Migne Reading Room
PG 13 · cols. 83–102
Origenis in Canticum canticorum liber primus, interprete Rufino
Editors' preface
ORIGENIS IN CANTICUM CANTICORUM LIBER PRIMUS.
ORIGEN ON THE SONG OF SONGS, BOOK ONE.
Cap. I, vers. 1. Osculetur me ab osculo oris sui. Meminisse oportet illud quod in praefatione praemonuimus, quia libellus hic epithalamii habens speciem dramatis in modum conscribitur. Drama autem esse diximus ubi certae personae introducuntur, quae loquuntur, et aliae interdum superveniunt, aliae recedunt, aut accedunt, et sic totum in mutationibus agitur personarum. Haec ergo erit totius libelli species, et secundum hanc pro viribus historica a nobis aptabitur expositio. Spiritalis vero intelligentia secundum hoc nihilominus quod in praefatione signavimus, vel de Ecclesia ad Christum sub sponsae vel sponsi titulo, vel de animae cum Verbo Dei conjunctione dirigitur. Introducitur ergo nunc per historiae speciem sponsa quaedam quae suscepit quaedam sponsaliorum et dotis titulo dignissima munera ab sponso nobilissimo : sed plurimo tempore moram faciente sponso, sollicitari eam desiderio amoris sui, et confici jacentem domi suae, agentem omnia quatenus possit aliquando videre sponsum suum, atque osculis ejus frui. Quae quoniam nce differri amorem suum, nec adipisci se posse quod desiderat videt, convertat se ad orationem, et supplicet Deo, sciens eum Patrem esse sponsi sui. Consideremus ergo eam levantem sanctas manus sine ira et disceptatione in habitu ornato cum verecundia et sobrietate, ornatam dignissimis ornamentis, quibus ornari decet nobilem sponsam :
Chapter I, verse 1. Let him kiss me with the kiss of his mouth (Song 1:1). One must remember that which we forewarned in the preface, that this little book, having the form of an epithalamium, is written in the manner of a drama. Now we said that a drama is where certain characters are introduced who speak, and at times some come upon the scene, others withdraw or approach, and thus the whole is carried on through changes of characters. This, therefore, will be the form of the whole little book, and according to this an historical exposition will be adapted by us to the best of our power. The spiritual understanding, however, is none the less directed according to that which we indicated in the preface, either concerning the Church towards Christ under the title of the bride or the bridegroom, or concerning the union of the soul with the Word of God. There is introduced, therefore, now under the form of a narrative a certain bride who has received certain most worthy gifts by title of betrothal and dowry from a most noble bridegroom: but while the bridegroom delays for a very long time, she is troubled by the longing of her love, and pines away lying at home, doing all things whereby she may at length see her bridegroom, and enjoy his kisses. And since she sees that neither can her love be put off, nor can she obtain what she longs for, she turns herself to prayer, and makes supplication to God, knowing that He is the Father of her bridegroom. Let us consider her, therefore, lifting up holy hands without anger and disputing, in adorned attire with modesty and sobriety, adorned with the worthiest ornaments wherewith it befits a noble bride to be adorned:
Editors' notes and page, col. 83
Page
- running head: 83 ORIGENIS IN CANTICUM
- marginal letters: A ris divinis, quorum; B Sed ne sic; C Cap. I, vers. 1.; D quaedam sponsaliorum
- old-edition numerals: 37 after agentem
- other: Latin only, no Greek printed; begins mid-word with "ris" (from "Scriptu-" in col. 82); full-width title "ORIGENIS IN CANTICUM CANTICORUM LIBER PRIMUS." across cols. 83-84 not set
- other: a full-width band stands across cols 83/84 in mid-page: the 1 paragraph(s) above it in col 84 are set here, after the 1 above it in col 83 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
- misprint: "nce" (for nec) in "nce differri amorem", kept as printed
- other: the column opens with the end of the previous work (another unit); not set here: the unit begins at Cap. I
aestuantem vero desiderio sponsi, et interno vulnere amoris agitatam, orationem, ut diximus, fundere ad Deum, et dicere de sponso suo : Osculetur me ab osculo oris sui. Haec sunt quae dramatis in modum composita historica continet explanatio. Interior vero intellectus videamus si hoc modo poterit competenter aptari. Ecclesia sit desiderans Christo conjungi. Ecclesiam autem coetum omnium adverte sanctorum. Haec ergo Ecclesia sit quasi omnium una persona, quae loquatur et dicat : Omnia habeo, repleta sum muneribus quae sponsaliorum vel dotis titulo ante nuptias sumpsi. Dudum enim cum praepararer ad conjugium filii regis et primogeniti omnis creaturae, obsecuti sunt et ministraverunt mihi angeli sancti ejus, deferentes ad me legem sponsalis muneris loco. Lex namque per angelos disposita dicitur in manu mediatoris. Ministraverunt mihi etiam prophetae. Locuti sunt enim omnia et ipsi, per quae non solum ostenderent et indicarent mihi de Filio Dei, cui me delatis his quae appellantur arrhis et muneribus dotalibus spondere cupiebant : verum ut et in amorem me ejus desideriumque succenderent pronuntiaverunt mihi propheticis vocibus de adventu ejus, et de innumeris virtutibus, operibusque ejus immensis repleti Spiritu sancto praedicaverunt. Pulchritudinem quoque ejus, et speciem, ac mansuetudinem descripserunt, ita ut omnibus his ad amorem ejus
burning indeed with longing for the bridegroom, and tossed by the inward wound of love, pouring forth prayer, as we have said, to God, and saying concerning her bridegroom: Let him kiss me with the kiss of his mouth. These are the things which the historical explanation, composed in the manner of a drama, contains. Let us see, however, whether the inner meaning can be fittingly adapted in this way. Let the Church be desiring to be joined to Christ. Now observe that the Church is the assembly of all the saints. Let this Church, therefore, be as it were one person of all, who speaks and says: I have all things, I am filled with the gifts which I received before the marriage by title of betrothal or dowry. For long ago, while I was being prepared for wedlock with the King's Son and the Firstborn of all creation, His holy angels waited upon me and ministered to me, bringing to me the law in the place of a betrothal gift. For the law is said to have been ordained by angels in the hand of a mediator (Gal. 3:19). The prophets also ministered to me. For they too spoke all things whereby not only might they show and point out to me concerning the Son of God, to Whom they desired to betroth me by bringing those things which are called earnest-money and dowry gifts: but also, that they might kindle me into love and longing for Him, they proclaimed to me with prophetic voices concerning His coming, and filled with the Holy Spirit they preached of His countless virtues and His immeasurable works. His beauty too, and comeliness, and gentleness they described, so that by all these things towards the love of Him
Editors' notes and page, col. 84
Footnotes
(89) ‹anchor: in manu mediatoris› · call in col 84
Galat. III, 19.
Galatians 3:19.
(printed under page 47)
Page
- running head: IN CANTICUM CANTIC. 84
- marginal letters: A patres nostri. Potuit; B attitulatione quam proposuit; C aestuantem vero desiderio; D me legem sponsalis
- old-edition numerals: (none)
- other: Latin only, no Greek printed; full-width title "ORIGENIS IN CANTICUM CANTICORUM LIBER PRIMUS." across cols. 83-84 not set
- other: the 1 paragraph(s) of this column above the full-width band are set under col 83 (reading order, moved on receipt)
intolerabiliter inflammarer. Sed quoniam saeculum jam pene finitum est, et ipsius quidem praesentia non datur mihi ; solos autem ministros ejus video ascendentes et descendentes ad me, propter hoc ad te Patrem sponsi mei precem fundo et obsecro ut tandem miseratus amorem nostrum mittas eum ; ut jam non mihi per ministros suos angelos duntaxat et prophetas loquatur, sed ipse per semetipsum veniat, et osculetur me ab osculo oris sui, verba scilicet in os meum sui oris infundat, ipsum audiam loquentem, ipsum videam docentem. Haec enim sunt Christi oscula quae porrexit Ecclesiae, cum in adventu suo ipse Christus in carne positus evangelizavit ei verba fidei et charitatis et pacis, secundum quod Isaias promiserat, et praemissus ad sponsam dixerat : Non legatus, neque angelus, sed ipse Dominus salvabit nos.
I might be intolerably inflamed. But since the age is now almost ended, and His own presence is not granted to me, while I see only His ministers ascending and descending to me, on this account I pour forth my prayer to Thee, the Father of my bridegroom, and beseech Thee that, taking pity at last upon our love, Thou wouldst send Him; that He may no longer speak to me merely through His ministers the angels and the prophets, but may come Himself in His own person, and kiss me with the kiss of His mouth, that is to say, pour the words of His own mouth into my mouth, that I may hear Him speaking Himself, that I may see Him teaching Himself. For these are the kisses of Christ which He offered to the Church when at His coming Christ Himself, set in the flesh, preached to her the words of faith and charity and peace, according as Isaiah had promised, and sent beforehand to the bride had said: Neither an ambassador, nor an angel, but the Lord Himself will save us (Isa. 33:22; 63:9 LXX).
Tertio vero expositionis loco introducamus animam, cujus omne studium sit conjungi et consociari verbo Dei, et intra mysteria sapientiae ejus ac scientiae velut sponsi coelestis thalamos intrare, cuique animae praesentia etiam ipsius munera data sunt, dotis scilicet nomine. Sicut enim Ecclesiae dos fuit legis et prophetarum volumina, ita huic lex naturae et rationalis sensus ac libertas arbitrii dotalia munera deputentur. Habens autem haec dotis suae munera, sit ei primae eruditionis doctrina a monitoribus doctoribusque descendens. Sed quoniam in his non est ei plena atque perfecta desiderii sui et amoris expletio, deprecetur ut mens ejus pura et virginalis, ipsius verbi Dei illuminationibus et visitationibus illustretur. Cum enim nullo hominis vel angeli ministerio divinis sensibus et intellectibus mens impletur, tunc ipsius oscula verbi Dei suscipere sese credat. Propter haec ergo et hujusmodi oscula dicat anima orans ad Deum : Osculetur me ab osculo oris sui. Dum enim incapax fu⟨i⟩t, ut ipsius Verbi Dei caperet meram solidamque doctrinam, necessaria suscepit oscula, id est sensus ab ore doctorum ; ubi vero sponte jam coeperit obscura cernere, enodare perplexa, involuta dissolvere, parabolas et aenigmata, dictaque sapientum competentibus intelligentiae lineis explicare, tunc jam oscula ipsius sponsi sui, id est Verbi Dei, suscepisse se credat. Ideo autem oscula pluraliter posuit,
Moreover, in the third place of exposition let us introduce the soul whose whole study is to be joined and united to the Word of God, and to enter within the mysteries of His wisdom and knowledge as into the chambers of a heavenly bridegroom; to which soul also the gifts of His presence have been given, namely by way of dowry. For just as the dowry of the Church was the volumes of the law and the prophets, so to this soul let the law of nature and rational sense and freedom of will be reckoned as dowry gifts. And having these gifts of her dowry, let the teaching of her first instruction come down to her from instructors and teachers. But since in these there is not for her the full and perfect fulfilment of her longing and love, let her pray that her pure and virginal mind may be enlightened by the illuminations and visitations of the Word of God Himself. For when the mind is filled with divine meanings and understandings without any ministry of man or angel, then let her believe that she receives the kisses of the Word of God Himself. For the sake of these kisses, therefore, and kisses of this sort, let the soul praying to God say: Let Him kiss me with the kiss of His mouth. For while she was incapable of receiving the pure and solid teaching of the Word of God Himself, she received the necessary kisses, that is, the meanings from the mouth of teachers; but when she has now begun of her own accord to discern obscure things, to untangle intricate things, to unloose involved things, and to explain parables and riddles and the sayings of the wise by fitting lines of understanding, then let her believe that she has now received the kisses of her Bridegroom Himself, that is, of the Word of God. Now on this account he put kisses in the plural,
Editors' notes and page, col. 85
Footnotes
(90) ‹anchor: not visible in foot image› · call in col ? (call above the foot crop; 85 or 86)
Isa. XXXIII, 22.
Isaiah 33:22.
(printed under page 48)
(91) ‹anchor: not visible in foot image› · call in col ? (call above the foot crop; 85 or 86)
Psal. CXVIII, 131.
Psalm 118 (119):131.
(printed under page 48)
(26) ‹anchor: not visible in foot image› · call in col ? (call above the foot crop; 85 or 86)
Mss., intolerabiliter. Libb. edit., integraliter.
The manuscripts read "intolerabiliter" (unbearably); the printed books, "integraliter" (wholly).
(printed under page 48)
(27) ‹anchor: not visible in foot image› · call in col ? (call above the foot crop; 85 or 86)
Ut jam non mihi, etc. Procopius Christianus sophista hanc Origenis expositionem brevioribus verbis exprimit: Φιλησάτω με ἀπὸ φιλήματος. Μὴ διὰ προφητῶν με ὁ νυμφίος μνηστευσάτω, δι᾽ ἑαυτοῦ δὲ ὁμιλησάτω κατ᾽ αἴσθησιν πνευματικήν, δι᾽ ἧς ὁ Ἰωάννης φησί· Καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν περὶ τοῦ Λόγου τῆς ζωῆς. Ταῦτα δέ φησιν, ὡς τῶν προφητῶν εἰπόντων ἀκούσασα· Ἐπεθύμησεν ὁ βασιλεὺς κάλλους σου· καὶ ἄλλου· Ὃν τρόπον εὐφρανθήσεται νυμφίος ἐπὶ νύμφης, οὕτως εὐφρανθήσεται Κύριος ἐπὶ σοί. « Osculetur me ab osculo. » Non per prophetas meus sponsus ambiat nuptias: per seipsum vero loquatur, secundum spiritualem sensum, per quem Joannes ait: « Et manus nostrae contrectaverunt de verbo vitae. » Haec autem dicit, ut quae prophetas audierit dicentes: « Concupivit rex decorem tuum; » et alium: « Quomodo laetabitur sponsus super sponsa, sic laetabitur super te Dominus. »
"Ut jam non mihi," etc. Procopius, the Christian sophist, expresses this exposition of Origen's in briefer words: "Let him kiss me with a kiss. Let not my bridegroom woo me through prophets, but let him converse with me himself, according to the spiritual sense, by which John says: 'And our hands have handled concerning the Word of life.' She says this as one who has heard the prophets saying: 'The king has desired your beauty'; and another: 'As a bridegroom shall rejoice over a bride, so shall the Lord rejoice over you.'" [The Latin then renders the Greek:] "Let him kiss me with a kiss." Let not my bridegroom court the marriage through prophets, but let him speak himself, according to the spiritual sense, by which John says: "And our hands have handled concerning the word of life." She says this as one who has heard the prophets saying: "The king has desired your beauty"; and another: "As a bridegroom shall rejoice over a bride, so shall the Lord rejoice over you."
(printed under page 48)
(28) ‹anchor: not visible in foot image› · call in col ? (call above the foot crop; 85 or 86)
Origenes apud Procopium: Ὁσάκις δέ τι ζητοῦντες θεῖον δόγμα καταλαμβάνομεν, καταπεφιλῆσθαι ἀπὸ τοῦ στόματος τοῦ νυμφίου νομίζωμεν· ἐν ὅσῳ δὲ ἀπορoῦμεν, ὑπολάβωμεν εὐχόμενοι λέγειν τό· Φιλησάτω με ἀπὸ φιλημάτων στόματος αὐτοῦ. Quoties autem contigerit ut inquirendo divinum aliquod dogma assequamur, osculum nos ab ore sponsi accepisse existimemus: quandiu vero non assequimur, arbitremur in precibus dicere: « Osculetur me ab osculo oris sui. »
Origen in Procopius: "Whenever, in seeking, we grasp some divine doctrine, let us consider that we have been kissed from the bridegroom's mouth; but as long as we are at a loss, let us take it that we say in prayer: 'Let him kiss me with the kisses of his mouth.'" [Latin:] Whenever it happens that by inquiring we attain some divine doctrine, let us reckon that we have received a kiss from the bridegroom's mouth; but as long as we do not attain it, let us consider that we say in our prayers: "Let him kiss me with the kiss of his mouth."
(printed under page 48)
Page
- running head: 85 LIBER PRIMUS
- marginal letters: A intolerabiliter inflammarer.; B angelus, sed ipse; C ejus pura et; D cepisse se credat.
- old-edition numerals: (none)
- other: Latin only, no Greek printed; damaged type in "fu⟨i⟩t"; ends mid-word with "po-"
- other: the word posuit, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 86
ut intelligamus uniuscujusque obscuri sensus illuminationem, osculum esse Verbi Dei ad animam perfectam delatum. Et secundum hoc forte dicebat prophetica et perfecta mens : Os meum aperui et attraxi spiritum. Os autem sponsi intelligimus virtutem Dei, qua illuminat mentem, et velut sermone quodam amoris ad eam facto, si tamen capere mereatur tantae virtutis praesentiam, incognita quaeque sibi et obscura manifestat, et hoc est verius propiusque, et sanctius osculum, quod a sponso Dei verbo porrigi dicitur sponsae, purae scilicet animae, et perfectae. Cujus rei imago est illud osculum, quod in Ecclesia sub tempore mysteriorum nobis invicem damus. Quoties ergo in corde nostro aliquid quod de divinis dogmatibus sensibusque quaeritur, absque monitoribus invenimus, toties oscula nobis data esse a sponso Dei Verbo credamus. Ubi vero quaerentes aliquid de divinis sensibus invenire non possumus, tunc affectu hujus orationis assumpto petamus a Deo visitationem verbi ejus, et dicamus : Osculetur me ab osculo oris sui. Scit autem pater uniuscujusque animae capacitatem, et novit quo tempore, cui animae, quae oscula Verbi sui porrigere in intellectibus duntaxat et sensibus debeat.
so that we may understand the illumination of each obscure meaning to be a kiss of the Word of God conveyed to the perfected soul. And according to this perhaps the prophetic and perfected mind said: I opened my mouth and drew in the spirit (Ps. 118:131). Moreover, by the mouth of the Bridegroom we understand the power of God, whereby He enlightens the mind, and, as though by a certain word of love addressed to her—if only she deserves to receive the presence of so great a power—manifests to her all things unknown and obscure to her; and this is the truer, nearer, and holier kiss, which is said to be offered by the Bridegroom, the Word of God, to the bride, that is, to the pure and perfected soul. Of this thing an image is that kiss which in the Church at the time of the mysteries we give to one another. As often, therefore, as we find in our heart without instructors something that is sought concerning divine doctrines and meanings, so often let us believe that kisses have been given to us by the Bridegroom, the Word of God. But when in seeking something concerning divine meanings we are unable to find it, then taking up the affection of this prayer let us ask from God the visitation of His Word, and let us say: Let Him kiss me with the kiss of His mouth. And the Father knows the capacity of each soul, and knows at what time, to which soul, and what kisses of His Word He ought to offer in understandings and meanings.
Vers. 1, 2, 3. Quia bona sunt ubera tua super vinum, et odor unguentorum tuorum super omnia aromata. Intellige prius quasi in historiae dramate sponsam elevatis ad Deum manibus orationem fudisse ad Patrem, et orasse ut jam veniret ad eam sponsus, et ipse ei osculum proprii oris infunderet. Dumque haec oraret ad Patrem, in ipsa oratione qua dixit : Osculetur me ab osculo oris sui, parat etiam alia orationis verba subjungere, ac dicere quia in hoc principio sermonis adfuisset sponsus, et oranti ei astitisset ac revelasset verba sua, ipsumque sponsum unguentis mirificis, et quibus sponsum fragrare decebat, constitisse delibutum. Sponsa vero ubi adesse vidit eum pro quo orabat ut adesset, et adhuc loquenti sibi praestitum quod orabat, ac data sibi ab ipso oscula quae poposcerat, laeta pro hoc reddita, et decore uberum, ac fragrantiae ipsius odore permota, propositae orationis sermonem convertit ad praesentiam sponsi qui aderat : et cum dixisset : Osculetur me ab osculo oris
Verses 1, 2, 3. For Thy breasts are good above wine, and the fragrance of Thine ointments above all spices (Song 1:2–3). Understand first, as in the drama of a narrative, that the bride, with hands lifted up to God, had poured forth prayer to the Father, and had prayed that the bridegroom would now come to her, and himself pour upon her the kiss of his own mouth. And while she was praying these things to the Father, in the very prayer wherein she said: Let him kiss me with the kiss of his mouth, she prepares also to subjoin other words of prayer, and to say that at this beginning of her speech the bridegroom had been present, and had stood by her as she prayed and revealed his words, and that the bridegroom himself stood anointed with wondrous ointments, and such as it befitted a bridegroom to be fragrant with. And when the bride saw him present for whose presence she was praying, and what she was praying for granted to her while she was yet speaking, and the kisses which she had asked for given to her by him himself, made glad on this account, and moved by the comeliness of his breasts and the scent of his fragrance, she turns the speech of her intended prayer to the presence of the bridegroom who was at hand: and when she had said: Let him kiss me with the kiss of his mouth,
Editors' notes and page, col. 86
Footnotes
(91) ‹anchor: et attraxi spiritum› · call in col 86
Psal. CXVIII, 131.
Psalm 118:131.
(printed under page 48)
(28) ‹anchor: Quoties ergo› · call in col 86 (Variorum notae)
Origenes apud Procopium : Ὁσάκις δέ τι ζητοῦντες θεῖον δόγμα καταλαμβάνομεν, καταπεφιλῆσθαι ἀπὸ τοῦ στόματος τοῦ νυμφίου νομίσωμεν· ἐν ὅσῳ δὲ ἀποροῦμεν, ὑπολάβωμεν εὐχόμενοι λέγειν τό· Φιλησάτω με ἀπὸ φιλημάτων στόματος αὐτοῦ. Quoties autem contigerit ut inquirendo divinum aliquod dogma assequamur, osculum nos ab ore sponsi accepisse existimemus : quandiu vero non assequimur, arbitremur in precibus dicere : « Osculetur me ab osculo oris sui. »
Origen in Procopius: Whenever, in seeking, we grasp some divine doctrine, let us consider that we have been kissed by the mouth of the Bridegroom; but as long as we are at a loss, let us take it that we say in prayer: Let him kiss me with the kisses of his mouth. Whenever it happens that by inquiring we attain some divine doctrine, let us think that we have received a kiss from the mouth of the Bridegroom; but as long as we do not attain it, let us consider that we say in our prayers: "Let him kiss me with the kiss of his mouth."
(printed under page 48)
Page
- running head: LIBER PRIMUS. 86
- marginal letters: A suit, ut intelligamus; B tibus sensibusque quaeritur,; C disse ad Patrem,; D erat : et cum
- old-edition numerals: 38 after corde
- other: Latin only, no Greek printed; begins mid-word with "suit" and ends mid-sentence with "oris"
sui, subjungit post haec ad praesentem jam sponsum, dicens : Bona ubera tua super vinum, et odor unguentorum tuorum super omnia aromata. Haec interim secundum historicam intelligentiam, quam dramatis in modum praediximus textam. Nunc vero quid intellectus interior habeat, requiramus. Diversis vocabulis principale cordis appellari in Scripturis divinis invenimus, quae vocabula pro causis ac rebus de quibus agitur aptari solent. Interdum enim cor dicitur, ut : Beati mundo corde ; et : Corde creditur ad justitiam. Si vero convivii tempus sit, pro specie et ordine discumbentium, vel sinus vel pectus appellatur : sicut Joannes in Evangelio refert de quodam discipulo quem amabat Jesus, quod in sinu ejus vel supra pectus ejus recumberet; ille profecto cui innuens Simon Petrus dicebat : Interroga quis hic de quo dicit. Post haec vero recumbens super pectus Jesu, dicit ei : Domine, quis est ? In his enim certum est quod Joannes in principali cordis Jesu atque in internis doctrinae ejus sensibus requievisse dicatur, ibi requirens et perscrutans thesauros sapientiae et scientiae qui reconditi erant in Christo Jesu. Sed quod sinus Christi in loco dogmatum sanctorum accipiatur, puto indecens non videri. Diversis ergo modis, ut dicere coeperamus, principale cordis in Scripturis sanctis designatur, sicut et in Levitico nihilominus, ubi de sacrificiis pectusculum separationis, et brachium sacerdotibus sequestratur : et in hoc sequestratum ac separatum pectusculum et brachium, praecellens caeteros homines, principale cordis et operum decus vult esse in sacerdotibus. De quo plenius in libro Levitico, prout Dominus dare dignatus est, exposuimus. Secundum haec ergo etiam in praesenti loco, quandoquidem amatorium videtur drama quod agitur, in uberibus principale cordis intelligamus, ut tale videatur esse quod dicitur : Cor tuum, o sponse meus, id est, dogmata quae intra te sunt, vel doctrinae gratia, superat omne vinum, quod cor hominis laetificare solet. Sicut enim in his de quibus dicit : Quia Deum videbunt, cor competenter dictum esse videtur, et inter discumbentes sinus ac pectus ponitur, pro habitu sine dubio discumbentium formaque convivii ; et rursus ut apud sacerdotes pectusculum et brachium mysticis designatur eloquiis, ita etiam arbitror in praesenti loco, ubi amantium habitus et colloquia describuntur, gratissime hoc ipsum principale cordis in uberibus appellatum. Bona ergo sunt ubera sponsi, quandoquidem thesauri sunt in eis sapientiae et scientiae reconditi. Ubera autem haec vino comparat sponsa, sed ita comparat ut praeferat. Vinum autem illa intelligenda sunt dogmata et doctrinae, quae per legem et prophetas ante adventum sponsi sumere sponsa consueverat.
she subjoins after these things to the bridegroom now present, saying: Thy breasts are good above wine, and the fragrance of Thine ointments above all spices. These things, meanwhile, are according to the historical understanding, which we said beforehand is woven in the manner of a drama. Now, however, let us inquire what the inner understanding holds. We find the governing part of the heart called by diverse terms in the divine Scriptures, which terms are wont to be adapted according to the causes and matters under discussion. For sometimes it is called the heart, as: Blessed are the pure in heart (Matt. 5:8); and: With the heart man believes unto righteousness (Rom. 10:10). But if it is the time of a banquet, in accordance with the appearance and arrangement of those reclining at table, it is called either the bosom or the breast: just as John in the Gospel relates of a certain disciple whom Jesus loved, that he reclined in His bosom or upon His breast; he, namely, to whom Simon Peter beckoned and said: Ask who this is of whom He speaks (John 13:24). And after these things, leaning back upon the breast of Jesus, he says to Him: Lord, who is it (John 13:25)? For in these words it is certain that John is said to have rested in the governing part of the heart of Jesus and in the inner meanings of His teaching, seeking and searching out there the treasures of wisdom and knowledge which were hidden in Christ Jesus. And that the bosom of Christ should be taken in the place of holy doctrines, I think does not seem unfitting. In diverse ways, therefore, as we had begun to say, the governing part of the heart is designated in the holy Scriptures, just as in Leviticus also none the less, where from the sacrifices the little breast of separation and the shoulder are set apart for the priests (Lev. 7:34): and in this set-apart and separated little breast and shoulder, excelling the rest of men, He wills the governing part of the heart and the comeliness of works to be in the priests. Concerning which we have expounded more fully in the book of Leviticus, according as the Lord deigned to grant. According to these things, therefore, in the present passage as well, seeing that what is enacted appears to be an amatory drama, by the breasts let us understand the governing part of the heart, so that what is said may seem to be of this sort: Thy heart, O my Bridegroom, that is, the doctrines which are within Thee, or the grace of teaching, surpasses all wine that is wont to gladden the heart of man. For just as in those of whom He says: For they shall see God (Matt. 5:8), the heart seems to have been fittingly spoken of, and among those reclining at table the bosom and breast are put, without doubt according to the posture of those reclining and the fashion of a banquet; and again, as among the priests the little breast and shoulder are designated by mystical utterances, so also I think in the present passage, where the bearing and conversations of lovers are described, this very governing part of the heart is most aptly called by the name of breasts. Good, therefore, are the breasts of the Bridegroom, seeing that the treasures of wisdom and knowledge are hidden in them. Now the bride compares these breasts to wine, yet compares them in such a way as to prefer them. And by wine are to be understood those doctrines and teachings which the bride had been accustomed to take through the law and the prophets before the coming of the Bridegroom.
Editors' notes and page, col. 87
Footnotes
(92) ‹anchor: Beati mundo corde› · call in col 87
Matth. V, 8.
Matthew 5:8.
(printed under page 49)
(93) ‹anchor: creditur ad justitiam› · call in col 87
Rom. X, 10.
Romans 10:10.
(printed under page 49)
(94) ‹anchor: hic de quo dicit› · call in col 87
Joan. XIII, 24.
John 13:24.
(printed under page 49)
(95) ‹anchor: Domine, quis est› · call in col 87
ibid. 25.
Ibid., verse 25.
(printed under page 49)
(96) ‹anchor: in Levitico nihilominus› · call in col 87
Levit. VII.
Leviticus 7.
(printed under page 49)
(97) ‹anchor: Quia Deum videbunt› · call in col 87
Matth. V, 8.
Matthew 5:8.
(printed under page 49)
Page
- running head: 87 ORIGENIS IN CANTICUM
- marginal letters: A sui, subjungit post; B recumberet; ille profecto; C et brachium, praecellens; D brachium mysticis designatur
- old-edition numerals: (none)
- other: Latin only, no Greek printed; begins mid-sentence with "sui,"
Sed nunc considerans hanc doctrinam, quae ex uberibus profluit sponsi, miratur et stupet, videns eam longe praestantiorem quam illam ex qua ante adventum sponsi laetificata fuerat, tanquam ex vino spiritali quod ministrabant sancti patres et prophetae, qui etiam hujus generis plantaverunt vineas, ut Noe primus, et Isaias in cornu in loco uberi, et coluerunt eas. Videns ergo nunc multam esse eminentiam dogmatum et scientiae apud sponsum, et longe ex eo perfectiorem quam fuit apud antiquos emanare doctrinam dicit : Bona sunt ubera tua super vinum ; super illam scilicet doctrinam qua laetificabar ab antiquis. De hoc enim antiquorum vino intelligendus est Ecclesiastes dicere, ubi ait : Ego dixi in corde meo : Veni, et tentabo te in laetitia, videbo in bono. Et iterum de iisdem vineis loquens idem Ecclesiastes dicit : Magnificavi mihi opus meum, aedificavi mihi domos, plantavi mihi vineas, feci mihi hortos et paradisos, et reliqua. Sunt autem hujus vineae mystici etiam ministri quidam, qui vini fusores appellantur. Sic enim idem dicit : Et feci mihi cantores et cantatrices in laetitia filiorum hominum, vini fusores et vini fusitrices. Vide ergo si possimus tum in caeteris, tum etiam in hoc intelligere Salvatorem veteri vino novella uberum suorum fluenta miscentem, cum Maria et Joseph quaerentes invenerunt eum in templo sedentem in medio doctorum, et audientem atque interrogantem eos, quando et mirabantur omnes super responsis ejus. Sed et ibi fortassis species formae hujus expletur, ubi ascendens in montem docebat populos, et dicebat : Dictum est antiquis : Non occides ; ego autem dico vobis : Omnis qui irascitur fratri suo sine causa, reus erit ; et : Dictum est antiquis : Non adulterabis, ego autem dico vobis : Omnis qui viderit mulierem ad concupiscendum eam, jam moechatus est eam in corde suo. In quantum ergo doctrina haec ejus praecellit illam antiquam, in tantum sponsa intelligit et pronuntiat bona esso ubera ejus super vinum.
But now, considering this teaching which flows forth from the breasts of the Bridegroom, she wonders and is amazed, seeing it to be far more excellent than that wherewith she had been gladdened before the coming of the Bridegroom, as from a spiritual wine which the holy fathers and prophets ministered, who also planted vineyards of this kind, as Noah first (Gen. 9:20), and Isaiah in a horn in a fruitful place (Isa. 5:1), and cultivated them. Seeing, therefore, now that there is a great eminence of doctrines and knowledge with the Bridegroom, and that a far more perfect teaching emanates from Him than was among the ancients, she says: Thy breasts are good above wine; above that teaching, namely, wherewith I was gladdened by the ancients. For concerning this wine of the ancients Ecclesiastes is to be understood to speak, where he says: I said in my heart: Come, and I will prove you in mirth, I will see in good (Eccl. 2:1). And again, speaking of the same vineyards, the same Ecclesiastes says: I magnified my work, I built me houses, I planted me vineyards, I made me gardens and orchards (Eccl. 2:4–5), and the rest. Moreover, of this mystical vineyard there are also certain ministers, who are called wine-pourers. For thus the same says: And I made me men-singers and women-singers in the delights of the sons of men, men wine-pourers and women wine-pourers (Eccl. 2:8). See, therefore, whether we can understand, both in other things and in this as well, the Saviour mingling the new streams of His breasts with the old wine, when Mary and Joseph seeking Him found Him in the temple sitting in the midst of the teachers, and hearing and asking them questions, when all wondered at His answers (Luke 2:46–47). And there too perhaps the figure of this form is fulfilled, where going up into the mountain He taught the peoples, and said: It was said to the ancients: You shall not kill; but I say to you: Everyone who is angry with his brother without cause shall be liable; and: It was said to the ancients: You shall not commit adultery, but I say to you: Everyone who looks upon a woman to lust after her has already committed adultery with her in his heart (Matt. 5:21–22, 27–28). By as much, therefore, as this teaching of His excels that ancient one, by so much the bride understands and pronounces that His breasts are good above wine.
Sed et quod vorax dicitur Filius hominis, et bibens, et dicunt : Ecce homo vorax et vinum bibens : ad hoc nihilominus respicit : tale et illud vinum fuisse Cana Galilaeae quod bibebatur in convivio nuptiali, quo deficiente fecit et aliud vinum cui testimonium reddidit architriclinus quod sit valde bonum, et eo vino quod expensum fuerat multo praestantius, cum dicit : Omnis homo primo bonum vinum ponit, et cum inebriati fuerint, id quod deterius est ; tu autem servasti vinum bonum usque nunc. Sed et Salomonem qui pro accepta Dei sapientia in admiratione fuit reginae Sabae, quae venerat tentare eum in quaestionibus : in quibus eum eadem regina scrutetur et miretur, audi Scripturam referentem : Et vidit, inquit, regina Saba omnem sapientiam Salomonis,
Moreover, the fact that the Son of Man is called gluttonous and a wine-drinker, and they say: Behold a man gluttonous and a wine-drinker (Matt. 11:19), looks none the less to this: that of such a sort also was that wine in Cana of Galilee which was drunk at the marriage feast, upon the failing of which He made another wine also, to which the master of the feast bore witness that it was very good, and far more excellent than that wine which had been spent, when he says: Every man sets forth the good wine first, and when they have drunk freely, that which is worse; but you have kept the good wine until now (John 2:10). And as for Solomon too, who for the wisdom of God that he had received was held in admiration by the queen of Sheba, who had come to prove him with questions: in what things the same queen searches him out and wonders at him, hear the Scripture relating: And the queen of Sheba, it says, saw all the wisdom of Solomon,
Editors' notes and page, col. 88
Footnotes
(98) ‹anchor: ut Noe primus› · call in col 88
Gen. IX.
Genesis 9.
(printed under page 49)
(99) ‹anchor: in loco uberi› · call in col 88
Isa. V.
Isaiah 5.
(printed under page 49)
(1) ‹anchor: videbo in bono› · call in col 88
Eccl. II, 1.
Ecclesiastes 2:1.
(printed under page 49)
(2) ‹anchor: hortos et paradisos› · call in col 88
ibid. 4.
Ibid., verse 4.
(printed under page 49)
(3) ‹anchor: …trices› · call in col 88
ibid. 8.
Ibid., verse 8.
(printed under page 49)
(4) ‹anchor: super responsis ejus› · call in col 88
Luc. II, 46, 47.
Luke 2:46–47.
(printed under page 49)
(5) ‹anchor: in corde suo› · call in col 88
Matth. V, 21, 22, 27, 28.
Matthew 5:21, 22, 27, 28.
(printed under page 49)
(6) ‹anchor: et vinum bibens› · call in col 88
Matth. XI, 19.
Matthew 11:19.
(printed under page 49)
(7) ‹anchor: bonum usque nunc› · call in col 88
Joan. II, 10.
John 2:10.
(printed under page 49)
Page
- running head: IN CANTICUM CANTIC. 88
- marginal letters: A Sed nunc considerans; B te in laetitia,; C hujus expletur, ubi; D nuptiali, quo deficiente
- old-edition numerals: 39 after hoc
- other: Latin only, no Greek printed; ends mid-word with "Sa-"
- misprint: "esso" (for esse) in "bona esso ubera", kept as printed
et domum quam aedificavit, apparatum convivii ejus, et sedem puerorum ejus et ordinem ministrorum ejus, et vestes ejus, et vini fusores ejus, et holocausta ejus, quae offerebat in domo Dei, et stupefacta est, etc. In his ergo adverte quomodo haec quae venit a finibus terrae audire sapientiam Salomonis, inter caetera miratur et cibos convivii ejus, vel vini fusores ejus, et super his dicitur obstupuisse. Nescio autem si ita ineptam putemus fuisse reginam, quae ob hoc venerat a finibus terrae ut audiret sapientiam Salomonis, ut miretur cibos corporales, et vinum istud commune, ac pincernas vini in ministerio regis. Quid enim in his admiratione dignum reginae videatur, quae communia pene omnibus sunt hominibus? Sed mihi videtur mirata esse cibos doctrinae ejus et vinum dogmatum, quae ab eo per di⟨v⟩inam sapientiam praedicabantur. Hoc erat vinum et illud quod per Jeremiam refertur de filiis Jonadab filii Rechab, qui eo tempore quo peccata populi invaluerant, et pro iniquitatibus plebis captivitas imminebat, convocati sunt ut biberent vinum, et dixerunt, quia mandaverat eis pater suus Jonadab ne biberent vinum ipsi et filii sui in saeculum, neque domos aedificarent, neque seminarent semen neque plantarent vineas, sed in tabernaculis habitarent omnibus diebus vitae suae. Et amplectitur eos Deus eo quod custodierint praeceptum patris sui, et noluerint bibere vinum. Pro peccatis enim tunc populi, et iniquitatibus eorum, erat vinea eorum ex vinea Sodomorum, et palmites eorum ex Gomorrha, uva eorum uva fellis, et botrus amaritudinis ; venenum aspidum et furor draconum erat vinum eorum. Propter hoc ergo laudabiles habentur filii Jonadab, qui tale vinum, venenata scilicet dogmata et aliena a fide Dei, bibere et suscipere recusarunt. Propter hoc ergo fortassis percussit Deus vineas Aegyptiorum, sicut in psalmo scriptum est, ne tale facerent vinum, Igitur si intelleximus vini differentias, casque pro diversitate dogmatum constare perspeximus, quod ait hic sponsa : Quia bona sunt ubera tua super vinum, super vinum, utique intelligamus bonum, non malum, Bonis enim, non malis comparata dogmatibus sponsi dogmata praeferuntur. Bonum enim vinum gustaverat prius in lege et prophetis
and the house that he built, the provision of his table, and the seat of his servants, and the order of his ministers, and his robes, and his cupbearers, and his burnt offerings which he offered in the house of God, and she was astonished (3 Kgs. 10:4–5), etc. In these words, therefore, observe how she who came from the ends of the earth to hear the wisdom of Solomon, among other things wonders also at the meats of his table, or his cupbearers, and over these things is said to have been amazed. Now I know not whether we should suppose the queen, who had come for this purpose from the ends of the earth that she might hear the wisdom of Solomon, to have been so foolish as to wonder at bodily meats, and that common wine, and the cupbearers of wine in the king's service. For what in these things could seem worthy of admiration to a queen, which are common to almost all men? Rather, she seems to me to have wondered at the meats of his teaching and the wine of his doctrines, which were proclaimed by him through divine wisdom. Such wine also was that which is recorded by Jeremiah concerning the sons of Jonadab the son of Rechab (Jer. 35:5–6), who at the time when the sins of the people had prevailed, and captivity was impending for the iniquities of the folk, were called together to drink wine, and said that their father Jonadab had commanded them that they and their sons should drink no wine for ever, nor build houses, nor sow seed, nor plant vineyards, but dwell in tents all the days of their life. And God embraces them because they kept the commandment of their father, and refused to drink wine. For at that time, because of the sins of the people and their iniquities, their vine was of the vine of Sodom, and their branches of Gomorrah, their grape a grape of gall, and a cluster of bitterness; the venom of asps and the fury of dragons was their wine (Deut. 32:32–33). On this account, therefore, the sons of Jonadab are held praiseworthy, who refused to drink and receive such wine, namely poisoned doctrines and alien from the faith of God. On this account, therefore, perhaps God struck the vines of the Egyptians, as it is written in the Psalm (Ps. 104:33), lest they should make such wine. Therefore, if we have understood the differences of wine, and have perceived that they consist according to the diversity of doctrines, as to what the bride says here: For Thy breasts are good above wine, above wine, let us certainly understand good wine, not bad. For it is when compared with good doctrines, not bad ones, that the doctrines of the Bridegroom are preferred. For she had tasted good wine beforehand in the law and the prophets:
Editors' notes and page, col. 89
Footnotes
(8) ‹anchor: et stupefacta est› · call in col 89
III Reg. X, 4, 5.
3 Kings (1 Kings) 10:4–5.
(printed under page 50)
(9) ‹anchor: filii Rechab› · call in col 89
Jer. XXXV, 5.
Jeremiah 35:5.
(printed under page 50)
(10) ‹anchor: erat vinum eorum› · call in col 89
Deut. XXXII, 32, 33.
Deuteronomy 32:32–33.
(printed under page 50)
(11) ‹anchor: in psalmo scriptum est› · call in col 89
Psal. CV, 33.
Psalm 105 (104):33.
(printed under page 50)
(12) ‹anchor: not visible in foot image› · call in col ? (call above the foot crop; 89 or 90)
Matth. XIII, 44.
Matthew 13:44.
(printed under page 50)
(29) ‹anchor: vinum. Igitur› · call in col 89
Ad hunc locum pertinere videntur Graeca illa verba quae a Procopio Origeni tribuuntur: Πολλῶν ὄντων οἴνων ἐν τῇ Γραφῇ κρειττόνων τε καὶ χειρόνων, νῦν τοῖς κρείττοσιν οἱ τοῦ νυμφίου μαστοὶ παρατίθενται· οὐ γὰρ ἂν τοῖς χείροσι συνεκρίθησαν. Ἡ τοίνυν νύμφη, πολλοῖς καὶ διαφόροις οἴνοις εὐφρανθεῖσα, καὶ ἔχουσα παρασκευὴν εἰς τὸ δέξασθαι τοὺς κρείττονας τούτων τοῦ νυμφίου μαστούς, τοῦτό φησι, προτιμῶσα τούτους οἴνου τοῦ ἐν νόμῳ τε καὶ προφήταις. Καὶ τὸ περὶ τῶν μύρων δὲ τῷ περὶ τοῦ οἴνου ταυτόν. Ὅρα δὲ ὡς ἐπὶ μὲν τῆς εὐαγγελικῆς πολιτείας ὀσμὴν ἔφη· ἐπὶ τῆς νομικῆς λατρείας αὐτὰ τέθεικε τὰ ἀρώματα, δηλῶν ἐκείνης τὸ ὑπερέχον καὶ πνευματικόν, ταύτης δὲ τὸ παχύ. Cum multa sint vina in Scriptura, praestantiora ac deteriora, nunc melioribus sponsi ubera comparantur, non enim cum deterioribus inita illi comparatio sit. Sponsa igitur multis ac diversis vinis recreata, animoque parata ad meliora his ubera sponsi suscipienda, hoc dicit, pluris ea faciens vino, quod in lege ac prophetis est. Et quod de unguentis loquitur, eodem spectat, ac quod dixit de vino. Vide autem ut cum de evangelica disciplina sermo est, odorem appellaverit; ubi autem de legali cultu, ipsa aromata posuerit: quo nimirum illius quidem eminentiam ac spiritualitatem ostenderet; hujus vero proderet crassitiem.
To this place seem to belong those Greek words which Procopius attributes to Origen: "Since there are many wines in Scripture, both better and worse, the bridegroom's breasts are now set beside the better; for they would not have been compared with the worse. The bride, then, having been gladdened by many and various wines, and being prepared to receive the bridegroom's breasts, which are better than these, says this, preferring them to the wine that is in the law and the prophets. And what is said of the ointments is the same as what is said of the wine. But see how, of the gospel way of life, she spoke of a fragrance, while of the worship of the law she set down the spices themselves, showing the eminence and spirituality of the one, and the grossness of the other." [The Latin renders the Greek:] Since there are many wines in Scripture, better and worse, the bridegroom's breasts are now compared to the better, for the comparison would not have been made with the worse. So the bride, refreshed by many and diverse wines, and ready in mind to receive the bridegroom's breasts, which are better than these, says this, valuing them above the wine that is in the law and the prophets. And what she says of the ointments points the same way as what she said of the wine. But see how, when the discourse is of the gospel discipline, she has named a fragrance, but where it is of the legal worship, she has set down the spices themselves: in order, no doubt, to show the eminence and spirituality of the former, and to reveal the grossness of the latter.
(printed under page 50)
(30) ‹anchor: not visible in foot image› · call in col ? (call above the foot crop; 89 or 90)
Eminentioremque. Sic mss., male vero edit., cernens eorum
"Eminentioremque": so the manuscripts; but the editions wrongly read "cernens eorum".
(printed under page 50)
Page
- running head: 89 LIBER PRIMUS.
- marginal letters: A lomonis, et domum; B esse cibos doctrinae; C uva eorum uva; D Bonum enim vinum
- old-edition numerals: (none)
- other: Latin only, no Greek printed; begins mid-word with "lomonis," and ends mid-word with "pro-"; damaged type in "di⟨v⟩inam"
: ex quo velut praemeditata erat sponsa laetitiam cordis accipere, ac praeparare, ut capere posset etiam illam quae adfutura erat per ubera ipsius sponsi, excellentiorem cunctis eminentioremque doctrinam, dicit : Bona sunt ubera tua super vinum.
from which the bride had as it were practised beforehand to receive gladness of heart, and to prepare herself, so that she might be able to receive that teaching also which was to come through the breasts of the Bridegroom Himself, more excellent and more eminent than all, she says: Thy breasts are good above wine.
Et vide si adhuc formae huic aptare possimus illam Evangelii parabolam, quae dicit : Simile est regnum coelorum thesauro abscondito in agro, quem qui invenerit, abscondit, et prae gaudio ejus vadit, et vendit omnia quae habet, et emit agrum illum. Est ergo thesaurus is non in deserto aliquo loco, neque in silvis, sed in agro absconditus. Et possibile utique est agrum illum habere etiam vineas, quae afferant vinum, habere etiam thesaurum propter quem distractis omnibus emit agrum illum is qui invenerat ibi thesaurum. Potest ergo dicere ille qui emit agrum, quia bonus est thesaurus qui est in agro, magis quam vinum quod est in eo. Ita ergo et bonus est sponsus atque ubera sponsi, quae velut thesaurus absconditus est in lege et prophetis, magis quam vinum quod est in eis, illa scilicet doctrina quae palam est et laetificat audientes. Bona ergo sunt ubera sponsi. Thesauri enim sunt sapientiae et scientiae in eo absconditi : qui cum aperti et revelati fuerint oculis sponsae, multo praestantiores ei videbuntur quam fuit prius istud vinum legis et doctrinae propheticae. Sed et si tertiam expositionem de anima perfecta et Verbo Dei sentire debeamus, possumus dicere, quia quis donec parvulus est, et nondum semetipsum ex integro obtulit Deo, bibit vinum quod affert ager ille, qui habet intra se etiam thesaurum absconditum, et bibens laetificatur ex vino. Cum autem obtulerit et devoverit semetipsum Deo, ac Nazaraeus fuerit effectus, atque invenerit thesaurum absconditum, et ad ipsa ubera fontesque pervenerit Verbi Dei, vinum et siceram jam non bibet, dicens ad ipsum Dei Verbum de his thesauris, qui in ipso scientiae et sapientiae reconditi sunt : Quia bona sunt ubera tua super vinum. Sunt autem unguenta quaedam sponsi, quorum fragrantia delectata est sponsa, et dicit : Odor unguentorum tuorum super omnia aromata. Aromata species sunt pigmentorum. Sponsa autem habuit quemdam usum et notitiam aromatum, hoc est, verborum legis
And see whether we can still adapt to this figure that parable of the Gospel which says: The kingdom of heaven is like a treasure hidden in a field, which when a man has found, he hides, and for joy thereof goes and sells all that he has, and buys that field (Matt. 13:44). That treasure, therefore, is hidden not in some desert place, nor in the woods, but in a field. And it is certainly possible that that field has vineyards also, which bring forth wine, and has also the treasure on account of which he who had found the treasure there sold all that he had and bought that field. He who bought the field can therefore say that the treasure which is in the field is good, more than the wine which is in it. Thus, therefore, both the Bridegroom and the breasts of the Bridegroom, which are like a treasure hidden in the law and the prophets, are good, more than the wine which is in them, that teaching, namely, which is open and gladdens the hearers. Good, therefore, are the breasts of the Bridegroom. For they are treasures of wisdom and knowledge hidden in Him: which when they have been opened and revealed to the eyes of the bride, will seem to her far more excellent than was formerly that wine of the law and of prophetic teaching. Moreover, if we ought also to understand the third exposition concerning the perfected soul and the Word of God, we can say that so long as anyone is a little child, and has not yet offered himself wholly to God, he drinks the wine which that field brings forth, which has within itself the hidden treasure as well, and in drinking is gladdened by the wine. But when he has offered and devoted himself to God, and has been made a Nazirite, and has found the hidden treasure, and has come to the very breasts and fountains of the Word of God, he will no longer drink wine and strong drink, saying to the Word of God Himself concerning these treasures of knowledge and wisdom which are hidden in Him: For Thy breasts are good above wine. Moreover, there are certain ointments of the Bridegroom, with the fragrance of which the bride is delighted, and says: The fragrance of Thine ointments is above all spices. Spices are kinds of pigments. Now the bride had a certain use and knowledge of spices, that is, of the words of the law
Editors' notes and page, col. 90
Footnotes
(31) ‹anchor: doctrinae propheticae› · call in col 90
Mss., doctrinae propheticae, Libb. editi, doctrina prophetica.
The manuscripts read "doctrinae propheticae" (of prophetic teaching); the printed books, "doctrina prophetica".
(printed under page 50)
Page
- running head: LIBER PRIMUS. 90
- marginal letters: A phetis : ex quo; B qui invenerat ibi; C bibit vinum quod; D usum et notitiam
- old-edition numerals: 40 after prophetis,
- other: Latin only, no Greek printed; begins mid-word with "phetis" and ends mid-word with "le-"
- other: the word legis was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 91
et prophetarum, quibus ante adventum sponsi mediocriter licet, instrui tamen videbatur, et exerceri ad cultum Dei, utpote parvula adhuc et sub curatoribus et actoribus agens et paedagogis, lex enim paedagogus noster fuit ad Christum. Haec autem omnia aromata fuerant, in quibus nutriri visa est et sponso suo praeparari. Sed ubi venit plenitudo temporum et adolevit atque Unigenitum suum Pater Spiritu sancto unctum misit in hunc mundum, odorata sponsa divini unguenti fragrantiam, sentiensque quod illa omnia aromata quibus prius usa videbatur longe inferiora sint ad comparationem suavitatis novi hujus et coelestis unguenti, ait : Odor unguentorum tuorum super omnia aromata. Et quoniam Christus idem sponsus, atque idem pontifex dicitur : pontifex quidem secundum hoc quod mediator est Dei et hominum omnisque creaturae, pro qua et propitiatio factus est semetipsum offerens hostiam pro peccato mundi ; sponsus vero secundum hoc quod Ecclesiae jungitur non habenti maculam. aut rugam, aut aliquid horum ; considera ne forte unguentum illud pontificale quod in Exodo componi jubetur arte pigmentarii, istius unguenti quod nunc odorata sponsa miratur, teneat rationem, et videns quod illa quidem aromata quibus compositum unguentum videbatur, quo Aaron unctus est, quoniam erant terrena et materiae corporalis, hoc autem unguentum, quo nunc unctum vidit sponsum, spirituale est et coeleste, idcirco dicat : Quia odor unguentorum tuorum super omnia cromata. Videamus ergo quomodo compositum sit illud unguentum : Et locutus est Dominus, inquit, ad Mosyem dicens : Accipe tibi florem myrrhae electae quingentos siclos, et cinamomum suave ducentos quinquaginta siclos, et calamum suavem ducentos quinquaginta siclos, et casiae quingentos siclos secundum siclum sanctum, et oleum ex olivis Hin, et facies illud oleum chrismatis sancti unguentum arte pigmentarii. Haec autem in lege quidem referri audierat sponsa, sed rationem eorum veritatemque nunc perspicit. Vide ergo quod istae quatuor species unguenti istius, formam tenebant incarnationis Verbi Dei, quod ex quatuor elementis compaginatum corpus assumpsit, in quo corpore myrrha illa mortis ejus, quam sive ut pontifex pro populo, sive ut sponsus pro sponsa suscepit, servat indicia. Quod vero non simpliciter myrrha, sed flos mirrhae, et myrrhae electae scriptum est, non solum mortem ejus, sed et primogenitum eum futurum ex mortuis indicabat, atque eos qui complantati fuissent similitudine mortis ejus, non solum vocatos, sed electos futuros. Cinamomum vero immaculatam
and the prophets, whereby before the coming of the Bridegroom she seemed to be instructed, moderately it is true, yet trained for the worship of God, as being still a little child and living under guardians and stewards and tutors (Gal. 4:2), for the law was our tutor unto Christ (Gal. 3:24). Now all these things had been spices, wherein she seemed to be nourished and prepared for her Bridegroom. But when the fulness of the times came and she grew up, and the Father sent His Only-begotten into this world anointed with the Holy Spirit, the bride, smelling the fragrance of the divine ointment, and perceiving that all those spices which she seemed to have used before are far inferior in comparison with the sweetness of this new and heavenly ointment, says: The fragrance of Thine ointments is above all spices. And since the same Christ is called Bridegroom and the same High Priest: High Priest indeed according to this, that He is the Mediator of God and men and of all creation, for which also He was made a propitiation, offering Himself as a victim for the sin of the world; and Bridegroom according to this, that He is joined to the Church not having spot or wrinkle or any such thing; consider whether perhaps that priestly ointment which in Exodus is commanded to be compounded by the art of the perfumer (Exod. 30:25) holds the pattern of this ointment which the bride now smells and wonders at, and seeing that those spices wherewith the ointment was seen to be compounded wherewith Aaron was anointed, inasmuch as they were earthly and of bodily matter, whereas this ointment wherewith she now saw the Bridegroom anointed is spiritual and heavenly, on that account she says: For the fragrance of Thine ointments is above all spices. Let us see, therefore, how that ointment was compounded: And the Lord spoke, it says, to Moses, saying: Take to yourself the flower of choice myrrh five hundred shekels, and sweet cinnamon two hundred and fifty shekels, and sweet calamus two hundred and fifty shekels, and of cassia five hundred shekels according to the holy shekel, and oil of olives a hin, and you shall make it an oil of holy anointing, an ointment compounded by the art of the perfumer (Exod. 30:22–25). Now the bride had heard indeed that these things were recorded in the law, but she now perceives their reason and truth. See, therefore, that these four kinds of that ointment held the figure of the incarnation of the Word of God, Who assumed a body framed together out of the four elements, in which body that myrrh preserves the tokens of His death, which He underwent either as High Priest for the people or as Bridegroom for the bride. And the fact that it is written not simply myrrh, but the flower of myrrh, and of choice myrrh, indicated not only His death, but also that He would be the firstborn from the dead, and that those who had been planted together in the likeness of His death would be not only called, but chosen. And the immaculate cinnamon
Editors' notes and page, col. 91
Footnotes
(13) ‹anchor: et paedagogis› · call in col 91
Gal. IV, 2.
Galatians 4:2.
(printed under page 51)
(14) ‹anchor: fuit ad Christum› · call in col 91
Gal. III, 24.
Galatians 3:24.
(printed under page 51)
(15) ‹anchor: arte pigmentarii, istius› · call in col 91
Exod. XXX.
Exodus 30.
(printed under page 51)
(16) ‹anchor: unguentum arte pigmentarii› · call in col 91
Exod. XXX, 22, 23, 24, 25.
Exodus 30:22–25.
(printed under page 51)
(32) ‹anchor: not visible in foot image› · call in col ? (call above the foot crop; 91 or 92)
Sic habent mss.; libri vero editi: In eis quoque species adhibet calidissimas, ut referantur ad ardentissima: in qua re vel Spiritus sancti, etc.
So the manuscripts; but the printed books read: "In these too he uses the hottest spices, so that they may be referred to the most fervent things: in which matter either of the Holy Spirit," etc.
(printed under page 51)
(33) ‹anchor: not visible in foot image› · call in col ? (call above the foot crop; 91 or 92)
Vel quinque sensuum. Sic habent mss.; in impressis vero illud omissum est, et paulo post legitur, ut remissionem peccatorum per eum datam significet. Quinquagenarius enim jubilaeus in his est quintupliciter positus.
"Vel quinque sensuum" (or of the five senses): so the manuscripts; in the printed editions it is omitted, and a little after one reads: "so that it may signify the remission of sins given through him. For the fiftieth year, the jubilee, is set down in these fivefold."
(printed under page 51)
(34) ‹anchor: not visible in foot image› · call in col ? (call above the foot crop; 91 or 92)
Mss., solius, libri editi, vel salutis.
The manuscripts read "solius" (of the only one); the printed books, "vel salutis" (or of salvation).
(printed under page 51)
Page
- running head: 91 ORIGENIS IN CANTICUM
- marginal letters: A gis et prophetarum,; B fex dicitur : pontifex; C cat : Quia odor; D mortis ejus, quam
- old-edition numerals: (none)
- other: Latin only, no Greek printed; begins mid-word with "gis" and ends mid-word with "immacula-"
- other: the word immaculatam was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 92
dicitur, propter Ecclesiam sine dubio, quam purificatam lavacro aquae immaculatam fecit, non habentem maculam, aut rugam, aut aliquid hujusmodi. Sed et calamus assumitur, quia lingua ejus etiam est calamus scribae velociter scribentis, doctrinae gratiam pigmentis designans suavitatis. Ἴρεως quoque species adhibetur calidissima, ut fertur, et ardentissima : in qua vel Spiritus sancti fervor, vel futuri per ignem judicii ostenditur forma. Numerus vero quingentorum, vel ducentorum quinquaginta siclorum, vel quinque sensuum in eo mysterium tenet centupliciter perfectorum, vel remissionem peccatorum per eum datam significat quinquagenarius venialis quintupliciter positus. Sed haec omnia oleo puro colliguntur, per quod ostenditur, vel misericordiae solius causa fuisse, quod is qui erat in forma Dei formam servi susceperit, vel ea quae ex materiali substantia in Christo fuerant assumpta, per Spiritum sanctum redacta in unum fuisse, atque in unam speciem quae est persona mediatoris effecta. Illud ergo oleum materiale nullo genere oleum laetitiae appellari potuit. Istud autem oleum, id est Spiritus sancti unguentum, quo unctus est Christus, et cujus nunc odorem percipiens sponsa admirata est, oleum laetitiae, quia fructus spiritus gaudium est, merito appellatur : quo Deus unxit eum, qui dilexit justitiam et odio habuit iniquitatem. Propterea enim dicitur : Unxit eum Dominus Deus suus oleo laetitiae prae participibus suis. Et ideo odor unguentorum ejus est super omnia aromata. Simili autem expositione utimur, etiamsi ad unamquamque animam in amore et desiderio Verbi Dei positam transferatur hic sermo, cui fuerint omnes doctrinae per ordinem decursae, in quibus ante agnitionem Verbi Dei exercitata videtur et erudita, sive ex moralibus descendentes, sive ex naturalibus scholis. Erant enim ei omnia ista aromata quaedam pro eo quod in his institutio probabilis, et morum conquiritur emendatio, quod deprehenditur in his vanitas saeculi, et caducarum rerum respuuntur falsa miracula. Erant ergo ei haec omnia velut aromata et odoramenta quaedam animae pigmenta. Sed ubi ad agnitionem mysteriorum et divinorum dogmatum scientiam ventum est, ubi ad januas sapientiae ipsius, et sapientiae non hujus mundi, neque principum hujus mundi qui destruuntur accessum est, sed ad ipsam Dei sapientiam, quae inter perfectos disseritur, et ubi mysterium quod prioribus generationibus non fuit notum, filiis hominum revelatum est ; ubi, inquam, anima ad tanti agnitionem ascendit arcani, merito dicit : Odor unguentorum
is spoken of, without doubt on account of the Church, which, purified by the washing of water, He made immaculate, not having spot or wrinkle or any such thing. Moreover, calamus also is taken, because His tongue too is the reed-pen of a scribe writing swiftly, designating the grace of teaching by pigments of sweetness. The kind of iris (cassia) also is employed, which is, as is reported, most hot and most fiery: wherein is shown either the fervour of the Holy Spirit, or the figure of the future judgement by fire. And the number of five hundred, or of two hundred and fifty shekels, either holds the mystery of the five senses perfected a hundredfold in Him, or the number fifty of pardon set fivefold signifies the remission of sins given through Him. But all these are bound together with pure oil, whereby it is shown either that it was for the sake of mercy alone that He Who was in the form of God took the form of a servant, or that those things which had been assumed from material substance in Christ were brought into one by the Holy Spirit, and made into one form, which is the person of the Mediator. That material oil, therefore, could in no way be called the oil of gladness. But this oil, that is, the ointment of the Holy Spirit, wherewith Christ was anointed, and perceiving the fragrance of which the bride now wondered, is deservedly called the oil of gladness, because the fruit of the Spirit is joy: wherewith God anointed Him, Who loved righteousness and hated iniquity. For on this account it is said: The Lord His God anointed Him with the oil of gladness above His fellows (Ps. 44:8). And therefore the fragrance of His ointments is above all spices. Moreover, we use a like exposition even if this discourse be transferred to each soul set in the love and longing of the Word of God, by whom all teachings have been gone through in order, in which before the knowledge of the Word of God she seems to have been trained and instructed, whether coming down from moral or from natural schools. For all those things were to her as certain spices, inasmuch as in them a commendable instruction and an amendment of morals is sought after, and because in them the vanity of the world is detected, and the false wonders of fleeting things are rejected. All these things, therefore, were to her like spices and certain perfumes, pigments of the soul. But when one has come to the knowledge of the mysteries and to the science of divine doctrines, when one has approached the doors of Wisdom herself, and a wisdom not of this world, nor of the rulers of this world who are brought to naught, but to the very wisdom of God, which is discoursed of among the perfect, and where the mystery which was not known to former generations has been revealed to the sons of men; when, I say, the soul ascends to the knowledge of so great a secret, she deservedly says: The fragrance of Thine ointments,
Editors' notes and page, col. 92
Footnotes
(17) ‹anchor: prae participibus suis› · call in col 92
Psal. XLV, 7.
Psalm 45 (44):7.
(printed under page 51)
Page
- running head: IN CANTICUM CANTIC. 92
- marginal letters: A tam dicitur, propter; B ostenditur, vel misericordiae; C laetitiae prae participibus; D dogmatum scientiam ventum
- old-edition numerals: 41 after spiritus
- other: Latin only, no Greek printed (except single Greek word Ἴρεως); begins mid-word with "tam" and ends mid-word with "unguento-"
- other: the calls of notes (32), (33), (34) stand in this column (after species, sensuum, solius); the notes are set under col 91 (see n91.md)
tuorum, spiritalis scilicet intelligentia et mystica, super omnia aromata moralis naturalisque philosophiae. Non autem lateat nos quod in quibusdam exemplaribus pro eo quod legimus : Quia bona sunt ubera tua super vinum, invenimus scriptum : Quia bonae sunt loquelae tuae super vinum ; quod quamvis videantur significasse evidentius ea ipsa quae nobis spiritali interpretatione disserta sunt, tamen nos Septuaginta Interpretum scripta per omnia custodimus, certi quod Spiritus sanctus mysteriorum formas obtectas inesse voluit in Scripturis divinis, et non palam atque in propatulo haberi.
namely the spiritual and mystical understanding, is above all the spices of moral and natural philosophy. Yet let it not escape us that in certain copies, in place of what we read: For Thy breasts are good above wine, we find written: For Thy speeches are good above wine; which, although they may seem to have signified more clearly the very things that have been set forth by us in the spiritual interpretation, nevertheless we guard in all things the writings of the Seventy Interpreters, assured that the Holy Spirit willed the figures of the mysteries to be present covered within the divine Scriptures, and not to be held openly and in public view.
Vers. 1, 3, 4. Unguentum exinanitum nomen tuum. Propterea adolescentulae dilexerunt te, ac traxerunt te post se. In odorem unguentorum tuorum curremus. Historica quidem expositio eadem quae in superioribus, percurrit etiam in praesenti loco donec fiat aliqua mutatio personarum, ita quippe ordo dramatis qui a nobis in hac expositione receptus est, poscit. Potest sane in his prophetia quaedam videri ex persona sponsae prolata de Christo, quod futurum esset in adventu Domini et Salvatoris nostri, ut nomen ejus ita per orbem terrae et per universum mundum diffunderetur, ut fieret odor suavitatis in omni loco, sicut et Apostolus dixit : Quia Christi bonus odor sumus in omni loco ; aliis quidem odor ex morte in mortem, aliis autem odor de vita in vitam. Si enim omnibus fuisset odor de vita in vitam, dixisset utique et hic : Omnes dilexerunt te et traxerunt te. Sed nunc ait, ubi nomen tuum est factum unguentum exinanitum, dilexerunt te, non illae vetulae, ac veterem hominem indutae animae, neque rugas habentes, neque maculas, sed adolescentulae in augmento scilicet aetatis et pulchritudinis positae animae, quae semper innovantur, et de die in diem renovantur, novum se hominem induentes qui secundum Deum creatus est. Propter istas ergo adolescentulas et in augmentis vitae profectibus positas, exinanivit se ille qui erat in forma Dei, ut fieret unguentum exinanitum nomen ejus ; ut non jam inaccessam lucem tantummodo habitaret et in forma Dei permaneret, sed Verbum caro fieret, quo possent istae adolescentulae, et in augmentis profectuum positae animae, non solum diligere, sed et trahere eum ad se. Trahit enim unaquaeque anima et assumit ad se Verbum Dei pro capacitatis et fidei suae mensura. Cum autem traxerint ad se animae Verbum Dei, et sensibus suis atque intellectibus inseruerint, et dulcedinis
Verses 1, 3, 4. Thy name is ointment poured forth. Therefore have the young maidens loved Thee, and have drawn Thee after them. We will run after the fragrance of Thine ointments (Song 1:3–4). The historical exposition, indeed, the same as in the preceding passages, runs on in the present passage as well until some change of characters takes place, for so the order of the drama which has been adopted by us in this exposition demands. There can certainly be seen in these words a certain prophecy uttered in the person of the bride concerning Christ, as to what would come to pass at the coming of our Lord and Saviour, that His name would be so poured forth throughout the orb of the earth and throughout the whole world that it would become an odour of sweetness in every place, just as the Apostle also said: For we are the good odour of Christ in every place; to some indeed an odour from death unto death, to others an odour from life unto life (2 Cor. 2:15–16). For if to all He had been an odour from life unto life, she would certainly have said here also: All have loved Thee and have drawn Thee. But as it is, she says, when Thy name was made ointment poured forth, they loved Thee—not those old women, and souls clothed with the old man, nor those having wrinkles or spots, but the young maidens, souls set namely in the increase of age and beauty, who are always being made new, and are renewed from day to day, clothing themselves with the new man who is created according to God. On account of these young maidens, therefore, and souls set in the increases and advances of life, He Who was in the form of God emptied Himself, that His name might become ointment poured forth; that He might no longer dwell only in unapproachable light and abide in the form of God, but that the Word might become flesh, whereby these young maidens, and souls set in the increases of advancement, might be able not only to love Him, but also to draw Him to themselves. For each soul draws and takes to herself the Word of God according to the measure of her capacity and faith. And when the souls have drawn to themselves the Word of God, and have grafted Him into their senses and understandings, and of His sweetness
Editors' notes and page, col. 93
Footnotes
(18) ‹anchor: de vita in vitam› · call in col 93
II Cor. II, 15, 16.
2 Corinthians 2:15–16.
(printed under page 52)
(19) ‹anchor: not visible in foot image› · call in col ? (call above the foot crop; 93 or 94)
I Cor. IX, 24.
1 Corinthians 9:24.
(printed under page 52)
(35) ‹anchor: in his prophetia› · call in col 93
Mss. potest sane in his prophetia. Libb. edit., possunt sane in prophetia. Graeca apud Procopium haec sunt: Τάχα προφητεύει τοῦ ὀνόματος τοῦ Χριστοῦ τὴν τὸν κόσμον πληρώσασαν δύναμιν κατὰ τὴν αὐτοῦ παρουσίαν, ὥστε γενέσθαι κατὰ τὸν Παῦλον· Οἷς μὲν ὀσμὴν ἐκ θανάτου εἰς θάνατον, οἷς δὲ ἐκ ζωῆς εἰς ζωήν. Εἰ γὰρ πᾶσιν ἦν εἰς ζωήν, εἶπεν ἂν ἡ νύμφη· Διὰ τοῦτο πάντες ἠγάπησάν σε· ἀλλ' οὐ μόνον αἱ νεάνιδες αἱ ὁσημέραι ἀνανεούμεναι καὶ μὴ ἔχουσαι ῥυτίδα ἢ σπίλον. Forte vaticinatur Christi nominis virtutem, quae in ejus adventu replevit mundum, adeo ut teste Paulo fieret: « Aliis quidem odor ex morte in mortem, aliis vero ex vita in vitam (II Cor. II, 15). » Si enim cunctis in vitam esset, dixisset sponsa, propterea omnes dilexerunt te; non vero solum « adolescentulae; » quae scilicet quotidie renovantur, et non habent maculam aut rugam.
The manuscripts read "potest sane in his prophetia"; the printed books, "possunt sane in prophetia". The Greek in Procopius is this: "Perhaps she prophesies the power of Christ's name, which filled the world at his coming, so that it became, as Paul says, 'to some a fragrance from death to death, to others from life to life.' For if it were unto life for all, the bride would have said, 'Therefore all have loved you', and not only the maidens, who are renewed day by day and have no wrinkle or spot." [The Latin renders the Greek:] Perhaps she foretells the power of Christ's name, which at his coming filled the world, so that, as Paul witnesses, it became "to some a fragrance from death to death, to others from life to life" (2 Cor. 2:15). For if it were unto life for all, the bride would have said, "Therefore all have loved you"; and not only the "maidens," namely those who are renewed daily and have neither spot nor wrinkle.
(printed under page 52)
Page
- running head: 93 LIBER PRIMUS
- marginal letters: A rum tuorum, spiritalis; B te post se.; C dilexerunt te et; D tulae, et in
- old-edition numerals: (none)
- other: Latin only, no Greek printed; begins mid-word with "rum" and ends mid-word with "dulcedi-"
ejus et odoris senserint suavitatem, ubi unguentorum ejus fragrantiam ceperint, ratione duntaxat adventus ejus, et redemptionis ac passionis causas, charitatemque agnoverint, qua pro salute omnium usque ad mortem crucis immortalis accessit, et his omnibus velut divini cujusdam et ineffabilis unguenti odoribus invitatae adolescentulae, id est animae plenae vigoris atque alacritatis effectae, currunt post ipsum, atque ad odorem suavitatis ejus non lento gradu, nec tardis passibus, sed rapido cursu et tota properatione festinant, quemadmodum et ille qui dicebat : Sic curro ut comprehendam. Verum quod ait : Unguentum exinanitum nomen tuum, propterea adolescentulae dilexerunt te, et traxerunt te post se ; in odorem unguentorum tuorum curremus. Trahunt ad se Christum adolescentulae, siquidem de Ecclesiis intelligatur, quae una quidem est cum perfecta est. Multae vero sunt adolescentulae, cum adhuc instruuntur et proficiunt. Istae ergo trahunt ad se Christum per fidem, quia Christus, ubi viderit congregatos duos vel tres in fide nominis sui, vadit illuc, et est in medio eorum, fide eorum tractus et unanimitate provocatus. Si vero tertia expositione de anima Verbum Dei sequente intelligi haec oportet, quaecunque anima fuerit erudita primo in moralibus, secundo etiam in naturalibus exercitata, per illa omnia quae in his disciplinis edoceri supra ostendimus, ipsa morum emendatio, et eruditio rerum, ac probitas disciplinae trahit ad se Verbum Dei, et libens trahitur ; gratissime enim ad eruditas animas venit, et trahi se ab his indulgenter accipit, benigneque concedit. Requiro sane, si solum nomen ejus, quia unguentum factum est exinanitum, tantum operis egerit, et ita suscitarit adolescentulas, ut primo traherent eum ad se, et habentes eum apud se, caperent unguentorum ejus odorem, et statim currerent post eum ; si haec, inquam, omnia solo nomine ejus effecta sunt, quid putas faciet ipsa ejus substantia? Quid ex illa adolescentulae istae virtutis, quid vigoris accipient, si quo pacto potuerint aliquando ad ipsam ejus incomprehensibilem atque ineffabilem substantiam pervenire? Ego puto quod si ad hoc aliquando pervenerint, jam non ambulent neque currant, sed vinculis quibusdam charitatis ejus astrictae adhaereant ei, ne ultra mobilitatis alicujus ullus in eis resideat locus, sed sint cum eo unus spiritus, et compleatur in eis illud quod scriptum est : Sicut tu Pater in me, et ego in te unum sumus, ita et isti in nobis unum sint. Sed nunc interim, ut videtur,
and odour have perceived the pleasantness, when they have received the fragrance of His ointments, at least by reason of His coming, and have recognized the causes of redemption and passion, and the charity whereby He Who is immortal went even unto the death of the cross for the salvation of all, invited by all these things as by the odours of a certain divine and ineffable ointment, the young maidens, that is, souls made full of vigour and alacrity, run after Him, and hasten to the odour of His sweetness not with slow step, nor with tardy paces, but with swift course and all speed, even as he also who said: So run I that I may lay hold (1 Cor. 9:24). But as to what she says: Thy name is ointment poured forth, therefore have the young maidens loved Thee, and have drawn Thee after them; we will run after the fragrance of Thine ointments: the young maidens draw Christ to themselves, if indeed it be understood of the Churches, which is one indeed when it is perfected, while there are many young maidens when they are still being instructed and advancing. These, therefore, draw Christ to themselves through faith, because Christ, wherever He sees two or three gathered together in the faith of His name, goes thither, and is in the midst of them, drawn by their faith and called forth by their unanimity. But if in the third exposition these things ought to be understood concerning the soul following the Word of God, whatever soul has been instructed first in moral matters, and secondly practised also in natural matters, through all those things which we showed above are taught in these disciplines, that very amendment of morals, and knowledge of things, and probity of discipline draws to itself the Word of God, and He is willingly drawn; for most gladly does He come to instructed souls, and indulgently accepts being drawn by them, and kindly yields. I ask indeed, if His name alone, because it was made ointment poured forth, wrought so great a work, and so stirred up the young maidens that first they drew Him to themselves, and having Him with them received the odour of His ointments, and straightway ran after Him; if, I say, all these things were effected by His name alone, what do you think His very substance will do? What virtue, what vigour will these young maidens receive from it, if by any means they shall be able at some time to attain to His very incomprehensible and ineffable substance? I think that if they ever attain to this, they will no longer walk or run, but bound fast by certain bonds of His charity will cleave to Him, so that no room for any further mobility may remain in them, but they may be one spirit with Him, and there may be fulfilled in them that which is written: As Thou, Father, in Me, and I in Thee, are one, so may these also be one in Us (John 17:21). But now meanwhile, as it
Editors' notes and page, col. 94
Footnotes
(19) ‹anchor: qui dicebat› · call in col 94
I Cor. IX, 24.
1 Cor. 9:24.
(printed under page 52)
(20) ‹anchor: in nobis unum sint› · call in col 94
Joan. XVII, 21.
John 17:21.
(printed under page 52)
Page
- running head: LIBER PRIMUS. 94
- marginal letters: A nis ejus et; B mus. Trahunt ad; C trahit ad se; D vinculis quibusdam charitatis
- old-edition numerals: 42 after tertia
- other: Latin only, no Greek printed; begins mid-word with "nis" and ends mid-word with "vide-"
- other: the word videtur, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 95
sponsa consociatis sibi adolescentulis multis, quantum in posterioribus nullus esse numerus dicitur, ab uno solo sensu, id est odoratu tantummodo capta currere se in odorem unguentorum sponsi commemorat ; sive quod ipsa cursu indigeat adhuc et profectu, sive quod ipsa quidem perfecta sit, pro his autem adolescentulis quae adhuc cursu et profectibus indigent, etiam ipsa se currere fatetur; sicut et ille qui cum ipse sub lege non esset, fit tamen sub lege, ut eos qui sub lege sunt lucrifaciat ; et iterum cum in lege sit Christi, his tamen qui sine lege sunt fit et ipse sine lege, ut eos qui sine lege sunt salvet. Et hoc fit, ut diximus, solo adhuc odoratu ejus accepto. Quid putas agent cum et auditum earum et visum et tactum, gustumque occupaverit Verbum Dei, et singulis quibusque sensibus virtutes ex se competentes naturae earum capacitatique praebuerit? ita ut oculus si videre potuerit gloriam ejus, gloriam tanquam Unigeniti a Patre, aliud ultra jam videre nolit, neque auditus aliud quam Verbum vitae et salutis audire. Sed et cujus manus palpaverit de Verbo vitae, nihil ultra materiale, nihil fragile caducumque palpabit, nec gustus cum gustaverit bonum Verbum Dei, carnemque ejus et panem qui de coelo descendit, aliud quid post haec gustare patietur. Prae dulcedine namque ipsius, et suavitate omnis reliquus ei sapor asper videbitur et amarus, et ideo hoc solo vescetur. Omnem namque suavitatem quamcunque cupierit in hoc inveniet, ad omnia namque aptum se reddit et habilem. Denique his qui ex incorruptibili semine regenerantur, rationabile et sine dolo efficitur lac ; his vero qui infirmantur in aliquo, olera se praebet ad hospitalitatis amicitiam et gratiam. His vero qui pro possibilitate sumendi exercitatos habent sensus ad discretionem boni et mali, cibum se solidum praebet. Si qui vero sunt qui exierint de Aegypto, et secuti columnam ignis et nubis in eremum venerint, de coelo ad illos descendit, minutum et subtilem eis praebens cibum angelico similem, ita ut panem angelorum manducet homo. Habet et alias multas in semetipso atque innumeras ciborum differentias, quas interim pelle quis et carne ossibusque indutus et nervis capere non potest. Qui autem dignus fuerit redire et esse cum Christo, quique in parvo fidelis inventus constituetur super multa, ille gustabit et capiet voluptatem Domini, perductus ad locum quemdam qui pro hujusmodi ciborum copiis et varietatibus, deliciarum nominatur locus. Propter quod et in Eden positus dicitur, quod delicias indicat. Ibi enim dicetur ad eum : Deliciare in Domino. Deliciabitur autem non in uno solo edendi gustandique sensu, sed et auditu deliciabitur et visu et tactu odoratuque deliciabitur. In odorem namque unguenti ejus curret. Et ita omnibus sensibus suis deliciabitur in
seems, the bride, having associated with herself many young maidens, of whom in what follows it is said that there is no number, captivated by one sense alone, that is, by smell only, relates that she runs after the fragrance of the ointments of the Bridegroom; whether because she herself still stands in need of running and advancement, or because she herself indeed is perfected, yet for the sake of these young maidens who still stand in need of running and advancements, she confesses that she herself runs as well; just as he also who, though he himself was not under the law, yet becomes under the law, that he may gain those who are under the law; and again, though he is in the law of Christ, yet to those who are without law he himself becomes without law, that he may save those who are without law. And this takes place, as we have said, when only the smell of Him has as yet been received. What do you think they will do when the Word of God shall have taken possession of their hearing also, and sight, and touch, and taste, and shall have afforded from Himself to each several sense the powers befitting their nature and capacity? so that if the eye has been able to see His glory, the glory as of the Only-begotten from the Father, it wills no longer to see anything else, nor the hearing to hear anything else than the Word of life and salvation. And he too whose hand has handled of the Word of life will handle nothing material any more, nothing frail and fleeting, nor will the taste, when it has tasted the good Word of God, and His flesh and the bread which comes down from heaven, suffer itself to taste anything else after these things. For by reason of His sweetness and pleasantness all remaining flavour will seem harsh and bitter to it, and therefore it will feed on this alone. For every sweetness whatsoever that it may desire it will find in this, since He renders Himself suited and adaptable to all things. Finally, to those who are regenerated from incorruptible seed, He becomes reasonable milk without guile; while to those who are weak in anything, He affords Himself as herbs for the friendship and grace of hospitality. And to those who according to their ability to take it have their senses exercised for the discerning of good and evil (Heb. 5:14), He affords Himself as solid food. And if there are any who have gone out from Egypt, and following the pillar of fire and cloud have come into the wilderness, He comes down from heaven to them, affording them fine and subtle food like that of angels, so that man eats the bread of angels. He has also in Himself many other and innumerable differences of foods, which meanwhile one clothed with skin and flesh and bones and sinews cannot receive. But he who shall be counted worthy to return and be with Christ, and who, found faithful in a little, shall be set over many things, he shall taste and receive the delight of the Lord, brought to a certain place which for the abundance and varieties of foods of this sort is named the place of delights. On which account also it is said to be set in Eden, which indicates delights. For there it shall be said to him: Delight yourself in the Lord (Ps. 36:4). And he shall delight himself not in one sense of eating and tasting alone, but he shall delight himself in hearing also, and in sight, and in touch, and in smell shall he delight himself. For he will run after the fragrance of His ointment. And thus in all his senses shall he delight himself in
Editors' notes and page, col. 95
Footnotes
(21) ‹anchor: cibum se solidum praebet› · call in col 95
Heb. V, 14.
Hebrews 5:14.
(printed under page 53)
Page
- running head: 95 ORIGENIS IN CANTICUM
- marginal letters: A tur, sponsa consociatis; B paverit Verbum Dei,; C in hoc inveniet,; D test. Qui autem
- old-edition numerals: (none)
- other: Latin only, no Greek printed; begins mid-word with "tur," and ends mid-sentence with "in"
Verbo Dei is qui ad summam perfectionis ac beatitudinis venerit. Unde et in his positi locis, deprecamur auditores horum, ut mortificent carnales sensus, ne quid ex iis quae dicuntur secundum corporis motus excipiant, sed illos diviniores interioris hominis ad haec capienda sensus exhibeant ; sicut Salomon edocet nos, dicens : Sensum autem divinum invenies. Et ut Paulus quoque ad Hebraeos scribit de perfectis, ut supra memoravimus, qui exercitatos habent sensus ad discretionem boni vel mali ; ostendens esse in homine praeter hos corporeos sensus, quinque alios nihilominus qui exercitio quaeruntur, et exercitati dicuntur, cum scilicet intelligentiam rerum acumine acriore discutiunt. Non enim perfunctorie et ut libet audiendum est quod Apostolus de perfectis dicit, quia exercitatos habent sensus ad discretionem boni vel mali.
the Word of God, he who shall have come to the summit of perfection and blessedness. Wherefore, set in these passages as well, we beseech the hearers of these things to mortify the carnal senses, lest they take anything of the things that are said according to the motions of the body, but rather present those diviner senses of the inner man for receiving these things; just as Solomon teaches us, saying: You will find a divine sense (Prov. 2:5 LXX). And as Paul also writes to the Hebrews concerning the perfect, as we mentioned above, who have their senses exercised for the discerning of good or evil (Heb. 5:14); showing that there are in man, besides these bodily senses, five other senses none the less which are sought by exercise, and are called exercised, when namely they examine the understanding of things with a sharper keenness. For one must not hear perfunctorily and at random what the Apostle says concerning the perfect, that they have their senses exercised for the discerning of good or evil.
Quod ut clarius elucescat, sumamus, si videtur, exemplum ab his corporalibus sensibus, et ita demum statim ad illos divinos quos Scriptura nominat sensus interioris hominis veniemus. Si enim corporeus oculus exercitium visus habeat, nullo impediente obstaculo, integre et absque ulla falsitate, vel colores corporum, vel magnitudines qualitatesque deprehendet. Nam si aut caligine, aut alia qualibet infirmitate impediatur aspectus, et rubrum pro albo, et viride pro nigro, aut rectum putat esse aliquid, cum curvum fit et tortuosum, conturbabitur sine dubio judicium mentis, et aliud pro alio agetur. Ita ergo et interior visus, nisi eruditione et industria fuerit exercitatus, quo per multam peritiam discretionem boni habeat ac mali, sed ignorantia et imperitia tanquam caligo oculis inciderit, aut etiam malitiae alicujus languor tanquam lippis oculis accesserit, discrimen boni aut mali intueri nullatenus possit : et inde fiet ut mala pro bonis agat, bona vero pro malis spernat. Secundum hanc vero formam quam de visu corporis animaeque tractavimus, consequenter etiam de auditu, et gustu, et odoratu, tactuque per singulas quasque sui generis virtutes sensuum corporalium referens ad animae sensus, quae in singulis adhiberi debeant exercitia, quaeque debeat emendatio parari, dilucide recognosces. Haec autem paulo latiori excessu prosecuti sumus, ostendere volentes odoratum sponsae et adolescentularum, quo odoratae sunt odorem unguentorum sponsi, non corporis sensus, sed divini odoris illius et interioris qui appellatur hominis, dici. Hic ergo odorationis sensus in quo sanus est et integer, odore Christi accepto ex vita adducit ad vitam. Si vero non sit sanus, hoc odore suscepto de morte in mortem dejicit, secundum illum qui dicebat : Quoniam Christi bonus odor sumus, aliis quidem de vita in vitam, aliis autem odor de morte in mortem. Denique et hi quibus intellectus herbarum est pigmentorumque peritia,
That this may shine forth more clearly, let us take, if it seems good, an example from these bodily senses, and so at last we shall come straightway to those divine senses of the inner man which Scripture names. For if the bodily eye has the exercise of sight, with no obstacle hindering it, it will perceive soundly and without any falsehood either the colours of bodies, or their sizes and qualities. For if the sight be hindered either by darkness or by any other infirmity whatsoever, and thinks red to be white, and green to be black, or thinks something to be straight when it is crooked and twisted, without doubt the judgement of the mind will be thrown into confusion, and one thing will be done instead of another. Thus, therefore, the inner sight as well, unless it has been exercised by instruction and diligence, so that through much experience it may have the discerning of good and evil, whereas if ignorance and inexperience have fallen like darkness upon the eyes, or else the sickness of some malice has come on like bleariness of the eyes, it can in no way behold the distinction of good or evil: and hence it will come to pass that it does evil things for good, and spurns good things for evil. And according to this pattern which we have treated concerning the sight of body and soul, consequently also concerning hearing, and taste, and smell, and touch, referring the several powers of the bodily senses each of its own kind to the senses of the soul, you will clearly recognize what exercises ought to be applied in each, and what amendment ought to be prepared. Now we have pursued these things in a somewhat wider digression, wishing to show that the sense of smell of the bride and of the young maidens, whereby they smelled the fragrance of the ointments of the Bridegroom, is spoken not of the sense of the body, but of that divine smell and of the inner man, as he is called. This sense of smelling, therefore, in whomsoever it is healthy and sound, when the odour of Christ has been received, leads from life to life. But if it be not healthy, when this odour has been received it casts down from death into death, according to him who said: For we are the good odour of Christ, to some indeed from life unto life, to others an odour from death unto death (2 Cor. 2:15–16). Finally, those also who have an understanding of herbs and skill in pigments
Editors' notes and page, col. 96
Footnotes
(22) ‹anchor: Sensum autem divinum invenies› · call in col 96
Prov. II, 5.
Proverbs 2:5.
(printed under page 53)
(23) ‹anchor: ad Hebraeos scribit› · call in col 96
Heb. V, 14.
Hebrews 5:14.
(printed under page 53)
(24) ‹anchor: de morte in mortem› · call in col 96
II Cor. II, 15, 16.
2 Corinthians 2:15–16.
(printed under page 53)
(36) ‹anchor: dilucide recognosces› · call in col 96
Referens ad animae.... recognosces. Sic mss.; libri vero editi, referemus ad animae.... recognoscemus.
"Referens ad animae … recognosces" (referring to the soul's … you will recognize): so the manuscripts; but the printed books read "referemus ad animae … recognoscemus" (we shall refer to the soul's … we shall recognize).
(printed under page 53)
Page
- running head: IN CANTICUM CANTIC. 96
- marginal letters: A Verbo Dei is; B quod Apostolus de; C tur. Ita ergo; D mus, ostendere volentes
- old-edition numerals: 43 before viride
- other: Latin only, no Greek printed; begins mid-sentence with "Verbo" and ends mid-word with "peri-"
ferunt quaedam esse pigmenta, quorum si odorem ceperint nonnulla animalia continuo intereunt ; alia vero eodem odore recreantur, vitamque recipiunt. Et nunc ergo in his ipsis expositionibus et sermonibus quos habemus in manibus, videtur aliis esse vita ex vita, aliis vero mors ex morte. Nam si haec exponi ita audiat animalis qui dicitur homo, qui non potest percipere et intelligere quae sunt spiritus Dei, irridebit sine dubio, atque inepta haec esse et inania pronuntiabit, dicens somnia potius quam rerum causas et dogmata divina tractari. His ergo odor hic Cantici canticorum efficitur de morte in mortem, scilicet de morte infidelitatis, in mortem judicii et condemnationis. Sequentibus vero spiritalem sensum et subtilem, atque intelligentibus majorem inesse veritatem in his quae non videntur, quam in his quae videntur, et veriora haberi apud Deum invisibilia et spiritalia magis quam visibilia et corporalia, amplectenda sine dubio hujusmodi intelligentia videbitur et sequenda. Agnoscunt enim tale esse intelligendae veritatis iter quo pervenitur ad Deum. Sed siquidem alienus a fide sit is, qui haec stulta judicat et irridenda, nihil mirum. Si vero aliquis ex his sit qui videntur credere, et Scripturarum auctoritatem recipere, non tamen recipit expositionis hujus spiritalis formam, sed irridet et derogat, tentemus ex aliis Scripturarum locis instruere eum ac persuadere. Qui si forte poterit sic resipiscere, et talia quaedam dicamus ad eum, scriptum est : Praeceptum Domini lucidum illuminans oculos. Dicat ergo nobis, qui sunt oculi qui illuminantur luce praecepti. Et iterum : Qui habet aures audiendi audiat. Quae sunt aures istae, quas qui habuerit, ipse solus verba Christi audire dicatur? Et iterum : Quoniam Christi bonus odor sumus Deo ; et in aliis : Gustate et videte quoniam suavis est Dominus. Et quid alius ait : Manus nostrae palpaverunt de verbo vitae. Putasne in his omnibus non movebitur, ut advertat haec universa non de corporeis sensibus dicta, sed de his quos secundum interiorem hominem inesse unicuique docuimus? nisi si contentionis et jactantiae vitio agitur qui ejusmodi est. Quibus vitiis quoniam et visus ille interior excaecatur, et odoratus occluditur, et obduratur auditus, merito nec videre quae spiritualia sunt, nec audire potest, sed nec odorem istum Christi capere, quo nunc recepto adolescentulae istae in quibus bene sanus et vigens erat hic sensus, in odorem unguentorum ejus currunt post ipsum, nec deficiunt currentes, aut laborant, quia suavitate odoris ipsius qui est de vita in vitam, refectae jugiter invalescunt.
report that there are certain pigments, if some animals catch the scent of which, they straightway perish; whereas others are refreshed by the same scent, and recover life. And now, therefore, in these very expositions and discourses which we have in hand, to some it seems to be life from life, to others death from death. For if the man who is called sensual, who cannot perceive and understand the things that are of the Spirit of God, hears these things thus expounded, without doubt he will mock, and will pronounce these things to be foolish and empty, saying that dreams rather than the causes of things and divine doctrines are being treated. To these, therefore, this odour of the Song of Songs becomes from death unto death, namely from the death of unbelief unto the death of judgement and condemnation. To those, however, who follow the spiritual and subtle sense, and understand that there is greater truth in the things that are not seen than in the things that are seen, and that invisible and spiritual things are held truer with God than visible and bodily things, an understanding of this kind will without doubt seem worthy to be embraced and followed. For they recognize that such is the path of understanding the truth whereby one comes to God. Now if indeed he who judges these things foolish and laughable be a stranger to the faith, it is no wonder. But if he be someone of those who seem to believe, and to receive the authority of the Scriptures, and yet does not receive the form of this spiritual exposition, but mocks and disparages it, let us try from other passages of the Scriptures to instruct him and persuade him. And if perhaps he may thus come to his senses, let us say some such words to him: It is written: The commandment of the Lord is bright, enlightening the eyes (Ps. 18:9). Let him tell us, therefore, what are the eyes that are enlightened by the light of the commandment. And again: He who has ears to hear, let him hear (Matt. 13:9). What are these ears, which he who has is alone said to hear the words of Christ? And again: For we are the good odour of Christ unto God (2 Cor. 2:15); and in other words: Taste and see that the Lord is sweet (Ps. 33:9). And what does another say: Our hands have handled of the Word of life (1 John 1:1). Do you think that in all these things he will not be moved to observe that all these things are spoken not of the bodily senses, but of those which we have taught are present in each one according to the inner man? unless he who is of such a sort is driven by the vice of contention and boasting. Since by these vices both that inner sight is blinded, and the sense of smell is shut up, and the hearing is hardened, deservedly he can neither see the things that are spiritual, nor hear them, nor even catch that odour of Christ, having now received which these young maidens, in whom this sense was well healthy and vigorous, run after Him into the fragrance of His ointments, and in running do not faint or grow weary, because, refreshed by the sweetness of His odour which is from life unto life, they continually grow strong.
Potest adhuc et hoc modo accipi quod ait : Unguentum exinanitum nomen tuum. Propterea adolescentulae dilexerunt te. Unigenitus Dei Filius, cum
What she says can still be taken in this way as well: Thy name is ointment poured forth. Therefore have the young maidens loved Thee. The Only-begotten Son of God, though
Editors' notes and page, col. 97
Footnotes
(25) ‹anchor: lucidum illuminans oculos› · call in col 97
Psal. XIX, 8.
Psalm 19 (18):8.
(printed under page 54)
(26) ‹anchor: audiendi audiat› · call in col 97
Matth. XIII, 9.
Matthew 13:9.
(printed under page 54)
(27) ‹anchor: bonus odor sumus Deo› · call in col 97
II Cor II, 15.
2 Corinthians 2:15.
(printed under page 54)
(28) ‹anchor: suavis est Dominus› · call in col 97
Psal. XXXIV, 8.
Psalm 34 (33):8.
(printed under page 54)
(29) ‹anchor: de verbo vitae› · call in col 97
I Joan. I, 1.
1 John 1:1.
(printed under page 54)
(30) ‹anchor: not visible in foot image› · call in col ? (call above the foot crop; 97 or 98)
Philipp. II, 5, 7.
Philippians 2:5, 7.
(printed under page 54)
(31) ‹anchor: not visible in foot image› · call in col ? (call above the foot crop; 97 or 98)
Joan. I, 16.
John 1:16.
(printed under page 54)
Page
- running head: 97 LIBER PRIMUS
- marginal letters: A tia, ferunt quaedam; B atque intelligentibus majorem; C ceptum Domini lucidum; D obduratur auditus, merito
- old-edition numerals: (none)
- other: Latin only, no Greek printed; begins mid-word with "tia," and ends mid-sentence with "cum"
in forma Dei esset, exinanivit semetipsum, et formam servi accepit. Exinanivit autem de plenitudine sine dubio in qua erat. Illi ergo qui dicunt quia de plenitudine ejus nos omnes accepimus, ipsi sunt adolescentulae, quae de ea plenitudine ex qua se ille exinanivit, et factum est unguentum exinanitum nomen ejus, percipientes dicunt : Post te in odorem unguentorum tuorum curremus. Nisi enim exinanisset unguentum, hoc est plenitudinem divini Spiritus, et humiliasset se usque ad formam servi, capere eum nullus in illa divinitatis plenitudine potuisset, nisi sola fortassis sponsa, pro eo quod videtur indicare, quia unguentum istud exinanitum non sibi, sed adolescentulis dilectionis dederit causam. Sic enim dicit : Unguentum exinanitum nomen tuum, propterea adolescentulae dilexerunt te. Ac si diceret : Adolescentulae quidem propterea dilexerunt te, quia exinanisti te de forma Dei, et factum est unguentum exinanitum nomen tuum. Ego autem non pro exinanito unguento, sed pro ipsa unguentorum plenitudine dilexi te. Hoc enim indicat in eo loco ubi dicit : Odor unguentorum tuorum super omnia aromata. Quod vero etiam ipsa cum adolescentulis post ipsum se cursuram dicit, hanc aio esse causam, quod perfecti quique omnia omnibus fiant, ut omnes lucrifaciant, sicut jam supra exposuimus.
He was in the form of God, emptied Himself, and took the form of a servant (Phil. 2:6–7). Now without doubt He emptied Himself from the fulness wherein He was. Those, therefore, who say: Of His fulness we have all received (John 1:16), they are the young maidens, who receiving of that fulness from which He emptied Himself, and His name became ointment poured forth, say: After Thee into the fragrance of Thine ointments we will run. For unless He had poured forth the ointment, that is, the fulness of the divine Spirit, and had humbled Himself even to the form of a servant, no one could have received Him in that fulness of divinity, save perhaps the bride alone, inasmuch as she seems to indicate that that ointment poured forth gave the cause of love not to herself, but to the young maidens. For thus she says: Thy name is ointment poured forth, therefore have the young maidens loved Thee. As if she were to say: The young maidens indeed loved Thee on this account, because Thou didst empty Thyself from the form of God, and Thy name became ointment poured forth. I, however, loved Thee not for the poured-forth ointment, but for the very fulness of the ointments. For this she indicates in that passage where she says: The fragrance of Thine ointments is above all spices. And as to the fact that she says that she herself also will run after Him with the young maidens, I say that this is the cause, that all the perfect become all things to all men, that they may gain all (1 Cor. 9:22), just as we have already set forth above.
Vers. 4. Introduxit me rex in cubiculum suum, exsultemus et jucundemur in te. Cum indicasset sponso suo sponsa, quod adolescentulae odore ejus captae currerent post ipsum, cum quibus etiam ipsa cursura esset, ut eis formam praeberet in omnibus, nunc quasi laboris sui consecuta jam palmam pro eo quod concurrerit currentibus, introductam se dicit ab sponso rege in cubiculum ejus, ut ibi videret cunctas opes regias. In quo utique merito jucundatur et exsultat, utpote quae secreta jam regis et arcana prospexerit. Hic est, secundum propositum dramatis ordinem, quasi historicus intellectus. Sed quoniam cujus res agitur, Ecclesia est ad Christum veniens, vel anima Verbo Dei adhaerens, quod aliud cubiculum Christi et promptuarium Dei credendum est in quo vel Ecclesiam, vel animam cohaerentem sibi introducat, nisi ipse arcanus sensus ejus et reconditus, de quo et Paulus dicebat : Nos autem sensum Christi habemus, ut sciamus quae a Deo donata sunt nobis. Haec illa sunt quae oculus non vidit, nec auris audivit, nec in cor hominis ascenderunt, quae praeparavit Deus his qui diligunt eum. Cum igitur Christus animam in intelligentiam sui sensus inducit, in cubiculum regis introducta dicitur, in quo sunt thesauri sapientiae ac scientiae ejus absconditi. Nonnihil autem vacuum videtur quod cum potuisset dicere : Introduxit me sponsus meus, aut fraternus meus, aut aliquid hujusmodi, ut ei moris est ; nunc
Verse 4. The king has brought me into his chamber, let us exult and rejoice in Thee (Song 1:4). When the bride had indicated to her bridegroom that the young maidens, captivated by his fragrance, were running after him, with whom she herself also was about to run, that she might afford them a pattern in all things, now as having already won the palm of her labour because she ran together with those running, she says that she has been brought by the bridegroom the king into his chamber, that there she might see all the royal riches. Wherein she certainly rejoices and exults deservedly, as one who has now beheld the secrets and mysteries of the king. This is, according to the proposed order of the drama, as it were the historical understanding. But since the subject under discussion is the Church coming to Christ, or the soul cleaving to the Word of God, what other chamber of Christ and storehouse of God is to be believed, into which He brings either the Church or the soul cleaving to Him, save His own secret and hidden mind, concerning which Paul also said: But we have the mind of Christ, that we may know the things that have been given to us by God (1 Cor. 2:16, 12). These are those things which eye has not seen, nor ear heard, nor have they ascended into the heart of man, which God has prepared for those who love Him (1 Cor. 2:9). When, therefore, Christ brings the soul into the understanding of His mind, she is said to be brought into the chamber of the King, in whom are hidden the treasures of His wisdom and knowledge (Col. 2:3). Now it seems not without significance that, whereas she could have said: My bridegroom has brought me in, or my brother, or something of this sort, as is her custom, now
Editors' notes and page, col. 98
Footnotes
(32) ‹anchor: qui diligunt eum› · call in col 98
I Cor. II, 16, 12, 9.
1 Corinthians 2:16, 12, 9.
(32*) ‹anchor: scientiae ejus absconditi› · call in col 98 Coloss. II, 3.
Colossians 2:3.
<!-- call numeral read as 32* (printed with a mark after 32); the next page's notes begin at 33 --> (printed under page 54)
Page
- running head: LIBER PRIMUS. 98
- marginal letters: A in forma Dei; B Unguentum exinanitum nomen; C sponso suo sponsa,; D canus sensus ejus
- old-edition numerals: 44 before omnia
- other: Latin only, no Greek printed; begins mid-sentence with "in" and ends mid-sentence with "nunc"
quia cubiculum dictura erat, regis dixerit cubiculum, et non aliud nomen posuerit, in quo posset fortassis aliquis etiam mediocris intelligi. Sed propterea arbitror in his regem nominatum, ut ostenderetur per hoc nomen praedives cubiculum, utpote regium, et multis atque immensis opibus repletum. Prope hunc omnino mihi videtur fuisse et ille qui dixit raptum se esse usque ad tertium coelum, et inde in paradisum, et audisse verba ineffabilia quae non licet homini loqui. Quid enim putas esse illa verba quae audivit? Nonne a rege audivit? Et in cubiculo, et prope cubiculum positus audivit? Et erant, credo, illa verba talia quaedam, quae hortarentur eum ad majorem profectum, et promitterent ei quod si perseveraret usque in finem, et ipse posset intrare cubiculum, secundum istud quod per prophetam quoque promittitur : Dabo tibi thesauros obscuros, occultos, invisibiles. Aperiam tibi ut cognoscas quia ego sum Dominus Deus tuus qui vocavi nomen tuum Israel. Currunt ergo adolescentulae post ipsum, et in odorem ejus, unaquaeque tamen pro viribus, alia quidem velocius, alia paulo tardius, alia etiam inferius caeteris et ultimo, alia primo loco. Verumtamen currunt omnes, sed una est perfecta, quae currit sic ut perveniret et sola acciperet palmam. Sola enim est quae dicit : Introduxit me rex in cubiculum suum ; cum prius non de se sola, sed de pluribus dixisset, post te in odorem unguentorum tuorum curremus. Introducitur ergo in cubiculum regis, et efficitur regina, et ipsa est de qua dicitur : Regina astitit a dextris tuis in vestitu deaurato, circumdata varietatibus. De his autem adolescentulis quae post ipsam cucurrerant, et procul ab ea in ipsis currendi spatiis remanserant, dicitur : Adducentur regi virgines post eam, proximae ejus adducentur tibi : Adducentur in laetitia et exsultatione, inducentur in templum regis. Sed et illud etiam in hoc advertere debemus, quod sicut rex habet cubiculum quoddam in quod reginam sive sponsam suam introducit : ita habet et sponsa suum cubiculum in quod monetur per Verbum Dei ingressa claudere ostium, et ita conclusis illis omnibus divitiis suis intra illud cubiculum orare eum qui videt in abscondito, et perspicit quantas opes, animi scilicet virtutes, intra cubiculum suum sponsa condiderit, ut videns ejus divitias det ei petitiones suas. Omni enim habenti dabitur.
because she was about to speak of a chamber, she spoke of the king's chamber, and did not put another name wherein perhaps someone even of moderate station might be understood. Rather, I think that the king was named in these words on this account, that through this name the chamber might be shown to be exceeding rich, as being royal, and filled with many and immeasurable riches. Close to this altogether seems to me to have been he also who said that he was caught up even to the third heaven, and thence into paradise, and heard ineffable words which it is not lawful for a man to speak (2 Cor. 12:2–4). For what do you think those words are which he heard? Did he not hear them from the King? And did he not hear them set in the chamber, and close to the chamber? And those words, I believe, were some such words as would exhort him to greater advancement, and promise him that if he persevered unto the end, he himself also could enter the chamber, according to that which is promised through the prophet as well: I will give you dark, hidden, invisible treasures. I will open to you that you may know that I am the Lord your God Who have called your name Israel (Isa. 45:3). The young maidens, therefore, run after Him, and into His fragrance, yet each one according to her strength, one indeed more swiftly, another a little more slowly, another even lower than the rest and in the last place, another in the first place. Nevertheless all run, but one is the perfected one, who runs so as to arrive and alone receive the palm. For she alone is the one who says: The King has brought me into His chamber; whereas before, not of herself alone, but of many, she had said: After Thee into the fragrance of Thine ointments we will run. She is brought, therefore, into the chamber of the King, and is made queen, and she herself is the one of whom it is said: The queen stood at Thy right hand in gilded attire, arrayed in manifold varieties (Ps. 44:10). And concerning these young maidens who had run after her, and had remained far from her in the very courses of running, it is said: Virgins shall be brought to the King after her, her neighbours shall be brought to Thee: they shall be brought in gladness and exultation, they shall be led into the temple of the King (Ps. 44:15–16). Moreover, we ought to observe this also herein, that just as the King has a certain chamber into which He brings His queen or bride: so the bride also has her own chamber, having entered into which she is admonished by the Word of God to shut the door, and having thus shut up all those her riches within that chamber, to pray to Him Who sees in secret, and perceives how great riches, namely the virtues of the mind, the bride has stored up within her chamber, so that seeing her riches He may grant her petitions. For to everyone who has shall be given (Luke 19:26).
Quod autem ait : Exultemus et jucundemur in te, videtur ex persona adolescentularum dici, vel
And as to what it says: Let us exult and rejoice in Thee, it seems to be spoken from the person of the young maidens, either
Editors' notes and page, col. 99
Footnotes
(33) ‹anchor: non licet homini loqui› · call in col 99
II Cor. XII, 4.
2 Corinthians 12:4.
(printed under page 55)
(34) ‹anchor: nomen tuum Israel› · call in col 99
Isa. XLV, 3.
Isaiah 45:3.
(printed under page 55)
(35) ‹anchor: circumdata varietatibus› · call in col 99
Psal. XLIV, 10.
Psalm 44 (45):10.
(printed under page 55)
(36) ‹anchor: in templum regis› · call in col 99
ibid., 15, 16.
Ibid., verses 15–16.
(printed under page 55)
(37) ‹anchor: Omni enim habenti dabitur› · call in col 99
Luc. XIX, 26.
Luke 19:26.
(printed under page 55)
Page
- running head: 99 ORIGENIS IN CANTICU
- marginal letters: A quia cubiculum dictura; B intrare cubiculum, secundum; C est de qua; D perspicit quantas opes,
- old-edition numerals: (none)
- other: Latin only, no Greek printed; begins mid-sentence with "quia" and ends mid-sentence with "vel"
optantium, et petentium a sponso, ut quemadmodum sponsa consecuta est quae perfecta sunt, et exsultat, ita ipsae jam suum implere cursum et pervenire usque ad regis cubiculum mereantur, ut perspectis et intuitis omnibus his de quibus illa gloriatur, etiam ipsae exsultent sicut et illa, et jucundentur in eo. Vel etiam ad sponsam potest dictum videri ab adolescentulis congratulantibus ei et promittentibus petentibusque, ut participes fiant exsultationis ejus et laetitiae.
wishing and asking from the Bridegroom that, just as the bride has attained the things that are perfect and exults, so they themselves also may now deserve to fulfil their course and arrive even at the chamber of the King, so that having beheld and gazed upon all these things whereof she glories, they themselves also may exult even as she does, and rejoice in Him. Or it can even seem to be spoken to the bride by the young maidens congratulating her and promising and asking that they may become partakers of her exultation and gladness.
Vers. 4. Diligemus ubera tua super vinum. Sponsa quidem, postquam oscula meruit ab ipso sponsi ore suscipere et uberibus ejus perfrui, ait ad eum : Bona sunt ubera tua super vinum. Adolescentulae vero quae nondum ad id beatitudinis venerant neque summam perfectionis acceperant, neque usu et operibus fructus perfectae charitatis expleverant, ut quasi expertae pronuntiarent uberibus ejus, quia bona sunt, videntes tamen sponsam delectari et refici ex uberibus sponsi, ex fontibus scilicet sapientiae et scientiae quae de uberibus ejus fluunt, et pocula coelestis doctrinae sumentes tanquam imitatrices perfectionis ejus et desiderantes eisdem vestigiis incedere promittunt, et dicunt : Diligemus ubera tua super vinum, id est, nos quidem nondum in id perfectionis ascendimus, ut jam diligamus ubera tua plus quam vinum, vel certe ubera tua quae sunt super vinum (utroque enim modo sensus stare videbitur) ; gerimus tamen spem, utpote adolescentulae, in id aetatis proficere, quo possimus non solum pasci et ali ex uberibus Verbi Dei, sed et diligere alentem. Istae sunt autem adolescentulae, ut saepe jam diximus, animae, quae primis et initio valentibus eruditionibus videntur imbutae, et velut vino quodam laetificatae, institutione tutorum duntaxat, curatorumque et paedagogi, utpote parvulae, et quae haberent quidem in viribus amare vinum, non tamen haberent in aetate, ut amore uberum sponsi moveri aut excitari possent. Sed ubi advenit plenitudo temporum, et Christus in eis profecit aetate et sapientia, et jam sentire coeperint quid sint ubera sponsi, quaeque in his perfectio Verbi Dei, et doctrinae spiritalis plenitudo designetur, etiam promittunt, quia plus quam vinum quod nunc tanquam parvulae bibunt, dilecturae sint ubera sponsi : id est propensiores futurae erga perfecta, et omni plenitudine decreta dogmata Christi, quam jam antea, sive in communibus studiis, sive in legis et prophetarum visae sunt institutionibus exstitisse.
Verse 4. We will love Thy breasts above wine (Song 1:4). The bride indeed, after she deserved to receive kisses from the very mouth of the Bridegroom and to enjoy His breasts, says to Him: Thy breasts are good above wine. The young maidens, however, who had not yet come to that degree of blessedness, nor received the summit of perfection, nor fulfilled in practice and works the fruits of perfect charity, so as to pronounce from experience concerning His breasts that they are good, yet seeing the bride delighted and refreshed from the breasts of the Bridegroom, namely from the fountains of wisdom and knowledge which flow from His breasts, and taking the cups of heavenly teaching as imitators of her perfection and desiring to walk in the same footsteps, promise and say: We will love Thy breasts above wine, that is, we indeed have not yet ascended to that degree of perfection that we already love Thy breasts more than wine, or at least Thy breasts which are above wine (for in either way the sense will appear to stand); yet we bear the hope, as young maidens, to advance to that age wherein we may be able not only to be fed and nourished from the breasts of the Word of God, but also to love Him Who nourishes us. Now these young maidens, as we have already often said, are souls who seem to be imbued with the first instructions that avail at the beginning, and gladdened as it were with a certain wine, namely by the training of tutors and guardians and the pedagogue, as being little children, and such as had indeed in their strength to love wine, yet had it not in their age that they could be moved or stirred up by the love of the breasts of the Bridegroom. But when the fulness of the times has come, and Christ has advanced in them in age and wisdom, and they have now begun to perceive what the breasts of the Bridegroom are, and what perfection of the Word of God and fulness of spiritual teaching is designated in them, they also promise that they will love the breasts of the Bridegroom more than the wine which they now drink as little children: that is, that they will be more inclined towards the perfect doctrines of Christ, decreed in all fulness, than they appeared to be formerly, whether in common studies or in the institutions of the law and the prophets.
Editors' notes and page, col. 100
Footnotes
(37) ‹anchor: et dicunt: Diligemus› · call in col 100
Diligemus, etc. Verba Graeca sic repraesentat Procopius: Ἀγαπήσομεν μαστούς σου ὑπὲρ οἶνον· ἤγουν, εἰ καὶ νῦν δι' ἀσθένειαν ὑπὲρ τοὺς σοὺς ἀγαπῶμεν, ὦ νυμφίε, τὸν οἶνον ὅταν βελτιωθῶμεν, ὑπὲρ τοῦτον αὐτοὺς ἀγαπήσομεν. Οἶνος μὲν οὖν εὐφραίνων νεάνιδας τὰ νομικά· ἡ δὲ τελειότης τοῦ νυμφίου μαστοί. Εἶτα εἰς ἀπολογίαν τοῦ μὴ ἤδη ἀγαπᾶν φησιν· Εὐθύτης ἠγάπησέ σε· ἡμεῖς δὲ οὔπω τὰς ἑαυτῶν πορείας εὐθείας ἐποιησάμεθα. « Diligemus ubera tua super vinum. » Hoc est, tametsi nunc, quae nostra infirmitas est, o sponse, prae tuis operibus magis diligamus vinum; cum meliori fruge mutati fuerimus, prae vino illa diligemus. Vinum quidem laetificans adolescentulas, mandata legalia ac caeremoniae sunt; perfectio autem Christi ubera. Deinde velut satisfaciendo quod non eam diligat, « Rectitudo, inquit, dilexit te; » nos autem necdum rectas fecimus vias nostras.
"Diligemus," etc. Procopius gives the Greek words thus: "We shall love your breasts more than wine: that is, even if now, through weakness, we love the wine more than yours, O bridegroom, when we are made better we shall love them more than it. The wine that gladdens the maidens is the things of the law; the bridegroom's breasts are perfection. Then, by way of excuse for not loving yet, she says: 'Uprightness has loved you'; but we have not yet made our own paths straight." [The Latin renders the Greek:] "We shall love your breasts more than wine." That is: although now, such is our weakness, O bridegroom, we love wine more than your works, when we have been changed for the better we shall love them more than wine. The wine that gladdens the maidens is the commandments and ceremonies of the law; but the breasts of Christ are perfection. Then, as if excusing herself for not loving him, she says, "Uprightness has loved you"; but we have not yet made our ways straight.
(printed under page 55)
Page
- running head: IN CANTICUM CANTIC. 100
- marginal letters: A optantium, et petentium; B summam perfectionis acceperant,; C lum pasci et; D tanquam parvulae bibunt,
- old-edition numerals: 45 before vinum,
- other: Latin only, no Greek printed; begins mid-sentence with "optantium,"
Vers. 4. Aequitas dilexit te. Etiam hoc mihi videntur adolescentulae proloqui, velut satisfacientes pro eo quod dilecturas super vinum se promiserunt ubera sponsi, et non jam in praesenti diligant, neque integram vim charitatis ostendant. Est ergo vox ista velut incusantium semetipsas : quasi quae nondum abjecta omni iniquitate pervenerint ad aequitatem, ut possint jam diligere super vinum ubera sponsi, scientes inconveniens esse, ut aliquid adhuc resideat iniquitatis in eo qui ad perfectionem spiritalis et mysticae doctrinae pervenerit. Quia ergo summa perfectionis in charitate consistit, charitas autem nihil iniquitatis admittit, ubi autem nihil iniquitatis est, ibi sine dubio est aequitas, merito ergo aequitas esse dicitur, quae diligit sponsum. Et vide si non ob hoc etiam videtur illud in Evangelio a Salvatore dictum : Si diligitis me, mandata mea servate. Si ergo qui diligit Christum mandata ejus custodit, nulla est in eo iniquitas, sed aequitas in eo permanet ; aequitas ergo est, quae mandata ejus custodit et diligit Christum. Et rursum : Si is qui mandata custodit, ipse diligit Christum, mandata autem in aequitate servantur, et aequitas est quae diligit Christum ; qui iniquum aliquid gerit, neque mandata custodit, neque diligit Christum. Erit ergo ut quantum iniquitatis in nobis est, tantum
Verse 4. Equity has loved Thee (Song 1:4). This too the young maidens seem to me to utter, as though making excuse for the fact that they promised that they would love the breasts of the Bridegroom above wine, and do not already love them in the present, nor show the full force of charity. This voice, therefore, is as of those accusing themselves: as having not yet cast away all iniquity and attained to equity, so as to be able already to love the breasts of the Bridegroom above wine, knowing that it is unfitting that any iniquity should still remain in one who has attained to the perfection of spiritual and mystical teaching. Because, therefore, the summit of perfection consists in charity, and charity admits no iniquity, and where there is no iniquity, there without doubt is equity, deservedly therefore is it said to be equity which loves the Bridegroom. And see whether it does not seem to be on this account also that that saying in the Gospel was spoken by the Saviour: If you love Me, keep My commandments (John 14:15). If, therefore, he who loves Christ keeps His commandments, there is no iniquity in him, but equity abides in him; it is equity, therefore, which keeps His commandments and loves Christ. And again: If he who keeps the commandments himself loves Christ, and the commandments are kept in equity, and it is equity which loves Christ; he who does anything iniquitous neither keeps the commandments nor loves Christ. It will follow, therefore, that by as much as there is iniquity in us, by so much
longe simus a dilectione Christi, et tantum mandatorum ejus praevaricatio habeatur in nobis. Et ideo regulam quamdam directam ponamus esse aequitatem, ut si quid in nobis iniquitatis est, hanc adhibentes et superducentes directoriam mandatorum Dei, si quid in nobis curvum, si quid tortuosum est, ab hujus regulae linea resecetur, ut possit et de nobis dici : Aequitas dilexit te. Possumus autem etiam sic accipere ut videatur simile esse quod dixit : Aequitas dilexit te ; ac si dixisset : Justitia dilexit te, et veritas, et sapientia, et pudicitia, et singulae quaeque virtutes. Nec mireris sane, si dicimus virtutes esse quae diligunt Christum, cum in aliis ipsarum virtutum substantiam Christum soleamus accipere. Quod et frequenter invenies in Scripturis divinis pro locis et opportunitatibus aptari. Invenimus namque ipsum et justitiam dici, et pacem, et veritatem. Et rursum scriptum est in Psalmis : Justitia et pax osculatae sunt ; et : Veritas de terra orta est, et justitia de coelo prospexit. Quae utique omnia ipse esse, et rursum ipsum dicuntur ampleeti. Sed et sponsus idem dicitur, idem etiam sponsa nominatur, ut in prophetia scriptum est : Sicut sponso imposuit mihi mitram, et sicut sponsam ornavit me ornamento.
we are far from the love of Christ, and by so much the transgression of His commandments is held in us. And therefore let us set down equity as a certain straight rule, so that if there is any iniquity in us, applying and drawing over it this guiding line of the commandments of God, if there is anything crooked in us, if anything twisted, it may be cut away by the line of this rule, so that of us also it may be able to be said: Equity has loved Thee. Moreover, we can also take it thus, that what she said: Equity has loved Thee, may seem to be like as if she had said: Righteousness has loved Thee, and truth, and wisdom, and chastity, and each several virtue. Nor indeed should you wonder if we say that it is the virtues which love Christ, seeing that in other passages we are accustomed to take Christ as the substance of the virtues themselves. Which also you will frequently find in the divine Scriptures adapted according to passages and occasions. For we find Him Himself called both righteousness, and peace, and truth. And again it is written in the Psalms: Righteousness and peace have kissed each other; and: Truth has sprung out of the earth, and righteousness has looked down from heaven (Ps. 84:11–12). All of which things He Himself is certainly said to be, and again they are said to embrace Him Himself. Moreover, the same is called Bridegroom, and the same is also named bride, as it is written in the prophecy: As upon a bridegroom He has set a mitre upon me, and as a bride He has adorned me with an ornament (Isa. 61:10).
Editors' notes and page, col. 101
Footnotes
(38) ‹anchor: after "mandata mea servate"› · call in col 101
Joan. XIV, 15.
John 14:15.
(printed under page 56)
(39) ‹anchor: not visible in foot image› · call in col ? (call above the foot crop; 101 or 102)
Psal. VIII, 10, 11.
Psalm 8:10–11 [as printed].
(printed under page 56)
(40) ‹anchor: after "ornavit me ornamento"› · call in col 102 (paragraph set in this part, above the band)
Isa. LXI, 10.
Isaiah 61:10.
(printed under page 56)
Page
- running head: 101 LIBER SECUNDU
- marginal letters: A Vers. 4. Aequitas; B vide si non; C Vers. 5. Fusca; D visa est indecora
- old-edition numerals: 46 after ipsa
- other: Latin only, no Greek printed; full-width title "LIBER SECUNDUS." across cols. 101-102 not set; ends mid-sentence with "quidem"
- other: a full-width band stands across cols 101/102 in mid-page: the 1 paragraph(s) above it in col 102 are set here, after the 1 above it in col 101 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
- other: the column continues with Vers. 5. Fusca sum (another unit); not set here
Editors' notes and page, col. 102
Footnotes
(40) ‹anchor: ornavit me ornamento› · call in col 102
Isa. LXI, 10.
Isaiah 61:10.
(printed under page 56)
Page
- running head: LIBER SECUNDUS. 102
- marginal letters: A longe simus a; B divinis pro locis; C dicuntur, inimicae autem; D primum est, quod
- old-edition numerals: (none)
- other: Latin only, no Greek printed; full-width title "LIBER SECUNDUS." across cols. 101-102 not set
- other: the 1 paragraph(s) of this column above the full-width band are set under col 101 (reading order, moved on receipt)
- other: the call of note (39) stands in this column (after prospexit, in the text set under col 101); the note is set under col 101 (see n101.md)
- other: the text of this column below the full-width band belongs to the next unit; not set here (rail-only part)