Migne Reading Room
PG 13 · cols. 35–58
Origenis in Canticum canticorum homiliae duae, interprete divo Hieronymo
Editors' preface
PROLOGUS B. HIERONYMI
PROLOGUE OF BLESSED JEROME
AD DAMASUM PAPAM
TO POPE DAMASUS
In expositionem Cantici canticorum secundum Origenem.
On the exposition of the Song of Songs according to Origen.
BEATISSIMO PAPAE DAMASO HIERONYMUS.
JEROME TO THE MOST BLESSED POPE DAMASUS.
Oirgenes, cum in caeteris libris omnes vicerit, in Cantico canticorum ipse se vicit. Nam decem voluminibus explicitis, quae ad viginti usque versuum millia pene perveniunt, primum Septuaginta Interpretes, deinde Aquilam et Symmachum et Theodotionem, et ad extremum quintam editionem quam in Actio littore invenisse se scribit, ita magnifice aperteque disseruit, ut inde mihi videatur in eo oompletum esse quod dicitur: « Introduxit me rex in cubiculum suum. »
Origen, while in his other books he surpassed everyone, in the Song of Songs surpassed himself. For in ten volumes set out, which come to nearly twenty thousand lines, he discussed first the Seventy Translators, then Aquila and Symmachus and Theodotion, and finally the fifth edition, which he writes that he found on the shore of Actium, so magnificently and openly that it seems to me that what is said has been fulfilled in him: "The king has brought me into his chamber."
Editors' notes and page, col. 35
Footnotes
(37) ‹anchor: in cubiculum suum› · call in col 35 (full-width prologue)
Cant. I, 3.
Song of Songs 1:3.
(printed under page 23) (2) printed at this page foot; called in the Greek only (col 36, before Τῷ μὴ ἐξειληφότι): set under col 36
Page
- running head: 35 ORIGENIS IN CA
- marginal letters: A Qui non perceperit; B obscuritas dictorum non
- old-edition numerals: 11 before Qui non
- other: full-width title at top across cols. 35-36 (ΕΚ ΤΟΥ ΕΙΣ ΤΟ ΑΣΜΑ ΜΙΚΡΟΥ ΤΟΜΟΥ Ὃν ἐν τῇ νεότητι ἔγραψεν Ὠριγένης. / E PARVO TOMO IN CANTICUM QUEM JUVENIS SCRIPSERAT ORIGENES.) cut off at right edge, not set; middle paragraph (Qui non perceperit ... prophetae faciunt) is facing Latin version of Greek in col. 36, not set; lower half of column (PROLOGUS B. HIERONYMI AD DAMASUM PAPAM In expositionem Cantici canticorum secundum Origenem. BEATISSIMO PAPAE DAMASO HIERONYMUS. Oirgenes, cum in caeteris libris ... placere quae parva sunt.) printed full-width across cols. 35-36; set in this unit (cols 35-36) as the head of the homilies
- other: page shared with PG013/origen_in_canticum_parvus_tomus; this file is a copy of its notes (QA keeps this unit's own)
- running head: 35 ORIGENIS IN CANTICUM CANTIC. 36
- marginal letters: A Qui non perceperit (parvus tomus Latin, other piece); B obscuritas dictorum (parvus tomus Latin, other piece)
- old-edition numerals: (none)
Itaque illo opere praetermisso, quia ingentis est otii, laboris et sumptuum, tantas res, tanquam dignum in Latinum transferre sermonem, hos duos tractatus, quos ir morem quotidiani eloquii parvulis adhuc lactentibus composuit, fideliter magis quam ornate interpretatus sum, gustum tibi sensuum ejus, non cibum offerens. Tu animadvertas quanti sint illa aestimanda quae magna sunt, cum sic possint placere quae parva sunt.
And so, passing over that work, since it calls for immense leisure, labour and expense to turn such great matters worthily into the Latin tongue, I have translated these two treatises, which he composed in the manner of everyday speech for little ones still at the breast, faithfully rather than ornately, offering you a taste of his meaning, not the food. Consider how highly those things which are great must be valued, when the things which are small can please so.
Editors' notes and page, col. 36
Footnotes
(2) ‹anchor: Τῷ μὴ ἐξειληφότι› · call in col 36 (Greek only; no call in the facing Latin)
Exstat hoc fragmentum Philocaliae cap. 7.
This fragment is extant in chapter 7 of the Philocalia.
(printed under page 23)
Page
- running head: RIGENIS IN CANTICUM CANTIC. 36
- marginal letters: A Τῷ μὴ ἐξειληφότι; B λεγομένων. Ἔστι δὲ
- old-edition numerals: (none)
- other: full-width title at top across cols. 35-36 (ΕΚ ΤΟΥ ΕΙΣ ΤΟ ΑΣΜΑ ΜΙΚΡΟΥ ΤΟΜΟΥ ...) and Jerome's Prologue in lower half across cols. 35-36 (PROLOGUS B. HIERONYMI AD DAMASUM PAPAM ...) cut off at left edge, not set
- other: page shared with PG013/origen_in_canticum_parvus_tomus; this file is a copy of its notes (QA keeps this unit's own)
- running head: 35 ORIGENIS IN CANTICUM CANTIC. 36
- marginal letters: (none)
- old-edition numerals: (none)
ORIGENIS IN CANTICUM CANTICORUM HOMILIA PRIMA INTERPRETE DIVO HIERONYMO.
THE FIRST HOMILY OF ORIGEN ON THE SONG OF SONGS, TRANSLATED BY SAINT JEROME.
Quomodo didicimus per Mosen quaedam esse non solum sancta, sed et Sancta sanctorum, et alia non tantum Sabbata, sed et Sabbata sabbatorum; sic nunc docemur scribente Salomone esse quaedam non solum cantica, sed et Cantica canticorum. Beatus quidem is qui ingreditur sancta, sed beatior qui ingreditur Sancta sanctorum. Beatus qui sabbata sabbatizat, sed beatior qui sabbatizat sabbatorum Sabbata. Beatus similiter et is qui intelligit cantica et canit ea: nemo quippe nisi in solemnitatibus canit: sed multo beatior ille qui canit Cantica canticorum. Et sicut is qui ingreditur in Sancta, pluribus adhuc indiget, ut valeat introire in Sancta sanctorum; et qui Sabbatum celebrat quod a Domino populo constitutum est, multa adhuc necessaria habet, ut agat Sabbata sabbatorum; eodem modo difficile reperitur qui omnia quae in Scripturis continentur cantica peragrans, valeat ascendere ad Cantica canticorum. Egredi oportet ex Aegypto, et egressum de terra Aegypti pertransire mare Rubrum, ut possis primum canticum canere, dicens: Cantemus Domino, gloriose enim magnificatus est. Licet autem primum dixeris canticum, adhuc longe es a Cantico canticorum. Perambula terram deserti spiritaliter, donec venias ad puteum quem foderunt reges, ut ibi secundum canticum canas. Posthaec veni ad vicina sanctae terrae, ut super Jordanis ripam constitutus cantes canticum Mosi, dicens: Attende, coelum, et loquar, et audiat terra verba oris mei. Rursum habes necessarium ut milites, et terram sanctam haereditate possideas, et apis tibi prophetet, et apis te judicet: Debbora quippe apis interpretatur: ut possis et illud carmen, quod in libro Judicum continetur, edicere. Ad Regnorum deinceps volumen ascendens veni ad canticum quando David fugit de manibus omnium inimicorum suorum et de manu Saul, et dixit: Dominus firmamentum meum, et
Just as we have learned through Moses that some things are not only holy, but also the Holy of holies, and others not only Sabbaths, but also Sabbaths of Sabbaths, so now we are taught, by Solomon's writing, that some things are not only songs, but also Songs of songs. Blessed indeed is he who enters the holy places, but more blessed he who enters the Holy of holies. Blessed is he who keeps the sabbaths, but more blessed he who keeps the Sabbaths of sabbaths. Blessed likewise also is he who understands songs and sings them: for no one sings except at feasts; but far more blessed is he who sings the Songs of songs. And just as he who enters the Holy places still needs more, so that he may be able to go into the Holy of holies, and he who celebrates the Sabbath which was appointed for the people by the Lord still has much that he needs, so that he may keep the Sabbaths of sabbaths, in the same way it is hard to find one who, passing through all the songs contained in the Scriptures, may be able to ascend to the Songs of songs. You must go out of Egypt, and having gone out of the land of Egypt cross the Red Sea, so that you may sing the first song, saying: Let us sing to the Lord, for He has been gloriously magnified. Yet though you have sung the first song, you are still far from the Song of songs. Walk through the land of the desert spiritually, until you come to the well which the kings dug, so that there you may sing the second song. After this come to the borders of the holy land, so that, standing on the bank of the Jordan, you may sing the song of Moses, saying: Give heed, O heaven, and I will speak, and let the earth hear the words of my mouth. Again, you must fight as a soldier, and possess the holy land by inheritance, and a bee must prophesy to you, and a bee judge you (for Deborah is interpreted "bee"), so that you may also utter that song which is contained in the book of Judges. Then, going up to the volume of Kingdoms, come to the song when David fled from the hands of all his enemies and from the hand of Saul, and said: The Lord is my firmament, and
Editors' notes and page, col. 37
Footnotes
(38) ‹anchor: magnificatus est› · call in col 37
Exod. XV, 1.
Exodus 15:1.
(printed under page 24)
(39) ‹anchor: oris mei› · call in col 37
Deut. XXXII, 1.
Deuteronomy 32:1.
(printed under page 24)
(40) ‹anchor: Judicum continetur› · call in col 37
Judic. V.
Judges 5.
(printed under page 24)
(3) ‹anchor: not visible› · call in col 37
Collatae sunt hae homiliae cum mss. 1 abbatiae S. Petri de Selincurte ordinis Praemonstratensis, 1 ecclesiae cathedralis Laudunensis, 1 Majoris Monasterii, 1 monasterii Beccensis.
These homilies have been collated with manuscripts: one of the abbey of St Peter of Selincourt, of the Premonstratensian order; one of the cathedral church of Laon; one of Marmoutier (Majus Monasterium); one of the monastery of Bec.
(printed under page 24)
Page
- running head: 37 HOMILIA I.
- marginal letters: A Quomodo didicimus per; B huc necessaria habet; C loquar, et audiat
- old-edition numerals: 12 before Quomodo
- other: Latin only, no Greek printed; full-width title at top across cols. 37-38 (ORIGENIS IN CANTICUM CANTICORUM HOMILIA PRIMA INTERPRETE DIVO HIERONYMO.) cut off at right edge, not set
- running head: 37 HOMILIA I. 38
- marginal letters: A Quomodo didicimus per Mosen; B huc necessaria habet; C loquar, et audiat terra
- old-edition numerals: 12 before ‹Quomodo›
fortitudo mea, et refugium meum, et liberator meus. Perveniendum tibi est ad Isaiam, ut cum illo dicas: Cantabo canticum dilecto vineae meae. Et cum universa transieris, ad altiora conscende, ut possis anima decora cum sponso, et hoc canere Canticum canticorum. Sed quot ex personis constet, incertus sum. Orantibus autem vobis, et revelante Domino, quatuor mihi in his videor invenisse personas, virum et sponsam, cum sponsa adolescentulas, cum sponso sodalium greges. Alia dicuntur a sponsa, alla a sponso, nonnulla a juvenculis, quaedam a sodalibus sponsi. Congruum quippe est ut in nuptiis adolescentularum sit multitudo cum sponsa, juvenum turba cum sponso. Haec omnia noli foris quaerere, noli extra eos qui praedicatione Evangelii salvati sunt. Christum sponsum intellige, Ecclesiam sponsam sine macula et ruga, de qua scriptum est: Ut exhiberet sibi gloriosam Ecclesiam non habentem maculam, neque rugam, aut aliquid eorum, sed ut sit sancta et immaculata. Eos vero qui cum sint fideles, non sunt tamen istiusmodi quales sermo praefatus est, sed juxta modum quemdam adepti videntur salutem, animadverte credentium animas et adolescentulas esse cum sponsa. Angelos vero, et eos qui pervenerunt in virum perfectum, intellige viros cum sponso. Inde igitur mihi videntur quatuor ordines, unum et unam, duos choros inter se concinentes, sponsam canere cum juvenculis, sponsum canere cum sociis. Et cum hoc intellexeris, audi Canticum canticorum, et festina intelligere illud et cum sponsa dicere ea quae sponsa dicit, ut audias quae audivit et sponsa. Si autem non potueris dicere cum sponsa quae dixit, ut audias ea quae dicta sunt sponsae, festina vel cum sponsi sodalibus fieri. Porro si et illis inferior es, esto cum adolescentulis, quae in sponsae deliciis commorantur. Hae quippe in hoc libro, fabula pariter, et epithalamio sunt personae: ex quo et gentiles
my strength, and my refuge, and my deliverer. You must come on to Isaiah, so that with him you may say: I will sing a song to the beloved of my vineyard. And when you have passed through them all, climb to higher things, so that, a soul made beautiful, you may sing with the bridegroom this Song of songs too. But of how many persons it consists, I am uncertain. Yet with you praying and the Lord revealing, I seem to myself to have found four persons in it: the husband and the bride; with the bride, young maidens; with the bridegroom, flocks of companions. Some things are said by the bride, others by the bridegroom, some by the young maidens, certain things by the bridegroom's companions. For it is fitting that at a wedding there be a multitude of young maidens with the bride, a throng of young men with the bridegroom. Do not seek all these outside, do not seek them beyond those who have been saved by the preaching of the Gospel. Understand Christ as the bridegroom, and as the bride the Church without spot and wrinkle, of whom it is written: That He might present to Himself a glorious Church, not having spot, nor wrinkle, or any such thing, but that it might be holy and immaculate. Those, however, who, though they are believers, are yet not such as the word above described, but seem to have attained salvation in some measure, recognize as the souls of believers and the young maidens with the bride. The angels, however, and those who have come to the perfect man, understand as the men with the bridegroom. Hence, then, there seem to me to be four orders, one man and one woman, two choirs singing in concert with each other, the bride singing with the young maidens, the bridegroom singing with his companions. And when you have understood this, hear the Song of songs, and hasten to understand it and to say with the bride the things which the bride says, so that you may hear what the bride too heard. But if you cannot say with the bride what she said, so that you may hear the things which were said to the bride, hasten at least to be among the bridegroom's companions. Further, if you are inferior even to them, be with the young maidens, who abide in the bride's delights. For these are the persons in this book, which is at once a drama and a wedding-song: from which also the Gentiles
Editors' notes and page, col. 38
Footnotes
(41) ‹anchor: liberator meus› · call in col 38
II Reg. XXII, 2.
2 Kings (Vulgate numbering; = 2 Samuel) 22:2.
(printed under page 24)
(42) ‹anchor: vineae meae› · call in col 38
Isa. v, 1.
Isaiah 5:1.
(printed under page 24)
(43) ‹anchor: et immaculata› · call in col 38
Ephes. V, 27.
Ephesians 5:27.
(printed under page 24)
(4) ‹anchor: Cantabo canticum dilecto› · call in col 38
Sic habet codex Selincurtianus. Laudunensis vero et Turonensis, dilectum. Libri antea editi, dilectae.
So reads the Selincourt codex. The Laon and Tours codices, however, have dilectum; the previously printed books, dilectae.
(printed under page 24)
Page
- running head: HOMILIA I. 38
- marginal letters: A fortitudo mea, et; B salvati sunt. Christum; C tellexeris, audi Canticum
- old-edition numerals: (none)
- other: Latin only, no Greek printed; full-width title at top across cols. 37-38 cut off at left edge, not set; gen- split at column break (continues in col. 39)
- running head: 37 HOMILIA I. 38
- marginal letters: A fortitudo mea, et refugium; B salvati sunt. Christum; C tellexeris, audi Canticum
- old-edition numerals: (none)
- other: the split word gen-/tiles is set whole here as gentiles, and the English reads whole (QA Q2a).
- other: "alla a sponso" is printed alla (misprint, set as printed and listed; QA Q2a); "est" after scriptum (first letter damaged), "fieri" (f looks damaged); set as the evident words.
sibi epithalamium vindicarunt, et istius generis carmen assumptum est. Epithalamium siquidem Canticum canticorum. Primum sponsa orat, et statim in mediis precibus auditur. Videt praesentem sponsum, videt adolescentulas suo comitatui copulatas. Deinde respondet ei sponsus : et post sponsi eloquia, dum ille pro ejus patitur salute, respondent sodales, donec sponsus sit in recubitu, et a passione consurgat, se quaedam sponsae ornamenta facturos.
claimed the marriage-song for themselves, and a poem of that kind was adopted. For the Song of songs is a marriage-song. First the bride prays, and straightway in the midst of her prayers she is heard. She sees the bridegroom present, she sees the young maidens joined to her company. Then the bridegroom answers her; and after the utterances of the bridegroom, while he suffers for her salvation, the companions answer that, until the bridegroom is on his couch and rises from his passion, they will make certain ornaments for the bride.
2. Verum jam ipsa verba ponenda sunt, in quibus prius vox sponsae deprecantis auditur. (Cap. I, vers. 1:) Osculetur me osculo oris sui. Quorum iste est sensus : Quousque sponsus meus mittit oscula per Mosem, mittit oscula per prophetas? Jam ipsius cupio ora contingere, ipse veniat, ipse descendat. Orat igitur sponsi Patrem, et dicit ad eum : Osculetur me osculo oris sui. Et quia talis est ut compleatur super eam propheticum illud in quo dicitur : Adhuc te loquente dicam : Ecce adsum; sponsam sponsi Pater exaudit, mittit Filium suum. Videns illa eum cujus deprecabatur adventum, orare destitit, et ad eum cominus loquitur. (Vers. 1-2.) Quoniam bona ubera tua super vinum, et odor unguentorum tuorum super omnia aromata. Sponsus igitur Christus missus a Patre venit unctus ad sponsam, et dicitur ad eum : Dilexisti justitiam, et odisti iniquitatem, propterea unxit te Deus, Deus tuus oleo exsultationis prae participibus tuis. Si me tetigerit sponsus, et ego boni odoris ero, et ego liniar unguentis, et ad me usque ejus unguenta pervenient, ut possim cum Apostolo dicere : Christi bonus odor sumus in omni loco. Nos autem cum haec audivimus, adhuc peccatis vitiisque foetemus, de quibus propheta poenitens loquitur : Putruerunt et corruptae sunt cicatrices meae a facie insipientiae meae. Peccatum odoris est putidi, virtus spirat unguenta, quorum typos reperies in Exodo. Invenies quoque ibi stacten, onycha, galbanum, et reliqua. Haec quidem ad incensum : deinde ad opus unguentarii varia sumuntur unguenta, in quibus est nardus et stacte. Et Deus qui fecit coelum et terram, loquitur ad Mosen, dicens : Ego implevi eos spiritu sapientiae et intellectus, ut faciant opera artis unguentariae : et unguentarios Deus docet. Haec nisi spiritaliter intelligantur, nonne fabulae sunt? nisi aliquid habeant secreti, nonne indigna sunt Deo? Necesse est igitur eum qui audire Scripturas spiritualiter novit, aut qui certe non novit, et desiderat nosse, omni labore contendere, ut non juxta carnem et sanguinem conversetur, quo possit dignus fieri spiritalium secretorum, et ut aliquid audentius dicam, spiritali cupidine vel amore accendatur; siquidem est et spiritalis amor. Et quomodo
2. But now the very words must be set down, in which first the voice of the entreating bride is heard. (Song 1:1:) Let him kiss me with the kiss of his mouth. Of which words this is the sense: How long does my bridegroom send kisses through Moses, send kisses through the prophets? Now I desire to touch His own lips; let Him come Himself, let Him come down Himself. She prays, therefore, to the Father of the bridegroom, and says to Him: Let him kiss me with the kiss of his mouth. And because she is such that there is fulfilled over her that prophetic word in which it is said: While you are yet speaking I will say: Behold, here I am; the Father of the bridegroom hearkens to the bride, He sends His Son. Seeing Him whose coming she was entreating, she ceased to pray, and speaks to Him face to face. (Song 1:1–2.) Because Thy breasts are good above wine, and the fragrance of Thine ointments above all spices. The bridegroom Christ, therefore, sent by the Father, comes anointed to the bride, and it is said to Him: Thou hast loved righteousness, and hated iniquity; therefore God, Thy God, has anointed Thee with the oil of gladness above Thy fellows. If the bridegroom touches me, I too shall be of a good fragrance, and I too shall be smeared with ointments, and His ointments will reach even unto me, so that I may be able to say with the Apostle: We are the good fragrance of Christ in every place. We, however, when we have heard these things, still stink with sins and vices, concerning which the penitent prophet speaks: My scars have putrefied and become corrupt from the face of my folly. Sin is of a foul smell, virtue breathes ointments, the types of which you will find in Exodus. You will find there also stacte, onycha, galbanum, and the rest. These indeed are for incense; then for the work of the perfumer various ointments are taken, among which are spikenard and stacte. And God Who made heaven and earth speaks to Moses, saying: I have filled them with the spirit of wisdom and of understanding, to make the works of the perfumer's art; and God teaches the perfumers. Unless these things are understood spiritually, are they not fables? Unless they have something secret, are they not unworthy of God? It is necessary, therefore, that he who knows how to hear the Scriptures spiritually, or who at least does not know and desires to know, should strive with all labour not to walk according to flesh and blood, so that he may be able to become worthy of spiritual secrets, and, that I may say something more boldly, may be kindled with spiritual desire or love; since there is a spiritual love also. And just
Editors' notes and page, col. 39
Footnotes
(44) ‹anchor: participibus tuis› · call in col 39
Psal. XLIV, 8.
Psalm 44 (Vulgate numbering):8.
(printed under page 25)
(45) ‹anchor: omni loco› · call in col 39
II Cor. II, 15.
2 Corinthians 2:15.
(printed under page 25)
(46) ‹anchor: insipientiae meae› · call in col 39
Psal. XXXVII, 6.
Psalm 37 (Vulgate numbering):6.
(printed under page 25)
(47) ‹anchor: opera artis unguentariae› · call in col 39
Exod. XXXI, 3.
Exodus 31:3.
(printed under page 25)
(5) ‹anchor: carmen assumptum est› · call in col 39
Codex Beccensis : Haec quippe fabulantur pariter et epithalamium suum personant. Ex hoc gentes sibi epithalamium vindicarunt, et istius generis sacramentum assumptum est.
The Bec codex: For these converse together and sound out their wedding-song. From this the nations have claimed the wedding-song for themselves, and the mystery of this kind has been taken up.
(printed under page 25)
(6) ‹anchor: not visible› · call in col 39
Mss., arctius. Libb. edit., altior.
The manuscripts have arctius; the printed books, altior.
(printed under page 25)
Page
- running head: 39 ORIGENISIN CANTICUM
- marginal letters: A tiles sibi epithalamium; B cupio ora contingere; C me tetigerit sponsus; D guentariae : et
- old-edition numerals: 13 before Osculetur
- other: Latin only, no Greek printed; printed column begins with tiles (tail of gentiles, set whole at the end of col. 38); quo- split at column break (continues in col. 40)
- other: the word quomodo was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 40
est quidam carnalis cibus, et alius spiritalis; et alia carnis potio, alia spiritus; sic est quidam amor carnis a Satana veniens, alius amor spiritus a Deo exordium habens, et nemo potest duobus amoribus possideri. Si carnis amator es, amorem spiritus non capis. Si omnia corporalia despexisti, non dico carnem aut sanguinem, sed argentum et possessiones, sed ipsam terram ipsumque coelum, haec quippe pertransibunt; si ista omnia contempsisti, et ad nullum horum anima tua obligata est, neque quoquam vitiorum amore retineris, potes amorem capere spiritalem. Ita locuti sumus quia evenit occasio, ut de amore spiritali aliqua diceremus. Expedit autem nobis Salomonis custodire praeceptum, et magis illius qui per Salomonem loquebatur, de sapientia ita dicens : Ama illam, et servabit te; circumda illam, et exaltabit te; honora illam, ut te amplectatur. Est quidam spiritalis amplexus, atque utinam contingat ut meam sponsam arctius sponsi amplexus includat, ut ego quoque possim dicere quod in eodem libro scriptum est : Sinistra ejus sub capite meo, et dextra illius amplexabitur me,
as there is a certain carnal food, and another spiritual; and one drink of the flesh, another of the spirit; so there is a certain love of the flesh coming from Satan, another love of the spirit having its beginning from God, and no one can be possessed by two loves. If you are a lover of the flesh, you do not receive the love of the spirit. If you have looked down upon all bodily things—I do not say flesh or blood, or silver and possessions, but the earth itself and heaven itself, for these shall pass away—if you have despised all those things, and your soul is bound to none of these, nor are you held back by any love of vices, you can receive spiritual love. Thus have we spoken because the occasion arose that we should say something concerning spiritual love. Now it is expedient for us to keep the precept of Solomon, and rather of Him Who spoke through Solomon, speaking thus concerning wisdom: Love her, and she shall keep you; encompass her, and she shall exalt you; honour her, that she may embrace you. There is a certain spiritual embrace, and would that it might happen that the embrace of the bridegroom should enclose my bride more closely, so that I too might be able to say what is written in the same book: His left hand is under my head, and his right hand shall embrace me.
3. Osculetur me ergo osculo oris sui. Moris est Scripturarum imperativum modum pro optativo ponere, ut ibi : Pater noster qui es in coelis, sanctificetur nomen tuum, pro, Utinam sanctificetur; et nunc in praesenti : Osculetur me osculo oris sui, pro eo quod est, Utinam osculetur. Deinde conspicit sponsum. Venit delibutus unguentis : nec aliter ad sponsam poterat venire, nec decebat aliter Patrem ad nuptias Filium destinare. Variis eum unxit unguentis, fecit illum Christum. Venit diversis odoribus spirans, et audit, quia bona ubera tua super vinum. Congrue sermo divinus unam eamdemque rem pro locorum qualitate diversis vocabulis nuncupat. Quando hostia offertur in lege, et vult intellectum ostendere, pectusculum separationis affatur. Quando vero recumbit aliquis cum Jesu, et sensuum ejus communione perfruitur, non pectusculum ut supra, sed pectus alloquitur. Porro cum sponsa loquitur ad sponsum, quia nuptiale carmen inducitur, non pectusculum, ut in sacrificio; non pectus, ut in Joanne, discipulo; sed ut ubera nominat, dicens : Quia bona ubera tua super vinum. Communica ut sponsa cum sensibus sponsi, et scias quia inebriant atque laetificant istiusmodi cogitatus. Quomodo autem calix Domini inebrians quam optimus est, sic ubera sponsi omni meliora sunt vino. Quia bona ubera tua super vinum. In mediis precibus ad sponsum verba convertit : Et odor unguentorum tuorum super omnia aromata. Non uno, sed omnibus sponsus venit unctus unguentis. Si autem et ad meam animam
3. Let him kiss me, therefore, with the kiss of his mouth. It is the custom of the Scriptures to put the imperative mood for the optative, as there: Our Father Who art in heaven, hallowed be Thy name, for, Would that it might be hallowed; and now in the present passage: Let him kiss me with the kiss of his mouth, for that which is, Would that he might kiss. Then she beholds the bridegroom. He comes anointed with ointments; nor could he come otherwise to the bride, nor was it fitting for the Father otherwise to send the Son to the wedding. With various ointments He anointed Him, He made Him the Christ. He comes breathing with diverse fragrances, and hears, because Thy breasts are good above wine. Fittingly does the divine word call one and the same thing by diverse terms according to the quality of the passages. When a victim is offered in the law, and it wishes to show the understanding, it speaks of the little breast of separation. When, however, anyone reclines with Jesus, and enjoys the communion of His thoughts, it calls it not the little breast as above, but the breast. Moreover, when the bride speaks to the bridegroom, because a nuptial song is introduced, she names them not the little breast, as in the sacrifice; not the breast, as in John, the disciple; but as breasts, saying: Because Thy breasts are good above wine. Communicate as a bride with the thoughts of the bridegroom, and know that thoughts of this sort inebriate and gladden. And just as the inebriating cup of the Lord is how surpassingly good, so the breasts of the bridegroom are better than all wine. Because Thy breasts are good above wine. In the midst of her prayers she turns her words to the bridegroom: And the fragrance of Thine ointments is above all spices. Not with one, but with all ointments does the bridegroom come anointed. And if unto my soul also
Editors' notes and page, col. 40
Footnotes
(48) ‹anchor: not visible› · call in col 40
Prov. IV, 7, 8.
Proverbs 4:7–8.
(printed under page 25)
(49) ‹anchor: not visible› · call in col 40
Cant. II, 6.
Song of Songs 2:6.
(printed under page 25)
(50) ‹anchor: nomen tuum› · call in col 40
Matth. VI, 9.
Matthew 6:9.
(printed under page 25)
(7) ‹anchor: separationis affatur› · call in col 40
Selincurtianus et Beccensis, offertur.
The Selincourt and Bec codices have offertur.
(printed under page 25)
(8) ‹anchor: pectus alloquitur› · call in col 40
Iidem mss., eloquitur.
The same manuscripts have eloquitur.
(printed under page 25)
(9) ‹anchor: unctus unguentis› · call in col 40
Codex Beccensis : non uno, sed omnibus nos unctus vult ungi unguentis.
The Bec codex: not with one, but with all ointments does the Anointed One wish us to be anointed.
(printed under page 25)
Page
- running head: SIN CANTICUM CANTIC. 40
- marginal letters: A modo est quidam; B batur, de sapientia; C cit sponsum. Venit; D ut ubera nominat
- old-edition numerals: (none)
- other: Latin only, no Greek printed; begins with modo (continuation of quo- from col. 39)
factam sponsam suam sponsus venire dignabitur, quam oportet esse formosam, ut illum de coelo ad se trahat, ut descendere faciat ad terras, ut veniat ad amatam? Quali pulchritudine decoranda est? quali debet amore fervere, ut ea loquatur ad illam quae ad perfectam locutus est sponsam, quia cervix tua, quia oculi tui, quia genae tuae, quia manus tuae, quia venter tuus, quia humeri tui, quia pedes tui. De quibus, si concesserit Dominus, disputabimus quomodo sponsae membra varientur, et singularum partium laus diversa dicatur, ut post disputationem etiam ad nostram dici animam similiter laboremus. Bona igitur ubera tua super vinum, et odor unguentorum tuorum super omnia aromata. Si videris sponsum, tunc intelliges verum esse quod dicitur : Quoniam bona ubera tua super vinum, et odor unguentorum tuorum super omnia aromata. Multi habuerunt aromata. Regina Austri detulit aromata Salomoni, et plures alii aromata possederunt : sed habuerit quis quantalibet, non possunt Christi odoribus comparari, de quibus nunc sponsa ait : Odor unguentorum tuorum super omnia aromata. Ego arbitror quia et Moses habuit aromata, et Aaron, et singuli prophetarum : verum si videro Christum, et suavitatem unguentorum ejus odoremque percepero, statim sententiam profero dicens : Odor unguentorum tuorum super omnia aromata.
made his bride the bridegroom will deign to come, how comely must she be, that she may draw him from heaven to herself, that she may make him come down to earth, that he may come to his beloved? With what beauty must she be adorned? With what love ought she to glow, that he may speak to her those things which he spoke to the perfect bride: because your neck, because your eyes, because your cheeks, because your hands, because your belly, because your shoulders, because your feet? Concerning which things, if the Lord grants, we shall discuss how the members of the bride are varied, and diverse praise of the several parts is spoken, so that after the discussion we may labour that the same be said to our soul also. Good, therefore, are Thy breasts above wine, and the fragrance of Thine ointments above all spices. If you see the bridegroom, then you will understand that what is said is true: Because Thy breasts are good above wine, and the fragrance of Thine ointments above all spices. Many have had spices. The Queen of the South brought spices to Solomon, and many others possessed spices; yet let anyone have had as much as you please, they cannot be compared to the fragrances of Christ, concerning which the bride now says: The fragrance of Thine ointments is above all spices. I think that Moses also had spices, and Aaron, and each one of the prophets; but if I see Christ, and perceive the sweetness and fragrance of His ointments, straightway I pronounce sentence, saying: The fragrance of Thine ointments is above all spices.
4. Vers. 2. Oleum effusum nomen tuum. Propheticum sacramentum est. Tantummodo nomen Jesu venit in mundum, et unguentum praedicatur effusum. In Evangelio quoque mulier accipiens alabastrum unguenti nardi pistici pretiosi, caput Jesu pedesque perfudit. Observa diligenter quae de duabus super caput effuderit Salvatoris : siquidem peccatrix super pedes, et ea quae dicitur non fuisse peccatrix super caput ejus fudisse monstratur Observa inquam, et invenies in evangelica lectione, non fabulas et narrationes ab evangelistis, sed mysteria esse conscripta. Impleta est utique odore unguenti domus. Si quid peccatrix habuit, ad pedes referendum est; et si quid ea quae non peccatrix, ad caput. Nec mirum domum fuisse odore completam, cum hoc ordine mundus completus sit. Scribitur in eodem loco de Simone leproso et domo ejus. Ego puto leprosum mundi istius esse principem, et hunc leprosum Simonem nuncupari, cujus domus ad adventum Christi suavi odore completa sit agente poenitentiam peccatrice, et sancta caput Jesu unguenti odoribus perfundente. Unguentum effusum nomen tuum. Quomodo unguentum quod effusione sua odorem longe lateque dispergit, sic Christi nomen effusum est. In universa terra Christus nominatur, in omni mundo
4. (Song 1:2.) Thine oil poured forth is Thy name. It is a prophetic mystery. Only the name of Jesus has come into the world, and ointment poured forth is proclaimed. In the Gospel also a woman taking an alabaster box of precious ointment of pure spikenard poured it over the head and feet of Jesus. Observe diligently which of the two poured it out upon the head of the Saviour; since the sinful woman is shown to have poured it upon His feet, and she who is said not to have been a sinful woman upon His head. Observe, I say, and you will find in the evangelical reading that not fables and tales, but mysteries have been written down by the evangelists. Assuredly the house was filled with the fragrance of the ointment. Whatever the sinful woman had is to be referred to the feet; and whatever she who was not a sinful woman had, to the head. Nor is it any wonder that the house was filled with the fragrance, when in this order the world has been filled. It is written in the same passage concerning Simon the leper and his house. I think that the leper is the ruler of this world, and that he is called Simon the leper, whose house at the coming of Christ was filled with a sweet fragrance, while the sinful woman repented and the holy woman poured the fragrances of ointment over the head of Jesus. Ointment poured forth is Thy name. Just as ointment by its pouring forth scatters its fragrance far and wide, so the name of Christ has been poured forth. In all the earth Christ is named, in all the world
Editors' notes and page, col. 41
Footnotes
(51) ‹anchor: not visible› · call in col 41
III Reg. X.
3 Kings (Vulgate numbering; = 1 Kings) 10.
(printed under page 26)
(52) ‹anchor: super pedes› · call in col 41
Luc. VII, 37, 38.
Luke 7:37–38.
(printed under page 26)
(53) ‹anchor: monstratur› · call in col 41
Matth. XXVI, 7.
Matthew 26:7.
(printed under page 26)
(10) ‹anchor: monstratur› · call in col 41
Codex Beccensis : Si peccatrix super pedes, et ea quae dicitur fuisse peccatrix, non peccatrix super caput ejus fudisse invenitur.
The Bec codex: If the sinful woman [poured] upon the feet, and she who is said to have been a sinner, [and] not a sinner, is found to have poured upon his head.
(printed under page 26)
Page
- running head: 41 HOMILIA I.
- marginal letters: A factam sponsam suam; B bona ubera tua; C Jesu venit in; D leproso et domo
- old-edition numerals: 14 before et odor
- other: Latin only, no Greek printed
praedicatur Dominus. Unguentum enim effusum nomen ejus. Nunc Mosi nomen auditur, quod prius Judaeae tantum claudebatur angustiis, neque enim Graecorum quispiam meminit ejus, neque in ulla gentilium litterarum historia de illo ceu caeteris scriptum aliquid invenimus. Statim ut Jesus radiavit in mundo, eduxit secum legem et prophetas, et vere completum est : Unguentum effusum nomen tuum.
the Lord is proclaimed. For His name is ointment poured forth. Now the name of Moses is heard, which previously was shut up within the narrow bounds of Judaea alone; for neither did any of the Greeks make mention of him, nor in any history of Gentile literature do we find anything written concerning him as concerning the rest. Straightway when Jesus shone forth in the world, He led out with Himself the law and the prophets, and truly there was fulfilled: Ointment poured forth is Thy name.
5. Vers. 3. Propterea juvenculae dilexerunt te Quia per Spiritum sanctum charitas Dei diffusa est in corda nostra, congrue nomen effusionis infertur : Unguentum effusum nomen tuum. Haec dicens sponsa adolescentulas conspicit. Quando illa sponsi patrem rogabat, et ad ipsum sponsum cominus loquebatur, necdum adolescentulae aderant : in mediis vero precibus ingreditur juvencularum chorus et sponsae laudatur eloquiis. (Vers. 3-4.) Propterea juvenculae dilexerunt te, et attraxerunt te. Adolescentulaeque respondent : Post te in odore unguentorum tuorum curremus. Quam pulchre sponsae pedissequae necdum fiduciam habent sponsae. Sponsa non post tergum sequitur, sed ingreditur juncta lateri, apprehenditque dexteram sponsi, et manus ejus sponsi dextera continetur. Famulae vero ingrediuntur post eam. Sexaginta sunt reginae et octoginta concubinae, et juvenculae, quarum non est numerus. Una est columba mea, perfecta mea, una est matri suae, una est ei quae concipit illam. Post te ergo in odore unguentorum tuorum curremus. Cum omni honestate deambulantibus dictum est : Post te in odore unguentorum tuorum curremus, secundum illud : Cursum consummavi, et illud : Qui in stadio currunt, omnes quidem currunt, unus autem accipit bravium. Bravium Christus est. Et haec quidem adolescentulae, quas propter amoris exordium foris stare cognoscimus, juxta illud exemplum : Amicus autem sponsi stans et audiens cum gaudio gaudet propter vocem sponsi. Tale quiddam et adolescentulae sustinent : introeunte sponso forinsecus remanent, sponsa vero speciosa, perfecta, sine macula, sine ruga, in sponsi cubiculum, in regium penetrale ingressa revertitur ad juvenculas, et nuntiat eis quae sola conspexerit, dicitque (vers. 4) : Introduxit me rex in cubiculum suum. Non ait, introduxit nos plures in cubiculum suum : plures foris remanent, in cubiculum sola ingreditur sponsa, ut videat thesauros absconditos et tenebrosos, renuntietque juvenculis : Introduxit me rex in cubiculum suum. Rursus adolescentulae, id est sponsarum incipientium turba quamplurima, ingressa sponsa cubiculum sponsi, et vidente divitias viri sui, dum illius
5. (Song 1:3.) Therefore have the young girls loved Thee. Because the love of God has been poured forth in our hearts through the Holy Spirit, fittingly is the name of pouring forth brought in: Ointment poured forth is Thy name. Saying these things, the bride beholds the young maidens. When she was asking the father of the bridegroom, and speaking face to face to the bridegroom himself, the young maidens were not yet present; but in the midst of her prayers the choir of young girls enters and is praised by the utterances of the bride. (Song 1:3–4.) Therefore have the young girls loved Thee, and have drawn Thee. And the young maidens answer: After Thee in the fragrance of Thine ointments we will run. How beautifully do the attendants of the bride not yet have the boldness of the bride! The bride does not follow behind his back, but enters joined to his side, and takes hold of the right hand of the bridegroom, and her hand is held by the right hand of the bridegroom. The handmaids, however, enter after her. There are sixty queens and eighty concubines, and young girls without number. One is my dove, my perfect one, she is the only one of her mother, she is the only one of her who conceived her. After Thee, therefore, in the fragrance of Thine ointments we will run. To those walking with all modesty it has been said: After Thee in the fragrance of Thine ointments we will run, according to that saying: I have finished the course, and that saying: Those who run in the racecourse all indeed run, but one receives the prize. The prize is Christ. And these indeed are the young maidens, whom because of the beginning of their love we recognize as standing outside, according to that example: Now the friend of the bridegroom, standing and hearing him, rejoices with joy because of the bridegroom's voice. Some such thing the young maidens also undergo: when the bridegroom enters within they remain outside, whereas the bride, comely, perfect, without spot, without wrinkle, having entered into the chamber of the bridegroom, into the royal inner room, returns to the young girls, and announces to them the things which she alone has beheld, and says (Song 1:4): The king has brought me into his chamber. She does not say, He has brought us many into his chamber: the many remain outside, the bride alone enters into the chamber, that she may see the hidden and dark treasures, and report to the young girls: The king has brought me into his chamber. Again the young maidens, that is, the very numerous throng of beginning brides, when the bride has entered the chamber of the bridegroom and sees the riches of her husband, while they await her
Editors' notes and page, col. 42
Footnotes
(54) ‹anchor: in corda nostra› · call in col 42
Rom. V, 5.
Romans 5:5.
(printed under page 26)
(55) ‹anchor: non est numerus› · call in col 42
Cant. VI, 7.
Song of Songs 6:7.
(printed under page 26)
(56) ‹anchor: Cursum consummavi› · call in col 42
II Tim. IV, 7.
2 Timothy 4:7.
(printed under page 26)
(57) ‹anchor: accipit bravium› · call in col 42
I Cor. IX, 24.
1 Corinthians 9:24.
(printed under page 26)
(58) ‹anchor: vocem sponsi› · call in col 42
Joan. III, 29.
John 3:29.
(printed under page 26)
(11) ‹anchor: habent sponsae› · call in col 42
Codex Turonensis : quam pulchri sponsae pedes quae nondum fiduciam habens, etc. Alii mss ut in nostro textu. Libb. edit. loco sponsae habent sponsi.
The Tours codex: how beautiful the feet of the bride, who, not yet having confidence, etc. The other manuscripts as in our text. The printed books have sponsi in place of sponsae.
(printed under page 26)
Page
- running head: HOMILIA I. 42
- marginal letters: A praedicatur Dominus. Unguentum; B loquebatur, necdum adolescentulae; C pit illam. Post; D sola conspexerit, dicitque
- old-edition numerals: (none)
- other: Latin only, no Greek printed
praestolantur adventum, laetae concinunt : Exsultabimus et laetabimur in te. Pro sponsae perfectione laetantur. Non est aemulatio in virtutibus. Amor iste mundus, amor iste sine vitio est. Exsultabimus et laetabimur in te. Diligemus ubera tua. Illa quae major est, jam tuorum uberum lacte perfruitur, et loquitur exsultans : Bona ubera tua super vinum. Istae vero quae exsultationem et laetitiam deferunt, adolescentolae quippe sunt, deferunt charitatem, et dicunt : Exsultabimus et laetabimur in te. Diligemus ubera tua super vinum. Diligemus, inquiunt, non diligimus. Deinde loquuntur ad sponsam : Aequitas dilexit te. Laudant sponsam, nomen illi aequitatis a propriis virtutibus imponentes. Aequitas dilexit te.
coming, joyfully sing together: We will exult and rejoice in Thee. For the perfection of the bride they rejoice. There is no jealousy in virtues. That love is pure, that love is without fault. We will exult and rejoice in Thee. We will love Thy breasts. She who is greater already enjoys the milk of Thy breasts, and speaks exulting: Thy breasts are good above wine. Whereas those who bring exultation and gladness, inasmuch as they are young maidens, bring love, and say: We will exult and rejoice in Thee. We will love Thy breasts above wine. We will love, they say, not we love. Then they speak to the bride: Equity has loved you. They praise the bride, bestowing on her the name of equity from her own virtues. Equity has loved you.
6. Rursum ad adolescentulas sponsa respondet (vers. 5, 6) : Nigra sum, et speciosa, filiae Hierusalem, ut tabernacula Cedar, ut pelles Salomonis. Ne intueamini me, quia ego sum denigrata, quoniam despexit me sol. Speciosa quidem est, et possumus invenire quomodo speciosa sit sponsa; quaerimus autem quomodo nigra et sine candore sit pulchra. Poenitentiam egit a peccatis, speciem ei largita est conversio, et ideo speciosa cantatur. Quia vero necdum omnium peccatorum sorde purgata, necdum lota est in salute, nigra dicitur, sed in atro colore non permanet. Itaque candida quando ad majora consurgit, et cum ab humilibus incipit ad alta conscendere, diciturque de ea : Quae est ista quae ascendit dealbata. Et quo manifestius hoc mysterium describatur, non ait, ut in plerisque codicibus, legitur : Innixa super fratruelem suum, id est, ἐπιστηριζομένη ἐπὶ τὸν ἀδελφιδοῦν αὐτῆς, sed ἐπιστηριζομένη ἐπὶ τὸ στῆθος αὐτοῦ, id est, super pectus ejus recumbens, significanterque de anima sponsae et sermone dicitur, super pectus illius recumbens, quia principale ibi cordis est nostri. Unde a carnalibus recedentes spiritalia sentire debemus, et intelligere multo melius esse sic amare, quam amare desistere. Ascendit igitur recumbens super pectus fratruelis sui : et quae nunc in exordio cantici nigra ponitur, in epithalamii fine de ea cantatur : Quae est ista quae ascendit dealbata? Intelleximus quomodo et nigra et formosa sit sponsa. Si autem et tu non egeris poenitentiam, cave ne anima tua nigra dicatur et turpis, et duplici foeditate turperis : nigra propter peccata praeterita, turpis propter hoc quia in eisdem vitiis perseveras. Si vero poenitentiam egeris, nigra erit anima tua propter antiqua delicta, propter poenitentiam vero habebit aliquid, ut ita dicam, Aethiopici decoris. Et quia semel Aethiopem nominavi, volo testem Scripturam super hunc advocare sermonem. Aaron et Maria murmurant quia Moyses Aethiopissam habet uxorem. Et nunc Moyses Aethiopissam ducit uxorem : siquidem lex ejus ad
6. Again to the young maidens the bride answers (Song 1:5–6): I am black, and comely, O daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. Look not upon me, because I am blackened, because the sun has looked down upon me. Comely indeed she is, and we can find how the bride is comely; but we seek how, being black and without whiteness, she is fair. She repented from sins, conversion bestowed beauty upon her, and therefore she is sung of as comely. Yet because she is not yet cleansed from the filth of all sins, not yet washed unto salvation, she is called black, yet she does not remain in a dark colour. And so she becomes white when she rises to greater things, and when from lowly things she begins to mount to high things, and it is said concerning her: Who is this that comes up made white? And that this mystery may be described more manifestly, it does not say, as is read in most manuscripts: Leaning upon her cousin, that is, ἐπιστηριζομένη ἐπὶ τὸν ἀδελφιδοῦν αὐτῆς, but ἐπιστηριζομένη ἐπὶ τὸ στῆθος αὐτοῦ, that is, reclining upon his breast, and significantly is it said concerning the soul of the bride and the Word, reclining upon his breast, because the ruling part of our heart is there. Wherefore, departing from carnal things, we ought to mind spiritual things, and to understand that it is much better to love thus than to cease to love. She ascends, therefore, reclining upon the breast of her cousin; and concerning her who now at the beginning of the song is set down as black, at the end of the marriage-song it is sung: Who is this that comes up made white? We have understood how the bride is both black and comely. But if you too do not repent, beware lest your soul be called black and foul, and you be befouled with a twofold foulness: black because of past sins, foul because you persevere in the same vices. If, however, you repent, your soul will be black because of ancient offences, yet because of repentance it will have something, so to speak, of Ethiopian comeliness. And because I have once named the Ethiopian, I wish to call Scripture as a witness upon this discourse. Aaron and Miriam murmur because Moses has an Ethiopian wife. Now also Moses takes an Ethiopian wife, since his law has passed over to
Editors' notes and page, col. 43
Footnotes
(59) ‹anchor: ascendit dealbata› · call in col 43
Cant. VIII, 5.
Song of Songs 8:5.
(printed under page 27)
(60) ‹anchor: ascendit dealbata› · call in col 43
Cant. VIII, 5.
Song of Songs 8:5.
(printed under page 27)
(61) ‹anchor: habet uxorem› · call in col 43
Num. XII, 1.
Numbers 12:1.
(printed under page 27)
(62) ‹anchor: not visible› · call NOT in col 43 (no call on this column; the note is printed under page 27's right column and its call belongs to col 44, whose notes file lacks it; held here until moved)
Psal. LXXII, 10.
Psalm 72:10 (numbering as printed).
(printed under page 27)
(63) ‹anchor: not visible› · call NOT in col 43 (no call on this column; the note is printed under page 27's right column and its call belongs to col 44, whose notes file lacks it; held here until moved)
Psal. LXVIII, 31.
Psalm 68:31 (numbering as printed).
(printed under page 27)
Page
- running head: 43 ORIGENIS IN CANTICUM
- marginal letters: A praestolantur adventum, laetae; B 6. Rursum ad; C describatur, non ait; D poenitentiam, cave ne
- old-edition numerals: 15 after Salomonis.
- other: Latin only, no Greek printed
hanc nostram Aethiopissam transmigravit. Murmuret Aaron sacerdotium Judaeorum, murmuret et Maria synagoga eorum ; Moyses de murmuratione non curat, amat Aethiopissam suam, de qua et alibi dicitur per prophetam : Ab extremis fluminum afferent hostias. Et rursum : Aethiopia praeveniet manus ejus Deo. Pulchre praeveniet ; quomodo enim in Evangelio mulier illa quae sanguine fluebat, archisynagogi filiam curatione praevenit, sic Aethiopia Israel aegrotante sanata est. Illorum delicto salus gentibus facta est ad aemulandum eos. Nigra sum et speciosa, filiae Hierusalem. Et tu, ecclesiastica anima, ad filias Hierusalem converte sermonem, et dic : Me plus amat sponsus, me magis diligit quam vos, quae multae filiae Hierusalem. Vos foris statis, et sponsam cubiculum videtis intrantem. Nemo dubitet nigram vocatam esse formosam. Qui nos sumus, ut cognoscamus Deum, ut Cantica cantici praedicemus, ut ab Aethiopiae finibus, ut ab extremo terrae venerimus sapientiam veri audire Salomonis? Et quando Salvatoris vox intonantis auditur : Regina Austri veniet in judicium, et condemnabit homines generationis hujus, quia venit a finibus terrae audire sapientiam Salomonis, et ecce plus quam Salomon hic : audi mystica quae dicantur. Regina Austri venit a finibus terrae Ecclesia, et condemnat homines generationis hujus, id est Judaeos carni et sanguini deditos. Venit a finibus terrae audire sapientiam Salomonis, non illius qui in Testamento Veteri praedicatur, sed hujus qui in Evangelio Salomone major est. Nigra sum et speciosa, filiae Hierusalem, nigra velut tabernacula Cedar, speciosa ut pelles Salomonis. Ipsa quoque nomina cum sponsae decore conveniunt. Aiunt Hebraei Cedar interpretari tenebras. Nigra sum ergo ut tabernacula Cedar, ut Aethiopes ; speciosa ut pelles Salomonis quas eo tempore in tabernaculi ornamento composuit, quando templum summo studio et labore fabricatus est. Dives quippe Salomon, et in omni sapientia illius nemo praecessit illum. Nigra sum et speciosa, filiae Hierusalem, ut tabernacula Cedar, ut pelles Salomonis. Ne intueamini me, quia ego sum denigrata. Satisfecit de nigrore suo, et per poeniteutiam ad meliora conversa annuntiat se filiabus Israel nigram quidem esse, sed pulchram, secundum quod superius exposuimus, et dicit : Ne intueamini me, quia ego sum denigrata. Ne, inquit, admiremini coloris esse me tetri, sol despexit me. Pleno quippe radio in me luminis sui fulgor illuxit, ut ejus sim calore fuscata. Neque enim ut decuerat, ut solis dignitas expetebat, illius in me lumen excepi : Delicto eorum salus gentibus facta est ; et rursus : Incredulitate gentium scientia Israel. Habes utrumque apud Apostolum.
passed over to this our Ethiopian woman. Let Aaron, the priesthood of the Jews, murmur; let Mary also, their synagogue, murmur; Moses does not care about the murmuring, he loves his Ethiopian woman, concerning whom it is also said elsewhere through the prophet: From beyond the rivers they shall bring offerings. And again: Ethiopia shall stretch out her hands beforehand unto God. Beautifully shall she stretch them out beforehand; for just as in the Gospel that woman who had an issue of blood anticipated the daughter of the ruler of the synagogue in healing, so Ethiopia was healed while Israel was sick. By their trespass salvation has come to the Gentiles, so as to provoke them to jealousy. I am black and beautiful, O daughters of Jerusalem. Do you also, O ecclesiastical soul, turn your speech to the daughters of Jerusalem, and say: The bridegroom loves me more, he holds me dearer than you, who are the many daughters of Jerusalem. You stand outside, and see the bride entering the bedchamber. Let no one doubt that she who is called black is comely. Who are we, that we should know God, that we should proclaim the Songs of the Song, that from the borders of Ethiopia, that from the uttermost part of the earth we should have come to hear the wisdom of the true Solomon? And when the voice of the thundering Saviour is heard: The Queen of the South shall come into judgement, and shall condemn the men of this generation, because she came from the ends of the earth to hear the wisdom of Solomon, and behold, more than Solomon is here: hear the mystical things that are spoken. The Queen of the South, the Church, comes from the ends of the earth, and condemns the men of this generation, that is, the Jews given over to flesh and blood. She comes from the ends of the earth to hear the wisdom of Solomon, not of him who is proclaimed in the Old Testament, but of Him Who in the Gospel is greater than Solomon. I am black and beautiful, O daughters of Jerusalem, black as the tents of Kedar, beautiful as the curtains of Solomon. The very names also agree with the comeliness of the bride. The Hebrews say that Kedar is interpreted darkness. I am black, therefore, as the tents of Kedar, as the Ethiopians; beautiful as the curtains of Solomon which at that time he arranged in the adornment of the tabernacle, when with the greatest zeal and labour he built the temple. For Solomon was rich, and in all his wisdom no one surpassed him. I am black and beautiful, O daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. Look not upon me, because I am blackened. She has given satisfaction concerning her blackness, and having turned through repentance to better things, she announces to the daughters of Israel that she is indeed black, yet beautiful, according to what we have set forth above, and says: Look not upon me, because I am blackened. Do not, she says, wonder that I am of a dark hue; the sun has looked down upon me. For with a full ray the brightness of his light shone upon me, so that I have been darkened by his heat. For I did not receive his light in me as was fitting, as the dignity of the sun required: By their trespass salvation has come to the Gentiles; and again: By the unbelief of the Gentiles, the knowledge of Israel. You have both in the Apostle.
7. Vers. 6. Filii matris meae pugnaverunt adversum
7. Verse 6. The sons of my mother have fought against
Editors' notes and page, col. 44
Footnotes
(64) ‹anchor: not visible› · call in col 44 (call not visible; column inferred)
Matth. IX. [chapter numeral faint in the scan; reading uncertain]
Matthew 9 (reading of the numeral uncertain).
(printed under page 27)
(65) ‹anchor: not visible› · call in col 44 (call not visible; column inferred)
Rom. XI, 11.
Romans 11:11.
(printed under page 27)
(66) ‹anchor: lomon hic› · call in col 44
Matth. XII, 41.
Matthew 12:41.
(printed under page 27)
(67) ‹anchor: gentibus facta est› · call in col 44
Rom. XI, 11
Romans 11:11.
(printed under page 27)
(12) ‹anchor: lumen excepi› · call in col 44
Mss., excepi. Libb. edit., accepi.
The manuscripts have excepi; the printed books, accepi.
(printed under page 27)
Page
- running head: S IN CANTICUM CANTIC. 44
- marginal letters: A hanc nostram Aethiopissam; B statis, et sponsam; C Veteri praedicatur, sed; D quidem esse, sed
- old-edition numerals: (none)
- other: Latin only, no Greek printed; ends mid-word adver-
- other: the word adversum was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 45
me. Considerandum quomodo sponsa dicat : Filii matris meae pugnaverunt adversum me ; et quando adversus eam fratrum pugna surrexit. Vide Paulum Ecclesiae persecutorem, et intelliges quomodo filius matris ejus pugnaverit adversum eam. Persecutores Ecclesiae egerunt poenitentiam, et adversarii ejus rursum ad sororis signa conversi praedicaverunt fidem quam ante destruebant. Hoc prophetico spiritu sponsa nunc cantans, ait : Dimicaverunt in me, posuerunt me custodem in vineis. Vineam meam non custodivi. Ego Ecclesia, ego sponsa, ego sine macula, plurimarum custos sum posita vinearum a filiis matris meae, qui contra me aliquando pugnaverant. Qua sollicitudine curaque districta, dum plures custodio vineas, vineam meam non servavi. Intellige hoc de Paulo, et alio quocunque sanctorum, qui pro omnium sit salute sollicitus ; et videbis quomodo vineam suam non custodiens, aliorum vineta custodiat ; quomodo etiam ut alios lucrifaciat, ipse in quibusdam damna sustineat : etenim cum fuerit liber ex omnibus, seipsum servum fecit, ut omnes lucrifaceret : Factus sum, inquit, infirmus infirmis, Judaeis Judaeus, his qui sub lege erant, quasi sub lege, et caetera ; dicatque : Vineam meam non custodivi. Deinde conspicit sponsum, qui conspectus abscedit. Et frequenter hoc in toto carmine facit, quod nisi quis ipse patiatur, non potest intelligere. Saepe, Deus testis est, sponsum mihi adventare conspexi, et mecum esse quamplurimum ; quo subito recedente, invenire non potui quod quaerebam. Rursus igitur desidero ejus adventum, et nonnunquam iterum venit ; et cum apparuerit, meisque manibus fuerit comprehensus, rursum elabitur, et cum fuerit elapsus, rursum a me inquiritur, et hoc crebro facit, donec illum vere teneam, et ascendam innixa super fratruelem meum.
me. We must consider how the bride says: The sons of my mother have fought against me; and when the fight of the brothers arose against her. See Paul the persecutor of the Church, and you will understand how the son of her mother fought against her. The persecutors of the Church repented, and her adversaries, turned back again to the standards of their sister, preached the faith that before they were destroying. Singing this now with a prophetic spirit, the bride says: They fought against me, they set me as keeper in the vineyards. My own vineyard I have not kept. I the Church, I the bride, I without spot, have been set as keeper of very many vineyards by the sons of my mother, who once had fought against me. Distracted by this solicitude and care, while I keep many vineyards, my own vineyard I have not preserved. Understand this of Paul, and of any other of the saints who is solicitous for the salvation of all; and you will see how, not keeping his own vineyard, he keeps the vineyards of others; how also, in order to gain others, he himself suffers losses in certain things: for though he was free from all, he made himself a servant, in order to gain all: I became, he says, weak to the weak, a Jew to the Jews, to those who were under the law, as under the law, and the rest; and let him say: My own vineyard I have not kept. Then she beholds the bridegroom, who once beheld withdraws. And frequently he does this in the whole song, which unless one experiences it himself, he cannot understand. Often, God is witness, I have beheld the bridegroom drawing near to me, and being with me very much; upon whose sudden withdrawal, I could not find what I was seeking. Again therefore I long for his coming, and sometimes he comes again; and when he has appeared, and has been grasped by my hands, he slips away again, and when he has slipped away, he is sought by me again, and he does this frequently, until I truly hold him, and go up leaning upon my cousin.
8. Vers. 7. Annuntia mihi quem dilexit anima mea, ubi pascis, ubi cubas in meridie. Non quaero alia tempora, quando vespere, quando diluculo, quando in solis pascis occubitu ; illud tempus inquiro, quando florente die, quando plena luce in majestatis tuae splendore versaris. Annuntia mihi quem dilexit anima mea, ubi pascis, ubi cubas in meridie. Diligenter observa ubi meridiem legeris. Apud Joseph meridie fratres prandium celebrant. Angeli meridie Abrahae suscipiuntur hospitio, et caetera istiusmodi. Quaere, et invenies Scripturam divinam non frustra seu fortuitu unumquemque usurpare sermonem. Quis putas est dignus e nobis ut ad meridiem usque perveniat, et videat ubi pascat, ubit cubet sponsus? Annuntia mihi quem dilexit anima mea, ubi pascis, ubi cubas in meridie. Nisi enim tu mihi annuntiaveris, incipio errabunda jactari, et dum te quaero, in aliorum greges incurro.
8. Verse 7. Tell me, O Thou whom my soul has loved, where Thou feedest, where Thou liest down at midday. I do not seek other times, when in the evening, when at dawn, when at the setting of the sun Thou feedest; I inquire after that time when, with the day in full bloom, when in full light Thou abidest in the splendour of Thy majesty. Tell me, O Thou whom my soul has loved, where Thou feedest, where Thou liest down at midday. Diligently observe where you read of midday. At Joseph's house the brothers celebrate the midday meal. The angels at midday are received in hospitality by Abraham, and other things of this sort. Seek, and you will find that divine Scripture does not employ each word in vain or by chance. Who, think you, among us is worthy to arrive even at midday, and see where the bridegroom feeds, where he lies down? Tell me, O Thou whom my soul has loved, where Thou feedest, where Thou liest down at midday. For unless Thou tell me, I begin to be tossed about wanderingly, and while I seek Thee, I run into the flocks of others.
Editors' notes and page, col. 45
Footnotes
(68) ‹anchor: not visible› · call in col 45/46 (call not visible; column undetermined)
I Cor. IX, 20, 21, 22.
1 Corinthians 9:20–22.
(printed under page 28)
(69) ‹anchor: not visible› · call in col 45/46 (call not visible; column undetermined)
Eph. V, 27.
Ephesians 5:27.
(printed under page 28)
(13) ‹anchor: ascendam innixa› · call in col 45
Mss., innixa. Libb. edit., innixus.
The manuscripts have innixa; the printed books, innixus.
(printed under page 28)
Page
- running head: 45 HOMILIA I.
- marginal letters: A sum me. Considerandum; B non servavi. Intellige; C plurimum; quo subito; D meridie. Diligenter observa
- old-edition numerals: 16 after lucrifaciat,
- other: Latin only, no Greek printed; begins with fragment sum from col. 44 adver-sum
Et quia aliorum erubesco aspectus, faciem meam atque ora mox contegere incipio. Sum quippe sponsa formosa, et aliis nudam faciem meam non ostendo, nisi tibi soli quem jampridem deosculata sum. Annuntia mihi quem dilexit anima mea, ubi pascis, ubi cubas in meridie, nequando fiam sicut cooperta super greges sodalium tuorum. Ut ista non patiar, ut non fiam cooperta, ut ora non contegam, et ad alios usque perveniens, incipiam forsitan et eos amare quos nescio ; idcirco annuntia mihi ubi te quaeram et inveniam in meridie, ne forte fiam quasi cooperta super greges sodalium tuorum.
And because I blush at the gaze of others, I soon begin to cover my face and countenance. For I am a comely bride, and to others I do not show my unveiled face, save to Thee alone whom long ago I kissed. Tell me, O Thou whom my soul has loved, where Thou feedest, where Thou liest down at midday, lest perchance I become as one veiled above the flocks of Thy companions. That I may not suffer these things, that I may not become veiled, that I may not cover my countenance, and coming even unto others, begin perhaps also to love those whom I do not know; therefore tell me where I may seek Thee and find Thee at midday, lest perchance I become as one veiled above the flocks of Thy companions.
9. Posthaec verba sponsus ei communicatur et dicit : Aut cognosce temetipsam quoniam regis es sponsa, et formosa, et a me facta formosa ; siquidem ego mihi exhibui gloriosam Ecclesiam, non habentem maculam, neque rugam. Aut scito, quia si te non cognoveris, et tuam scieris dignitatem, patieris haec quae sequuntur. Quaenam ista sunt? (Vers. 8.) Si non cognoveris temetipsam, o pulchra in mulieribus, egredere tu in vestigiis gregum, et pasce non greges ovium, non agnorum, sed haedos tuos. Statuet quippe oves a dextris, et a sinistris haedos. Si non cognoveris temetipsam, o pulchra in mulieriribus, egredere tu in vestigiis gregum, et pasce haedos tuos in tabernaculis pastorum. In vestigiis, inquit, pastorum novissima fies, non inter oves, sed inter haedos tuos, cum quibus habitans non poteris mecum, id est cum bono pastore esse.
9. After these words the bridegroom imparts himself to her and says: Either know yourself, that you are the bride of the king, and comely, and made comely by me; since I have presented to myself the Church glorious, having neither spot nor wrinkle. Or know that if you do not know yourself, and know your dignity, you will suffer these things that follow. What are these? (Verse 8.) If you do not know yourself, O fair among women, go forth in the footsteps of the flocks, and feed not the flocks of sheep, not of lambs, but your kids. For He will set the sheep on the right hand, and the kids on the left. If you do not know yourself, O fair among women, go forth in the footsteps of the flocks, and feed your kids by the tents of the shepherds. In the footsteps, he says, of the shepherds you will become the last, not among the sheep, but among your kids, dwelling with whom you will not be able to be with me, that is, with the good shepherd.
10. Vers. 9. Equitatui meo in curribus Pharaonis assimilavi te, amica mea. Si vis intelligere, o sponsa, quomodo scire te debeas, cognosce cui te comparaverim, et tunc videbis talem te esse quae turbari non debeas, cum tuam speciem cognoveris. Quid est igitur : Equitatui meo in curribus Pharaonis assimilavi te? Scio equitem sponsum propheta dicente : Et equitatio ejus salus. Assimilata es ergo equitatui meo in curribus Pharaonis. Quantum differt equitatus meus qui sum Dominus, et demergo in fluctibus Pharaonem, et cristatos vel aurigas ejus et ascensores ejus et equos et currus ejus : quantum, inquam, differt equitatus meus ab equis Pharaonis, tanto melior es omnibus filiabus tu, sponsa, tu ecclesiastica anima, omnibus animabus quae non sunt ecclesiasticae. Igitur si ecclesiastica anima es, omnibus animabus es melior : si non es melior, non es ecclesiastica. Equitatui meo in curribus Pharaonis assimilavi te, proxima mea. Deinde pulchritudinem sponsae spiritali amore describit. (Vers. 10.) Genae tuae ut turturis. Faciem illius laudat, et genarum rubore succenditur. Pulchritudo quippe mulierum in genis dicitur esse quamplurima. Ita et nos pulchritudinem animae intelligamus in genis. Labia vero ejus, et linguam intelligentiam praedicemus. Collum tuum ut monile. Ut
10. Verse 9. To my cavalry among the chariots of Pharaoh have I likened you, my friend. If you wish to understand, O bride, how you ought to know yourself, recognize to what I have compared you, and then you will see that you are such as ought not to be troubled, when you have recognized your beauty. What then is: To my cavalry among the chariots of Pharaoh have I likened you? I know the bridegroom as a horseman, as the prophet says: And his riding is salvation. You have been likened, therefore, to my cavalry among the chariots of Pharaoh. As much as my cavalry—I Who am the Lord, and sink Pharaoh in the waves, and his plumed ones or charioteers and his riders and his horses and his chariots—differs: as much, I say, as my cavalry differs from the horses of Pharaoh, by so much are you better than all daughters, you, O bride, you, O ecclesiastical soul, than all souls that are not ecclesiastical. Therefore if you are an ecclesiastical soul, you are better than all souls: if you are not better, you are not ecclesiastical. To my cavalry among the chariots of Pharaoh have I likened you, my neighbour. Next he describes the beauty of the bride with spiritual love. (Verse 10.) Your cheeks are as of a turtledove. He praises her face, and is kindled by the blush of her cheeks. For the beauty of women is said to be very much in the cheeks. So let us also understand the beauty of the soul in the cheeks. And her lips and tongue let us proclaim as understanding. Your neck is as a necklace. As
Editors' notes and page, col. 46
Footnotes
(69) ‹anchor: neque rugam› · call in col 46
Eph. V, 27.
Ephesians 5:27.
(printed under page 28)
(70) ‹anchor: equitatio ejus salus› · call in col 46
Abac. iii, 8.
Habakkuk 3:8.
(printed under page 28)
(14) ‹anchor: cristatos vel aurigas› · call in col 46
Vel aurigas. Omittitur in libb. editis, restituitur e mss
Vel aurigas ("or charioteers"): omitted in the printed books, restored from the manuscripts.
(printed under page 28)
(15) ‹anchor: rubore succenditur› · call in col 46
Codex Beccensis, succenditur. Libb. edit. profunditur.
The Bec codex has succenditur; the printed books, profunditur.
(printed under page 28)
Page
- running head: HOMILIA I. 46
- marginal letters: A Et quia aliorum; B sponsa, et formosa,; C 10. Vers. 9. Equitatui meo; D quae non sunt
- old-edition numerals: (none)
- other: Latin only, no Greek printed
- misprints (set as printed): mulieriribus (for mulieribus, split mulieri-|ribus across the line)
ornamentum quod solet virginum collo pendere, et nuncupatur ὁρμίσκος, ita sine hoc decore et tuum ipsum collum est ornamentum. Posthaec fit sponsus in recubitu. Requievit ut leo, ut catulus leonis obdormivit, ut deinceps possit audire : Quis suscitabit eum? Quo interim dormiente apparent sponsae sponsi sodales angeli, et his eam sermonibus consolantur. Nos tibi aurea ornamenta facere non possumus : non enim tam divites sumus ut sponsus tuus, qui aureum tibi monile largiatur. Nos similitudinem auri faciemus, non habemus aurum. Et in hoc quoque laetandum est, si similitudines auri, si stigmata faciamus argenti. (Vers. 11.) Similitudines auri faciemus tibi, cum stigmatibus argenti, verum non omni tempore, sed donec sponsus tuus surgat a cubitu. Cum enim ille surrexerit, ipse tibi aurum, ipse faciet argentum, ipse tuam mentem sensumque decorabit, et eris vere dives in sponsi domo sponsa formosa, cui est gloria in saecula saeculorum. Amen.
an ornament that is wont to hang from the neck of virgins, and is called hormiskos, so without this adornment even your very neck is an ornament. After these things the bridegroom is on his couch. He rested as a lion, as a lion's whelp he fell asleep, so that thereafter he might hear: Who shall rouse him up? While he sleeps in the meantime, the companions of the bridegroom, the angels, appear to the bride, and console her with these words: We cannot make golden ornaments for you: for we are not so rich as your bridegroom, who bestows upon you a golden necklace. We will make the likeness of gold, we do not have gold. And in this also one must rejoice, if we make likenesses of gold, if we make studs of silver. (Verse 11.) Likenesses of gold we will make for you, with studs of silver, yet not for all time, but until your bridegroom rises from his couch. For when he has risen, he himself will make gold for you, he himself will make silver, he himself will adorn your mind and sense, and you will be truly rich in the house of the bridegroom, a comely bride, to Whom is glory unto the ages of ages. Amen.
HOMILIA II.
HOMILY II.
Ab eo loco in quo scriptum est : Nardus mea dedit odorem suum ; usque ad eum locum in quo ait : Quia vox tua suavis, et forma tua decora, et caetera.
From that place in which it is written: My spikenard gave forth its scent; unto that place in which he says: For your voice is sweet, and your form is comely, and the rest.
Omnes animae motiones universitatis conditor Deus creavit ad bonum : sed pro usu nostro fit saepe ut res quae bonae sunt per naturam, dum male his abutimur, nos ad peccata deducant. Unus de animae motibus amor est, quo bene utimur ad amandum, si sapientiam amemus et veritatem. Quando vero amor noster in pejora corruerit, amamus carnem et sanguinem. Tu igitur ut spiritalis, audi spiritaliter amatoria verba cantari, et disce motum animae tuae, et naturalis amoris incendium ad meliora transferre, secundum illud : Ama illam, et servabit te, circumda illam, et exaltabit te. Viri, diligite uxores vestras, ait Apostolus, sed non stetit in eo quod dixerat : Viri, diligite uxores vestras ; verum sciens esse dilectionem virorum in propriis quoque uxoribus inhonestam, sciens esse placentem Deo, docuit quomodo viri uxores suas amare deberent, inferens : Viri, diligite uxores vestras, sicut et Christus Ecclesiam. Et hoc quidem in prooemio eorum quae postea disserenda sunt diximus.
All the motions of the soul God the Creator of the universe created for good: but according to our use it often happens that things which are good by nature, while we badly abuse them, lead us to sins. One of the motions of the soul is love, which we use well for loving, if we love wisdom and truth. But when our love has fallen into worse things, we love flesh and blood. Do you therefore, as a spiritual person, hear the amatory words sung spiritually, and learn to transfer the motion of your soul and the fire of natural love to better things, according to that saying: Love her, and she will keep you; encompass her, and she will exalt you. Husbands, love your wives, says the Apostle, but he did not stop at what he had said: Husbands, love your wives; rather, knowing that there is a love of husbands even towards their own wives that is dishonourable, and knowing that there is one pleasing to God, he taught how husbands ought to love their wives, adding: Husbands, love your wives, even as Christ also loved the Church. And this indeed we have said in the preamble of the things that are to be discussed hereafter.
2. Quia amici sponsi dum rex in recubitu suo est (requiescens enim dormivit ut leo, et ut catulus leonis), sponsae promiserant donec ille consurgeret se similitudines auri et argenti esse facturos, non habentes aurum ut sponsus, et quodammodo aliis verbis sponsi passio praedicata est : non irrationabiliter ad haec sponsa respondet, et ipsa dispensationem quamdam passionis intelligens ad id quod audierat (cap. I, vers. 10, 11) : Similitudines auri faciemus tibi cum stigmatibus argenti, donec rex in
2. Because the friends of the bridegroom, while the king is on his couch (for resting he slept as a lion, and as a lion's whelp), had promised the bride that until he should arise they would make likenesses of gold and of silver, not having gold like the bridegroom, and in a certain way in other words the passion of the bridegroom was proclaimed: not unreasonably does the bride respond to these things, herself also understanding a certain dispensation of the passion in relation to what she had heard (Song 1:10–11): Likenesses of gold we will make for you with studs of silver, until the king on
Editors' notes and page, col. 47
Footnotes
(71) ‹anchor: not visible› · call in col 47 (call not visible; column inferred)
Gen. XLIX, 9.
Genesis 49:9.
(printed under page 29)
(72) ‹anchor: exaltabit te› · call in col 47
Prov. IV, 8.
Proverbs 4:8.
(printed under page 29)
(73) ‹anchor: ait Apostolus› · call in col 47
Coloss. III, 9.
Colossians 3:9 (as printed).
(printed under page 29)
(74) ‹anchor: catulus leonis› · call in col 47
Num. XXIV, 9.
Numbers 24:9.
(printed under page 29)
(16) ‹anchor: not visible› · call in col 47 (call not visible; column inferred)
Formosa. Codex Turonensis, perfecta.
For formosa ("beautiful") the Tours codex has perfecta ("perfect").
(printed under page 29)
Page
- running head: 47 ORIGENIS IN CANTICUM
- marginal letters: A ornamentum quod solet; B a cubitu. Cum enim; C amandum, si sapientiam; D in prooemio eorum
- old-edition numerals: 17 before HOMILIA II.
- other: Latin only, no Greek printed
recubitu suo est ; ait (vers. 12) : Nardus mea dedit odorem suum. Fasciculus guttae fratruelis meus mihi, in medio uberum meorum demorabitur. Quomodo igitur aptabimus ei id quod praecessit : Donec rex in recubitu suo est, id quod sequitur : Nardus mea dedit odorem suum. Loquitur Evangelium, quia venit mulier habens alabastrum unguenti nardi pistici pretiosi, non illa peccatrix, sed sancta, de qua nunc mihi sermo est. Scio quippe Lucam de peccatrice, Matthaeum vero et Joannem et Marcum non de peccatrice illa dixisse. Venit ergo non peccatrix, sed sancta, cujus nomen quoque Joannes inseruit. Maria quippe erat habens alabastrum unguenti nardi pistici pretiosi, et effudit super caput Jesu. Deinde super hoc indignantibus non omnibus discipulis, sed Juda solo dicente : Potuit venundari hoc trecentis denariis et dari pauperibus ; respondit Magister atque Salvator : Semper pauperes habebitis vobiscum, me autem non semper. Praeveniens quippe haec in diem sepulturae meae fecit. Ideo ubicunque praedicatum fuerit Evangelium istud, dicetur et quod fecit haec in memoriam ejus. In figura ergo istius quae nunc loquitur : Nardus mea dedit odorem suum, illa super caput Domini fudit unguentum : et tu quoque assume nardum, ut postquam caput Jesu suavi odore perfuderis, possis audacter effari : Nardus mea dedit odorem suum, et a Jesu reciprocum audire sermonem, quia ubicunque praedicatum fuerit hoc Evangelium in toto mundo, dicetur et quod fecit haec in memoriam ejus. Tu quoque facito, in universis gentibus praedicato. Quando autem hoc facies? Si factus fueris ut Apostolus, et dixeris : Christi bonus odor sumus in omni loco in his qui salvantur, et in his qui pereunt ; bona opera tua nardus sunt. Si vero peccaveris, peccata tetro odore redolebunt ; dicit quippe poenitens : Computruerunt et corruptae sunt cicatrices meae a facie insipientiae meae. Non de nardo propositum est nunc Spiritui sancto dicere, neque de hoc quod oculis intuemur evangelista scribit unguento, sed de nardo spiritali, de nardo quae dedit odorem suum.
his couch is; she says (verse 12): My spikenard gave forth its scent. A bundle of myrrh-drop is my cousin to me, in the midst of my breasts he shall abide. How therefore shall we fit to that which preceded: Until the king is on his couch, that which follows: My spikenard gave forth its scent? The Gospel says that there came a woman having an alabaster box of ointment of precious pure spikenard, not that sinner, but a holy woman, of whom my discourse now is. For I know that Luke spoke of a sinner, whereas Matthew and John and Mark did not speak of that sinner. There came therefore not a sinner, but a holy woman, whose name also John inserted. For it was Mary who had the alabaster box of ointment of precious pure spikenard, and poured it out upon the head of Jesus. Then, when not all the disciples were indignant over this, but Judas alone said: This could have been sold for three hundred pence and given to the poor; the Master and Saviour answered: The poor you will always have with you, but Me not always. For anticipating, she has done this for the day of My burial. Therefore wherever this Gospel shall be preached, that also which she has done shall be told in memory of her. In the figure therefore of this one who now speaks: My spikenard gave forth its scent, she poured the ointment upon the head of the Lord: and do you also take up spikenard, so that after you have bathed the head of Jesus with a sweet scent, you may boldly utter: My spikenard gave forth its scent, and hear from Jesus the reciprocal word, that wherever this Gospel shall be preached in the whole world, that also which she has done shall be told in memory of her. Do you also do this, preach among all nations. And when will you do this? If you have become like the Apostle, and have said: We are the good odour of Christ in every place among those who are being saved, and among those who are perishing; your good works are spikenard. But if you have sinned, your sins will smell with a foul odour; for the penitent says: My scars have putrefied and become corrupt because of my foolishness. It is not the purpose of the Holy Spirit now to speak about spikenard, nor does the Evangelist write about this ointment that we behold with our eyes, but about spiritual spikenard, about the spikenard that gave forth its scent.
3. (Vers. 13.) Fasciculus stactes, id est guttae, sive stillae, fratruelis meus mihi. Guttam unguenti, casiam, galbanum, in Exodo legimus praecepto Domini in thymiama, id est in sacerdotale chrisma confectum. Si ergo videris Salvatorem meum ad terrena aut humilia descendentem, videbis quomodo virtute magna et majestate divina ad nos modica quaedam stilla defluxerit. De hac stilla et propheta cecinit, dicens : Et erit de stilla populi ejus congregandus congregabitur Jacob. Et sicuti secundum alium sensum lapis erat praecisus e monte sine manibus nostri in carne Salvatoris adventus : neque enim totus mons fuit qui descendit ad terras, nec poterat humana fragilitas totius montis
3. (Verse 13.) A bundle of stacte, that is, of a drop, or distillation, is my cousin to me. A drop of ointment, cassia, galbanum, we read in Exodus was compounded by the command of the Lord into incense, that is, into the priestly chrism. If therefore you see my Saviour descending to earthly or lowly things, you will see how from great power and divine majesty a certain small drop has flowed down to us. Concerning this drop the prophet also sang, saying: And it shall be from the drop of this people that Jacob, who is to be gathered, shall be gathered. And just as according to another sense the coming of our Saviour in the flesh was a stone cut out from a mountain without hands: for it was not the whole mountain that descended to the earth, nor could human frailty grasp the greatness of the whole mountain:
Editors' notes and page, col. 48
Footnotes
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Joan. XII, Matth. XXVI.
John 12; Matthew 26.
(printed under page 29)
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Matth. XXVI, 9.
Matthew 26:9.
(printed under page 29)
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ibid. 12, 13.
The same, verses 12–13.
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Marc. XIV, 8, 9.
Mark 14:8–9.
(printed under page 29)
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II Cor. II, 15.
2 Corinthians 2:15.
(printed under page 29)
(80) ‹anchor: insipientiae meae› · call in col 48
Psal. XXXVIII, 5.
Psalm 38:5 (numbering as printed).
(printed under page 29)
(81) ‹anchor: chrisma confectum› · call in col 48
Exod. XXV.
Exodus 25.
(printed under page 29)
(82) ‹anchor: congregabitur Jacob› · call in col 48
Mich. II, 11, 12.
Micah 2:11–12.
(printed under page 29)
Page
- running head: S IN CANTICUM CANTIC. 48
- marginal letters: A recubitu suo est;; B discipulis, sed Juda; C facito, in universis; D casiam, galbanum, in
- old-edition numerals: (none)
- other: Latin only, no Greek printed
magnitudinem capere : sed lapis ex monte, lapis offensionis, et petra scandali descendit in mundum ; sic secundum alium intellectum stilla nuncupatur. Oportebat quippe ut quia omnes gentes in stillam situlae reputatae sunt, is qui pro omnium salute factus est omnia, etiam stilla fieret ad eas liberandas. Quid enim pro nostra salute non factus est? Nos inanes, et ille exinanivit semetipsum formam servi accipiens. Nos populus stultus et non sapiens, et ille factus est stultitia praedicationis, ut fatuum Dei sapientius fieret hominibus. Nos infirmi, infirmum Dei fortius hominibus factum est. Quia igitur universae gentes ut stilla situlae, et ut momentum staterae reputatae sunt ; idcirco factus est stilla, ut per eum a vestimentis nostris odor stillae procederet : juxta illud : Myrrha, et stilla, et casia a vestimentis tuis, a domibus elephantinis ; ex quibus laetificaverunt te filiae regum in honore tuo ; quae in XLIV psalmo dicuntur ad sponsam. Fasciculus stillae fratruelis meus mihi. Consideremus quid sibi fratruelis nomine velit Ecclesia, quae hic loquitur de fratruele. Nos sumus ex gentibus congregati : Salvator noster sororis ejus est filius, id est, synagogae ; duo quippe sorores sunt, Ecclesia et Synagoga. Salvator ergo, ut diximus, filius synagogae sororis, vir Ecclesiae, sponsus Ecclesiae, fratruelis est sponsae suae. Fasciculus stillae fratruelis meus mihi : in medio uberum meorum commorabitur. Quis ita beatus ut habeat hospitem in principali cordis, in medio uberum, in pectore suo sermonem Dei? Tale est quippe quod canitur : In medio uberum meorum commorabitur. Si non fuerint fractae mammae tuae : in medio earum habitabit sermo divinus. Decebat in carmine nuptiali mammas potius appellari, quam pectus. Et perspicuum est cur ad expositionem ejus qui dicit : In medio uberum meorum commorabitur : sit assumptum, si non fuerint fractae mammae tuae, de Ezechiele. In eo quippe loco ubi Hierusalem Dominica corripitur voce, inter caetera dicitur ad eam : In Aegypto fractae sunt mammae tuae. Castarum ubera non franguntur : sed meretricum ubera laxis pellibus irrigantur. Pudicarum erecta sunt ubera, et virginali robore tumentia. Suscipiunt sermonem sponsi, et dicunt : In medio uberum meorum commorabitur. Botrus cypri fratruelis meus mihi. Initium est sermonis in germine : et initium cypri, id est, floritionis in verbo, unde ait : Botrus cypri, id est, floritionis fratruelis meus mihi. Non omnibus est botrus cypri, sed his qui ejus flore digni sunt. Aliis uva varia est : huic soli quae nigra est et formosa, in floris decore se praebet. Botrus cypri fratruelis meus mihi. Non simpliciter ait : Botrus cypri fratruelis meus ; sed cum additamento, mihi ; ut doceret non omnibus eum esse botrum cypri. Videamus autem in quibus
but a stone from the mountain, a stone of stumbling and a rock of offence, descended into the world; so according to another understanding He is called a drop. For since all the nations are counted as a drop of a bucket, it was fitting that He Who for the salvation of all became all things should also become a drop to set them free. For what did He not become for our salvation? We were empty, and He emptied Himself, taking the form of a servant. We were a foolish and unwise people, and He became the foolishness of preaching, so that the foolishness of God might become wiser than men. We were weak; the weakness of God became stronger than men. Because therefore all the nations are counted as a drop of a bucket, and as the turn of a balance; therefore He became a drop, so that through Him the scent of the drop might proceed from our garments: according to that saying: Myrrh, and stacte, and cassia from your garments, from ivory houses; wherewith the daughters of kings have made you glad in your honour; which things are spoken in the forty-fourth Psalm to the bride. A bundle of stacte is my cousin to me. Let us consider what the Church, which here speaks of her cousin, means by the name of cousin. We have been gathered from the Gentiles: our Saviour is the son of her sister, that is, of the synagogue; for the two are sisters, the Church and the Synagogue. The Saviour therefore, as we have said, the son of the sister synagogue, the husband of the Church, the bridegroom of the Church, is the cousin of His bride. A bundle of stacte is my cousin to me: in the midst of my breasts he shall abide. Who is so blessed as to have as a guest in the ruling part of the heart, in the midst of the breasts, in his breast, the Word of God? For such is that which is sung: In the midst of my breasts he shall abide. If your breasts have not been bruised: in the midst of them the divine Word will dwell. It was fitting in a nuptial song that breasts should be named rather than the chest. And it is clear why, for the exposition of him who says: In the midst of my breasts he shall abide: there was taken from Ezekiel: If your breasts have not been bruised. For in that place where Jerusalem is rebuked by the Lord's voice, among other things it is said to her: In Egypt your breasts were bruised. The breasts of the chaste are not bruised: whereas the breasts of harlots are watered with loose skins. The breasts of the modest are upright, and swelling with virginal strength. They receive the word of the bridegroom, and say: In the midst of my breasts he shall abide. A cluster of henna is my cousin to me. The beginning of the word is in the bud: and the beginning of henna, that is, of blossoming, is in the Word, whence she says: A cluster of henna, that is, of blossoming, is my cousin to me. Not to all is He a cluster of henna, but to those who are worthy of His flower. To others the grape is parti-coloured: to this one alone who is black and comely, He presents Himself in the beauty of the flower. A cluster of henna is my cousin to me. She does not simply say: A cluster of henna is my cousin; but with the addition, to me; to teach that not to all is He a cluster of henna. Let us see, however, in what
Editors' notes and page, col. 49
Footnotes
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Dan. II, 35.
Daniel 2:35.
(printed under page 30)
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Isai. XL, 15.
Isaiah 40:15.
(printed under page 30)
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Isai. XL, 15.
Isaiah 40:15.
(printed under page 30)
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Psal. XLIV, 9.
Psalm 44 (Vulgate numbering):9.
(printed under page 30)
(87) ‹anchor: fractae sunt mammae tuae› · call in col 49
Ezech. XXIII, 3.
Ezekiel 23:3.
(printed under page 30)
(17) ‹anchor: Castarum ubera› · call in col 49
Ubera. Codex Turonensis, mammae.
For ubera ("breasts") the Tours codex has mammae.
(printed under page 30)
Page
- running head: 49 HOMILIA II.
- marginal letters: A magnitudinem capere : sed; B deret : juxta illud; C cordis, in medio; D In medio uberum
- old-edition numerals: 18 after nomine
- other: Latin only, no Greek printed
regionibus botrus iste sit sponsae. In vineis Engaddi, quod interpretatur oculus tentationis. In vineis igitur oculi tentationis botrus cypri fratruelis meus mihi. Tentationis oculus in praesenti est : siquidem in tentatione moramur in hoc mundo, et tentatio est vita humana super terram. Dum in hac luce versamur, in vineis sumus Engaddi. Si autem meruerimus postea transplantari, a nostro agricola transferemur. Nec dubites quin possis de Engaddi vineis ad loca meliora transferri. Agricola noster ad transferendam vineam crebra meditatione jam calluit. Vineam enim ex Aegypto transtulisti, ejecisti gentes, et plantasti eam. Operuit montes umbra ejus, et arbusta ejus cedros Libani. Et haec quidem quae exposuimus, locuta sit sponsa de sponso, significans amorem suum et sponsi venientis hospitium, quomodo in medio uberum et sui cordis arcano sponsus veniens commoretur.
regions this cluster belongs to the bride. In the vineyards of En-gedi, which is interpreted eye of temptation. In the vineyards, therefore, of the eye of temptation, a cluster of henna is my cousin to me. The eye of temptation is in the present: since we abide in temptation in this world, and human life upon earth is temptation. While we dwell in this light, we are in the vineyards of En-gedi. But if we merit hereafter to be transplanted, we shall be transferred by our husbandman. Nor should you doubt that you can be transferred from the vineyards of En-gedi to better places. Our husbandman has already grown skilled by frequent practice in transferring a vine. For Thou hast brought a vine out of Egypt, Thou hast cast out the nations, and planted it. Its shadow covered the mountains, and its boughs the cedars of Lebanon. And these things indeed which we have set forth, let the bride have spoken concerning the bridegroom, signifying her love and the lodging of the coming bridegroom, how in the midst of her breasts and in the secret of her heart the coming bridegroom abides.
4. Rursus sponsi ad eam sermo dirigitur, et dicit (vers. 14) : Ecce speciosa proxima mea, ecce speciosa, oculi tui columbae. Illa sic dicit ad sponsum : Ecce speciosus fratruelis meus ; non adjungit, et proximus meus. Hic autem quando loquitur ad eam : Ecce speciosa, adjungit et, proxima mea. Quare autem illa non dicit : Ecce speciosus proximus mihi, sed tantum, ecce speciosus? Quare ille non solum, speciosa es, dicit, sed, speciosa es proxima mea? Sponsa si longe fuerit a sponso, non est speciosa ; tunc pulchra fit, quando Dei verbo conjungitur. Et merito nunc docetur a sponso, ut proxima sit, et a suo latere non recedat. Ecce speciosa proxima mea, ecce speciosa. Incipis quidem esse speciosa ex eo quod proxima mihi es : postquam autem coeperis esse speciosa, etiam sine additamento proximae, absolute es speciosa. Ecce speciosa proxima mea, ecce speciosa. Videamus et aliam laudem speciosae, ut et nos aemulemur speciosae fieri. Oculi tui columbae. Qui viderit mulierem ad concupiscendum eam, jam maechatus est eam in corde suo. Oculos non habet columbae. Si quis vero oculos columbae non habet, domum fratris sui ingreditur infelix, non servans illud quod in Proverbiis est praeceptum : In domum fratris tui ne intres infelix. Pro eo quod Septuaginta, infelix, interpretati sunt, Aquila Hebraeam exprimens veritatem ἀγροικός posuit. Qui autem habet oculos columbae, videt recta, et misericordiam promeretur. Videns quippe recta misericordiam consequetur. Porro, quis videt recta nisi qui casto conspectu et puris intuetur oculis? Noli igitur mihi de his tantum carnis oculis intelligere quae dicta sunt, licet et de his intellexisse non inutile sit : sed ingrediens ad interiora cordis tui, et alios oculos mente perquirens, qui et a Dei mandato illuminantur, mandatum quippe Dei illuminans oculos, illud enitere, labora,
4. Again the speech of the bridegroom is directed to her, and he says (verse 14): Behold, you are fair, my neighbour, behold, you are fair; your eyes are doves. She speaks thus to the bridegroom: Behold, you are fair, my cousin; she does not add, and my neighbour. But he, when he speaks to her: Behold, you are fair, adds also, my neighbour. Why then does she not say: Behold, you are fair, neighbour to me, but only, behold, you are fair? Why does he not only say, you are fair, but, you are fair, my neighbour? If the bride is far from the bridegroom, she is not fair; she becomes beautiful then, when she is joined to the Word of God. And rightly she is now taught by the bridegroom to be near, and not to depart from his side. Behold, you are fair, my neighbour, behold, you are fair. You begin indeed to be fair from the fact that you are near to me: but after you have begun to be fair, even without the addition of neighbour, you are absolutely fair. Behold, you are fair, my neighbour, behold, you are fair. Let us see also another praise of the fair one, so that we too may strive to become fair. Your eyes are doves. Whoever looks upon a woman to lust after her has already committed adultery with her in his heart. He does not have the eyes of a dove. And if anyone does not have the eyes of a dove, he enters the house of his brother unhappy, not keeping that which is commanded in Proverbs: Enter not into the house of your brother unhappy. For that which the Septuagint translated unhappy, Aquila, expressing the Hebrew truth, put agroikos. But he who has the eyes of a dove sees right things, and merits mercy. For seeing right things he shall obtain mercy. Furthermore, who sees right things save he who gazes with a chaste look and pure eyes? Do not therefore understand for me what has been said as concerning these eyes of the flesh only, although to have understood it concerning these also is not unprofitable: but entering into the interior of your heart, and searching with your mind for other eyes, which are also enlightened by the commandment of God—for the commandment of God enlightens the eyes—strive for that, labour,
Editors' notes and page, col. 50
Footnotes
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Job vii, 1.
Job 7:1.
(printed under page 30)
(89) ‹anchor: not visible› · call in col 50 (call not visible; column inferred)
Psal. LXXX, 8, 10.
Psalm 80 (numbering as printed):8, 10.
(printed under page 30)
(90) ‹anchor: corde suo› · call in col 50
Matth. V, 28.
Matthew 5:28.
(printed under page 30)
(91) ‹anchor: ne intres infelix› · call in col 50
Prov. XXVII, 10.
Proverbs 27:10.
(printed under page 30)
(92) ‹anchor: illuminans oculos› · call in col 50
Psal. XIX, 8.
Psalm 19 (as printed):8.
(printed under page 30)
(18) ‹anchor: aemulemur speciosae› · call in col 50
Mss., speciosae; libb. editi, sponsae.
The manuscripts have speciosae; the printed books, sponsae.
(printed under page 30)
Page
- running head: HOMILIA II. 50
- marginal letters: A regionibus botrus iste; B significans amorem suum; C jungitur. Et merito; D pretati sunt, Aquila
- old-edition numerals: (none)
- other: Latin only, no Greek printed
contende, ut sancte intelligas universa quae dicta sunt, et similis spiritui ei qui in specie descendit columbae, audias quia oculi tui columbae. Si intelligis legem spiritualiter, oculi tui columbae sunt. Si intelligis Evangelium ut se vult intelligi Evangelium et praedicari, vides Jesum omnem languorem et infirmitatem non solum eo tempore quo carnaliter facta sunt, fuisse medicatum, sed hodieque medicantem, et non tantum tunc ad homines descendisse, sed hodieque descendere, et esse praesentem. Ecce enim, inquit, vobiscum sum omnibus diebus usque ad consummationem saeculi.
contend, that you may holily understand all the things that have been said, and, like that Spirit Who descended in the form of a dove, may hear that your eyes are doves. If you understand the law spiritually, your eyes are doves. If you understand the Gospel as the Gospel wishes itself to be understood and preached, you see that Jesus healed every sickness and infirmity not only at that time when they took place according to the flesh, but is healing even today, and that He not only descended to men then, but descends even today, and is present. For behold, He says, I am with you all days even to the consummation of the age.
Oculi tui columbae sunt. Ecce speciosa proxima mea, ecce speciosa, oculi tui columbae. Has de se sponsa audiens laudes sponso vicem in laudibus tribuit, non quo ei quod non habet suo praeconio largiatur, sed intelligens decorem ejus atque conspiciens ait (vers. 15) : Ecce sponsus fratruelis meus equidem pulcher, lectus noster umbrosus. Quaero lectum in quo sponsus cum sponsa requiescat ; et, ni fallor, corpus humanum est : siquidem ille in Evangelio paralyticus qui jacebat in lecto, et abire in domum suam sublato grabato voce jussus est Salvatoris, antequam sanaretur, super debile membrorum suorum corpus jacebat, quod postea Dei virtute solidatum est. Sic ego intelligo : Tolle grabatum tuum, et vade in domum tuam. Neque enim ad hoc Filius Dei de coelestibus ad terrena descenderat, ut de lectulis imperaret, et consurgentem ab aegrotatione sua sine lectulo non pateretur ascendere : Tolle, inquiens, grabatum tuum, et vade in domum tuam. Et tu igitur a Salvatore sanatus tolle grabatum tuum, et vade in domum tuam, ut cum ad te velut sponsam venerit sponsus, et in eo tecum fuerit reclinatus, dicas : Ecce sponsus fratruelis meus, equidem pulcher, acclinatio nostra umbrosa. Ecce speciosus fratruelis meus, ipse et speciosus est, et umbrosus. Per diem quippe sol non uret te, neque luna per noctem.
Your eyes are doves. Behold, you are fair, my neighbour, behold, you are fair; your eyes are doves. Hearing these praises of herself, the bride renders a return in praises to the bridegroom, not that by her proclamation she bestows upon him what he does not have, but understanding and beholding his comeliness she says (verse 15): Behold, the bridegroom my cousin is indeed beautiful, our couch is shady. I seek the couch on which the bridegroom rests with the bride; and, unless I am mistaken, it is the human body: since that paralytic in the Gospel who was lying on a bed, and was commanded by the voice of the Saviour to take up his pallet and depart into his house, before he was healed, was lying upon the weak body of his own limbs, which afterwards was strengthened by the power of God. Thus do I understand: Take up your pallet, and go into your house. For the Son of God had not descended from heavenly things to earthly things for this purpose, that He might give commands concerning little beds, and not suffer him who was rising from his sickness to go up without a little bed: saying, Take up your pallet, and go into your house. Do you also therefore, healed by the Saviour, take up your pallet, and go into your house, so that when the bridegroom comes to you as to a bride, and reclines with you upon it, you may say: Behold, the bridegroom my cousin is indeed beautiful, our couch is shady. Behold, my cousin is fair; he himself is both fair and shady. For by day the sun shall not burn you, nor the moon by night.
5. Vers. 16. Trabes domorum nostrarum cedri, multitudinis verba sunt. Videntur autem mihi viri haec dicere qui cum sponso sunt, de quibus superius sermo praefatus est. Domus cedrinis trabibus intextae sunt, et cypressis contignatae. Siquidem pro stibe ascendit cypressus, et pro coniza ascendit myrtus. Requirens igitur cujus naturae ista sunt ligna, et cedrum imputribilem, et cypressum odoris optimi deprehendens, labora et tu ita contignare domum tuam, ut de te quoque possit dici : Trabes domuum nostrarum cedri, et contignationes nostrae cypressi.
5. Verse 16. The beams of our houses are cedars: these are the words of the multitude. And it seems to me that the men who are with the bridegroom say these things, concerning whom the discourse spoke above. The houses are woven with cedar beams, and raftered with cypresses. Since instead of the thorn-bush there came up the cypress, and instead of the fleabane there came up the myrtle. Seeking out therefore of what nature these woods are, and finding the cedar incorruptible, and the cypress of the best scent, labour also yourself so to rafter your house, that of you too it may be able to be said: The beams of our houses are cedars, and our rafters cypresses.
6. Post haec sponsus loquitur (cap. II, vers. 1) : Ego flos campi, et lilium convallium. Propter me
6. After these things the bridegroom speaks (Song 2:1): I am the flower of the field, and the lily of the valleys. On account of me
Editors' notes and page, col. 51
Footnotes
(93) ‹anchor: not visible› · call in col 51 (call not visible; column inferred)
Matth. XXVIII, 20.
Matthew 28:20.
(printed under page 31)
(94) ‹anchor: in domum tuam› · call in col 51
Matth. IX, 6.
Matthew 9:6.
(printed under page 31)
(95) ‹anchor: per noctem› · call in col 51
Psal. CXXI, 6.
Psalm 121 (numbering as printed):6.
(printed under page 31)
(19) ‹anchor: cypressis contignatae› · call in col 51
Mss., domus cedrinis trabibus intextae sunt, et cypressis contignatae. Editt., domos cedrinas trabibus intextas et cypressis contignatas.
The manuscripts: the houses are interwoven with beams of cedar and roofed with cypress. The editions: houses of cedar interwoven with beams and roofed with cypress (in the accusative).
(printed under page 31)
Page
- running head: 51 ORIGENIS IN CANTICUM
- marginal letters: A contende, ut sancte; B tribuit, non quo; C sine lectulo non; D intextae sunt, et
- old-edition numerals: 19 after sponsus
- other: Latin only, no Greek printed
qui in valle eram, descendit in vallem, et in vallem veniens fit lilium : pro ligno vitae quod plantatum est in paradiso Dei, totius campi, id est totius mundi, et universae terrae flos factus est. Quid enim sic potest esse flos mundi, ut vocabulum Christi? Unguentum effusum nomen ejus. Aliter idipsum dicitur : Ego flos campi, et lilium convallium, et haec quidem de semetipso. Deinde sponsam laudans ait : (vers. 2) Ut lilium in medio spinarum, sic proxima mea in medio filiarum. Sicut lilium non potest spinis comparari, inter quas semper exoritur, eodem modo proxima mea super omnes filias lilium est in medio spinarum. Ista audiens sponsa vicem reddit sponso, et sentiens illius etiam suavitatem in vocem laudantis erumpit. Unguentorum quippe odor licet suaviter spiret, et sensum odore demulceat, non tamen ejusmodi est, ut suave sit ad edendum. Est autem aliud quod optimi saporis sit et odoris, id est, ut fauces dulcore delectet, et spiritum mulceat odoratu : tale est malum, et istiusmodi est naturae, ut utraque in se possideat. Idcirco volens non solum benevolentiam sermonis, sed et dulcorem ejus sponsa laudare, ait : (vers. 3) Ut malum in lignis silvae, ita fratruelis meus in medio filiorum. Omnia ligna, omnes arbores ad comparationem sermonis Dei silvae inferaces existimantur, ad Christum saltus est omne quod dixeris, et infructuosa sunt omnia. Quae enim possunt dici ad eum comparata fructifera? Etiam ligna quae videbantur fructibus incurvari, ad collationem adventus ejus infructuosa monstrata sunt. Ideo ut malum in lignis silvae, ita fratruelis meus in medio filiorum. In umbra ejus concupivi, et sedi. Quam pulchre non ait in umbra illius concupisco, sed, in umbra ejus concupivi ; et non sedeo, sed sedi. Siquidem in principio non possumus cum eo proprium conferre sermonem, verum in principio, ut ita dicam, quadam majestatis illius umbra perfruimur, unde et in prophetis legitur : Spiritus faciei nostrae Christus Dominus, cui diximus : In umbra ejus vivemus in gentibus ; et, ab umbra ad umbram aliam transmigramus. Sedentibus enim in regione et umbra mortis, lux orta est eis. Et transeamus ab umbra mortis ad umbram vitae. Semper istiusmodi sunt profectus, ut in exordio desideret quispiam saltem in virtutum umbra consistere. Ego puto ideo et nativitatem Jesu ab umbra coepisse, et non in umbra, sed in veritate finitam : Spiritus, inquit, sanctus veniet in te, et virtus Altissimi obumbrabit tibi. Nativitas Christi ab umbra sumpsit exordium : non solum autem in Maria ab umbra ejus nativitas coepit, sed et in te si dignus fueris nascitur sermo Dei. Fac igitur ut possis capere umbram ejus, et cum umbra fueris dignus
who was in the valley, He descended into the valley, and coming into the valley He becomes a lily: instead of the tree of life that was planted in the paradise of God, He became the flower of the whole field, that is, of the whole world, and of the whole earth. For what can so be the flower of the world as the name of Christ? Your name is ointment poured forth. In another way the very same thing is said: I am the flower of the field, and the lily of the valleys, and these things indeed concerning Himself. Next, praising the bride, He says: (verse 2) As a lily in the midst of thorns, so is my neighbour in the midst of the daughters. Just as a lily cannot be compared to thorns, among which it always springs up, in the same way my neighbour above all daughters is a lily in the midst of thorns. Hearing these things, the bride renders a return to the bridegroom, and perceiving his sweetness also, breaks forth into the voice of one praising. For although the scent of ointments breathes sweetly, and soothes the sense with its scent, yet it is not of such a kind as to be sweet for eating. But there is something else that is of the best taste and scent, that is, so that it delights the throat with sweetness, and soothes the breath with fragrance: such is the apple tree, and it is of such a nature as to possess both in itself. Therefore, wishing to praise not only the kindness of the Word, but also His sweetness, the bride says: (verse 3) As an apple tree among the trees of the wood, so is my cousin in the midst of the sons. All woods, all trees in comparison with the Word of God are reckoned unfruitful woods; in comparison with Christ everything you might name is a thicket, and all things are unfruitful. For what things can be called fruitful when compared to Him? Even the trees that seemed to bend down with fruits, in comparison with His coming, were shown to be unfruitful. Therefore as an apple tree among the trees of the wood, so is my cousin in the midst of the sons. In his shadow I desired, and sat down. How beautifully she does not say, in his shadow I desire, but, in his shadow I desired; and not, I sit, but, I sat down. Since in the beginning we cannot hold proper converse with Him, but in the beginning, so to speak, we enjoy a certain shadow of His majesty, whence also we read in the prophets: The breath of our countenance is Christ the Lord, of Whom we said: Under His shadow we shall live among the nations; and from one shadow we pass over to another shadow. For to those sitting in the region and shadow of death, light has risen to them. And let us pass over from the shadow of death to the shadow of life. Advancements are always of this sort, that in the beginning someone desires at least to stand in the shadow of virtues. I think that for this reason the birth of Jesus also began from a shadow, and ended not in a shadow, but in truth: The Holy Spirit, he says, shall come upon you, and the power of the Most High shall overshadow you. The birth of Christ took its beginning from a shadow: and not only in Mary did His birth begin from a shadow, but in you also, if you are worthy, the Word of God is born. See to it therefore that you are able to receive His shadow, and when you have been made worthy of the shadow,
Editors' notes and page, col. 52
Footnotes
(96) ‹anchor: in gentibus› · call in col 52
Thren. IV, 20.
Lamentations 4:20.
(printed under page 31)
(97) ‹anchor: lux orta est eis› · call in col 52
Isa. ix, 2.
Isaiah 9:2.
(printed under page 31)
(98) ‹anchor: obumbrabit tibi› · call in col 52
Luc. I, 35.
Luke 1:35.
(printed under page 31)
(20) ‹anchor: omnes arbores› · call in col 52
Libb. editt., omnes silvae arbores, sed in mss. omnibus omittitur silvae.
The printed books have omnes silvae arbores ("all the trees of the wood"), but in all the manuscripts silvae is omitted.
(printed under page 31)
Page
- running head: S IN CANTICUM CANTIC. 52
- marginal letters: A qui in valle; B odor licet suaviter; C bantur fructibus incurvari,; D istiusmodi sunt profectus,
- old-edition numerals: (none)
- other: Latin only, no Greek printed
effectus, veniet ad te, ut ita dicam, corpus ejus, ex quo umbra nascitur. Nam in modico fidelis, et in majoribus erit fidelis. In umbra ejus concupivi et sedi. Vides quia non semper in umbra stetit, sed inde ad meliora transierit, dicens : Et fructus ejus dulcis in gutture meo. Ego, inquit, desideravi in umbra ejus requiescere, sed postquam me sua protexit umbra, etiam fructu illius saturatus sum, et fructus ejus dulcis in gutture meo.
there will come to you, so to speak, His body, from which the shadow arises. For he who is faithful in a little will also be faithful in greater things. In his shadow I desired and sat down. You see that she did not always stand in the shadow, but passed over thence to better things, saying: And his fruit is sweet in my throat. I, she says, desired to rest in his shadow, but after his shadow protected me, I was also filled with his fruit, and his fruit is sweet in my throat.
7. Vers. 4. Introducite me in domum vini. Foris stetit sponsus, et ab sponsa susceptus est. In medio quippe uberum illius requievit. Proximae juvenculae non sunt istiusmodi ut sponsum hospitem habere mereantur. Multitudini foris in parabolis loquitur. Quam vereor ne multae adolescentulae forte nos simus. Introducite me in domum vini. Cur tam diu foris maneo? Ecce sto ante ostium et pulso. Si quis mihi aperuerit, ingrediar ad eum, et coenabo cum eo, et ipse mecum. Introducite me. Et nunc eadem dicit sermo divinus, ecce Christus loquitur, introducite me. Vobis quoque catechumenis loquitur : Introducite me. Introducite, non simpliciter in domum, sed in domum vini, impleatur vino laetitiae, vino Spiritus sancti anima vestra, et sic introducite in domum vestram sponsum, verbum, sapientiam, veritatem. Potest autem et ad eos dici qui nondum perfecti sunt : Introducite me in domum vini.
7. Verse 4. Bring me into the house of wine. Outside stood the bridegroom, and he was received by the bride. For he rested in the midst of her breasts. The neighbouring young maidens are not of such a kind as to merit having the bridegroom as a guest. To the multitude outside he speaks in parables. How I fear lest perchance we be the many young maidens! Bring me into the house of wine. Why do I remain outside so long? Behold, I stand before the door and knock. If anyone opens to me, I will come in to him, and will sup with him, and he with me. Bring me in. And now the divine Word says the same things; behold, Christ speaks: Bring me in. To you catechumens also He speaks: Bring me in. Bring me in, not simply into a house, but into a house of wine; let your soul be filled with the wine of gladness, with the wine of the Holy Spirit, and thus bring into your house the bridegroom, the Word, wisdom, truth. Moreover, it can also be said to those who are not yet perfect: Bring me into the house of wine.
8. Vers. 4. Ordinate in me charitatem. Eleganter locutus est, ordinate, plurimorum quippe inordinata est charitas ; quando quod in primo loco debent diligere, diligunt in secundo ; quod in secundo, diligunt in primo ; et quod oportet amare in quarto, amant in tertio ; et rursus tertium in quarto, et est in plerisque charitatis ordo perversus. Sanctorum vero charitas ordinata est. Volo ad intelligendum hoc quod dictum est : Ordinate in me charitatem, aliqua exempla replicare. Te vult divinus sermo diligere patrem, filium, filiam, vult te sermo divinus diligere Christum, nec dicit tibi, ne diligas liberos, ne parentibus charitate jungaris. Sed quid dicit tibi? ne inordinatam habeas charitatem, ne primum patrem aut matrem, deinde me diligas, ne filii et filiae plusquam mei charitate tenearis. Qui amat patrem aut matrem super me, non est me dignus. Qui amat filium aut filiam super me, non est me dignus. Recole conscientiam tuam de patris matrisve affectu, et considera qualem circa sermonem Dei et Jesu habeas charitatem, statim deprehendes magis te filium aut filiam diligere quam Verbum, magis te parentes amare quam Christum. Quis putas ita proficit ex nobis, ut praecipuam et primam inter omnia sermonis Dei habeat charitatem? qui in secundo loco liberos ponat? Juxta hunc modum ama uxorem tuam. Nullus quippe aliquando suam carnem odio habuit, sed amat ut carnem : Et erunt, inquit, duo in carne una, et
8. Verse 4. Set love in order in me. Finely has she spoken, set in order, for the love of very many is disordered; when what they ought to love in the first place, they love in the second; what in the second, they love in the first; and what they ought to love in the fourth, they love in the third; and again the third in the fourth, and in most people the order of love is inverted. But the love of the saints is ordered. In order to understand this which has been said: Set love in order in me, I wish to unfold some examples. The divine Word wishes you to love father, son, daughter; the divine Word wishes you to love Christ, nor does it say to you, do not love your children, do not be joined in love to your parents. But what does it say to you? Do not have disordered love; do not love father or mother first, and then Me; do not be held by love of son and daughter more than of Me. He who loves father or mother above Me is not worthy of Me. He who loves son or daughter above Me is not worthy of Me. Examine your conscience concerning your affection for father or mother, and consider what sort of love you have towards the Word of God and of Jesus; straightway you will discover that you love son or daughter more than the Word, that you love your parents more than Christ. Who, think you, among us makes such progress that he holds the love of the Word of God chief and first among all things? who puts his children in the second place? After this manner love your wife. For no man ever hated his own flesh, but loves it as his flesh: And they shall be, he says, two in one flesh, and
Editors' notes and page, col. 53
Footnotes
(99) ‹anchor: me dignus› · call in col 53
Matth. X, 37.
Matthew 10:37.
(printed under page 32)
(1) ‹anchor: in carne una› · call in col 53
Ephes. V, 29, 31.
Ephesians 5:29, 31.
(printed under page 32)
(21) ‹anchor: not visible› · call in col 53 (call not visible; column inferred)
Proximae. Codex Belvac., plurimae.
For proximae the Beauvais codex has plurimae.
(printed under page 32)
Page
- running head: 53 HOMILIA II.
- marginal letters: A effectus, veniet ad; B forte nos simus.; C est charitas ; quando; D gnus. Qui amat
- old-edition numerals: 20 after Introducite
- other: Latin only, no Greek printed
non in uno spiritu. Ama et Deum, sed ama illum non ut carnem et sanguinem, sed ut spiritum. Qui enim adhaeret Deo, unus spiritus est. Igitur ordinata est charitas in perfectis. Ut autem post Deum etiam inter nos ordo ponatur, primum mandatum est, ut diligamus parentes, secundum ut filios, tertium ut domesticos nostros. Si autem filius malus est, et domesticus bonus, domesticus in charitate filii collocetur. Et ita fiet ut sanctorum ordinata sit charitas. Magister quoque et Dominus noster in Evangelio praecepta de charitate constituens ad uniuscujusque dilectionem proprium aliquid apposuit, et dedit intelligentiam ordinis his qui possunt audire Scripturam dicentem : Ordinate in me charitatem. Diliges Dominum Deum tuum ex toto corde tuo, et ex tota mente tua, et ex tota anima tua, et ex tota virtute tua. Et diliges proximum tuum sicut teipsum. Non proximum ex toto corde, ex tota anima, et ex tota virtute, et ex tota mente. Rursus, inquit : Diligite inimicos vestros, et non apposuit, ex toto corde. Non est inordinatus sermo divinus, nec impossibilia praecipit, nec dicit, diligite inimicos vestros ut vosmetipsos, sed tantum : Diligite inimicos vestros ; sufficit quod eos diligimus, et odio non habemus. Proximum vero ut teipsum. Porro Deum ex toto corde, et ex tota anima, et ex tota mente, et ex tota virtute. Si haec intellexeris, et intellecta compleveris, fecisti quod sponsi sermone praecipitur : Introducite me in domum vini, ordinate in me charitatem. Quis putas e nobis charitatis est ordinatae? (Vers. 5.) Confirmate me in unguentis, unus de interpretibus posuit οἰνανθίνων. Haec autem sponsa loquitur : Stipate me in malis. In quibus malis? Ut malum in lignis silvae, ita fratruelis meus in medio filiorum. Idcirco in malis ejus stipate me, quia vulneratae charitatis ego. Quam pulchrum est, quam decorum a charitate vulnus accipere. Alius jaculum carnei amoris excepit, alius terreno cupidine vulneratus est, tu nuda membra tua, et praebe te jaculo formoso siquidem Deus sagittarius est. Audi Scripturam de hoc eodem jaculo loquentem, imo ut amplius admireris, audi ipsum jaculum quid loquatur : Posuit me in sagittam electam, et in pharetra sua servavit me, et dixit mihi : Magnum est tibi hoc vocari puerum meum. Intellige sagittam quid dicat, et quomodo a Deo sit electa. Quam beatum est hoc jaculo vulnerari. Hac sagitta vulnerati fuerunt illi qui inter se invicem conferebant : Nonne cor nostrum ardens erat in via cum aperiret nobis Scripturas? Si quis sermone nostro, si quis Scripturae divinae magisterio vulneratur, et potest dicere quia vulneratae charitatis ego, hunc et illud forsitan sequitur, quid forsitan dico? manifestam promo sententiam.
not in one spirit. Love God also, but love Him not as flesh and blood, but as spirit. For he who cleaves to God is one spirit. Therefore love is ordered in the perfect. Moreover, in order that after God an order may also be set among us, the first commandment is that we love our parents, the second our children, the third our members of the household. But if a son is evil, and a member of the household is good, let the member of the household be placed in the love of a son. And thus it will come to pass that the love of the saints is ordered. Our Master and Lord also, establishing precepts concerning love in the Gospel, added something proper to the love of each one, and gave the understanding of order to those who are able to hear the Scripture saying: Set love in order in me. You shall love the Lord your God with your whole heart, and with your whole mind, and with your whole soul, and with your whole strength. And you shall love your neighbour as yourself. Not your neighbour with your whole heart, with your whole soul, and with your whole strength, and with your whole mind. Again, He says: Love your enemies, and He did not add, with your whole heart. The divine Word is not disordered, nor does it command impossible things, nor does it say, love your enemies as yourselves, but only: Love your enemies; it suffices that we love them, and do not hate them. Your neighbour, however, as yourself. Furthermore, God with your whole heart, and with your whole soul, and with your whole mind, and with your whole strength. If you have understood these things, and having understood have fulfilled them, you have done what is commanded by the word of the bridegroom: Bring me into the house of wine, set love in order in me. Who, think you, among us is of an ordered love? (Verse 5.) Strengthen me with ointments; one of the translators put oinanthinon. And the bride speaks these things: Compass me about with apples. With what apples? As an apple tree among the trees of the wood, so is my cousin in the midst of the sons. Therefore compass me about with his apples, because I am wounded with love. How beautiful it is, how comely to receive a wound from love! One has received the dart of carnal love, another has been wounded by earthly desire; do you bare your limbs, and offer yourself to the comely dart, since God is an archer. Hear the Scripture speaking of this same dart—nay, that you may wonder the more, hear what the dart itself speaks: He has made me a chosen arrow, and in His quiver He has kept me, and He said to me: It is a great thing for you to be called My servant. Understand what the arrow says, and how it was chosen by God. How blessed it is to be wounded by this dart! By this arrow were those men wounded who conferred with one another: Was not our heart burning in the way when He opened to us the Scriptures? If anyone is wounded by our discourse, if anyone is wounded by the teaching of divine Scripture, and is able to say, I am wounded with love, perhaps that also follows him—why do I say perhaps? I put forth a manifest judgement.
9. Vers. 6. Sinistra ejus sub capite meo, et dextera
9. Verse 6. His left hand is under my head, and his right hand
Editors' notes and page, col. 54
Footnotes
(2) ‹anchor: not visible› · call in col 54 (call not visible; column inferred)
I Cor. VI, 17.
1 Corinthians 6:17.
(printed under page 32)
(3) ‹anchor: not visible› · call in col 54 (call not visible; column inferred)
Deut. VI, 5.
Deuteronomy 6:5.
(printed under page 32)
(4) ‹anchor: not visible› · call in col 54 (call not visible; column inferred)
Matth. XXII, 39.
Matthew 22:39.
(printed under page 32)
(5) ‹anchor: not visible› · call in col 54 (call not visible; column inferred)
Matth. V. 44.
Matthew 5:44.
(printed under page 32)
(6) ‹anchor: puerum meum› · call in col 54
Isa. xlix, 2, 6.
Isaiah 49:2, 6.
(printed under page 32)
(7) ‹anchor: nobis Scripturas› · call in col 54
Luc. XXIV, 32.
Luke 24:32.
(printed under page 32)
Page
- running head: HOMILIA II. 54
- marginal letters: A non in uno; B toto corde tuo,; C me in domum; D retra sua servavit
- old-edition numerals: (none)
- other: Latin only, no Greek printed
illius amplexabitur me. Habet et in sinistra et in dextera sermo Dei sapientiam, quae cum pro intellectus varietate sit multiplex, in subjacenti una est. Ipse Salomon de laeva et dextera sapientiae docuit, dicens : Longitudo enim, et anni vitae in dextera ejus ; in sinistra autem ipsius divitiae et gloria. Igitur laeva ejus sub capite meo, ut faciat requiescere, et brachium sponsi fiat cervical meum, et reclinetur animae principale super sermonem Dei. Laeva ejus sub capite meo. Non expedit tibi habere cervicalia quae lamentatio sequatur. In Ezechiele scriptum est : Vae iis quae consuunt cervicalia sub omni cubitu manus. Noli consuere cervicalia, noli capiti aliunde requiem quaerere, habe sponsi laevam sub capite tuo, et dic : Laeva ejus sub capite meo ; quam cum habueris, omnia tibi quae sunt in laeva tribuuntur. Dicis quippe : In sinistra ejus divitiae et gloria, et dextera ejus amplexabitur me. Totum te sponsi dextera complectatur. Longitudo quippe et anni vitae in dextera ejus : et ob id longae vitae, et multorum dierum eris super terram bonam quam Dominus Deus tuus dat tibi. Adjuravi vos, filiae Hierusalem, in virtutibus, et viribus agri. Quid adjurat sponsa filias Hierusalem? Si levaveritis, et suscitaveritis charitatem. Quandiu charitas dormit in vobis, o filiae Hierusalem, o adolescentulae, quae in me non dormit, quia vulnerata sum charitate? In vobis autem quae plures estis, et adolescentulae, et filiae Hierusalem, dormit charitas sponsi. Adjuravi ergo vos, filiae Hierusalem, si levaveritis, et non solum levaveritis, sed et suscitaveritis, quae in vobis est, charitatem. Creator universitatis cum vos conderet, inseruit in cordibus vestris semina charitatis. Nunc autem, sicut alibi dicitur : Justitia dormivit in ea, sic dilectio dormitat in vobis ; juxta quod et alibi dicitur : Sponsus requievit ut leo, et ut catulus leonis : Adhuc in infidelibus, et in his qui corde sunt dubio dormitat sermo divinus, vigilat in sanctis ; dormitat in his qui tempestatibus fluctuant, suscitatur vero eorum vocibus qui cupiunt vigilante sponso salvari. Statim fit eo vigilante tranquillitas, statim undarum moles conquiescunt, spiritibus contrariis concrepatur, fluctuum rabies silet : illo dormiente tempestas, mors, et desperatio est. Adjuro ergo vos, filiae Hierusalem, in virtutibus et in viribus agri. Cujus agri? Nempe illius agri pleni, quem benedixit Dominus.
shall embrace me. The Word of God has wisdom both in the left hand and in the right hand, which, though manifold according to the variety of understanding, is one in its underlying substance. Solomon himself taught concerning the left hand and the right hand of wisdom, saying: For length and years of life are in her right hand; and in her left hand are riches and glory. Therefore his left hand is under my head, that he may make me rest, and that the arm of the bridegroom may become my pillow, and the ruling part of the soul may recline upon the Word of God. His left hand is under my head. It is not expedient for you to have pillows which lamentation follows. In Ezekiel it is written: Woe to those who sew pillows under every elbow of the hand. Do not sew pillows, do not seek rest for your head from elsewhere; have the left hand of the bridegroom under your head, and say: His left hand is under my head; when you have it, all things that are in the left hand are bestowed upon you. For you say: In her left hand are riches and glory, and his right hand shall embrace me. Let the right hand of the bridegroom embrace the whole of you. For length and years of life are in her right hand: and on that account you shall be of long life and of many days upon the good land which the Lord your God gives you. I have adjured you, O daughters of Jerusalem, by the powers and strengths of the field. Why does the bride adjure the daughters of Jerusalem? If you rouse and awaken love. How long does love sleep in you, O daughters of Jerusalem, O young maidens, which in me does not sleep, because I am wounded with love? But in you who are many, both young maidens and daughters of Jerusalem, the love of the bridegroom sleeps. I have adjured you therefore, O daughters of Jerusalem, if you rouse, and not only rouse, but also awaken the love that is in you. When the Creator of the universe fashioned you, He implanted in your hearts the seeds of love. Now, however, just as it is said elsewhere: Righteousness slept in her, so love slumbers in you; according to what is also said elsewhere: The bridegroom rested as a lion, and as a lion's whelp: Still in unbelievers, and in those who are of a doubtful heart, the divine Word slumbers, while He keeps watch in the saints; He slumbers in those who toss about in tempests, but is awakened by the voices of those who desire to be saved by the waking bridegroom. Straightway when He is awake there is calm, straightway the masses of the waves subside, the contrary spirits are rebuked, the rage of the billows falls silent: while He sleeps there is tempest, death, and despair. I adjure you therefore, O daughters of Jerusalem, by the powers and by the strengths of the field. Of what field? Assuredly of that full field which the Lord has blessed.
10. Vers. 7, 8. Si levaveritis et suscitaveritis charitatem, quoad usque velit vox fratruelis mei. Ecce hic venit saliens super montes. Haec adhuc loquitur Ecclesia, exhortans adolescentulas, ut ad sponsi praeparentur adventum ; si tamen venire voluerit et suum illis praebere colloquium. Adhuc igitur loquente ea, venit sponsus, quem digito monstrat, et dicit : Ecce hic venit saliens super montes. Intellige
10. Verses 7, 8. If you rouse and awaken love, until he please. The voice of my cousin! Behold, here he comes leaping upon the mountains. The Church is still speaking these things, exhorting the young maidens to be prepared for the coming of the bridegroom; if indeed he should be willing to come and afford them his converse. While she is therefore still speaking, the bridegroom comes, whom she points out with her finger, and says: Behold, here he comes leaping upon the mountains. Understand
Editors' notes and page, col. 55
Footnotes
(8) ‹anchor: not visible› · call in col 55 (call not visible; column inferred)
Prov. III, 16.
Proverbs 3:16.
(printed under page 33)
(9) ‹anchor: not visible› · call in col 55 (call not visible; column inferred)
Ezech. XIII, 18.
Ezekiel 13:18.
(printed under page 33)
(10) ‹anchor: dormivit in ea› · call in col 55
Isa. i, 21.
Isaiah 1:21.
(printed under page 33)
(11) ‹anchor: catulus leonis› · call in col 55
Num. XXIV, 9.
Numbers 24:9.
(printed under page 33)
(12) ‹anchor: desperatio est› · call in col 55
Matth. VIII.
Matthew 8.
(printed under page 33)
(13) ‹anchor: benedixit Dominus› · call in col 55
Gen. XXVI.
Genesis 26 (as printed).
(printed under page 33)
Page
- running head: 55 ORIGENIS IN CANTICUM
- marginal letters: A illius amplexabitur me.; B capite meo ; quam; C vaveritis, et non; D filiae Hierusalem, in
- old-edition numerals: 21 before me.
- other: Latin only, no Greek printed
sponsae animam beatam atque perfectam, quae citius videat, citius sermonis contempletur adventum, quae sibi sapientiam venisse sentiat, et charitatem, et dicat non videntibus : Ecce hic venit. Orate ut et ego possim dicere : Ecce hic venit. Si enim potuero Dei disserere sermones, quodammodo et ego dicam : Ecce hic venit. Quo? Non utique ubi vallis, non ubi humilia loca. Quo venit? Saliens super montes, transiliens super colles. Si fueris mons, salit in te sermo Dei. Si non valueris esse mons, sed fueris collis, secundus a monte, transiliet super te. Quam vero pulchra et convenientia rebus vocabula! Salit super montes, quia majores sunt : transilit super colles, quia minores sunt. Non transilit super montes, non salit super colles. Ecce hic venit saliens super montes, transiliens super colles.
the blessed and perfect soul of the bride, which sees more quickly, contemplates more quickly the coming of the Word, which perceives that wisdom and love have come to it, and says to those who do not see: Behold, here He comes. Pray that I too may be able to say: Behold, here He comes. For if I shall be able to discourse on the words of God, in a certain way I too shall say: Behold, here He comes. Whither? Assuredly not where there is a valley, not where there are lowly places. Whither does He come? Leaping upon the mountains, skipping over the hills. If you are a mountain, the Word of God leaps upon you. If you are not strong enough to be a mountain, but are a hill, second from a mountain, He will skip over you. How beautiful and fitting to the realities are the words! He leaps upon the mountains, because they are greater: He skips over the hills, because they are lesser. He does not skip over the mountains, He does not leap upon the hills. Behold, here He comes leaping upon the mountains, skipping over the hills.
11. Vers. 9. Similis est fratruelis meus capreae, aut hinnulo cervorum in montibus Bethel. Haec duo animalia in Scripturis frequentius nominantur ; et quo amplius admireris, saepius juncta ponuntur. Et haec sunt, ait, quae manducabis, post paululum inferens capream et cervum. In praesenti quoque libro pariter nominatur cervus et caprea. Quodammodo enim cognata sibi sunt, et vicina ista animalia. Caprea, id est dorcas, acutissime videt. Cervus interfector serpentum est. Quis putas est dignus e nobis, qui juxta dignitatem loci atque mysterii plenam possit explicare rationem? Oremus Dominum, ut nobis largiatur sensum ad aperiendas Scripturas, et possimus dicere : Quomodo aperuit nobis Jesus Scripturas. Quid igitur? dicimus quia dorcas, hoc est caprea secundum eorum physiologiam qui de naturis omnium animalium disputant, ex insita sibi vi nomen acceperit. Ab eo enim quod acutius videat, id est παρὰ τὸ ὀξέως δέρκειν, dorcas appellata est. Cervus vero serpentum inimicus ac debellator est, ita ut spiritu narium eos extrahat de cavernis, et superata pernicie veneni eorum pabulo delectetur. Forsitan Salvator meus caprea fit juxta θεωρίαν, cervus juxta opera. Quaenam ista sunt opera? Interficit ipse serpentes, contrarias fortitudines jugulat, ideo dicam ei : Tu contrivisti capita draconum super aquas, tu contrivisti caput draconis.
11. Verse 9. My cousin is like a roe, or a young stag on the mountains of Bethel. These two animals are named quite frequently in the Scriptures; and that you may wonder the more, they are quite often placed together. And these are the things, He says, that you shall eat, introducing a little after the roe and the stag. In the present book also the stag and the roe are named together. For in a certain way these animals are akin and near to each other. The roe, that is, the dorcas, sees most sharply. The stag is the slayer of serpents. Who, think you, among us is worthy to unfold a full account according to the dignity of the passage and of the mystery? Let us pray to the Lord, that He may bestow upon us understanding to open the Scriptures, and that we may be able to say: How Jesus opened to us the Scriptures! What then? We say that the dorcas, that is, the roe, according to the natural science of those who dispute about the natures of all animals, received its name from the power implanted in it. For from the fact that it sees more sharply, that is, para to oxeos derkein, it was called dorcas. The stag, on the other hand, is the enemy and vanquisher of serpents, so that by the breath of its nostrils it draws them out from their caverns, and having overcome the deadliness of their venom, delights in feeding on them. Perhaps my Saviour becomes a roe according to contemplation, a stag according to works. What are these works? He Himself slays serpents, He cuts the throats of the opposing powers; therefore I will say to Him: Thou hast crushed the heads of the dragons upon the waters, Thou hast crushed the head of the dragon.
12. Similis est fratruelis meus capreae, vel hinnulo cervorum super montes domus Dei : Bethel quippe interpretatur domus Dei. Non omnes montes domus Dei sunt, sed qui montes Ecclesiae sunt. Inveniuntur quippe et alii montes erecti, et consurgentes adversus scientiam Dei, montes Aegyptiorum et Allophylorum. Vis scire quia similis est fratruelis meus capreae, aut hinnulo cervorum super montes Bethel? Esto mons ecclesiasticus, mons domus Dei, et veniet ad te sponsus similis capreae, vel hinnulo cervorum super montes Bethel. Cernit sponsum
12. My cousin is like a roe, or a young stag upon the mountains of the house of God: for Bethel is interpreted house of God. Not all mountains are the house of God, but those which are the mountains of the Church. For other mountains also are found lifted up, and rising up against the knowledge of God, the mountains of the Egyptians and of the Philistines. Do you wish to know that my cousin is like a roe, or a young stag upon the mountains of Bethel? Be an ecclesiastical mountain, a mountain of the house of God, and the bridegroom will come to you like a roe, or a young stag upon the mountains of Bethel. She discerns that the bridegroom
Editors' notes and page, col. 56
Footnotes
(14) ‹anchor: quae manducabis› · call in col 56
Deut. XIV, 4.
Deuteronomy 14:4.
(printed under page 33)
(15) ‹anchor: Jesus Scripturas› · call in col 56
Luc. XXIV, 32.
Luke 24:32.
(printed under page 33)
(16) ‹anchor: caput draconis› · call in col 56
Psal. LXXIV, 13, 4.
Psalm 74:13–14.
(printed under page 33)
Page
- running head: IN CANTICUM CANTIC. 56
- marginal letters: A sponsae animam beatam; B hic venit saliens; C num, ut nobis; D caput draconis.
- old-edition numerals: (none)
- other: Latin only, no Greek printed
appropinquasse vicinius, qui ante super montes versabatur et colles, assimulat eum transilientem atque salientem. Et post haec ad se et ad alias adolescentulas advenisse cognoscens, dicit : Ecce hic retro post parietem nostrum. Si aedificaveris parietem, et feceris aedificationem Dei, veniet post parietem tuum. Prospiciens per fenestras. Una fenestra unus est sensus, per hunc prospicit sponsus, alia fenestra alius est sensus, et per hunc sponsus sollicite contuetur. Per quos sensus non prospicit sermo Dei? Quid sit autem prospicere per fenestras, et quomodo per eas sponsus aspiciat, sequens docebit exemplum. Ubi non prospicit sponsus, ibi mors invenitur ascendens, ut legimus in Jeremia : Ecce mors ascendit per fenestras nostras. Quando videris mulierem ad concupiscendum eam, jam mors ascendit per fenestras tuas. Eminens per retia. Intellige quia in medio laqueorum ambulas, et subtus machinas transeas imminentes. Omnia retibus plena sunt, diabolus laqueo cuncta complevit. Si autem venerit tibi sermo Dei, et coeperit eminere de retibus, dices : Anima nostra erepta est de laqueo venantium. Laqueus contritus est, et nos liberati sumus. Benedicti vos a Domino qui fecit coelum et terram. Eminet igitur sponsus per retia tibi vitam faciens. Jesus descendit ad terras, subjecit se retibus mundi ; videns magnum hominum gregem retibus impeditum, nec ea ab alio nisi a se posse conscindi, venit ad retia, assumens corpus humanum, quod inimicarum fortitudinum laqueis tenebatur, ea tibi dirupit, et loqueris : Ecce hic retro post parietem nostrum prospiciens per fenestras, eminens per retia. Cum eminuerit, dicit tibi (vers. 10) : Respondet fratruelis meus, et dicit : Surge, veni, proxima mea, viam tibi feci, conscidi retia, sic veni ad me, proxima mea. Surge, veni, proxima mea, speciosa mea, columba mea. Cur ait, surge? cur propera? Ego pro te sustinui rabiem tempestatum, ego fluctus qui tibi debebantur excepi. Tristis est facta anima mea propter te usque ad mortem. Surrexi a mortuis fractis mortis januis, et inferni vinculis dissolutis. Ideo dico tibi (Vers. 10, 11) : Surge, veni, proxima mea, speciosa mea, columba mea, quia hiems transivit, pluvia abiit, flores visi sunt in terra. Ego a mortuis surgens tempestate compressa tranquillitatem reddidi. Et quia secundum dispensationem carnis ex Virgine, et voluntate Patris crevi, et sapientia, et aetate profeci, (vers. 12) flores visi sunt in terra, tempus sectionis adest. Sectio remissio peccatorum est. Omnem enim ramum, ait, in me manentem, et afferentem fructum Pater meus mundat, ut fructus majores afferat. Habeto fructus, et priora quae in te infructuosa sunt auferuntur. Tempus quippe sectionis adest, vox turturis audita est in terra nostra. Non sine causa in sacrificio assumitur par turturum, aut duo
has approached nearer, who before was abiding upon the mountains and hills; she likens him to one skipping over and leaping. And after these things, recognizing that he has come to her and to the other young maidens, she says: Behold, he is behind our wall. If you build a wall, and make the building of God, he will come behind your wall. Looking forth through the windows. One window is one sense, through this the bridegroom looks forth; another window is another sense, and through this the bridegroom attentively gazes. Through what senses does the Word of God not look forth? Moreover, what it is to look forth through the windows, and how the bridegroom looks through them, the following example will teach. Where the bridegroom does not look forth, there death is found coming up, as we read in Jeremiah: Behold, death has come up through our windows. When you look upon a woman to lust after her, death has already come up through your windows. Peering through the lattices. Understand that you walk in the midst of snares, and pass beneath overhanging engines. All things are full of nets; the devil has filled all things with a snare. But if the Word of God comes to you, and begins to peer out from the nets, you will say: Our soul has been snatched from the snare of the fowlers. The snare is broken, and we are set free. Blessed are you by the Lord Who made heaven and earth. Therefore the bridegroom peers out through the lattices, making life for you. Jesus descended to the earth, He subjected Himself to the nets of the world; seeing a great flock of men entangled in the nets, and that they could not be rent asunder by any other save by Himself, He came to the nets, taking a human body, which was held by the snares of the hostile powers; He burst them asunder for you, and you say: Behold, he is behind our wall, looking forth through the windows, peering through the lattices. When he has peered out, she says to you (verse 10): My cousin answers, and says: Arise, come, my neighbour; I have made a way for you, I have rent the nets asunder; thus come to me, my neighbour. Arise, come, my neighbour, my fair one, my dove. Why does he say, arise? why, make haste? For your sake I endured the rage of the tempests, I received the waves that were due to you. My soul became sorrowful for your sake even unto death. I rose from the dead when the gates of death were shattered, and the bonds of hell loosed. Therefore I say to you (verses 10, 11): Arise, come, my neighbour, my fair one, my dove, for the winter is past, the rain is gone, the flowers have appeared in the land. Rising from the dead, having quelled the tempest, I restored calm. And because according to the dispensation of the flesh from the Virgin, and by the will of the Father, I grew, and advanced in wisdom and in age, (verse 12) the flowers have appeared in the land, the time of pruning is at hand. Pruning is the remission of sins. For every branch, He says, abiding in Me, and bearing fruit, My Father cleanses, that it may bear greater fruit. Have fruit, and the former things in you that are unfruitful are taken away. For the time of pruning is at hand, the voice of the turtledove has been heard in our land. Not without cause in the sacrifice is there taken a pair of turtledoves, or two
Editors' notes and page, col. 57
Footnotes
(17) ‹anchor: not visible› · call in col 57 (call not visible; column inferred)
Jerem. ix, 21.
Jeremiah 9:21.
(printed under page 34)
(18) ‹anchor: caelum et terram› · call in col 57
Psal. CXXIV, 7, 8.
Psalm 124 (numbering as printed):7–8.
(printed under page 34)
(19) ‹anchor: usque ad mortem› · call in col 57
Matth. XXVI, 38.
Matthew 26:38.
(printed under page 34)
(20) ‹anchor: majores afferat› · call in col 57
Joan. XV, 2.
John 15:2.
(printed under page 34)
Page
- running head: 57 HOMILIA II.
- marginal letters: A appropinquasse vicinius, qui; B videris mulierem ad; C batur, ea tibi; D sunt in terra.
- old-edition numerals: 22 after machinas
- other: Latin only, no Greek printed
pulli columbarum. Nam idem valent, et nunquam dictum est separatim par tantummodo columbarum, sed par turturum, et duos pullos columbarum. Columba Spiritus sanctus est. Spiritus autem sanctus quando de magnis et occultioribus sacramentis, et quae multi capere non possunt loquitur, in turturis appellatione signatur, id est ejus avis, quae semper in montium jugis et arborum verticibus commoratur. In vallibus autem et his quae ad homines usque perveniunt, columba assumitur. Denique Salvator quia hominem est dignatus assumere, et venit ad terras, multique tunc circa Jordanem peccatores erant, idcirco Spiritus sanctus non in turturem vertitur, sed columba fit, inter nos propter hominum multitudinem avis mansuetior conversatur. Turtur autem videtur, verbi gratia, Moysi et uni cuilibet prophetarum recedentium in montes et deserta, et ibi accipientium sermones Dei. (Vers. 12, 13.) Vox ergo turturis audita est in terra nostra. Ficus produxit grossos suos. A ficu dignoscite parabolam : cum ramus ejus tener factus fuerit, et folia miserit, scitote quia juxta est aestas. Vult nobis Dei eloquium nuntiare, post hiemem, post procellas animarum appropinquasse messem, et ait : Ficus produxit grossos suos, vites florescunt, dederunt odorem ; si jam rumpuntur in florem, tempus adveniet, et erunt uvae.
young pigeons. For they avail the same, and never is a pair of pigeons only spoken of separately, but a pair of turtledoves, and two young pigeons. The dove is the Holy Spirit. Now when the Holy Spirit speaks concerning great and more hidden mysteries, and things which many cannot grasp, He is signified under the name of the turtledove, that is, of that bird which always abides on the ridges of mountains and the tops of trees. But in the valleys and those things that reach even unto men, the dove is taken. Finally, because the Saviour deigned to assume man, and came to the earth, and there were then many sinners around the Jordan, therefore the Holy Spirit is not turned into a turtledove, but becomes a dove; among us, on account of the multitude of men, the gentler bird converses. The turtledove, however, appears, for example, to Moses and to any one of the prophets withdrawing into the mountains and deserts, and there receiving the words of God. (Verses 12, 13.) Therefore the voice of the turtledove has been heard in our land. The fig tree has put forth its green figs. From the fig tree learn a parable: when its branch has become tender, and has put forth leaves, know that summer is near. The utterance of God wishes to announce to us that after the winter, after the storms of souls, the harvest has drawn near, and says: The fig tree has put forth its green figs, the vines are in flower, they have given forth their scent; if they are already bursting into flower, the time will come, and there will be grapes.
13. Surge, veni, proxima mea, speciosa mea, columba mea. Haec quae superius exposuimus, sponsus non audientibus adolescentulis, sed sola sponsa audiente loquitur. Volumus autem et ipsius jam audire sermonem loquentis ad sponsam (vers. 13, 14) : Surge, veni, proxima mea, speciosa mea, columba mea, et veni, columba mea, sub tegmine petrae. Et Moyses sub tegmine petrae ponitur, ut videat posteriora Dei. In tegmine antemuralis. Primum veni ad id quod ante murum est, et postea poteris introire ubi murus est petrae. Ostende mihi faciem tuam. Usque ad praesentem diem similia dicuntur ad sponsam : necdum enim habebat fiduciam, ut revelata facie gloriam Domini contemplaretur. Quia vero jam ornata est atque composita, dicitur ei : Ostende mihi faciem tuam. Nondum erat enim vox ejus ita suavis, ut mereretur ei dici : Audire me fac vocem tuam. Quando ergo didicit loqui. Tace enim, ait, et audi Israel, et scito quid loquar : et suavis facta est vox ejus sponso, secundum illud propheticum : Suavis fiat ei postulatio mea? tunc ad eam sponsus effatur : Et audire me fac vocem tuam, quia vox tua suavis est. Si aperueris os tuum verbo Dei, dicet tibi sponsus : Vox tua suavis est, et aspectus tuus speciosus. Quapropter consurgentes deprecemur Dominum, ut digni efficiamur sponsi sermone, sapientia Christo Jesu, cui est gloria et imperium in saecula saeculorum. Amen.
13. Arise, come, my neighbour, my fair one, my dove. These things that we have set forth above, the bridegroom speaks not with the young maidens hearing, but with the bride alone hearing. Now we wish also to hear the speech of Him Himself speaking to the bride (verses 13, 14): Arise, come, my neighbour, my fair one, my dove, and come, my dove, under the shelter of the rock. Moses also is placed under the shelter of the rock, that he may see the back parts of God. In the shelter of the outwork. First come to that which is before the wall, and afterwards you will be able to enter where the wall of the rock is. Show me your face. Even to the present day similar things are said to the bride: for she did not yet have confidence to contemplate the glory of the Lord with unveiled face. But because she is now adorned and arrayed, it is said to her: Show me your face. For her voice was not yet so sweet as to merit that it should be said to her: Cause me to hear your voice. When therefore she had learned to speak—for Be silent, it says, and hear, O Israel, and know what I speak—and her voice had become sweet to the bridegroom, according to that prophetic saying: Let my supplication become sweet to Him, then the bridegroom utters to her: And cause me to hear your voice, for your voice is sweet. If you open your mouth to the Word of God, the bridegroom will say to you: Your voice is sweet, and your countenance is comely. Wherefore rising up let us beseech the Lord, that we may be made worthy of the word of the bridegroom, of wisdom, Christ Jesus, to Whom is glory and dominion unto the ages of ages. Amen.
Editors' notes and page, col. 58
Footnotes
(21) ‹anchor: pulli columbarum› · call in col 58
Levit. XII.
Leviticus 12.
(printed under page 34)
(22) ‹anchor: juxta est aestas› · call in col 58
Matth. XXIV, 32.
Matthew 24:32.
(printed under page 34)
(23) ‹anchor: postulatio mea› · call in col 58
Psal. CIV, 34.
Psalm 104:34.
(printed under page 34)
Page
- running head: HOMILIA II. 58
- marginal letters: A pulli columbarum. Nam; B versatur. Turtur autem; C audiente loquitur. Volumus; D Audire me fac
- old-edition numerals: (none)
- other: Latin only, no Greek printed