κερδῆσαι τὸν ἀκροατὴν δυναμένη. Ἢ καὶ τὸ ἔναιμον καὶ ζωτικὸν δηλοῖ τῶν διὰ τοῦ χείλους ἐξιόντων ῥημάτων, οἱονεὶ βαπτομένων ἐν τῇ ἀληθινῇ πόσει τοῦ αἵματος Χριστοῦ.

Your lips are like a scarlet thread. That is to say: Let the preparation of speech be through fire, as being able to gain the hearer. Or it also signifies the full-blooded and vital character of the words going forth through the lip, as though dipped in the true drink of the blood of Christ.

Ἐκτὸς τῆς σιωπήσεώς σου. Προστίθησι τῷ τῆς σωφροσύνης ἐπαίνῳ τὸν ἀπὸ τῆς σιωπῆς, ἐπισταμένης τῆς νύμφης καιροὺς λαλιᾶς ὡραίας καὶ ἐπαινουμένης σιγῆς. Καὶ ἐπεὶ πιστὸς πνοῇ κρύπτει πράγματα, καὶ ἡ νύμφη ἐν τῷ βάθει κρύπτει τὰ θεωρήματα, τοὺς οἱονεὶ κόκκους τῆς ῥοᾶς· ἕκαστον ἐν τῷ ἰδίῳ τάγματι σεσωματοποιημένον ἐν τῷ ἡγεμονικῷ· διὸ ἐπήγαγεν· Ἐκτὸς τῆς σιωπήσεώς σου, δηλῶν τὰ σιωπώμενα δόγματα, ὡς κόκκους ῥοᾶς ὑπὸ τὸ λέπυρον αὐτῆς.

Beside your silence. He adds to the praise of temperance that which is from silence, since the bride knows the seasons of seasonable speech and of praiseworthy silence. And since one faithful in spirit conceals matters (Prov. 11:13), the bride also conceals the contemplations in the depth, which are as it were the grains of the pomegranate, each embodied in its own order in the governing faculty; wherefore He subjoined: Beside your silence, signifying the doctrines kept in silence, like the grains of a pomegranate under its rind.

Ὁ ᾠκοδομημένος εἰς θαλπιώθ. Ἀκύλας τὸ, θαλπιὼθ, ἐπάλξεις ἐκδέδωκεν· ὁ δὲ Σύμμαχος, ὕψη· ᾧ ἀκολουθεῖ τὸν ὑπὲρ τὰς ἐπάλξεις πύργον εἶναι τὴν σοφίαν, ἧς ὁμοίως ἤρτηνται θυρεοὶ μὲν τὰ πεπιστευμένα δόγματα, ἅπερ εἶπεν ἑνικῶς ὁ Ἀπόστολος, θυρεὸν πίστεως· βολίδες δὲ τῶν δυνατῶν, οἱ δυνατῶς ἀνατρέποντες λόγοι τῶν ἐναντίων τῆς ἀληθείας τὴν πιθανότητα. Ἀντὶ δὲ τοῦ ἐπάλξεις, ἐντολὰς ἐκδέδωκεν ἡ πέμπτη ἔκδοσις, τὸν νοῦν μᾶλλον ἢ τὴν λέξιν ἑρμηνεύουσα. Μὴ προαποκειμένων γὰρ ἐντολῶν, οἰκοδομηθῆναι τὴν ψευδῆ γνῶσιν ἀδύνατον.

Which is built for thalpioth. Aquila rendered the word thalpioth as battlements; and Symmachus, heights; from which it follows that the tower above the battlements is wisdom, from which likewise hang the shields on the one hand, namely the believed doctrines, which the Apostle spoke of in the singular, the shield of faith (Eph. 6:16); and the darts of the mighty on the other, the words powerfully overturning the plausibility of the adversaries of the truth. And instead of battlements, the Fifth Edition rendered commandments, interpreting the sense rather than the wording. For when commandments are not laid down beforehand, it is impossible for false [so printed, perhaps true] knowledge to be built up.

Δύο μαστοί σου ὡς δύο νεβροί. Τὸ ἡγεμονικὸν ὡς ἐπὶ νύμφης μαστοί· ὅπερ ἐστὶν ὀξυδερκέστατον. Διόπερ εἴκασε δύο νεβροῖς δορκάδος νεμομένοις ἐν ὡραίοις τόποις καὶ εὐώδεσι, σημαίνων τά τε νοητὰ καὶ αἰσθητά. Νεβροὺς δὲ, ἐπειδὴ νῦν ἐκ μέρους γινώσκομεν, ὅταν δὲ τὸ τέλος ἔλθῃ, καταργοῦμεν τὴν νηπιότητα· ὅταν ὁ καύσων τοῦ παρόντος βίου παύσηται, καὶ καιρὸς τῆς ἀναψύξεως ἐπιστῇ, λυομένης καὶ τῆς σκιᾶς· σκιὰ γάρ ἐστιν ὁ παρὼν βίος.

Your two breasts are like two fawns. The governing faculty, as in the case of a bride, is the breasts; which is most sharp-sighted. Wherefore He likened them to two fawns of a roe feeding in fair and fragrant places, signifying both the intelligible and the sensible things. And He called them fawns, since now we know in part (1 Cor. 13:9), but when the end is come, we do away with childhood; when the burning heat of the present life ceases, and the season of refreshing is at hand, the shadow also being dissolved; for the present life is a shadow.

Editors' notes and page, col. 201

Footnotes

(printed under page 106)

Footnotes

(89) ‹anchor: not visible› · call in col 202

II Cor. II, 15.

2 Corinthians 2:15.

(printed under page 106)

(90) ‹anchor: abscondit res› · call in col 202

Prov. XI, 13.

Proverbs 11:13.

(printed under page 106)

(91) ‹anchor: fidei appellavit› · call in col 202

Ephes. VI, 16.

Ephesians 6:16.

(printed under page 106)

(92) ‹anchor: ex parte cognoscimus› · call in col 202

I Cor. XIII, 9.

1 Corinthians 13:9.

(printed under page 106)

Footnotes

(93) ‹anchor: not visible› · call in col 203

Rom. XIII, 14.

Romans 13:14.

(printed under page 107)

(94) ‹anchor: not visible› · call in col 203

Coloss. III, 12.

Colossians 3:12.

(printed under page 107)

(95) ‹anchor: divinus Apostolus› · call in col 203

Galat. v, 22.

Galatians 5:22.

(printed under page 107)

(96) ‹anchor: et abundabit› · call in col 203

Matth. XIII, 12.

Matthew 13:12.

(printed under page 107)

(97) ‹anchor: a Thaeman veniet› · call in col 203

Hab. III 3

Habakkuk 3:3.

(printed under page 107)

Page

running head: ORIGENES IN CANTICU
marginal letters: A rii tempus advenerit,; B Vers. 11. Et; C est vestimentorum tuorum; D Vers. 16. Exsurge,
old-edition numerals: 97 after mentis
other: facing Latin version, not set

PG 13:204

Τότε γὰρ ὡς τέλειοι, ἀλλ' οὐχ ὡς νεβροὶ νεμηθησόμεθα.

For then we shall feed as perfect, and not as fawns.

Ἐν μιᾷ ἐνθέματι τραχήλου σου. Τὸ, ἔνθεμα, εἴρηται παρὰ τὸ ἐντίθεσθαι καὶ ἐνηρμόσθαι τῷ τραχήλῳ τῆς νύμφης. Εἰ δὲ ὡς δύο νεβροὶ δορκάδος ἔμειναν οἱ μαστοὶ τῆς νύμφης, τὸ, Τί ἐκαλλιώθησαν! οὐκ ἂν ἐῤῥήθη θαυμαστικῶς περὶ τοῦ, ὡς ἔφην, διανοητικοῦ. Ἀλλὰ καὶ τὸ διπλοῦν τοῦ θαύματος τὴν αὔξησιν τοῦ κάλλους ὑπέδειξεν· ὁποῖον τὸ, Ἐκαρδίωσας, ἐκ δευτέρου ῥηθέν. Ἱμάτια δὲ τῆς νύμφης, οἱ ἐνδεδυμένοι Χριστὸν Ἰησοῦν, σπλάγχνα οἰκτιρμοῦ, καὶ χρηστότητα καὶ ταπεινοφροσύνην. Χείλη δὲ, οἱ διδάσκαλοι· καὶ κηρία μέλιτος, λόγοι καλοί. Εἰργάσαντο δὲ κηρίον καὶ μέλι προφῆται καὶ ἀπόστολοι.

With one chain of your neck. The word chain (enthema) is so called from being placed upon and fitted to the neck of the bride. And if the breasts of the bride had remained as two fawns of a roe, the saying, How fair are they become! would not have been spoken admiringly concerning the intellectual faculty, as I said. Moreover, the doubling of the wonder also indicated the increase of the beauty; of which sort is the saying, You have ravished my heart, spoken a second time. And the garments of the bride are those who have put on Christ Jesus (Rom. 13:14), bowels of mercy, kindness, and humility of mind (Col. 3:12). And the lips are the teachers; and the honeycombs, good words. And prophets and apostles wrought the honeycomb and honey.

Καὶ ὀσμὴ ἱματίων σου ὡς ὀσμὴ λιβάνου. Ἤγουν, Κεκόσμησαι θεολογίας πνέουσιν ἱματίοις· ἐπείπερ οὐ μονοειδής τίς ἐστιν, οὐδὲ μονότροπος ἡ κατ' ἀρετὴν πολιτεία· ἀλλ' ὥσπερ ἐπὶ τῆς τῶν ὑφασμάτων κατασκευῆς διὰ πολλῶν νημάτων ἡ ὑφαντικὴ τέχνην τὴν ἐσθῆτα ποιεῖ· οὕτω καὶ ἐπὶ τῆς ἐναρέτου ζωῆς πολλὰ χρὴ συνδραμεῖν, δι' ὧν ὁ ἀστεῖος ἐξυφαίνεται βίος· ἅπερ καὶ ἀπαριθμεῖται ὁ θεῖος Ἀπόστολος, χαρὰν, εἰρήνην, μακροθυμίαν, καὶ τὰ τοιαῦτα. Τούτου χάριν ἀποδέχεται τὸν ἐν ἐσθῆτι κόσμον τῆς νύμφης, ὡς τῷ λιβάνῳ κατὰ τὴν ὀσμὴν ὁμοιούμενον· καὶ φησὶν ὅτι, Σοὶ, ὦ νύμφη, τῶν ἀρετῶν ἡ περιβολὴ τὴν θείαν μιμεῖται μακαριότητα, διὰ καθαρότητος καὶ ἀπαθείας τῇ ἀπροσίτῳ φύσει ὁμοιουμένη. Τοιαύτη γὰρ ἡ τῶν σῶν ἱματίων ὀσμὴ, ὡς πρὸς τὸν λίβανον ἐμφερῶς ἔχειν, τὸν ἀνακείμενον εἰς τὴν τοῦ Θεοῦ τιμήν.

And the smell of your garments is as the smell of frankincense. That is to say, You are adorned with garments breathing of theology; seeing that the way of life according to virtue is not uniform nor of a single manner; but just as in the making of woven fabrics through many threads the weaver's art makes the garment, so also in the virtuous life many things must concur, through which the noble life is woven out; which things the divine Apostle also enumerates, joy, peace, longsuffering (Gal. 5:22), and such like. For this reason He approves the adornment of the bride in her vesture, as being likened to frankincense in smell; and says: For you, O bride, the vesture of virtues imitates the divine blessedness, being likened through purity and impassibility to the unapproachable nature. For such is the smell of your garments as to bear a resemblance to frankincense, which is dedicated to the honour of God.

Κῆπος κεκλεισμένος, ἡ ἀδελφή μου. Δεύτερον τὸ, κῆπος κεκλεισμένος, ἐῤῥέθη τὸ μὲν ἐπὶ προκόπτοντος, τὸ δὲ ἐπὶ τελείου· ὅτε τὸ ἡγεμονικὸν αὐτοῦ, καθοραθὲν, τῇ τῆς θεολογίας γραφίδι τετύπωται· ἢ καὶ νῦν μὲν ἡ νύμφη κῆπός ἐστι κεκλεισμένος μόνον, ἐν δὲ τῷ μέλλοντι αἰῶνι διὰ τὴν τελειότητα καὶ τὸ βέβαιον καὶ πηγή ἐστιν ἐσφραγισμένη· Παντὶ γὰρ τῷ ἔχοντι δοθήσεται, καὶ περισσευθήσεται. Νῦν μὲν οὖν ἡ Γραφὴ κῆπον εἶπεν ἁπλῶς· ἀλλαχοῦ δὲ ὡς περὶ ἑτέρου, καὶ τὸ λαχανείας προστίθησιν.

A garden enclosed is my sister. A second time the phrase, a garden enclosed, was spoken, the one of him who is making progress, the other of him who is perfect; when his governing faculty, having been beheld, has been stamped with the pencil of theology; or now indeed the bride is only a garden enclosed, whereas in the age to come on account of perfection and steadfastness she is also a fountain sealed: For unto every one that has shall be given, and he shall have abundance (Matt. 13:12). Now indeed, therefore, the Scripture said simply a garden; whereas elsewhere, as concerning another person, it adds also of herbs.

Ἐξεγέρθητι, βοῤῥᾶ. Ἔοικεν ἐπιτιμᾷν ἡ νύμφη τῷ βοῤῥέᾳ, τὴν ἐξουσίαν λαβοῦσα παρὰ τοῦ ἐπιτιμήσαντος τῷ ἀνέμῳ νυμφίου. Διὸ παρὰ τοῖς τρισὶν εὐαγγελισταῖς ἐπιτιμηθῆναι τῷ ἀνέμῳ εἴρηται. Οἱ δὲ ἄνεμοι ἁπλῶς ὑπακούουσιν αὐτῷ. Χριστὸς οὖν, ἐξωθουμένου τοῦ διαβόλου, εἰσοικίζεται ταῖς ψυχαῖς· περὶ οὗ τὸ, ὁ Θεὸς ἀπὸ Θαιμὰν ἥξει, τουτέστιν ἐκ νότου.

Awake, O north wind. The bride seems to rebuke the north wind, having received authority from the bridegroom Who rebuked the wind. Wherefore in the three evangelists the wind is said to have been rebuked. And the winds simply obey Him. Christ therefore, when the devil is thrust out, takes up His dwelling in souls; concerning Whom is the saying, God shall come from Theman (Hab. 3:3), that is, from the south.

ΚΕΦ. Εʹ. Καταβήτω ἀδελφιδός μου εἰς κῆπον αὐτοῦ. Πεπαῤῥησιασμένης φωνῆς! Τῷ πᾶσι τοῖς οὖσι τὴν ζωὴν ἐκ τῆς ἰδίας πηγῆς ἐπιῤῥέοντι ἡ νύμφη προστίθησι τράπεζαν, κῆπον ἴδια τῶν ἐμψύχων δένδρων

Chapter V. Let my cousin come down into His garden. What a bold voice! To Him Who pours forth life to all things that are out of His own fountain the bride sets forth a table, a garden planted with animate trees

Editors' notes and page, col. 204

Page

running head: ES IN CANTICUM CANTIC. 204
marginal letters: A Τότε γὰρ ὡς; B ται καὶ ἀπόστολοι.; C διὰ καθαρότητος καὶ; D Ἐξεγέρθητι, βοῤῥᾶ. Ἔοικεν
old-edition numerals: (none)
other: (none)
misprint kept as printed: τέχνην (for τέχνη), in ἡ ὑφαντικὴ τέχνην τὴν ἐσθῆτα ποιεῖ

PG 13:205

πεφυτευμένον. Ημεῖς δὲ δένδρα, εἴπερ δὴ καὶ ἡμεῖς οἱ τὴν τροφὴν αὐτῷ προτιθέντες, τὴν τῶν ψυχῶν ἡμῶν σωτηρίαν, κατὰ τό· Ἐμὸν βρῶμά ἐστιν, ἵνα ποιῶ τὸ θέλημα τοῦ Πατρός μου. Καρπὸς δὲ ἡμῶν ἡ προαίρεσις. Ἐπεὶ δὲ οὐκ ἔστιν ἡμᾶς ἄλλως ἀναληφθῆναι πρὸς τὸν Ὕψιστον, εἰ μὴ πρὸς τὸ χθαμαλώτερον ἐπικλιθείη ὁ ἀναλαμβάνων πραεῖς Κύριος, εὐκτικῶς τό· Καταβήτω, φησὶν, ἐπιδεικνυμένη τῷ Θεῷ τῶν τῆς ἀρετῆς ἀκροδρύων τὴν εὐφορίαν.

as its own. And we are the trees, if indeed we also set forth food for Him, the salvation of our souls, according to the saying: My meat is to do the will of My Father (John 4:34). And our fruit is our purposeful choice. And since it is not possible for us otherwise to be taken up to the Most High, unless the Lord Who lifts up the meek (Ps. 146:6) incline towards a lowlier state, she utters by way of prayer the word: Let Him come down, displaying to God the fruitfulness of the tree-fruits of virtue.

Ἄνοιξόν μοι, ἀδελφή μου. Ἀναγκαίως ἡ τοῦ μοι προσθήκη τοῦ ἄνοιξον. Ἔστι γὰρ καὶ ἀντικειμέναις δυνάμεσιν ἀνοῖξαι. Ὡς περὶ ὀχληρᾶς δὲ τῆς δρόσου λέγειν δοκεῖ, ὡς καὶ περὶ τῶν τῆς νυκτὸς ψεκάδων· ἀνάπαυλαν γὰρ ἔοικεν ἀπὸ τούτων ἐπιζητεῖν. Ἀκόλουθα ταῦτα τοῖς πρώτοις. Μετὰ γὰρ τὴν ἀνάστασιν εἰσῆλθε τῶν θυρῶν κεκλεισμένων, καὶ καλεῖ τὸν Θωμᾶν, καὶ δι' αὐτοῦ πᾶσαν ἄπιστον ψυχὴν, ἀνοῖξαι τὴν ἰδίαν καρδίαν καὶ τὴν τῆς ἀναστάσεως χωρῆσαι πληροφορίαν· καλεῖ δὲ αὐτὸν τελείαν εἰπόντα· Ὁ Κύριός μου καὶ ὁ Θεός μου! Ἡ δρόσος δὲ δηλοῖ τὴν κατὰ τὸν ὄρθρον ἀνάστασιν, ὅτε κάτεισι δρόσος.

Open to me, my sister. Necessary is the addition of to me to the word open. For it is possible to open to opposing powers as well. And He seems to speak of the dew as of a troublesome thing, as also of the drops of the night; for He seems to seek rest from these. These things follow upon the first. For after the resurrection He entered when the doors were shut, and calls Thomas, and through him every unbelieving soul, to open its own heart and receive the full assurance of the resurrection; and He calls him perfect when he said: My Lord and my God (John 20:28)! And the dew signifies the resurrection at dawn, when the dew comes down.

Ἐπὶ χεῖρας τοῦ κλείθρου ἤνοιξα ἐγώ. Ἡνίκα ἔφθασεν ἡ νύμφη τὸ κλεῖθρον, ὥστε τὴν ψυχὴν ἀναπετάσαι τῷ λόγῳ, τότε μόνην τὴν χεῖρα, καὶ τινὰς ἑαυτοῦ δείξας πράξεις παρελήλυθεν, ὡς μηδέπω τὸ πλέον εἰς θέαν χωρούσης τῆς νύμφης, ἅμα δὲ καὶ ᾠκονόμει πλέον αὐτῆς ἐπιτεῖναι τὸν ἔρωτα. Ἐξέρχεται καὶ ἐκδημεῖ τοῦ σώματος ἡ ψυχὴ, διὰ τὸν τοῦ νυμφίου λόγον ἔχουσα ἐν οὐρανῷ πολίτευμα.

Upon the handles of the bolt I opened. When the bride reached the bolt, so as to throw open her soul to the Word, then having shown only His hand and certain of His deeds He passed by, since the bride was not yet capable of more for contemplation, and at the same time He arranged to intensify her love the more. The soul goes forth and is absent from the body, having her citizenship in heaven (Phil. 3:20) on account of the word of the bridegroom.

Ἐζήτησα αὐτὸν, καὶ οὐχ εὗρον. Συνεχῶς ἡ ψυχὴ τὸν νυμφίον Λόγον ἐπιζητεῖ· καὶ εὑροῦσα, πάλιν ἑτέροις ἀποροῦσα ζητεῖ· κἀκεῖνο θεωρήσασα ποθεῖ τὴν ἑτέρων ἀποκάλυψιν· καὶ τυχοῦσα τούτων, ἐπ' ἄλλοις εὔχεται τὸν νυμφίον ἐπιδημεῖν.

I sought Him, and found Him not. Continually the soul seeks after the bridegroom the Word; and having found Him, again being in doubt about other things she seeks; and having contemplated that, she longs for the revelation of other things; and having obtained these, for still others she prays the bridegroom to come and sojourn.

Ἀδελφιδός μου λευκὸς καὶ πυῤῥός. Λευκὸς, ἐπειδὴ ὁ Θεὸς ἀληθινός· πυῤῥὸς δὲ διὰ τὸ αἷμα τὸ ὑπὲρ τῆς Ἐκκλησίας χυθέν.

My cousin is white and ruddy. White, since He is true God; and ruddy on account of the blood shed for the Church.

Βόστρυχοι αὐτοῦ ἐλάται. Οἱ βόστρυχοι διὰ τὴν πυκνότητα παραβάλλονται ταῖς τῶν φοινίκων ἐλάταις, ἅς φασιν ἀντὶ σπέρματος εἶναι ταῖς θηλείαις φοίνιξιν, ὥστε καρπὸν φέρειν ἐδώδιμον· διὰ δὲ τὴν βαθύτητα τῶν ὥσπερ ἐκφυέντων ἀντὶ τριχῶν λογισμῶν μέλανες ἐπαινετῶς ὀνομάζονται, τῷ τοῦ νυμφίου συμβαλλόμεναι κάλλει· Τὸ δὲ ὡς κόραξ οὐχ ἁπλῶς οἶμαι διὰ τὸ χρῶμα, σύμβολον δὲ τῶν βαθυτάτων εἶναι καὶ πεπληρωμένων σκοτεινοῦ ὕδατος ἐν νεφέλαις ἀέρων· περὶ ὧν εἶπεν ὁ Ἰώβ· Τίς δὲ ἡτοίμασε κόρακι βοράν; Νεοσσοὶ δὲ αὐτοῦ πρὸς Κύριον κεκράξονται. Ἡτοίμασε γὰρ τοῖς βαθυτέροις τὸν νοῦν πολλὴν τροφὴν ὁ Θεός· ὧν οἱ μαθηταὶ νεοσσοὶ, εὐχαῖς σχολάζοντες, πρὸς Κύριον κεκράγασι, πλανώμενοι καὶ ζητοῦντες τὰ τοῖς ἐπαπορουμένοις ὑπ' αὐτῶν σῖτα.

His locks are palm-spathes. The locks on account of their thickness are compared to the spathes of palms, which they say serve instead of seed for the female palms, so that they bear edible fruit; and on account of the depth of the thoughts that have as it were grown forth instead of hairs they are praiseworthily named black, when compared with the beauty of the bridegroom. And the phrase as a raven is not, I think, simply on account of the colour, but is a symbol of the deepest things and those filled with dark water in the clouds of the air (Ps. 17:11); concerning which Job said: Who prepared food for the raven? And his young ones shall cry unto the Lord (Job 38:41). For God prepared much food for those deeper in mind; whose disciples, the young ones, devoting themselves to prayers, have cried unto the Lord, wandering and seeking the food for the questions raised by them.

Editors' notes and page, col. 205

Footnotes

(printed under page 108)

Footnotes

(98) ‹anchor: Patris mei› · call in col 206

Joan. IV, 34.

John 4:34.

(printed under page 108)

(99) ‹anchor: Dominus inclinetur› · call in col 206

Psal. CXLVI, 6.

Psalm 146:6.

(printed under page 108)

(1) ‹anchor: Deus meus› · call in col 206

Joan. XX, 28.

John 20:28.

(printed under page 108)

(2) ‹anchor: in coelo habet› · call in col 206

Philipp. III, 20.

Philippians 3:20.

(printed under page 108)

(3) ‹anchor: in nubibus aeris› · call in col 206

Psal. XVII, 11.

Psalm 17:11 (Vulgate numbering; Ps. 18:11 in the Hebrew numbering).

(printed under page 108)

(4) ‹anchor: Dominum clamabunt› · call in col 206

Job XXXVIII, 41.

Job 38:41.

(printed under page 108)

Footnotes

(5) ‹anchor: not visible› · call in col 207

Isa. xxvi, 18.

Isaiah 26:18.

(printed under page 109)

(6) ‹anchor: not visible› · call in col 207

Levit. VIII, 21.

Leviticus 8:21.

(printed under page 109)

(7) ‹anchor: non novimus› · call in col 207

II Cor. V, 16.

2 Corinthians 5:16.

(printed under page 109)

Page

running head: 207 ORIGENES IN CANTICUM
marginal letters: A Vers. 13. Maxillae; B pariunt spiritum salutis; C quae hostibus terrorem; D possis aspicere, et
old-edition numerals: 99 after fragrantiae; 100 after rerum
other: facing Latin version, not set

PG 13:208

Σιαγόνες αὐτοῦ ὡς φιάλαι τοῦ ἀρώματος. Σιαγόνας Χριστοῦ, τοὺς διακονουμένους λόγῳ Θεοῦ καὶ τροφῇ πνευματικῇ νοητέον· διὰ μὲν τὴν πληρότητα τῆς εὐωδίας τῶν καλῶν ἔργων καὶ λόγων ἐοικότας φιάλαις τοῦ ἀρώματος· διὰ δὲ τὸ ἐῤῥιζωμένον ἐν αὐταῖς ποικίλον ἐν πάσῃ συνθέσει γραφῆς λόγον ἀεὶ καρποφοροῦντας μυρεψικόν.

His cheeks are as bowls of spice. By the cheeks of Christ must be understood those who minister the word of God and spiritual food; on account of the fulness of the sweet savour of good works and words, resembling bowls of spice; and on account of the manifold word in every composition of Scripture rooted in them, always bearing unguent-making fruit.

Κοιλία αὐτοῦ πυξίον ἐλεφάντινον. Κοιλία ἐστὶ τοῦ Λόγου οἱ χωρητικοὶ τῶν μυστηρίων, τουτέστιν οἱ κοῖλοι πρὸς ὑποδοχήν· πυξίον οἱ πρὸς διατήρησιν ἐπιτήδειοι. Κατὰ τὸ λαμπρὸν καὶ σαφὲς, ἐλεφάντινον εἶναι λέγεται. Ἡ δὲ τοιαύτη κοιλία τὸ πυξίον τὸ ἐλεφάντινον ἐπιβέβληκε λίθῳ σαπφείρῳ, ὅς ἐστι Χριστός. Ὅσοι οὖν εἰσι κοιλία τοῦ Λόγου, οὗτοι ἀπὸ τοῦ φόβου Κυρίου ἐν γαστρὶ λαμβάνουσι, καὶ τίκτουσι πνεῦμα σωτηρίας. Διὰ τοῦτο καὶ ἡ κοιλία τῆς θυσίας ἐν τῷ Λευϊτικῷ πλύνεται, ὡς μηδὲν ἔχειν κοπρῶδες.

His belly is an ivory box. The belly of the Word is those who are capable of the mysteries, that is, those who are hollow for receiving; the box, those who are fit for preserving. According to its brightness and clearness, it is said to be of ivory. And such a belly, the ivory box, rests upon a sapphire stone, which is Christ. As many therefore as are the belly of the Word, these from the fear of the Lord conceive in the womb, and bring forth the spirit of salvation (Isa. 26:18). On this account the belly of the sacrifice in Leviticus also is washed (Lev. 8:21), so as to have nothing dung-like.

Καλὴ εἶ, ἡ πλησίον μου, ὡς εὐδοκία. Ὅσον πλησίον γίνεται τοῦ νυμφίου, κρείττοσιν ἀπεικάζεται. Τῷ γὰρ, καλὴ, καὶ ὡραία, καὶ πλησίον, προσέθηκε τὸ, ὡς Ἱερουσαλήμ. Καὶ καταπληκτικὴν δὲ τὴν τετελειωμένην φησὶν Ἐκκλησίαν· πὴ μὲν ταῖς ἀντικειμέναις δυνάμεσιν, οὐ δυναμέναις ἐνατενίζειν τῷ κάλλει τοῦ προσώπου αὐτῆς· πὴ δὲ καὶ ταῖς ὑποδεεστέραις αὐτῆς ἐοικυίαις ταῖς τεταγμέναις ἐν τῷ παντὶ καταστάσεσιν. Ὁ δὲ Σύμμαχος, ὡς τεταγμέναι παρατάξεις. Θάμβος γάρ εἰσιν ὡς τάγματα παρεμβολῶν τοὺς πολεμίους ἐκπλήττοντα.

You are fair, O my neighbour, as good pleasure. The nearer she comes to the bridegroom, to the better things is she likened. For to the words, fair, and comely, and neighbour, He added, as Jerusalem. And He calls the perfected Church terrible as well: partly indeed to the opposing powers, which are not able to gaze intently upon the beauty of her countenance; and partly also to those inferior to her, which resemble the constitutions ordained in the universe. And Symmachus renders, as marshalled battle-arrays. For they are an amazement like the ranks of camps striking terror into the enemies.

ΚΕΦ. Ϛʹ.

Chapter VI.

Ἀπόστρεψον τοὺς ὀφθαλμούς σου ἀπέναντί μου. Ἡ Ἐκκλησία τῇ ὡραιότητι καὶ τῷ κάλλει ἐνορᾷ τοῦ Χριστοῦ, δυναμένη τῇ πλείονι προκοπῇ κατανοεῖν αὐτοῦ τὴν θεότητα, καθὸ πάντα δι' αὐτοῦ ἐγένετο. Εὐφραινόμενος δὲ ἐπὶ τῇ δυνάμει τῶν ὀφθαλμῶν τῆς εἴτε Ἐκκλησίας εἴτε νύμφης τοῦ Λόγου ψυχῆς, πτεροῖς αὐτὴν λογικοῖς ἀποστραφῆναι κελεύει πρὸς τὸ μετέωρον, ὡς ἂν ἐπ' ἄκρον ἔλθοι τῆς τελειότητος· ὡς ἂν κἀκείνη βλέπῃ τοῦτον ἐπτερωμένον, καὶ μηκέτι συγκαταβαίνοντα δι' αὐτὴν, καὶ δύνηται λέγειν· Εἰ καὶ ἐγνώκαμεν κατὰ σάρκα Χριστὸν, ἀλλὰ νῦν οὐκέτι γινώσκομεν. Τῇ σῇ τοίνυν συνανέβην προκοπῇ, φησὶ, χωρησάσης σοῦ ἐνορᾷν καὶ μηκέτι περαιτέρω τῆς οἰκονομίας ζητεῖν.

Turn away your eyes from before me. The Church gazes upon the comeliness and the beauty of Christ, being able by her greater progress to perceive His divinity, according as all things were made through Him. And rejoicing over the power of the eyes either of the Church or of the soul, the bride of the Word, He commands her to turn away on rational wings towards the height, so that she may come to the summit of perfection; so that she also may see Him winged, and no longer condescending on her account, and may be able to say: Though we have known Christ after the flesh, yet now henceforth know we Him no more (2 Cor. 5:16). With your progress therefore I ascended together, says He, since you have become capable of gazing and of no longer seeking further the things of the dispensation.

Τρίχωμά σου ὡς ἀγέλαι τῶν αἰγῶν. Εἴρηται δεύτερον ταῦτα τῇ νύμφῃ· πρότερον, οἶμαι, τῇ αὐτῇ φανείσῃ κατὰ τὸ ἐνδεχόμενον, ἡνίκα ἐν τῷ βίῳ τούτῳ ἐτύγχανε· δεύτερον, ὁπότε ἦλθεν ἐπὶ τὴν τελειότητα. Διὸ καὶ νῦν μόνον παρῃνίξατο· ὀδόντες σου ὡς ἀγέλαι τῶν κεκαρμένων· κατὰ δὲ τὸν Ἀκύλαν καὶ Σύμμαχον· Ὀδόντες σου ὡς ἀγέλαι τῶν προβάτων ἢ τῶν ἀμνάδων. Καὶ ἔπρεπεν εἰρῆσθαι ταῦτα ἐπὶ τῆς τελειότητος, ὡς εἶναι τὸ, ἀπὸ τοῦ λουτροῦ, οὐκέτι προτέρου, ἀλλὰ τοῦ δευτέρου. Διδυμεύουσαι δὲ τάχα ὡς τρεφόμεναι τῇ τῶν νοητῶν καὶ τῶν αἰσθητῶν

Your hair is as flocks of goats. These things have been spoken a second time to the bride: previously, I think, when she appeared the same so far as was possible, while she was in this life; a second time, when she came to perfection. Wherefore now also He only hinted: your teeth are as flocks of shorn sheep; and according to Aquila and Symmachus: Your teeth are as flocks of sheep or of ewe-lambs. And it befitted these things to be spoken of perfection, so that the phrase, from the washing, is no longer of the former washing, but of the second. And bearing twins perhaps as being nourished by the contemplation of the intelligible and of the sensible

Editors' notes and page, col. 208

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running head: IN CANTICUM CANTIC. 208
marginal letters: A Σιαγόνες αὐτοῦ ὡς; B τοῦ φόβου Κυρίου; C (blank line above ΚΕΦ. Ϛʹ.); D τοίνυν συνανέβην προκοπῇ,
old-edition numerals: (none)
other: ends mid-word αἰ-

PG 13:209

θεωρίᾳ, καὶ ὡς μηδὲ μίαν ἄγονον τῆς περὶ οὑτινοσοῦν λόγου τροφῆς.

things, and as having not even one barren of the nourishment of the word concerning anything whatsoever.

Καὶ νεάνιδες, ὧν οὐκ ἔστιν ἀριθμός. Αἱ νεάνιδες ἀριθμὸν οὐκ ἔχουσιν, οὐ τῷ μὴ ὑποπίπτειν ἀριθμῷ, ἀλλὰ τῷ μὴ ἀξίας αὐτὰς εἶναι ἀριθμηθῆναι. Καὶ τάχα τῆς αὐτῆς διανοίας ἔχεται τῇ ἐνταῦθα διαφορᾷ νεανίδων τῶν κοινωνουμένων ὑπὸ Χριστοῦ καὶ τὰ παρὰ τῷ Ἀποστόλῳ λεγόμενα (περὶ ἀναστάσεως νεκρῶν λέγω,) τάγματα φάσκοντι· Ἐπειδὴ γὰρ δι' ἀνθρώπου θάνατος, καὶ δι' ἀνθρώπου ἀνάστασις νεκρῶν. Ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν, οὕτως καὶ ἐν τῷ Χριστῷ πάντες ζωοποιηθήσονται· ἕκαστος ἐν τῷ ἰδίῳ τάγματι. Ὁ γὰρ ἑκάστου βίος καὶ λόγος καὶ διάθεσις ποιήσει προκριθῆναι ἕκαστον κατ' ἀξίαν ἔν τινι τῶν νεανίδων.

And maidens without number. The maidens do not have a number, not because they do not fall under number, but because they are not worthy to be numbered. And perhaps to the same thought as the difference here of the maidens admitted to fellowship by Christ belong also the orders spoken of in the Apostle (I mean concerning the resurrection of the dead), when he says: For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive: every man in his own order (1 Cor. 15:21–23). For each one's life and word and disposition will cause each one to be preferred according to his worth among a certain rank of the maidens.

Μὴ θαύμαζε εἰ ὁ νυμφίος ἦν ἔχων καλὴν νύμφην, καὶ τάχα δευτέραν καὶ τρίτην καὶ πλείονας. Ἐὰν νοήσῃς αὐτοῦ καὶ τὰς νύμφας, οὐ φοβηθήσῃ λέγειν ἀπὸ τοῦ Ἄσματος· Ἑξήκοντά εἰσι βασίλισσαι καὶ ὀγδοήκοντα παλλακαὶ νεάνιδες, ὧν οὐκ ἔστιν ἀριθμός. Μία δέ ἐστι περιστερά μου. Λόγος ἐστὶν ὁ νυμφίος· λογικὸν ζῶον ἡ νύμφη, ἐὰν νοήσῃ ψυχὴ, καὶ λάβῃ ὁ νυμφίος τὴν νύμφην. Ἀλλ' ἐπεί ἐστιν ὁ Λόγος οὗτος οὐ μιᾷ ψυχῇ κοινωνῶν, ἀλλὰ πλείοσι καὶ διαφόροις τιμῇ τις βασιλικῇ καὶ διαφερούσῃ, λέγεται τελεία περιστερά. Ταῖς δὲ βασιλικαῖς μὲν, ὑποδεεστέραις δὲ, διὰ τοῦτο ἑξήκοντα βασίλισσαι· ἑτέραις δὲ ψυχαῖς κοινωνεῖ παιδαγωγουμέναις φόβῳ Θεοῦ. Αὗταί εἰσιν αἱ παλλακίδες. Εἰσί τινες καὶ ἄλλαι ψυχαὶ ὑποδεέστεραι ἔλαττον φόβον ἔχουσαι· αὗταί εἰσιν αἱ νεάνιδες, ὧν οὐκ ἔστιν ἀριθμός. Ὁ νυμφίος τοίνυν, τῷ καὶ ἐνθάδε καλὰς καὶ δυναμένας αὐτῷ εἶναι καὶ κοινωνοὺς, ἐξῆλθεν ἀπὸ τοῦ παστοῦ ἐπουρανίου κοινωνῶν ἀγγέλοις καὶ ἀρχαγγέλοις· αἵτινές εἰσι νύμφαι τοῦ Λόγου· καὶ θρόνοι καὶ κυριότητες.

Do not wonder if the bridegroom had a fair bride, and perhaps a second and a third and more. If you understand His brides also, you will not be afraid to say from the Song: There are threescore queens, and fourscore concubines, and maidens without number. My dove is one. The bridegroom is the Word; the bride is a rational living being, if the soul understands, and the bridegroom takes the bride. But since this Word holds fellowship not with one soul, but with many and diverse souls, a certain one in royal and surpassing honour is called the perfect dove. And with the royal ones indeed, yet inferior, on this account there are threescore queens; and He holds fellowship with other souls tutored by the fear of God. These are the concubines. There are also certain other inferior souls having less fear; these are the maidens without number. The bridegroom therefore, because here also there are souls fair and able to belong to Him and be partakers, went forth from the heavenly bridal chamber holding fellowship with angels and archangels—which are brides of the Word—and thrones and dominions.

Εἰς κῆπον καρύας κατέβην. Κατά τι παράδειγμα οἱ δίκαιοι καρύαι εἰσὶ, φέροντες καρπὸν διὰ τὴν πρὸς Θεὸν θεραπείαν ἱερατικὸν, διὰ τὸ ἕρκος ἔχειν περὶ αὐτά· ὃ μέντοι πικρὸν καὶ χολῶδες, ἕτερον δέ τε σκληρόν. Ἐν τοῖς δὲ περιέχεται ὁ τοῦ δικαίου καρπὸς, διὰ τὸ πικρὸν καὶ σκληρὸν τῶν πειρασμῶν. Ἀλλὰ καὶ χειμάῤῥους ὁ πειρασμὸς λέγοιτο κατὰ τὸ, Χειμάῤῥουν διῆλθεν ἡ ψυχὴ ἡμῶν. Ἠβουλήθη τοίνυν ἡ νύμφη, καταβᾶσα εἰς τὸν κῆπον τῆς καρύας, τουτέστιν ἐκπεσοῦσα τοῦ παραδείσου πρὸς τὴν ἐπίμοχθον ταύτην ζωὴν, ἰδεῖν παράδοξόν τι γέννημα τοῦ χειμῶνος ῥέοντος λαβροῦ ποταμοῦ. Ἢ κατὰ Σύμμαχον· Κατέβη καταμαθεῖν εἰ ἡ φάραγξ τοῦ βίου ὀπώρας ἔχει, ἀλλὰ καὶ ἰδεῖν εἰ ἤνθησεν ἡ ἄμπελος, διαφυγοῦσα τὸν χειμῶνα, καὶ τὸ ἔαρ φθάσασα τὸν καιρὸν τοῦ Πάσχα καὶ τῆς τῶν Ἀζύμων ἑορτῆς. Τότε γὰρ φιλεῖ ἀνθεῖν ἐν τῇ Ἰουδαίᾳ ἡ ἄμπελος· καὶ εἰ ἤνθησαν αἱ ῥοαὶ, ὧν ὁ καρπὸς πολὺς καὶ τάξει περιειλημμένος ὑπὸ τοῦ λέπους, ᾧ ὡμοίωται τὸ μῆλον

I went down into the garden of nuts. According to a certain comparison the righteous are nut trees, bearing priestly fruit on account of their service towards God, because of having an enclosure around them: the one part, however, bitter and gall-like, and the other hard. And within these is contained the fruit of the righteous man, on account of the bitterness and hardness of temptations. Moreover, temptation may also be called a torrent according to the saying, Our soul has passed through a torrent (Ps. 123:5). The bride therefore wished, having gone down into the garden of nuts, that is, having fallen from paradise into this toilsome life, to see some paradoxical offspring of the rushing river flowing in winter. Or according to Symmachus: She went down to learn whether the valley of life has autumn fruits, and also to see whether the vine has flowered, having escaped the winter, and having reached the spring, the season of the Passover and of the feast of Unleavened Bread. For then the vine is wont to flower in Judaea; and whether the pomegranates have flowered, whose fruit is plentiful and enclosed in order under the rind, to which is likened the cheek of

Editors' notes and page, col. 209

Footnotes

- 8 I Cor. xv, 21. — 1 Cor. 15:21. (printed at the foot of this column; called in the facing Latin, col. 210, not set) - 9 Psal. cxxiii, 5. — Ps. 123:5. (printed at the foot of this column; called in the facing Latin, col. 210, not set)

Footnotes

(8) ‹anchor: not visible› · call in col 210

I Cor. XV, 21.

1 Corinthians 15:21.

(printed under page 110)

(9) ‹anchor: pertransivit anima nostra› · call in col 210

Psal. CXXIII, 5.

Psalm 123:5 (Vulgate numbering; Ps. 124:5 in the Hebrew numbering).

(printed under page 110)

Footnotes

(10) ‹anchor: not visible› · call in col 211

Num. I, 7.

Numbers 1:7.

(printed under page 111)

(11) ‹anchor: not visible› · call in col 211

Joan. III, 14.

John 3:14.

(printed under page 111)

(12) ‹anchor: not visible› · call in col 211

Prov. IX, 5.

Proverbs 9:5.

(printed under page 111)

(13) ‹anchor: sumus circumcisio› · call in col 211

Philip. iii, 3.

Philippians 3:3.

(printed under page 111)

Page

running head: 211 ORIGENES IN CANTICU
marginal letters: A atque ordine digestus; B Saepe Scriptura femora; C res appellati sunt,; D (blank line above Vers. 4. Nasus)
old-edition numerals: 102 after unguentorum
other: facing Latin version, not set

PG 13:212

τῆς νύμφης. Ἐκεῖ δὲ, φησὶ, δώσω σοι τοὺς μαστούς μου, τουτέστι τὸ ἡγεμονικόν. Ἀλλ' ἠγνόησε, φησὶν, ἡ ψυχή μου, καὶ τὴν ὑπόσχεσιν ἔψευσται, μὴ δυναμένη ἀφ' ἑαυτῆς τι ποιεῖν· ἀλλ' οὐ κατελείφθη ἐν τούτοις. Ὁ γὰρ πατὴρ τοῦ Ναασσὼν ὁ ἄρχων τοῦ λαοῦ μου Ἀμιναδὰβ ἔθετό με ἑαυτῷ εἶναι ἅρματα. Ναασσὼν δὲ ὀφιώδης ἑρμηνεύεται ὁ ἄρχων τοῦ λαοῦ τῆς νύμφης. Ἀμιναδὰβ δὲ οὗτος ὁ ἐν Ἀριθμοῖς πατὴρ τοῦ ἄρχοντος τῆς φυλῆς Ἰούδα Ναασσὼν, ὃς μεταλαμβάνεται εἰς τὸν Χριστόν· διὰ τὸ καθὼς Μωϋσῆς ὕψωσε τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως, φησὶν, ἅρματά με ἔθετο ἑαυτῷ, ἡνιοχῶν μου τοὺς λογισμούς.

the bride. And there, she says, I will give Thee my breasts, that is, the governing faculty. Yet my soul knew it not, she says, and was deceived in its promise, not being able of itself to do anything; yet it was not left in these things. For the father of Naasson, the prince of my people, Aminadab, set me to be chariots for himself. Now Naasson, the prince of the people of the bride, is interpreted snake-like. And this Aminadab is he who in Numbers is the father of Naasson the prince of the tribe of Judah (Num. 1:7), who is taken as a type of Christ; because as Moses lifted up the serpent in the wilderness (John 3:14), so, she says, He set me as chariots for Himself, driving my thoughts like a charioteer.

ΚΕΦ. Ζʹ. Ῥυθμοὶ μηρῶν σου ὅμοιοι ὁρμίσκοις. Πολλαχοῦ τάττει τοὺς μηροὺς ἐπὶ τῆς γενήσεως ἡ Γραφή. Δηλοῖ τοίνυν ἐνταῦθα τῆς νύμφης τὸ τεταγμένον ἐν τῷ τῆς γενέσεως χωρίῳ, καὶ εὔρυθμον, ὅμοιον περιτραχηλίοις κατεσκευασμένοις τῇ ἀρετῇ.

Chapter VII. The proportions of your thighs are like necklaces. In many places the Scripture sets the thighs for generation. Here therefore it signifies the ordered and well-proportioned character of the bride in the place of generation, like necklaces fashioned by virtue.

Ὀμφαλός σου κρατὴρ τορευτός. Ἐπὶ τὸν ὀμφαλὸν δὲ τὸν κρατῆρα ἡ σοφία συγκαλεῖ, λέγουσα· Δεῦτε, πίετε οἶνον, ὃν κεκέρακα ὑμῖν· καὶ δηλοῖ τὸ πνευματικὸν πόμα· καὶ προσέθηκε· καὶ θημωνία σίτου, ἵνα τὴν πνευματικὴν τροφὴν σημαίνῃ· τὸ γὰρ θημωνία ἀντὶ τοῦ συναγωγὴ ἀρετῶν πλήθους εἰς ἓν τῇ ἁρμονίᾳ συντεταγμένη.

Your navel is a turned bowl. And to the navel, the bowl, wisdom calls together, saying: Come, drink of the wine which I have mingled for you (Prov. 9:5); and it signifies the spiritual drink; and He added: and a heap of wheat, that He might signify the spiritual food; for the word heap of wheat (themonia) stands for a gathering of a multitude of virtues ordered together into one in harmony.

Πεφραγμένη ἐν κρίνοις. Κρίνα δ' ἂν εἴη τὰ ἄνθη τῆς χάριτος τοῦ Θεοῦ, ἃ συνελέξατο ἀπὸ μέσου τῶν τοῦ βίου ἀκανθῶν.

Hedged about with lilies. And the lilies would be the flowers of the grace of God, which He gathered out of the midst of the thorns of life.

Τράχηλός σου ὡς πύργος ἐλεφάντινος. Πύργοι δὲ ἐκλήθησαν οἱ τὰ ἀρεστὰ τῷ νυμφίῳ ποιοῦντες, σκοπευτήριον ἔχοντες τὴν θεωρητικὴν ψυχὴν, ἐκ μετεώρου σκοπεύουσαν ἅπαντα. Ἐλεφάντινον δὲ διὰ τὸ λαμπρὸν καὶ λεῖον· οὐδὲν γὰρ ἀπὸ κακίας τραχὺ ἐν τῷ τῆς νύμφης τραχήλῳ. Οὐκέτι δὲ περὶ τῶν νεκρῶν εἶπεν· Οἱ νεμόμενοι ἐν κρίνοις· ὑπεράνω γὰρ ἐγεγόνεισαν κρίνων, τῶν ἐν μέσῳ ἀκανθῶν. Βούλεται δὲ ἡμᾶς καὶ φιλομαθεῖς ὄντας πολλῶν ἔχειν τὴν ψυχὴν θυγατέρα σοφῶν, καὶ ἐν εἰσαγωγαῖς γενέσθαι μαθημάτων πολλῶν, ἃς ἐκάλεσε πύλας. Τοσοῦτον, φησὶ, γνώσεως τοῖς ἐν σοὶ διδασκάλοις περίεστι χάρις, ὡς μὴ μόνον τοὺς παρὰ σοὶ ἀπολαύειν αὐτῶν τῆς παιδεύσεως, ἀλλ' ἤδη καὶ οἱ ἔξωθεν τῆς καὶ πόῤῥωθεν αὐτῶν ἀπολαύειν ὠφελείας.

Your neck is as an ivory tower. Now those who do the things pleasing to the bridegroom were called towers, having as a watchtower the contemplative soul, surveying all things from on high. And of ivory on account of its brightness and smoothness; for there is nothing rough from wickedness in the neck of the bride. And no longer concerning the dead did He say: Who feed among the lilies; for they had come to be above the lilies that are in the midst of thorns. Moreover, He wishes us also, being lovers of learning, to have our soul a daughter of many wise men, and to come to be in the introductions of many teachings, which He called gates. So greatly, says He, does the grace of knowledge abound in the teachers within you, that not only those with you enjoy their instruction, but already those also from outside and from afar enjoy their benefit.

Μυκτήρ σου ὡς πύργος τοῦ Λιβάνου. Ὁ δὲ καθαρὰν ἔχων τὴν διαπνοὴν καὶ διὰ τῆς αἰσθήσεως τοῦ θείου Λόγου δυνάμενος ὀπίσω αὐτοῦ εἰς ὀσμὴν μύρων τῶν αὐτοῦ δραμεῖν, μυκτήρ ἐστιν αἰσθανόμενος εὐωδίας πνευματικῆς· σκοπεύων, εἴ τι ἐπιφανὲς ἐν ἔθνεσι δόγμα δοκεῖ. Δαμασκὸς γὰρ τὰ ἔθνη παρίστησι· τοῦ δὲ ἐπιφανοῦς καὶ καλοῦ τὸ πρόσωπον σύμβολον· ὁ δὲ Λίβανος ἀναφέρεται ἐπὶ τὸ θυσιαστήριον τοῦ Θεοῦ. Ὁ δὲ Κάρμηλος ἐπίγνωσις περιτομῆς ἑρμηνεύεται. Γινώσκει δὲ περιτομὴν ὁ μετὰ παῤῥησίας λέγειν δυνάμενος· Ἡμεῖς ἐσμεν ἡ περιτομή. Ἀπὸ δὲ τῆς κεφαλῆς τοῦ Χριστοῦ ἐπίγνωσις πνευματικῆς ἐγενήθη περιτομῆς.

Your nose is as the tower of Lebanon. And he who has pure respiration and through the perception of the divine Word is able to run after Him to the fragrance of His ointments, is a nose perceiving spiritual sweet savour; surveying whether any notable doctrine appears among the nations. For Damascus represents the nations; and the face is the symbol of what is notable and fair; while Lebanon is offered up upon the altar of God. And Carmel is interpreted knowledge of circumcision. And he knows circumcision who is able to say with boldness: We are the circumcision (Phil. 3:3). And from the head of Christ came the knowledge of spiritual circumcision.

Editors' notes and page, col. 212

Page

running head: S IN CANTICUM CANTIC. 212
marginal letters: A λον τῆς νύμφης.; B τάττει τοὺς μηροὺς; C Τράχηλός σου ὡς; D (blank line above Μυκτήρ σου)
old-edition numerals: (none)
other: begins with fragment λον from col. 209 μῆ-λον

PG 13:213

Τί ὡραιώθης καὶ τί ἡδύνθης. Ἔτι ταῦτά φησιν ὁ νυμφίος ἀποθαυμάζων αὐτῆς τὴν ἐπὶ τὸ κρεῖττον μεταβολήν. Ὡς γὰρ ἡ τῶν στοιχείων εὐκρασία σωμάτων ὑγείαν ἐμποιεῖ, οὕτως ἐκ τῶν ὁρμῶν καὶ ἐκβλύσεων ὑγεία πως καὶ κάλλος ἐπιγίνεται τῇ ψυχῇ. Ὡς δὲ, αἰσχρά τις οὖσα διὰ κακίαν ἡ νύμφη, μετέβαλεν εἰς ἀρετῆς ὡραιότητα, οὕτως, οὖσα πικρὰ, γέγονεν ἡδίστη τε αὐτῷ καὶ γλυκεῖα. Φησὶ τοίνυν, ὥσπερ ἐν ταῖς σωματικαῖς τρυφαῖς ἡ πολυτελὴς εὐωχία περιπόθητος, οὕτω τοῖς τὴν πνευματικὴν τρυφῶσι τρυφὴν ἡ ἀγάπη. Τῆς δέ σου ἀντωνυμίας κειμένης παρὰ τοῖς ἄλλοις, λέγοι ἂν, Τῇ ἀγάπῃ ἐντρυφᾷς πλέον τῶν ἄλλων τοῦ πνεύματος καρπῶν, ὡς πάντα δι' αὐτὴν στένειν, πάντα ὑπομένειν. Ὥσπερ δὲ σωμάτων ἐστὶ βραχύ τι καὶ μεγέθους ὑστεροῦν, οὕτως καὶ ψυχῆς ἀναλόγως οἷς διαπράττεται.

How fair you have become, and how sweet you have become. Still the Bridegroom says these things, marvelling at her change for the better. For just as the good tempering of the elements produces health of bodies, so out of impulses and gushings forth a certain health and beauty accrues to the soul. And just as the bride, having been someone unsightly through vice, changed into the fairness of virtue, so, having been bitter, she has become both most pleasant to Him and sweet. He says therefore, just as in bodily delicacies a sumptuous feast is much desired, so to those who delight in spiritual delight is love. And since the pronoun your stands in the other translators, He would say, In love you delight more than in the other fruits of the Spirit, so as to bear all things on account of it, to endure all things. And just as in bodies there is something short and falling short of due stature, so also is there in the soul in proportion to the things that it accomplishes.

Καὶ οἱ μαστοί σου τοῖς βότρυσιν. Ἤγουν τὰ νοήματά σου, φησὶν, τρόφιμά τε καὶ πότιμα, καὶ οὐδαμῶς ὀμφακίζοντα.

And your breasts to the clusters of the vine. That is to say, your thoughts, He says, are both nourishing and drinkable, and in no wise sour like unripe grapes.

Ἀναβήσομαι ἐπὶ τῷ φοίνικι. Ἀπεικασθεῖσα φοίνικι, φοίνικα τὸν νυμφίον καλεῖ, τὸ ὕψος καὶ τὸ μέγεθος τοῦ Λόγου νοήσασα· ἐφ' ἃ καὶ ἤλπισεν ἀνελθεῖν ἐπὶ τέλει τῶν ᾈσμάτων, ὅτε τελεία ἐστὶν ἡ νύμφη, ὅτε καὶ ἀντιλήψεται τῶν τοῦ νυμφίου μαστῶν δηλούντων τὰ ὑψώματα. Διὸ καὶ ἀμπέλου βότρυσιν ἀπεικάζονται, περὶ ἧς εἶπεν ὁ Σωτήρ· Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή. Τὰ δὲ ἐκ τῶν τοῦ λόγου κρυπτῶν ἐκπορευόμενα, τὴν τὸν ἀγαθὸν τοῦτον οἶνον χωροῦσαν ἐπὶ τοσοῦτον ἰθύνει τε καὶ εὐφραίνει, ὥστε λέγειν ὅτε δεῖ, καὶ οἷς δεῖ, καὶ ὅσον δεῖ. Τὰ μὲν γὰρ χείλη τὸν λόγον, οἱ δὲ ὀδόντες τὴν ἐχεμυθίαν ἐμφαίνουσι, κατὰ τό· Τῷ στόματί σου ποίησον θύραν καὶ μοχλὸν, καὶ τοῖς λόγοις σου μέτρον καὶ σταθμόν Τῶν δὲ τοιούτων οὐ μόνον ἀσφαλῆ τὰ νοήματα, ἀλλὰ καὶ τὰ χείλη αἰσθήσει δέδεται. Οἶνος δὲ ἀγαθὸς ὁ ἐξ ἀγαθοῦ θησαυροῦ καρδίας προσφερόμενος.

I will go up upon the palm-tree. Having been likened to a palm-tree, she calls the Bridegroom a palm-tree, having understood the height and the greatness of the Word; unto which she also hoped to go up at the end of the Songs, when the bride is perfect, when she will also lay hold of the Bridegroom's breasts that signify His heights. Wherefore also they are likened to clusters of the vine, concerning which the Saviour said: I am the true vine (John 15:1). And the things that proceed out of the hidden places of the word so direct and gladden her who receives this good wine as to speak when one ought, and to whom one ought, and as much as one ought. For the lips manifest speech, whereas the teeth manifest reticence, according to the saying: Make a door and a bar for your mouth, and a measure and a weight for your words (Sir. 28:25). And of such persons not only are the thoughts secure, but the lips also are bound by perception. And good wine is that which is brought forth out of the good treasure of the heart.

Ἐγὼ τῷ ἀδελφιδῷ μου, καὶ ἐπ' ἐμὲ ἡ ἐπιστροφὴ αὐτοῦ. Τελειωθείσης ὁ λόγος, ὅτι μηδαμοῦ παντοδαπῆ ἀνάπαυσιν εὑρήσει ὑπὸ ἑαυτὸν ἐπιστρέψας ὡς παρ' ἐμοί.

I am my nephew's, and unto me is his turning. It is the speech of her who has been made perfect, that nowhere will He find rest of every kind when He turns back under Himself as with me.

Ἐλθὲ, ἀδελφιδέ μου. Περὶ τῶν ὑποδεεστέρων ἡ νύμφη παρακαλεῖ, ὡς ἐκ τῶν ἐνδοτάτων καὶ μακαρίων διατριβῶν, εἰς τὴν τούτων ἐπισκοπὴν ἐξελθεῖν. Οὗτοι γὰρ ἀγρὸς καὶ κῶμαι, καὶ ἀμπελῶνες καὶ ῥοαί.

Come, my nephew. On behalf of those who are inferior the bride entreats Him to come forth, as it were out of the innermost and blessed abodes, unto the visitation of these. For these are the field and the villages, and the vineyards and the pomegranates.

ΚΕΦ. Ηʹ.

Chapter VIII.

Εὑροῦσά σε ἔξω, φιλήσω σε. Ἤγουν ἔξω Ἱερουσαλὴμ, ὅπου ἐσταυρώθη.

Having found Thee outside, I will kiss Thee. That is to say, outside Jerusalem, where He was crucified.

Ὥρκισα ὑμᾶς, θυγατέρες Ἱερουσαλήμ. Ἤδη δεύτερον ὥρκισεν, ἀλλ' ἀμφιβαλοῦσα προσετίθει τὸ ἐάν· νῦν δὲ ὡς διδάξασα τὸ εἶδος τῆς ἐγέρσεως καὶ τῆς ἐξεγέρσεως καὶ τῆς ἀγάπης οἱονεὶ παρίστησιν· Ὅτι ὁρκοῦσα ὑμᾶς κατὰ τῶνδε ὥρκισα τί ἐγείρητε, καὶ τί ἐξεγείρητε.

I have adjured you, O daughters of Jerusalem. Already a second time she adjured them, but being in doubt she added the word if; whereas now, as having taught the form of the stirring up and of the awakening and of love, she as it were sets it forth: Because in adjuring you by these things I adjured you as to what you should stir up, and what you should awaken.

Θές με ὡς σφραγίδα ἐπὶ τὴν καρδίαν σου. Προτρέπεται αὐτὴν ὁ νυμφίος πᾶν νόημα καὶ πρᾶξιν

Set Me as a seal upon your heart. The Bridegroom exhorts her to fashion every thought and action

Editors' notes and page, col. 213

Footnotes

- 14 Joan. xv, 1. — John 15:1. (printed at the foot of this column; called in the facing Latin, col. 214, not set) - 15 Eccli. xxviii, 29. — Sir. 28:29 (Vulgate numbering). (printed at the foot of this column; called in the facing Latin, col. 214, not set)

Footnotes

(14) ‹anchor: sum vitis vera› · call in col 214

Joan. XV, 1.

John 15:1.

(printed under page 112)

(15) ‹anchor: modum et stateram› · call in col 214

Eccli. XXVIII, 29.

Ecclesiasticus (Sirach) 28:29.

(printed under page 112)

Footnotes

(printed under page 113)

(16) ‹anchor: not visible› · call in col 215

I Cor. XIII, 7.

1 Corinthians 13:7.

(printed under page 113)

(17) ‹anchor: not visible› · call in col 215

I Cor. XV, 22.

1 Corinthians 15:22.

(printed under page 113)

(18) ‹anchor: not visible› · call in col 215

Eccli. IV, 33.

Ecclesiasticus (Sirach) 4:33.

(printed under page 113)

(19) ‹anchor: in montibus sanctis› · call in col 215

Psal. LXXXVI, 1.

Psalm 86:1 (Vulgate numbering; Ps. 87:1 in the Hebrew numbering).

(printed under page 113)

Page

running head: 215 ORIGENES
marginal letters: A et actionem sua; B habet. Adhuc parvula; C quod velut serpentibus
old-edition numerals: 104 after sedes
other: facing Latin version of Greek in col. 216, not set; full-width heading MONITUM AD ORIGENIS ΕΞΗΓΗΤΙΚΑ IN ISAIAM. and paragraph (Isaiae prophetiam triplici modo ... ingenium suum facit Ecclesiae sacramenta. Idem) across cols. 215-216 at foot, cut off at column edge, not set

PG 13:216

μορφῶσαι τῷ ἑαυτοῦ χαρακτῆρι. Ποιεῖν δὲ ταῦτά φησι τὴν ὡς θάνατον κραταιὰν ἀγάπην. Πάντα γὰρ στέγει, πάντα ὑπομένει. Διὸ καὶ κραταιὰ κατὰ θανάτον τὸν νεκροῦντα τὴν ἁμαρτίαν. Ἤγουν ἐπειδὴ πάντων ἐκράτησεν ὁ θάνατος διὰ τὸ ἐν τῷ Ἀδὰμ πάντας ἀποθνήσκειν, καὶ ὁ ᾅδης ὁμοίως, τοιαύτη, φησὶν, ἡ ἀγάπη. Καὶ ὁ ζῆλος, ὃν δεῖ ζηλοῦν τῷ Θεῷ, σκληρὸς κατὰ τῶν ἁμαρτανόντων ὑπάρχων, ὡς ὁ τοῦ Ἠλίου καὶ τοῦ Φινεές. Ἢ τοῦτο λέγει ὁ νυμφίος πρὸς αὐτήν· Θές με ὡς σφραγίδα πρὸς τὸ σφραγίζειν τὰς ἐνθυμήσεις σου καὶ τὰς πράξεις. Καὶ ἕως θανάτου ἀγώνιζε ὑπὲρ τῆς ἀληθείας. Καὶ ἐν τῷ ᾅδη δὲ Χριστὸν ἐζήλωσαν οἱ Ἰουδαῖοι ὑποφθείραντες τοὺς στρατιώτας.

with His own stamp. And He says that love, which is strong as death, does these things. For it bears all things, endures all things (1 Cor. 13:7). Wherefore also it is strong like death that puts sin to death. That is to say, since death prevailed over all through all dying in Adam (1 Cor. 15:22), and Hades likewise, such, He says, is love. And the jealousy wherewith one ought to be jealous for God, being hard against sinners, is like that of Elijah and of Phinehas. Or the Bridegroom says this to her: Set Me as a seal for sealing your thoughts and your actions. And even unto death strive for the truth (Sir. 4:28). And even in Hades the Jews were jealous against Christ, having bribed the soldiers.

Ἀδελφὴ ἡμῶν μικρὰ, καὶ μαστοὺς οὐκ ἔχει. Ἔτι μικρὰ ἡ τοῦ ἀνθρώπου ψυχὴ, καὶ ἐπὶ γῆς ἔτι ἐπισκευαζομένη τοῦ Θεοῦ Ἐκκλησία, καὶ νοήματα (τοῦτο γὰρ οἱ μαστοί·) μήπω ἔχουσα, ἐπιδίδωσιν εἰς μέγεθος βίου καὶ νοημάτων, ἐπὰν τρανώσῃ τὰ νοήματα καὶ προφητικὰ θεωρήματα, ἢ τὴν σύμπνοιάν τε καὶ συνεργίαν χωρήσῃ δυνάμεων, αἳ καὶ ταῦτά φασι μετά τε προφητῶν καὶ δικαίων πνευμάτων.

Our sister is little, and has no breasts. The soul of man, being still little, and the Church of God, still being fitted together upon earth, and not yet having thoughts (for this is what the breasts are), advances unto greatness of life and of thoughts, whenever she makes clear the thoughts and prophetic contemplations, or receives the harmony and cooperation of the powers, which also say these things together with both the prophets and the spirits of the righteous.

Ὁ καθήμενος ἐν κήποις. Εἶδεν ἡ νύμφη τὸν νυμφίον ἀναπαυόμενον ἐν τοῖς κήποις, καὶ τοὺς ἑταίρους αὐτοῦ προσέχοντας αὐτοῦ τῇ φωνῇ, ἧς ἤκουσεν αὕτη, καὶ βούλεται αὐτὸν ὀξέως καὶ διορατικῶς ὁρῶντα ἀπὸ τῶν τῆδε πραγμάτων ἐκκλῖναι τάχει μὲν καὶ ὀξυδερκίᾳ ὁμοιωμένον δορκάδι· νεβρῷ δὲ, τῷ τῶν πολεμίων ὡς ὄφεων καὶ σκορπίων καταφρονητικῶς ἔχειν, καὶ ἀνελθεῖν πρὸς τοὺς ἀνεστηκότας ὡς ὄρη, καὶ πάσης πνέοντας εὐωδίας· περὶ ὧν τό· Οἱ θεμέλιοι αὐτῶν ἐν τοῖς ὄρεσι τοῖς ἁγίοις. Καὶ ταῦτα κατὰ τοὺς Οʹ καὶ Θεοδοτίωνα καὶ τὴν πέμπτην ἔκδοσιν. Ὁ μέν τοι Ἀκύλας Ὁ καθήμενος ἐν κήποις ἐξέδωκεν· ὁ δὲ Σύμμαχος, καθημένη· ὡς λέγεσθαι τὰ πρῶτα πρὸς τὴν νύμφην, καθημένην παρὰ τοῖς ἰδίοις καρποῖς, καὶ τοὺς ἑταίρους αὐτοῦ προσεκτικῶς αὐτῆς ἀκροᾶσθαι χαίροντας.

Thou that sittest in the gardens. The bride saw the Bridegroom resting in the gardens, and His companions attending to His voice, which she herself heard, and she wishes Him, seeing sharply and piercingly, to turn aside from the things here below, likened in swiftness and sharpness of sight to a gazelle; and to a fawn, in being disdainful of enemies as of serpents and scorpions, and to go up unto those who stand up like mountains, and breathe every sweet savour; concerning whom is the saying: Their foundations are in the holy mountains (Ps. 86:1). And these things are according to the Seventy and Theodotion and the Fifth Edition. Aquila, however, rendered it, Thou that sittest in the gardens; whereas Symmachus rendered it, You who sit (feminine); so that the first words are said to the bride, sitting beside her own fruits, and His companions attentively listen to her with joy.

Editors' notes and page, col. 216