PG 13 · cols. 101–146

Origenis in Canticum canticorum liber secundus, interprete Rufino

Editors' preface

LIBER SECUNDUS.

BOOK TWO.

Vers. 5. Fusca sum et formosa, filiae Hierusalem, ut tabernacula Cedar, ut pelles Salomonis. In aliis exemplaribus legimus : Nigra sum et formosa. Rursus in hoc persona sponsae loquentis introducitur : loquentis autem non ad illas adolescentulas, quae cum ipsa currere solent, sed ad filias Hierusalem, quibus tanquam his quae derogaverint foeditati ejus, respondere videtur, et dicere : Fusca quidem sum, vel nigra quantum ad colorem spectat, filiae Hierusalem ; formosa vero, si quis interna membrorum lineamenta perspiciat. Nam et tabernacula, inquit, Cedar, quae est gens magna, nigra sunt, et ipsa gens Cedar nigredo vel obscuritas interpretatur. Sed et pelles Salomonis nigrae sunt, nec tamen ob hoc tanto regi in omni gloria sua pellium visa est indecora nigredo. Non ergo mihi, o filiae Hierusalem, exprobretis culpam coloris, cum sive naturalis, sive exercitio quaesita corpori pulchritudo non desit. Haec continet historicum drama, et propositae fabulae species. Sed redeamus ad ordinem mysticum. Haec sponsa quae loquitur, Ecclesiae personam tenet ex gentibus congregatae. Filiae vero Hierusalem, ad quas ei sermo est, illae sunt animae quae propter electionem patrum charissimae quidem

Verse 5. I am dark and comely, O daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon (Song 1:5). In other copies we read: I am black and comely. Again in this passage the character of the bride speaking is introduced: speaking, however, not to those young maidens who are wont to run with her, but to the daughters of Jerusalem, to whom, as to those who have disparaged her unsightliness, she seems to reply, and to say: I am dark indeed, or black so far as regards colour, O daughters of Jerusalem; yet comely, if anyone should look closely at the inner features of my members. For the tents also, she says, of Kedar, which is a great nation, are black, and the nation of Kedar itself is interpreted blackness or darkness. Moreover, the curtains of Solomon also are black, and yet on this account the blackness of the curtains did not seem unbecoming to so great a king in all his glory. Do not, therefore, O daughters of Jerusalem, reproach me with the fault of colour, seeing that beauty, whether natural or acquired by exercise, is not wanting to my body. These things the historical drama and the form of the proposed play contain. But let us return to the mystical order. This bride who speaks holds the person of the Church gathered from among the Gentiles. And the daughters of Jerusalem, to whom her speech is addressed, are those souls who on account of the election of the fathers are indeed most dear,

Editors' notes and page, col. 101

Footnotes

(38) ‹anchor: mandata mea servate› · call in col 101, above the band (previous unit's text)

Joan. XIV, 15.

John 14:15.

(printed under page 56)

(39) ‹anchor: de coelo prospexit› · call in col 102, above the band (previous unit's text)

Psal. VIII, 10, 11.

Psalm 8:10, 11.

(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 opens with the end of the previous work (another unit); not set here: the unit begins at Vers. 5. Fusca sum

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dicuntur, inimicae autem propter Evangelium. Istae sunt filiae Hierusalem civitatis terrenae, quae videntes Ecclesiam ex gentibus, quamvis pro eo ignobilem, quod generositatem sibi Abraham, et Isaac, et Jacob non possit ascribere, obliviscentem tamen populum suum et domum patris sui, usque ad Christum venientem, spernunt eam, et pro ignobilitate generis offuscant. Quod sponsa sentiens filias prioris populi imputare sibi, et pro hoc etiam nigram se appellari, quasi quae paternae eruditionis non habeat claritatem, respondens ad haec, dicit : Nigra sum quidem, o filiae Hierusalem, pro eo quod non descendo de stirpe clarorum virorum, neque illuminationem Moysi legis accepi, habeo tamen pulchritudinem meam mecum. Nam et in me illud primum est, quod ad imaginem Dei in me factum est ; nunc accedens ad Verbum Dei, recepi speciem meam. Quamvis enim pro coloris obscuritate comparetis me tabernaculis Cedar et pellibus Salomonis, tamen et Cedar ex Ismaele descendit. Secundo namque loco ex Ismaele natus est, qui Ismael non fuit expers divinae benedictionis. Sed et pellibus Salomonis comparatis me, quae non aliae sunt quam pelles tabernaculi Dei, et tamen miror vos, o filiae

are they called, yet enemies on account of the Gospel (Rom. 11:28). These are the daughters of the earthly city of Jerusalem, who seeing the Church from among the Gentiles, although ignoble on this account, that she cannot ascribe to herself the high birth of Abraham, and Isaac, and Jacob, yet forgetting her own people and her father's house, coming even unto Christ, despise her, and disparage her as dark on account of the lowliness of her race. Which the bride perceiving that the daughters of the former people impute to her, and that on this account also she is called black, as one who has not the brightness of ancestral instruction, replying to these things, says: I am black indeed, O daughters of Jerusalem, inasmuch as I do not descend from the stock of illustrious men, nor have I received the enlightenment of the law of Moses, yet I have my own beauty with me. For in me also is that first thing, which was made in me according to the image of God; and now drawing near to the Word of God, I have recovered my comeliness. For although on account of the darkness of my colour you compare me to the tents of Kedar and the curtains of Solomon, yet Kedar too descends from Ishmael. For he was born in the second place from Ishmael (Gen. 25:13), and this Ishmael was not without a share in the divine blessing. Moreover, you compare me to the curtains of Solomon as well, which are none other than the curtains of the tabernacle of God, and yet I wonder that you, O daughters

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)

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Hierusalem, mihi coloris velle exprobrare nigredinem. Quomodo non meministis quod in lege scriptum est, quid passa sit Maria, quae derogavit Moysi cum Aethiopissam nigram accepisset uxorem. Quomodo ignoratis illius imaginis adumbrationem in me nunc veritate compleri ? Ego sum illa Aethiopissa, ego sum nigra quidem pro ignobilitate generis, formosa vero propter poenitentiam et fidem. Suscepi enim in me Filium Dei, recepi Verbum carnem factum. Accessi ad eum qui est imago Dei, primogenitus omnis creaturae, et qui est splendor gloriae et fulgor substantiae ejus, et facta sum formosa. Tu ergo quid improperas convertenti se a peccato, quod utique lex fieri vetat? Et quomodo tu gloriaris in lege praevaricans legem? Verum quoniam in his locis sumus ubi Ecclesia quae ex gentibus venit, nigram se esse dicit et formosam, quamvis longum videatur esse et operosum, colligere ex Scripturis divinis, in quibus vel qualiter sacramenti hujus forma praecesserit : tamen non mihi penitus omittendum videtur, sed quam potuerit breviter memorandum. Primo ergo in Numerorum libro de Aethiopissa ita scriptum : Et locuta est Maria ad Aaron, et derogaverunt Moysi propter mulierem Aethiopissam quam accepit uxorem, et dixerunt : Nunquid Moysi soli locutus est Dominus? Nonne et nobis locutus est ? Et iterum in tertio Regnorum libro scriptum est de regina Saba, quia venit a finibus terrae audire sapientiam Salomonis hoc modo : Regina Saba audivit nomen Salomonis, et nomen Domini, et venit tentare eum in parabolis, et venit in Hierusalem in virtute magna valde : et cameli portantes odoramenta, et aurum multum valde, et lapidem pretiosum, et ingressa est ad Salomonem, et locuta est ei omnia verba quae erant in corde suo, et enuntiavit ei Salomon omnia verba ejus, et non fuit verbum quod omiserit rex, et non enuntiaverit ei rex. Et vidit regina Saba omnem prudentiam Salomonis, et domum quam aedificavit, et cibos Salomonis, et sedem puerorum ejus, et ordinem ministrorum ejus, et vestes ejus, et vini fusores ejus, et holocausta ejus quae offerebat in domo Domini, et obstupuit, et dixit ad regem Salomonem : Verus est sermo quem ego audivi in terra mea de verbo tuo, et prudentia tua, et non credidi iis qui loquebantur mihi usquequo venirem, et viderunt oculi mei, et ecce nec media pars est quae nuntiabantur mihi. Addidisti enim bona super omnem auditionem quam audivi in terra mea. Beatae mulieres tuae, beati pueri isti qui assistunt in conspectu tuo semper, et audiunt omnem prudentiam tuam. Sit Dominus Deus tuus benedictus, qui tibi dedit sedem Israel. Quoniam dilexit Dominus Israel, et voluit eum permanere in aeternum, posuit te regem super eos, ut facias judicium cum justitia, et judices eos. Et dedit Salomoni centum viginti talenta auri, et odoramenta multa valde, et lapidem pretiosum.

of Jerusalem, wish to reproach me with the blackness of my colour. How do you not remember what is written in the law, what Miriam suffered, who spoke against Moses when he had taken a black Ethiopian woman to wife (Num. 12:1)? How are you ignorant that the shadowing forth of that image is now fulfilled in truth in me? I am that Ethiopian woman, I am black indeed by reason of the lowliness of my race, yet comely through repentance and faith. For I have received in myself the Son of God, I have received the Word made flesh. I have drawn near to Him Who is the image of God, the firstborn of all creation, and Who is the brightness of His glory and the figure of His substance, and I have been made comely. Why then do you upbraid one who turns away from sin, which the law certainly forbids to be done? And how do you boast in the law while breaking the law? But since we are in these passages where the Church which comes from among the Gentiles says that she is black and comely, although it may seem long and laborious to gather from the divine Scriptures in what passages or in what manner the figure of this mystery went before: nevertheless it does not seem to me that it should be wholly omitted, but rather recounted as briefly as possible. First, therefore, in the book of Numbers it is written thus concerning the Ethiopian woman: And Miriam and Aaron spoke, and they spoke against Moses because of the Ethiopian woman whom he had taken to wife, and they said: Has the Lord spoken to Moses alone? Has He not also spoken to us (Num. 12:1–2)? And again in the third book of Kings it is written concerning the queen of Sheba, that she came from the ends of the earth to hear the wisdom of Solomon in this manner: The queen of Sheba heard the name of Solomon, and the name of the Lord, and came to prove him in parables, and came into Jerusalem with a very great train: and camels bearing spices, and gold exceeding much, and precious stone, and she came in to Solomon, and spoke to him all the words that were in her heart, and Solomon declared to her all her words, and there was not a word which the king omitted, and which the king did not declare to her. And the queen of Sheba saw all the prudence of Solomon, and the house that he built, and the meats of Solomon, 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 the Lord, and she was amazed, and said to King Solomon: True is the report which I heard in my own land concerning your word, and your prudence, and I believed not them that told me until I came, and my eyes have seen, and behold, the half was not told me. You have added good things beyond all the report which I heard in my own land. Blessed are your wives, blessed are these your servants who stand before you always, and hear all your prudence. Blessed be the Lord your God, Who has given you the throne of Israel. Because the Lord loved Israel, and willed him to abide for ever, He has set you king over them, to do judgement with justice, and to judge them. And she gave to Solomon a hundred and twenty talents of gold, and spices exceeding many, and precious stone.

Editors' notes and page, col. 103

Footnotes

(41) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Num. XII.

Numbers 12.

(printed under page 57)

(42) ‹anchor: nobis locutus est› · call in col 103

Num. XII, 1, 2.

Numbers 12:1, 2.

(printed under page 57)

(43) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

III Reg. X, 1, 2, 3, 4, 5, 6, 7, 8, 9, 10.

3 Kings (1 Kings) 10:1, 2, 3, 4, 5, 6, 7, 8, 9, 10.

(printed under page 57)

(44) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Matth. XII, 42.

Matthew 12:42.

(printed under page 57)

(45) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Psal. LXVII, 30, 31.

Psalm 67 (68):30, 31.

(printed under page 57)

Page

running head: 103 ORIGENIS IN CANTICUM
marginal letters: A Hierusalem, mihi coloris; B tibus venit, nigram; C et nomen Domini,; D non credidi iis
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-sentence with "Hierusalem,"

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Nunquam talia venerant odoramenta, nec in tanta multitudine quae dedit regina Saba regi Salomoni.

Never had there come such spices, nor in so great abundance as those which the queen of Sheba gave to King Solomon (3 Kgs. 10:1–10).

Hanc autem historiam paulo latius repetere voluimus, et inserere huic expositioni nostrae, scientes in tantum convenire haec ad personam Ecclesiae quae ex gentibus venit ad Christum, ut ipse Dom⟨i⟩nus in Evangeliis reginae hujus faceret mentionem, dicens eam venisse a finibus terrae, ut audiret sapientiam Salomonis. Austri autem reginam dicit eam, pro eo quod Aethiopia in Austri partibus jaceat, et a finibus terrae quasi in ultimo posita. Invenimus autem hujus ipsius reginae etiam Josephum in Historia sua facere mentionem, addentem etiam hoc, quod posteaquam regressa est, inquit, a Salomone, Cambyses rex miratus ejus sapientiam, quam sine dubio ex Salomonis sapientia susceperat, cognominavit, inquit, nomen ejus Meroen. Refert autem quod non solum Aethiopiae, sed et Aegypti regnum tenuerit. Addemus autem adhuc et ea quae in sexagesimo septimo psalmo de hac eadem forma continentur. Ait ergo ibi : Disperge gentes quae bella volunt, et veniant legati ex Aegypto, Aethiopia praeveniet manus ejus Deo. Regna terrae, cantate Deo, psallite Domino. Est adhuc quarto in loco apud Sophoniam prophetam de hac eadem figura hoc modo scriptum : Propterea sustine me, dicit Dominus, in die resurrectionis meae, in martyrio, hoc est, in testimonio, quoniam judicium meum est ad congregationes gentium, ut suscipiam reges, et effundam super eos omnem iram indignationis meae. In igne zeli mei consumetur omnis terra. Quoniam tunc convertam in populis linguam in generationem ejus, ut invocent omnes nomen Domini, et serviant ei sub jugo uno. De ultra flumina Aethiopiae suscipiam eos qui dispersi sunt, et afferent sacrificium mihi. In die illa non confunderis Saba ab omnibus adinventionibus tuis, in quibus impie egisti in me. Sed et in Jeremia scriptum est, quod principes quidam populi Israel miserint Jeremiam in lacum Melchiae filii regis, qui erat in domo carceris, et deposuerunt eum cum funibus, et in lacu non erat aqua, sed coenum, et erat in coeno. Audiens autem Abdimelech, Aethiops vir eunuchus, qui erat in domo regis, quia miserunt Jeremiam in lacum, locutus est regi, et dixit : Domine rex, male fecerunt viri isti omnia quae fecerunt in Jeremiam prophetam, quia miserunt eum in lacum, et morietur ibi a facie famis, quoniam non sunt jam panes in civitate. Et praecepit rex ipsi Abdimelech Aethiopi dicens : Tolle hinc triginta homines, et educ eum de lacu, ut non ibi moriatur. Et quid plura ? Abdimelech Aethiops fuit qui Jeremiam eduxit de lacu. Et paulo post : Factus est sermo Domini ad Jeremiam dicens : Vade, et dic Abdimelech Aethiopi, dicens : Sic dicit Dominus Deus Israel : Ecce ego adduco verba mea super civitatem istam in mala, et non in bona, et salvabo te in die illa, et non dabo te

Now we have wished to repeat this history somewhat more at length, and to insert it into this our exposition, knowing that these things agree so greatly with the person of the Church which comes from among the Gentiles to Christ, that the Lord Himself in the Gospels made mention of this queen, saying that she came from the ends of the earth to hear the wisdom of Solomon (Matt. 12:42). And He calls her the queen of the South because Ethiopia lies in the parts of the South, and set as it were at the farthest limit from the ends of the earth. Moreover, we find that Josephus also in his History makes mention of this very queen, adding this as well, that after she returned, he says, from Solomon, King Cambyses, wondering at her wisdom, which without doubt she had received from the wisdom of Solomon, named her name, he says, Meroe. And he relates that she held the kingdom not only of Ethiopia, but also of Egypt. Furthermore, we shall add those things also which are contained in the sixty-seventh Psalm concerning this same figure. Now it says there: Scatter the nations that wish for wars, and let ambassadors come out of Egypt; Ethiopia shall stretch out her hands beforehand unto God. O kingdoms of the earth, sing unto God, sing praises unto the Lord (Ps. 67:31–33). There is further in the fourth place in Zephaniah the prophet written in this manner concerning this same figure: Therefore wait upon Me, says the Lord, in the day of My resurrection, in the martyrium, that is, in the testimony, because My judgement is for the assemblies of the nations, that I may take up kings, and pour out upon them all the anger of My indignation. In the fire of My jealousy all the earth shall be consumed. For then will I turn to the peoples a tongue unto her generation, that all may call upon the name of the Lord, and serve Him under one yoke. From beyond the rivers of Ethiopia I will receive those who are dispersed, and they shall bring a sacrifice to Me. In that day you shall not be put to shame, O Saba, from all your devices, wherein you have done ungodly against Me (Zeph. 3:8–11 LXX). Moreover, in Jeremiah also it is written that certain princes of the people of Israel cast Jeremiah into the dungeon of Malchiah the king's son, which was in the court of the prison, and they let him down with cords, and in the dungeon there was no water, but mire, and he was in the mire. And when Abdimelech the Ethiopian, a eunuch who was in the king's house, heard that they had put Jeremiah into the dungeon, he spoke to the king, and said: My lord the king, these men have done evil in all that they have done to Jeremiah the prophet, because they have cast him into the dungeon, and he will die there in the face of famine, for there is no more bread in the city. And the king commanded Abdimelech the Ethiopian himself, saying: Take from hence thirty men, and draw him up out of the dungeon, that he die not there (Jer. 38:6–10). And what need of more? It was Abdimelech the Ethiopian who drew Jeremiah up out of the dungeon. And a little after: The word of the Lord came to Jeremiah, saying: Go, and speak to Abdimelech the Ethiopian, saying: Thus says the Lord God of Israel: Behold, I bring My words upon this city for evil, and not for good, and I will save you in that day, and I will not deliver you

Editors' notes and page, col. 104

Footnotes

(46) ‹anchor: impie egisti in me› · call in col 104

Soph. II, 8, 9, 10, 11.

Zephaniah 2:8, 9, 10, 11 [as printed; the words quoted are from Zephaniah 3:8–11].

(printed under page 57)

(47) ‹anchor: non ibi moriatur› · call in col 104

Jer. XXXVIII, 6. 7, 8, 9, 10.

Jeremiah 38:6, 7, 8, 9, 10.

(printed under page 57)

Page

running head: IN CANTICUM CANTIC. 104
marginal letters: A Nunquam talia venerant; B dubio ex Salomonis; C zeli mei consumetur; D mine rex, male
old-edition numerals: 47 before dubio
other: Latin only, no Greek printed; damaged type in "Dom⟨i⟩nus"; ends mid-sentence with "te"

PG 13:105

in manus hominum quos tu times. A facie eorum salvans salvabo te, et in gladio non cades, sed erit anima tua in salutem, quoniam confisus es in me, dicit Dominus. Haec interim ad praesens de Scripturis sanctis occurrere potuerunt, quibus mihi videtur propositi de Canticis canticorum versiculi mysterium comprobari, in quo dicit : Fusca sum (sive nigra) et formosa, filiae Hierusalem, sicut tabernaculum Cedar, et sicut pelles Salomonis. Invenitur ergo Moyses in Numeris accipere Aethiopissam uxorem fuscam, vel nigram, pro qua Maria et Aaron derogant ei, et indignantes dicunt : Nunquid Moysi soli Dominus locutus est? Nonne et nobis locutus est ? In quo si diligenter consideres, nec consequentiam sermo invenitur habere historicus. Quid enim convenire ad rem videbitur, ut indignantes pro Aethiopissa dicant : Nunquid soli Moysi locutus est Dominus? Nonne et nobis locutus est ? Oportebat enim, si hoc erat in causa, dici ab eis, non oportuit te, o Moyses, uxorem accipere Aethiopissam, et de semine Cham, sed de genere tuo, et de domo Levi. Horum nihil dicunt, sed aiunt : Nunquid Moysi soli locutus est Deus ? Nonne et nobis locutus est ? In quo et mihi videtur secundum mysterium magis intellexisse quod gestum est, et vidisse quod jam Moyses, id est spiritalis lex, in nuptias et conjugium congregatae ex gentibus migraret Ecclesiae : et Mariam quae Synagogae derelictae formam, et Aaron qui sacerdotii carnalis tenebat imaginem, videntes ablatum esse a semetipsis regnum, et datum esse genti facienti fructus ejus dicere : Nunquid Moysi soli locutus est Deus ? Nonne et nobis locutus est? Denique et Moyses ipse cum tanta et tam magnifica ejus opera fidei ac patientiae referantur, nunquam tantis a Deo elatus est laudibus, ut nunc cum Aethiopissam duxit uxorem. Nunc de eo dicitur, quia Moyses homo mansuetus valde super omnes homines qui sunt super terram. Nunc et illud de eo dicit Dominus, quia si fuerit in vobis propheta, in visionibus loquar ei, aut in somniis, non ita ut famulo meo Moysi, qui in omni domo mea fidelis est. Os ad os loquar ad eum, in specie, et non in aenigmate, gloriam Domini vidit. Et cur non timuistis detrahere famulo meo Moysi ? Haec omnia pro conjugio Aethiopissae Moyses audire meruit a Domino. Verum de his plenius in libro Numerorum prosecuti sumus : quae si quis dignum judicat noscere, illa perquirat. Nunc autem sufficiat approbare ex his quod ipsa est nigra, et formosa, et Aethiopissa, quam Moyses, id est, lex spiritalis, quae sine dubio Verbum Dei et Christus est, in conjugium suum asciscit, licet obtrectent et derogent filiae Hierusalem, plebs scilicet ista cum sacerdotibus suis.

into the hands of the men whom you fear. Saving I will save you from their face, and you shall not fall by the sword, but your soul shall be unto salvation, because you have trusted in Me, says the Lord (Jer. 39:15–18). These things meanwhile for the present have been able to occur to us from the holy Scriptures, whereby it seems to me that the mystery of the proposed verse from the Song of Songs is confirmed, wherein she says: I am dark (or black) and comely, O daughters of Jerusalem, as the tent of Kedar, and as the curtains of Solomon. Moses, therefore, is found in Numbers taking an Ethiopian wife, dark or black, on account of whom Miriam and Aaron speak against him, and in indignation say: Has the Lord spoken to Moses alone? Has He not also spoken to us (Num. 12:2)? Wherein if you consider diligently, the historical narrative is found not even to have coherence. For how will it seem to agree with the matter that, being indignant on account of the Ethiopian woman, they say: Has the Lord spoken to Moses alone? Has He not also spoken to us? For if this was the cause, it ought to have been said by them: You ought not, O Moses, to have taken an Ethiopian wife, and of the seed of Ham, but of your own race, and of the house of Levi. They say nothing of these things, but say: Has God spoken to Moses alone? Has He not also spoken to us? Wherein also it seems to me that they understood what was done rather according to the mystery, and saw that Moses, that is, the spiritual law, was now passing over into the nuptials and wedlock of the Church gathered from among the Gentiles: and that Miriam, who held the figure of the forsaken Synagogue, and Aaron, who held the image of the carnal priesthood, seeing that the kingdom was taken away from them and given to a nation bringing forth the fruits thereof, say: Has God spoken to Moses alone? Has He not also spoken to us? Finally, Moses himself also, although so great and so magnificent works of his faith and patience are recorded, was never exalted with such praises by God as now when he took the Ethiopian woman to wife. Now it is said of him that Moses was a man exceeding meek above all men that are upon the earth (Num. 12:3). Now also the Lord says that of him: If there be a prophet among you, I will speak to him in visions, or in dreams, not so as to My servant Moses, who is faithful in all My house. Mouth to mouth will I speak to him, in appearance, and not in riddles, and he has seen the glory of the Lord. Why then were you not afraid to speak against My servant Moses (Num. 12:6–8)? All these things Moses deserved to hear from the Lord on account of his marriage with the Ethiopian woman. But we have pursued these matters more fully in the book of Numbers: which if anyone judges worthy to know, let him search them out there. Now, however, let it suffice to prove from these things that she herself is black, and comely, and the Ethiopian woman, whom Moses, that is, the spiritual law, which without doubt is the Word of God and Christ, takes into wedlock with Himself, even though the daughters of Jerusalem, namely that people with its priests, disparage and speak against her.

Videamus autem et ea quae ex tertio Regnorum libro protulimus de regina Saba, et ipsa nihilominus Aethiopissa, cui testimonium dat Dominus

Moreover, let us look also at those things which we brought forward from the third book of Kings concerning the queen of Sheba, herself also none the less an Ethiopian, to whom the Lord bears witness

Editors' notes and page, col. 105

Footnotes

(48) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Jerem. xxxix, 15, 16, 17, 18.

Jeremiah 39:15, 16, 17, 18.

(printed under page 58)

(49) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Num. XII, 2.

Numbers 12:2.

(printed under page 58)

(50) ‹anchor: sunt super terram› · call in col 105

ibid. 3.

Ibid. [Numbers 12], 3.

(printed under page 58)

(51) ‹anchor: famulo meo Moysi› · call in col 105

ibid. 6, 7, 8.

Ibid. [Numbers 12], 6, 7, 8.

(printed under page 58)

(52) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Matth. XII, 42.

Matthew 12:42.

(printed under page 58)

(53) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

ibid.

Ibid.

(printed under page 58)

Page

running head: 105 LIBER SECUNDU
marginal letters: A in manus hominum; B Quid enim convenire; C gnum, et datum; D pro conjugio Aethiopissae
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-sentence with "in" and ends mid-sentence with "Dominus"

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in Evangeliis, quod in die judicii veniat cum viris generationis incredulae, et condemnet eos, quia venit a finibus terrae audire sapientiam Salomonis, et addit, quia plus Salomone hic, docens per hoc plus esse veritatem quam veritatis figuras. Venit ergo et haec, imo secundum figuram ejus Ecclesia venit ex gentibus audire sapientiam Salomonis veri, et veri pacifici Domini nostri Jesu Christi. Venit et haec primo quidem tentans eum per aenigmata et quaestiones, quae ei prius insolubiles videbantur : atque ab ipso de agnitione Verbi Dei, et de creaturis mundi, vel de immortalitate animae, et judicio futuro, quod apud eam et apud doctores ejus gentiles duntaxat philosophos incertum semper aut dubium manebat, absolvitur. Venit ergo Hierusalem, ad visionem scilicet pacis, cum multitudine et virtute multa, non enim cum una sola gente, ut prius Synagoga solos habuit Hebraeos, sed cum totius mundi gentibus venit, deferens etiam munera digna Christo, odoramentorum siquidem suavitates, opera scilicet bona, quae ad Deum per odorem suavitatis ascendunt. Sed et auro venit repleta, sensibus sine dubio et rationabilibus disciplinis, quas ante fidem adhuc ex communi et scholari eruditione collegerat. Detulit etiam lapidem pretiosum, quem ornamenta morum possumus intelligere. Cum hoc ergo apparatu intrat ad pacificum regem Christum, et ipsi aperit cor suum, in confessione et poenitentia scilicet praecedentium delictorum, et locuta est ei omnia quae erant in corde suo, propter quod et Christus, qui est pax nostra, enuntiavit ei omnia verba ejus, et non est verbum quod omiserit rex et non enuntiaverit ei. Denique cum jam tempus passionis appropinquaret, sic loquitur ad eam, id est, ad electos discipulos suos : Jam non dicam vos servos, sed amicos, quia servus nescit quid faciat dominus ejus. Ego autem nota feci vobis omnia quaecunque audivi a Patre meo. Sic ergo impletur quod dixit, quia non fuerit verbum quod non enuntiaverit pacificus Dominus reginae Sabae, id est, Ecclesiae ex gentibus congregatae. Quod si intuearis Ecclesiae statum, et dispensationes ejus ordinationesque ejus consideres, tunc advertes quomodo regina mirata sit omnem prudentiam Salomonis. Simul et require, cur non dixerit omnem sapientiam, sed omnem prudentiam Salomonis ; quoniam quidem eruditi viri prudentiam de humanis negotiis, sapientiam de divinis intelligi volunt. Idcirco fortassis et Ecclesia nunc interim Christi prudentiam miratur, dum in terris est et inter homines conversatur. Cum autem venerit quod perfectum est, et de terris translata fuerit ad coelum, tunc videbit omnem sapientiam ejus, cum jam non per speciem, non per aenigmata, sed facie ad faciem de singulis quibusque perspiciet. Vidit autem et domum quam aedificavit, sine dubio incarnationis ejus mysteria. Ipsa est

in the Gospels, that in the day of judgement she shall come with the men of an unbelieving generation, and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon, and He adds: Behold, a greater than Solomon is here (Matt. 12:42), teaching hereby that the truth is greater than the figures of the truth. She comes, therefore, and indeed according to her figure the Church comes from among the Gentiles to hear the wisdom of the true Solomon, and the true Peacemaker, our Lord Jesus Christ. And she comes at first indeed proving Him with riddles and questions, which formerly seemed insoluble to her: and by Him she is resolved concerning the knowledge of the Word of God, and concerning the creatures of the world, or concerning the immortality of the soul, and the future judgement, which with her and with her teachers, the Gentile philosophers namely, always remained uncertain or doubtful. She comes, therefore, to Jerusalem, namely to the vision of peace, with a great multitude and train, for she comes not with one nation alone, as formerly the Synagogue had only the Hebrews, but with the nations of the whole world, bringing also gifts worthy of Christ, the sweetnesses of spices, namely good works, which ascend to God through an odour of sweetness. Moreover, she comes filled with gold as well, without doubt thoughts and rational disciplines, which while yet before the faith she had gathered from common and scholastic instruction. She brought also precious stone, by which we can understand the ornaments of morals. With this train, therefore, she enters in to the peaceful King, Christ, and opens her heart to Him, namely in confession and repentance for preceding sins, and spoke to Him all the things that were in her heart, on which account Christ also, Who is our peace, declared to her all her words, and there is not a word which the King omitted and did not declare to her. Finally, when the time of His passion was now drawing near, He speaks thus to her, that is, to His chosen disciples: Henceforth I will not call you servants, but friends, for the servant knows not what his lord does. But I have made known to you all things whatsoever I have heard from My Father (John 15:14–15). Thus, therefore, is fulfilled what it said, that there was not a word which the peaceful Lord did not declare to the queen of Sheba (3 Kgs. 10:3), that is, to the Church gathered from among the Gentiles. And if you look upon the state of the Church, and consider her dispensations and her ordinances, then you will observe how the queen wondered at all the prudence of Solomon. And at the same time inquire why it did not say all the wisdom, but all the prudence of Solomon; seeing indeed that learned men wish prudence to be understood concerning human affairs, and wisdom concerning divine affairs. On that account perhaps the Church also now meanwhile wonders at the prudence of Christ, while she is on earth and walks among men. But when that which is perfect is come, and she has been translated from earth to heaven, then she will see all His wisdom, when she shall behold each several thing no longer through a glass, no longer through riddles, but face to face (1 Cor. 13:12). Moreover, she saw also the house which He built, without doubt the mysteries of His incarnation. For that is

Editors' notes and page, col. 106

Footnotes

(54) ‹anchor: a Patre meo› · call in col 106

Joan. XV, 14, 15.

John 15:14, 15.

(printed under page 58)

(55) ‹anchor: Dominus reginae Sabae› · call in col 106

III Reg. X.

3 Kings (1 Kings) 10.

(printed under page 58)

(56) ‹anchor: quibusque perspiciet› · call in col 106

I Cor. XIII, 12.

1 Corinthians 13:12.

(printed under page 58)

Page

running head: LIBER SECUNDUS. 106
marginal letters: A in Evangeliis, quod; B salem, ad visionem; C ei omnia quae; D cur non dixerit
old-edition numerals: 48 after mundi,
other: Latin only, no Greek printed; begins mid-sentence with "in" and ends mid-sentence with "est"

PG 13:107

enim domus quam aedificavit sibi sapientia. Vidit et cibos Salomonis. Illos puto de quibus dicebat : Meus cibus est, ut faciam voluntatem ejus qui misit me, ut perficiam opus ejus. Vidit et sedem puerorum ejus. Ecclesiasticum puto ordinem dicit, qui in episcopatus vel presbyterii sedibus habetur. Vidit et ordinationes, sive stationes ministrorum ejus. Diaconorum, ut mihi videtur, ordinem memorat astantium divino ministerio. Sed et vestes ejus vidit. Illas credo quibus induit eos, de quibus dicitur : Quicunque autem in Christo baptizati estis, Christum induistis. Sed et vini fusores ejus, arbitror dici doctores, qui Verbum Dei et doctrinam quasi vinum populis miscent, quod auditorum corda laetificet. Vidit et holocausta ejus, orationum sine dubio supplicationumque mysteria. Haec ergo omnia ubi vidit in domo regis pacifici, imo Christi, nigra haec et formosa obstupuit, et ait ad eum : Verus est sermo quem audivi in terra mea de verbo tuo et de prudentia tua. Propter enim verbum tuum quod agnovi verum esse verbum, veni ad te. Omnia etenim verba quae mihi dicebantur, et quae audiebam, cum essem in terra mea, a doctoribus scilicet saeculi et philosophis, non erant vera. Istud est solum verum verbum quod est in te. Sed fortassis quaerendum videbitur, quomodo dicat regi regina haec, quia non credidi his quae dicebantur mihi de te, cum utique non venisset ad Christum, nisi credidisset. Sed vide si possumus hoc modo solvere quod ponitur. Non iis, inquit, credidi qui loquebantur mihi. Non enim fidem meam in illos qui locuti sunt de te, sed in te direxi, id est non hominibus, sed tibi credidi Deo. Et per illos quidem audivi, ad te autem veni, et tibi credidi, apud quem multo plura viderunt oculi mei, quam annuntiabantur mihi. Revera enim cum pervenerit nigra haec et formosa in Hierusalem coelestem, et ingressa fuerit visionem pacis, multo plura et magnificentiora quam nunc ei sunt annuntiata, perspiciet. Nunc enim tanquam in speculo et aenigmate, tunc autem videbit facie ad faciem, cum consequetur ea quae oculus non vidit, nec auris audivit, nec in cor hominis ascenderunt. Et tunc videbit, quia nec medietas eorum est, quae audivit in hac sua terra posita. Beatae ergo sunt mulieres Salomonis, animae sine dubio quae Verbi Dei et pacis ejus participes fiunt. Beati pueri ejus qui assistunt in conspectu ejus semper. Non illi qui aliquando assistunt, et aliquando non assistunt, sed qui semper, et sine intermissione assistunt Verbo Dei, vere beati sunt. Talis erat et illa Maria quae sedebat secus pedes Jesu, et audiebat eum, cui et testimonium reddidit ipse Dominus, dicens ad Martham : Maria optimam partem elegit, quae non auferetur ab ea. Adhuc nigra haec et formosa dicit : Benedictus qui voluit dare te super sedem Israel. Vere enim quia dilexit Dominus Israel, et voluit ut staret in aeternum, posuit

the house which Wisdom built for herself (Prov. 9:1). She saw also the meats of Solomon. Those, I think, of which He said: My meat is to do the will of Him Who sent Me, that I may accomplish His work (John 4:34). She saw also the seat of His servants. I think it means the ecclesiastical order, which is held in the seats of the episcopate or presbyterate. She saw also the orders, or stations of His ministers. It mentions, as it seems to me, the order of deacons standing in attendance upon the divine ministry. Moreover, she saw His robes as well. Those, I believe, wherewith He clothes those of whom it is said: As many of you as have been baptized into Christ have put on Christ (Gal. 3:27). And His cupbearers, I think, mean the teachers, who mingle the Word of God and teaching like wine for the peoples, which gladdens the hearts of the hearers. She saw also His burnt offerings, without doubt the mysteries of prayers and supplications. When, therefore, she saw all these things in the house of the peaceful King, nay rather of Christ, this black and comely one was amazed, and said to Him: True is the report which I heard in my own land concerning Thy word and concerning Thy prudence (3 Kgs. 10:6). For on account of Thy word, which I recognized to be the true word, I came to Thee. For all the words that were spoken to me, and that I heard when I was in my own land, namely from the teachers of the world and the philosophers, were not true. That alone is the true word which is in Thee. Yet perhaps it will seem that one should inquire how this queen says to the King: I believed not the things that were told me concerning Thee, when assuredly she would not have come to Christ unless she had believed. But see whether we can solve what is set down in this way. I believed not them, she says, that told me (3 Kgs. 10:7). For I directed my faith not unto those who spoke concerning Thee, but unto Thee, that is, I believed not men, but Thee, God. And through them indeed I heard, but unto Thee I came, and believed Thee, with Whom my eyes have seen far more things than were declared to me. For in truth, when this black and comely one shall have arrived in the heavenly Jerusalem, and shall have entered into the vision of peace, she will behold far more and more magnificent things than have now been declared to her. For now she sees as through a glass and in a riddle, but then she will see face to face, when she shall attain those things which eye has not seen, nor ear heard, nor have they ascended into the heart of man (1 Cor. 13:12; 2:9). And then she will see that not even the half was told of those things which she heard while set in this her own land. Blessed, therefore, are the wives of Solomon, without doubt the souls who become partakers of the Word of God and of His peace. Blessed are His servants who stand before Him always. Not those who sometimes stand by, and sometimes do not stand by, but those who always and without ceasing stand before the Word of God, are truly blessed. Such also was that Mary who sat beside the feet of Jesus, and heard Him, to whom the Lord Himself also bore witness, saying to Martha: Mary has chosen the best part, which shall not be taken away from her (Luke 10:42). Further, this black and comely one says: Blessed be He Who willed to set Thee upon the throne of Israel (3 Kgs. 10:9). For truly, because the Lord loved Israel, and willed that he should stand for ever, He has

Editors' notes and page, col. 107

Footnotes

(57) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Joan. IV, 34.

John 4:34. [The second digit is unclear in the scan (3 and 5 look alike in this rendering); 34 is the likelier reading.]

(printed under page 59)

(58) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Gal. III, 27.

Galatians 3:27.

(printed under page 59)

(59) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

III Reg. X, 6.

3 Kings (1 Kings) 10:6.

(printed under page 59)

(60) ‹anchor: credidi qui loquebantur mihi› · call in col 107

ibid. 7.

Ibid. [3 Kings 10], 7.

(printed under page 59)

(61) ‹anchor: facie ad faciem› · call in col 107

I Cor. XIII, 12; ii, 9.

1 Corinthians 13:12; 2:9.

(printed under page 59)

(62) ‹anchor: non auferetur ab ea› · call in col 107

Luc. X, 42.

Luke 10:42.

(printed under page 59)

(63) ‹anchor: super sedem Israel› · call in col 107

III Reg. X, 9.

3 Kings (1 Kings) 10:9.

(printed under page 59)

(64) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

ibid. 10.

Ibid. [3 Kings 10], 10.

(printed under page 59)

(65) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Gen. VI.

Genesis 6.

(printed under page 59)

(66) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Matth. VI, 18.

Matthew 6:18.

(printed under page 59)

Page

running head: 107 ORIGENIS IN CANTICUM
marginal letters: A enim domus quam; B plicationumque mysteria. Haec; C iis, inquit, credidi; D ejus participes fiunt.
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-sentence with "enim" and 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 108

PG 13:108

te regem super eum. Quem ? Pacificum sine dubio. Christus enim est pax nostra, qui fecit utraque unum, et medium parietem sepis solvit. Et post haec omnia, dedit, inquit, centum viginti talenta auri regi Salomoni regina Saba. Numerus hic CXX consecratus est vitae hominum eorum qui fuerunt in diebus Noe, quibus istud conceditur spatium vitae, quo invitantur ad poenitentiam. Ipse autem numerus annorum et Moysi vitae fuit. Offert ergo Christo Ecclesia in auri specie et pondere non solum multitudinem sensuum suorum et intellectuum, sed legi Dei consecratos indicat sensus suos per hunc qui Moysi annos vitae continet numerum. Offert etiam suavitates odoramentorum, quales et quantae nunquam venerant. Vel orationes in hoc, vel opera misericordiae intellige. Nunquam enim vel tam recte oraverat, ut nunc cum accessit ad Christum, vel tam pie operata fuerat, ut cum cognovit justitiam suam non facere coram hominibus, sed coram Patre qui videt in abscondito, et reddet palam. Sed multum est alienis in locis simul universa persequi haec, quae testimonii gratia videntur assumpta. Sufficiant ista de tertio libro Regnorum.

set Thee king over him. Whom? The Peacemaker, without doubt. For Christ is our peace, Who has made both one, and has broken down the middle wall of partition. And after all these things, the queen of Sheba gave, it says, a hundred and twenty talents of gold to King Solomon (3 Kgs. 10:10). This number 120 was consecrated to the life of those men who were in the days of Noah (Gen. 6:3), to whom that space of life is granted whereby they are invited to repentance. Moreover, that very number of years was also that of the life of Moses. The Church, therefore, offers to Christ in the form and weight of gold not only the multitude of her thoughts and understandings, but indicates that her senses are consecrated to the law of God through this number which contains the years of the life of Moses. She offers also sweetnesses of spices, such in kind and in quantity as had never come before. Understand herein either prayers or works of mercy. For never had she either prayed so rightly as now when she drew near to Christ, or wrought so piously as when she learned not to do her righteousness before men, but before the Father Who sees in secret, and will repay openly (Matt. 6:1, 18). But it is too much in foreign passages to pursue all these things together, which seem to have been taken up by way of testimony. Let these things suffice concerning the third book of Kings.

Videamus aliqua ex his quae de LXVII psalmo protulimus, ubi ait : Aethiopia praeveniet manus ejus Deo. Si enim intuearis quomodo ex delicto Israel sit salus gentibus, et quod illorum lapsus introeundi viam nationibus dedit, advertes quomodo praevenit et praecedit Aethiopiae manus, hoc est gentium populus, illos ad Deum, quibus primis data sunt eloquia Dei, et in hoc compleri : Aethiopia praeveniet manus ejus Deo ; et fit nigra ista formosa, etiamsi nolunt, etiamsi invident et obtrectant filiae Hierusalem. Sed et prophetae testimonium quod posuimus, ubi suscepit Dominus etiam eos qui veniunt de locis quae sunt ultra flumina Aethiopum, et afferunt hostias Deo, simili sensu advertendum puto. Videtur enim mihi, quod ultra flumina Aethiopiae esse dicitur ille, qui nimiis et superabundantibus peccatis infuscatus est, et atro malitiae fuco infectus niger et tenebricosus est redditus ; et tamen ne hos quidem repellit Dominus, sed omnes qui sacrificia contribulati spiritus et humiliati cordis offerunt Deo, confessionis scilicet ac poenitentiae titulo ad eum conversi, non repelluntur ab eo. Sic enim pacificus dicit Dominus noster : Ego venientem ad me non repello. Potest autem et de illis dictum videri, quod ultra flumina Aethiopum positi venient etiam ipsi ad Deum hostias deferentes, qui posteaquam intraverit omnis plenitudo gentium, quae fluminibus Aethiopum comparatur, venient etiam ipsi, et tunc omnis Israel salvabitur ; et pro eo ultra flumina Aethiopum dicantur, quasi qui ulteriores et posteriores sint his spatiis, in quibus currit et inundatur gentium salus.

Let us look at some of the things which we brought forward from the sixty-seventh Psalm, where it says: Ethiopia shall stretch out her hands beforehand unto God (Ps. 67:32). For if you consider how by the transgression of Israel salvation has come to the Gentiles, and that their fall gave a way of entering in to the nations, you will observe how the hand of Ethiopia, that is, the people of the Gentiles, anticipates and goes before those unto God to whom the oracles of God were first given, and that herein is fulfilled: Ethiopia shall stretch out her hands beforehand unto God; and this black one becomes comely, even if the daughters of Jerusalem are unwilling, even if they envy and disparage her. Moreover, the testimony of the prophet which we set down, where the Lord receives those also who come from the places that are beyond the rivers of the Ethiopians, and bring offerings to God (Zeph. 3:10), I think should be observed in a similar sense. For it seems to me that he is said to be beyond the rivers of Ethiopia who has been darkened by excessive and superabundant sins, and stained with the black dye of malice has been rendered black and dark; and yet not even these does the Lord cast out, but all who offer to God the sacrifices of a contrite spirit and a humbled heart, having turned to Him under the title of confession and repentance, are not cast out by Him. For thus says our peaceful Lord: Him that comes to Me I do not cast out (John 6:37). Yet it can also seem to be spoken concerning those, that set beyond the rivers of the Ethiopians they themselves also shall come bringing offerings to God, who, after the whole fulness of the Gentiles, which is compared to the rivers of the Ethiopians, has entered in, shall themselves also come, and then all Israel shall be saved; and on this account they may be said to be beyond the rivers of the Ethiopians, as being farther off and later than those spaces wherein the salvation of the Gentiles runs and overflows.

Editors' notes and page, col. 108

Footnotes

(67) ‹anchor: manus ejus Deo› · call in col 108

Psal. LXVII, 31.

Psalm 67 (68):31.

(printed under page 59)

(68) ‹anchor: ultra flumina Aethiopum› · call in col 108

Soph. III, 10

Zephaniah 3:10.

(printed under page 59)

(69) ‹anchor: me non repello› · call in col 108

Joan. VI, 37.

John 6:37.

(printed under page 59)

Page

running head: IN CANTICUM CANTIC. 108
marginal letters: A suit te regem; B in hoc, vel; C modo praevenit et; D humiliati cordis offerunt
old-edition numerals: 49 before Noe
other: Latin only, no Greek printed; begins mid-word with "suit" and ends mid-word with "sa-"
other: the word salus. was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 109

PG 13:109

Et ita forte compleri videtur hoc quod dicit, quia in die illa non confunderis omnis Israel ex omnibus adinventionibus tuis, quibus impie egisti in me.

And thus perhaps what it says seems to be fulfilled, that in that day all Israel shall not be put to shame from all your devices, wherein you have done ungodly against Me (Zeph. 3:11).

Superest ut illud testimonium, quod de Jeremia assumpsimus, explicetur, ubi Abdimelech nihilominus Aethiops vir eunuchus, cum audisset quia Jeremias in lacum missus est a principibus populi, educit eum inde. Et puto inconveniens non videri si dicamus, quem principes Israel condemnaverunt, et in lacum mortis miserunt, iste alienigena et obscurae gentis homo et degeneris, id est populus gentium, educit eum de lacu mortis, resurrectionem scilicet ejus a mortuis credens, et fide sua hunc quem illi in mortem tradiderant, iste de infernis revocat ac reducit. Sed et eunuchus hic Aethiops esse dicitur, credo quod castraverit semetipsum propter regnum Dei, vel etiam quod semen malitiae in semetipso non habeat. Servus quoque est regis, quia servus sapiens imperat stultis dominis. Interpretatur autem Abdimelech servus regum. Et ideo Dominus relinquens populum Israel pro peccatis suis, ad Aethiopem verba dirigit, et ad ipsum mittit prophetam et ipsi dicit : Ecce ego adduco verba mea super civitatem istam in mala et non in bona ; et salvabo te in die illa, et non te dabo in manus hominum, sed salvans salvabo te. Salutis autem causa haec est ei, quia eduxit prophetam de lacu, id est, quod fide sua qua Christum resurrexisse credit a mortuis, eduxisse eum ex lacu videtur. Habet ergo plurima testimonia fusca haec, vel nigra, et formosa, in quibus libere agat, et cum fiducia dicat ad filias Hierusalem, quia fusca sum quidem, vel nigra sicut tabernacula Cedar, formosa autem sicut pelles Salomonis. De pellibus Salomonis scriptum aliquid proprie non memini. Puto autem referri posse ad gloriam ejus, de qua dicit Salvator : Quia nec Salomon in omni gloria sua opertus est sicut unum horum. Nomen tamen ipsum pellium in tabernaculo testimonii invenimus frequenter referri, sicut cum dicit : Et facies pelles ex caprarum pilis operimentum super tabernaculum testimonii, undecim pelles facies, longitudo pellis unius triginta cubitorum, latitudo quatuor cubitorum. Eadem mensura erit undecim pellibus, et conjunges quinque pelles simul, et alias sex simul, et replicabis sextam pellem a fronte tabernaculi : et facies quinquaginta ansulas per oram pellis unius, et quinquaginta ansulas per oram pellis alterius, per quas conjungantur una ad alteram ; et facies circulos aereos quinquagenos, et conjunges ex ipsis pelles, et erit unum totum ; et replicabis quod superest ex pellibus, medietatem pellis unius a fronte tabernaculi, et ex alia medietate quod superest, velabis posteriora tabernaculi cubitum hinc, et cubitum inde, ex eo quod abundat in longitudine pellium, et erit adopertum tabernaculum ex

It remains that that testimony which we took up from Jeremiah be explained, where Abdimelech, none the less an Ethiopian, a eunuch, when he had heard that Jeremiah had been cast into the dungeon by the princes of the people, draws him up from thence (Jer. 38:7–13). And I think it does not seem unfitting if we say that Him Whom the princes of Israel condemned, and cast into the pit of death, this stranger and man of a dark and ignoble race, that is, the people of the Gentiles, draws up out of the pit of death, believing namely His resurrection from the dead, and by his faith calls back and brings back from hell this One Whom they had delivered up unto death. Moreover, this Ethiopian is also said to be a eunuch, I believe because he made himself a eunuch for the kingdom of God, or else because he has not the seed of malice in himself. He is also a servant of the king, because a wise servant rules over foolish masters (Prov. 17:2). And Abdimelech is interpreted servant of kings. And therefore the Lord, leaving the people of Israel for their sins, directs His words to the Ethiopian, and sends the prophet to him and says to him: Behold, I bring My words upon this city for evil and not for good; and I will save you in that day, and will not deliver you into the hands of men, but saving I will save you (Jer. 39:16–18). And this is the cause of salvation to him, because he drew the prophet up out of the dungeon, that is, because by his faith whereby he believes that Christ rose from the dead, he seems to have drawn Him up out of the pit. This dark or black and comely one, therefore, has very many testimonies wherein she may act freely, and say with confidence to the daughters of Jerusalem that I am dark indeed, or black as the tents of Kedar, yet comely as the curtains of Solomon. Concerning the curtains of Solomon I do not remember anything written specifically. I think, however, that it can be referred to his glory, concerning which the Saviour says: That not even Solomon in all his glory was arrayed like one of these (Matt. 6:29). Yet the very name of curtains we find frequently mentioned in the tabernacle of testimony, as when it says: And you shall make curtains of goats' hair for a covering over the tabernacle of testimony; eleven curtains shall you make, the length of one curtain shall be thirty cubits, the breadth four cubits. The same measure shall be for the eleven curtains, and you shall join five curtains together, and the other six together, and you shall double the sixth curtain in the forefront of the tabernacle: and you shall make fifty loops on the edge of one curtain, and fifty loops on the edge of the other curtain, whereby they may be joined one to another; and you shall make fifty clasps of brass, and shall join the curtains with them, and it shall be one whole; and you shall double that which remains over of the curtains, the half of one curtain in the forefront of the tabernacle, and with the other half that remains over you shall cover the back parts of the tabernacle, a cubit on this side, and a cubit on that side, out of that which abounds in the length of the curtains, and the tabernacle shall be covered on

Editors' notes and page, col. 109

Footnotes

(70) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Sophon. iii, 11.

Zephaniah 3:11.

(printed under page 60)

(71) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Jer. XXXVIII.

Jeremiah 38.

(printed under page 60)

(72) ‹anchor: sed salvans salvabo te› · call in col 109

Jerem. xxxix, 16, 17.

Jeremiah 39:16, 17.

(printed under page 60)

(73) ‹anchor: sicut unum horum› · call in col 109

Matth. VI, 29.

Matthew 6:29.

(printed under page 60)

(74) ‹anchor: not visible in the foot image› · call in col ? (below the visible text of col 109 or in col 110 above; not seen)

Exod. XXVI, 7, 8, 9, 10, 11, 12, 13.

Exodus 26:7, 8, 9, 10, 11, 12, 13.

(printed under page 60)

(75) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Hebr. IX, 24.

Hebrews 9:24.

(printed under page 60)

Page

running head: 109 LIBER SECUNDU
marginal letters: A lus. Et ita; B fernis revocat ac; C resurrexisse credit a; D mensura erit undecim
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word with "lus." and ends mid-sentence with "ex"

PG 13:110

lateribus hinc et inde. Puto ergo quod harum pellium mentio fiat in Cantico canticorum, et istae dicantur esse Salomonis, qui accipitur in pacificum Christum. Ipsius ergo est tabernaculum, et ea quae ad tabernaculum pertinent ; et praecipue si illud tabernaculum consideremus, quod dicitur tabernaculum verum, quod fixit Deus et non homo, et quod ait : Non enim in manufacta sancta intravit Jesus exemplaria verorum. Si ergo pulchritudinem suam sponsa pellibus comparat Salomonis, illarum sine dubio pellium gloriam et pulchritudinem dicit, quae operiunt illud tabernaculum quod fixit Deus et non homo. Si vero nigredinem suam quae exprobrari a filiabus Hierusalem videbatur, pellibus contulit Salomonis, hujus tabernaculi quod exemplar veri tabernaculi vocatur, accipiendae sunt pelles ; quasi quod et ipsae nigrae sint quidem, utpote caprarum pilis textae, et tamen usum ornatumque exhibeant divino tabernaculo. Quod autem videtur esse persona una quae loquitur, et pluribus se vel tabernaculis Cedar in nigredine, vel Salomonis pellibus comparavit, ita accipiendum est, quia una quidem persona videtur, Ecclesiae innumerae tamen sunt quae per orbem terrae diffusae sunt, atque immensae congregationes ac multitudines populorum ; sicut et regnum coelorum unum quidem dicitur, sed multae tamen in eo mansiones memorantur esse apud Patrem. Potest autem et de unaquaque anima quae post peccata plurima convertitur ad poenitentiam, dici, quod nigra sit quidem pro peccatis, formosa propter poenitentiam et fructus poenitentiae. Denique et de hac ipsa quae nunc dicit : Nigra sum et formosa, quia non in finem in nigredine ista permansit, post haec dicunt de ea ipsa filiae Hierusalem : Quae est ista quae ascendit dealbata incumbens super fraternum suum ?

the sides on this side and on that (Exod. 26:7–13). I think, therefore, that mention is made of these curtains in the Song of Songs, and that they are said to be Solomon's, who is taken for the peaceful Christ. His, therefore, is the tabernacle, and the things that pertain to the tabernacle; and especially if we consider that tabernacle which is called the true tabernacle, which God pitched and not man (Heb. 8:2), and what he says: For Jesus has not entered into holy places made with hands, the patterns of the true (Heb. 9:24). If, therefore, the bride compares her beauty to the curtains of Solomon, without doubt she speaks of the glory and beauty of those curtains which cover that tabernacle which God pitched and not man. But if she compared her blackness, which seemed to be reproached by the daughters of Jerusalem, to the curtains of Solomon, the curtains of this tabernacle which is called the pattern of the true tabernacle are to be understood; as though they themselves also are black indeed, as being woven of goats' hair, and yet afford service and ornament to the divine tabernacle. And as to the fact that she who speaks appears to be one person, and has compared herself to many, either to the tents of Kedar in blackness, or to the curtains of Solomon, it is to be taken thus: that although she appears as one person, yet the Churches which are spread abroad throughout the orb of the earth are innumerable, and immeasurable assemblies and multitudes of peoples; just as the kingdom of heaven also is called one indeed, yet in it there are mentioned to be many mansions with the Father (John 14:2). Moreover, it can also be said of each soul that after very many sins turns to repentance, that she is black indeed because of sins, and comely because of repentance and the fruits of repentance. Finally, of this very one also who now says: I am black and comely, because she did not abide unto the end in that blackness, after these things the daughters of Jerusalem say of her herself: Who is this that comes up made white, leaning upon her brother (Song 8:5 LXX)?

Vers. 6. Ne videatis me, quoniam infuscata sum ego, quia despexit me sol. Infuscata sive denigrata, si competenter nobis videtur aptata expositio quam in superioribus vel de Aethiopissa quae a Moyse suscepta est in conjugium, vel de regina Saba Aethiopum quae sapientiam Salomonis venit audire, texuimus : merito nunc haec quae fusca vel nigra est et formosa, satisfacere videtur pro nigredine vel fuscatione sua, causasque reddere exprobrantibus, quasi quae non natura talis, nec ita a Conditore creata sit, sed ex accidentibus hoc passa sit. Ex eo, inquit, quia sol despexit me. In quo ostendit non de nigredine corporis fieri sermonem, quod utique sol obscurare et denigrare solet, cum respicit magis quam cum despicit. Ita denique et apud illam omnem gentem Aethiopum ferunt, cui naturalis quaedam inest ex seminis carnalis successione nigredo, quod in illis locis sol radiis acrioribus ferveat, et adusta jam semel atque infuscata corpora genuini vitii successione permaneant. Contrarii

Verse 6. Look not upon me, because I am darkened, because the sun has looked down askance at me (Song 1:6). Darkened or blackened, if the exposition which we wove in the preceding pages either concerning the Ethiopian woman who was taken in marriage by Moses, or concerning the queen of Sheba of the Ethiopians who came to hear the wisdom of Solomon, seems to us to have been fittingly adapted: deservedly now does she who is dark or black and comely seem to make excuse for her blackness or darkening, and to render the causes to those who reproach her, as one who is not such by nature, nor created so by the Creator, but has suffered this from accidents. From the fact, she says, that the sun has looked down askance at me. Wherein she shows that the discourse is not concerning the blackness of the body, which the sun is certainly wont to darken and blacken when it looks upon it rather than when it looks away from it. Thus, finally, they report also among all that nation of the Ethiopians, in whom there is a certain natural blackness from the succession of carnal seed, that in those places the sun burns with fiercer rays, and bodies once scorched and darkened abide so by the succession of an inbred defect. Of the contrary

Editors' notes and page, col. 110

Footnotes

(74) ‹anchor: lateribus hinc et inde› · call in col 110

Exod. XXVI, 7, 8, 9, 10, 11, 12, 13.

Exodus 26:7, 8, 9, 10, 11, 12, 13.

(75) ‹anchor: exemplaria verorum› · call in col 110

Hebr. IX, 24.

Hebrews 9:24.

(76) ‹anchor: esse apud Patrem› · call in col 110

Joan. XIV, 2.

John 14:2.

(77-78) ‹anchor: super fraternum suum› · call in col 110 Cant. VIII, 5.

Song of Songs 8:5.

(printed under page 60)

Page

running head: LIBER SECUNDUS. 110
marginal letters: A lateribus hinc et; B exemplar veri tabernaculi; C convertitur ad poenitentiam,; D vel fuscatione sua,
old-edition numerals: 50 before Christum.
other: Latin only, no Greek printed; begins mid-sentence with "lateribus" and ends mid-sentence with "Contrarii"

PG 13:111

vero ordinis est animae nigredo. Nam neque aspectu, sed despectu solis inuritur, neque nascendo, sed negligendo conquiritur ; et ideo sicut ignavia assumitur, ita et industria repellitur et repulsatur. Denique, ut superius dixi, haec ipsa quae nunc nigra dicitur esse, in fine Cantici hujus dealbata memoratur ascendere incumbens super fraternum suum. Effecta est ergo nigra, quia descendit ; si autem coeperit ascendere et incumbere super fraternum suum, et adhaerere ei, nec omnino separari ab eo, erit dealbata et candida ; abjectaque omni nigredine, veri luminis luce circumfusa radiabit. Dicit ergo nunc ad filias Hierusalem pro nigredine sua satisfaciens : Non putetis, o filiae Hierusalem, quod naturalis est ista nigredo quam videtis in vultu meo ; sed scitote quoniam despectu solis est facta. Sol enim justitiae quia me non invenit recte stantem, nec ipse in me rectos direxit lucis suae radios. Ego enim sum populus gentium, qui prius non aspexi ad solem justitiae nec steti ante Dominum ; et ideo nec ille me aspexit, sed despexit, neque astitit mihi, sed praeteriit. Hoc autem ita esse etiam tu qui Israel diceris, reipsa expertus jam jamque cognosces et dices : Sicut enim me aliquando non credente tu assumptus es, et misericordiam consecutus, et te respexit sol justitiae, me autem utpote inobedientem et incredulum despexit, et sprevit ; ita et nunc quia tu incredulus et inobediens factus es, ego spero respici a sole justitiae et misericordiam consequi. Quod autem mutua nobis sit solis ista despectio, et ego primo pro inobedientia mea despectus sum, tu vero respectus ; nunc autem etiam tibi non solum despectus solis, sed et caecitas quaedam licet ex parte contigerit, testem tibi producam magnificum, et coelestis secreti conscium Paulum, qui ita dicit : Sicut enim vos (de gentibus sine dubio loquens) aliquando non credidistis Deo, nunc autem misericordiam consecuti estis propter istorum incredulitatem ; ita et isti non crediderunt in vestra misericordia, ut ipsi misericordiam consequantur. Et item in aliis dicit : Quia caecitas ex parte contigit in Israel, donec plenitudo gentium intraret. Hinc ergo est in me quam exprobras ista nigredo, quia despexit me sol propter incredulitatem et inobedientiam meam. Cum vero recte stetero ante eum, et non fuero obliquus in aliquo, neque declinavero ad dexteram, neque ad sinistram, sed fecero rectas semitas pedibus meis contra solem justitiae incedens in omnibus justificationibus ejus sine querela ; tunc et ipse rectus me respiciet, et nulla erit obliquitas, nec erit causa ulla despectus, et tunc reddetur mihi lux mea et splendor meus ; in tantumque propelletur

order, however, is the blackness of the soul. For it is burned in not by the looking upon of the sun, but by its looking askance, nor is it acquired by birth, but by neglect; and therefore just as it is taken on through sloth, so also it is driven away and repelled by diligence. Finally, as I said above, this very one who is now said to be black is mentioned at the end of this Song as coming up made white, leaning upon her brother (Song 8:5). She was made black, therefore, because she went down; but if she begins to go up and to lean upon her brother, and to cleave to Him, and not at all to be separated from Him, she will be made white and shining; and having cast away all blackness, encompassed with the light of the true light she will shine forth. She speaks, therefore, now to the daughters of Jerusalem, making excuse for her blackness: Do not suppose, O daughters of Jerusalem, that this blackness which you see in my countenance is natural; but know that it was made by the looking askance of the sun. For because the Sun of righteousness did not find me standing upright, neither did He Himself direct the rays of His light straight upon me. For I am the people of the Gentiles, who formerly did not look towards the Sun of righteousness nor stand before the Lord; and therefore neither did He look upon me, but looked askance at me, nor did He stand by me, but passed by. And that this is so, you also who are called Israel, having experienced it in very deed, will soon know and say: For just as when I once did not believe you were taken up, and obtained mercy, and the Sun of righteousness looked upon you, whereas He looked askance at me and spurned me as being disobedient and unbelieving; so now also, because you have become unbelieving and disobedient, I hope to be looked upon by the Sun of righteousness and to obtain mercy. And that this looking askance of the sun is mutual for us, and I at first for my disobedience was looked askance at, while you were looked upon; whereas now to you also not only has the looking askance of the sun happened, but also a certain blindness, though in part, I will bring forward to you a magnificent witness, and one conscious of the heavenly secret, Paul, who speaks thus: For as you (speaking without doubt of the Gentiles) once did not believe God, but now have obtained mercy through their unbelief; so these also have not believed in your mercy, that they themselves also may obtain mercy (Rom. 11:30–31). And likewise in other words he says: That blindness in part has happened in Israel, until the fulness of the Gentiles should enter in (Rom. 11:25). Hence, therefore, is this blackness in me with which you reproach me, because the sun looked askance at me on account of my unbelief and disobedience. But when I shall stand upright before Him, and shall not be crooked in anything, nor turn aside to the right hand or to the left, but shall make straight paths for my feet, walking over against the Sun of righteousness in all His statutes without blame; then He Himself also will look straight upon me, and there will be no crookedness, nor will there be any cause of looking askance, and then my light and my brightness will be restored to me; and so far will

Editors' notes and page, col. 111

Footnotes

(79) ‹anchor: misericordiam consequantur› · call in col 111

Rom. XI, 30, 31.

Romans 11:30, 31.

(printed under page 61)

(80) ‹anchor: gentium intraret› · call in col 111

ibid. 25.

Ibid. [Romans 11], 25.

(printed under page 61)

(38) ‹anchor: et inobedientiam meam› · call in col 111

Procopius ex Origene: Σκοτισθεῖσάν με τῇ ἁμαρτίᾳ Χριστὸς παρεῖδε διὰ τὴν ἁμαρτίαν· ὃν ἥλιον δικαιοσύνης ἀναγορεύουσιν αἱ Γραφαί. Ex peccato tenebris offuscatam Christus me ob incredulitatem despexit: quem Scripturae solem justitiae vocant.

Procopius, from Origen: "Me, darkened by sin, Christ overlooked on account of sin: him whom the Scriptures proclaim the sun of justice." [Latin version:] "Me, overcast with darkness through sin, Christ despised for my unbelief: him whom the Scriptures call the sun of justice."

(printed under page 61)

Page

running head: 111 ORIGENIS IN CANTICUM
marginal letters: A vero ordinis est; B meo ; sed scitote; C diam consequi. Quod; D stetero ante eum,
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-sentence with "vero" and ends mid-word with "propelle-"
other: the word propelletur was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 112

PG 13:112

a me quam nunc exprobratis ista nigredo, ut etiam lux mundi merear appellari. Sic ergo sol iste quidem visibilis ea corpora quibus a summo libramine insederit, infuscat et urit ; ea vero quae procul sunt et ab ista collibratione longius posita, conservat in candore suo, nec omnino urit ea, sed illuminat. Sol vero spiritalis, qui est sol justitiae, in cujus pennis sanitas esse dicitur, econtrario eos quidem quos recti cordis invenerit, et ad libram sui splendoris consistentes, illuminat, et omni fulgore circumdat ; eos autem qui oblique incedunt cum eo, necessario etiam ipse oblique non tam respicit quam despicit, hoc eis praestante inconstantia sua et instabilitate. Quomodo enim qui perversi sunt, possunt suscipere quod rectum est? Velut si curvo ligno adhibeas rectissimam regulam, videbitur quidem per regulam argui materiae pravitas, non tamen regula est quae ligno causam perversitatis imposuit. Et ideo festinandum est ad vias rectas, et standum in semitis virtutum, ne forte sol justitiae rectus incedens, si nos obliquos stare inveniat et perversos, despiciat nos et efficiamur denigrati. In quantum enim incapaces fuerimus lucis ejus, in tantum tenebris et nigredini dabimus locum. Hic enim est ipse sol qui et lux vera, illuminans omnem hominem venientem in hunc mundum, et qui in hoc mundo erat, et mundus per ipsum factus est. Non enim per istud visibile lumen mundus factus est, cum et ipsum portio sit mundi, sed per istud verum lumen, a quo lumine si nos perversi incesserimus, despici dicimur. Et ipsum enim nobis perverse incedentibus, perversum quoque incedit, sicut scriptum est in maledictionibus Levitici : Et si incesseritis, inquit, mecum perversi, et nolueritis obedire mihi, adjiciam vobis plagas septem. Et post pauca : Et si, inquit, non fueritis emendati, sed incesseritis mecum perversi, incedam et ego vobiscum perversus ; sive ut in aliis exemplaribus legimus : Si incesseritis mecum obliqui, incedam et ego vobiscum obliquus. Et post aliquanta iterum dicit ad ultimum : Et quoniam ambulaverunt in conspectu meo obliqui, et ego ambulabo cum eis in furore obliquus. Haec assumpsimus, ex quibus probaremus qualiter despicere, hoc est oblique aspicere sol dicatur. Et evidenter claruit quod hos despici ait, et cum his oblique incedat, ac perverse, qui oblique incedunt cum eo.

this blackness with which you now reproach me be driven away from me, that I may even deserve to be called the light of the world. Thus, therefore, this visible sun indeed darkens and burns those bodies upon which it rests from its highest poise; whereas those that are far off and set farther from that direct poise, it preserves in their whiteness, and does not burn them at all, but illuminates them. The spiritual Sun, however, Who is the Sun of righteousness, in Whose wings healing is said to be (Mal. 4:2), on the contrary illuminates those whom He finds upright of heart and standing at the direct poise of His brightness, and encompasses them with all splendour; whereas upon those who walk crookedly with Him, of necessity He Himself also looks crookedly—not so much looking upon them as looking askance at them—their own inconstancy and instability procuring this for them. For how can those who are perverse receive that which is upright? Just as if you apply a most straight rule to a crooked piece of wood, the crookedness of the timber will indeed seem to be convicted by the rule, yet it is not the rule that has laid the cause of perversity upon the wood. And therefore we must hasten to straight ways, and stand in the paths of the virtues, lest perhaps the Sun of righteousness walking uprightly, if He find us standing crooked and perverse, look askance at us and we be made blackened. For by as much as we have been incapable of His light, by so much shall we give place to darkness and blackness. For this is the very Sun Who is also the true Light, enlightening every man that comes into this world, and Who was in this world, and the world was made through Him (John 1:9–10). For the world was not made through that visible light, seeing that it itself also is a portion of the world, but through that true Light, by which Light, if we walk perversely, we are said to be looked askance at. For when we walk perversely, It itself also walks perversely with us, as it is written in the curses of Leviticus: And if you walk perversely with Me, He says, and will not obey Me, I will add seven plagues upon you (Lev. 26:21). And after a few words: And if, He says, you be not amended, but walk perversely with Me, I also will walk perversely with you (Lev. 26:23–24); or as we read in other copies: If you walk crookedly with Me, I also will walk crookedly with you. And after some further words He says again at the end: And because they walked crookedly before Me, I also will walk crookedly with them in fury (Lev. 26:40–41). We have taken up these things whereby we might prove in what manner the sun is said to look askance, that is, to look crookedly. And it has become clearly evident that He says those are looked askance at, and walks crookedly and perversely with those, who walk crookedly with Him.

Πρόσχες δὲ καὶ τούτοις, ὅτι ὁ ἥλιος, λευκὸς καὶ λαμπρὸς ὢν, δοκεῖ τὴν αἰτίαν ἔχειν τοῦ μελανοῦν οὐ παρ' ἑαυτὸν,

And give heed to these things as well, that the sun, being white and bright, seems to have the cause of blackening not from itself,

Editors' notes and page, col. 112

Footnotes

(81) ‹anchor: vobis plagas septem› · call in col 112

Levit. XXVI, 21.

Leviticus 26:21.

(printed under page 61)

(82) ‹anchor: vobiscum perversus› · call in col 112

ibid. 23, 24.

Ibid. [Leviticus 26], 23, 24.

(printed under page 61)

(83) ‹anchor: in furore obliquus› · call in col 112

ibid. 40, 41.

Ibid. [Leviticus 26], 40, 41.

(printed under page 61)

(39) ‹anchor: Πρόσχες δὲ› · call in col 112 (printed at the head of the Greek beside the Latin "Sed et hoc quod admonuit")

Πρόσχες δέ, etc. Graeca haec Philocaliae capite ultimo excerpta dicuntur ἐκ τοῦ β' τόμου τῶν εἰς τὸ Ἆσμα τῶν ᾀσμάτων.

"Πρόσχες δέ" ("But note"), etc. This Greek, excerpted in the last chapter of the Philocalia, is said to come "from the second tome of the [commentaries] on the Song of Songs."

(printed under page 61)

Page

other: the Greek paragraph Πρόσχες δὲ καὶ τούτοις... printed inside the Latin is a Greek parallel to Rufinus's version, probably from the catenae, set in place as printed
running head: IN CANTICUM CANTIC. 112
marginal letters: A tur a me; B est? Velut si; C portio sit mundi,; D hoc est oblique
old-edition numerals: 51 before ut etiam
other: first paragraph Latin only, no Greek printed (begins mid-word with "tur"); at bottom, Greek fragment from Philocalia set ("Πρόσχες δὲ... οὐ παρ' ἑαυτὸν,"), facing Latin sub-column ("Sed et hoc quod admonuit... videtur esse virtutis, unius") left out

PG 13:113

ἀλλὰ παρὰ τὸν ὡς ἀποδεδώκαμεν μελανούμενον. Οὕτω δὲ μήποτε καὶ σκληρύνει Κύριος τὴν καρδίαν Φαραὼ, τῆς αἰτίας τούτου οὔσης περὶ αὐτὸν κατοδυνῶντα τὴν τῶν Ἑβραίων ζωὴν ἐν τοῖς ἔργοις τοῖς σκληροῖς, τῷ πηλῷ καὶ τῇ πλινθείᾳ καὶ πᾶσι τοῖς ἔργοις οὐχὶ καὶ τοῖς ἐν ὄρεσι καὶ βουνοῖς, ἀλλὰ τοῖς ἐν πεδίοις. Ὑλικὸς γάρ τις ἀπὸ τῆς ἑαυτοῦ κακίας γεγενημένος, καὶ κατὰ σάρκα κατὰ πάντα ζῶν, πηλῷ φίλος τυγχάνων, βούλεται καὶ τοὺς Ἑβραίους πηλοποιεῖν, τὸ ἡγεμονικὸν ἔχων οὐ καθαρὸν πηλοῦ· ὅπερ ὡς πηλὸς ὑπὸ ἡλίου σκληρύνεται, οὕτως ὑπὸ τῶν αὐγῶν τοῦ Θεοῦ ἐπισκοπουσῶν τῷ Ἰσραὴλ ἐσκληρύνθη. Ὅτι δὲ τοιαῦτά ἐστιν ἐν τοῖς κατὰ τόπον, καὶ οὐχ ἱστορίαν ψιλὴν πρόκειται ἀναγράφειν, δῆλον ἔσται τῷ συνορῶντι, ὅτι, ἡνίκα κατεστέναξαν οἱ υἱοὶ Ἰσραὴλ, οὔτε ἀπὸ τῆς πλινθείας, οὔτε ἀπὸ τοῦ πηλοῦ, οὔτε ἀπὸ τῶν ἀχύρων κατεστέναξαν, ἀλλ' ἀπὸ τῶν ἔργων· Καὶ ἀνέβη ἡ βοὴ αὐτῶν πρὸς Θεὸν, οὐκ ἀπὸ πηλοῦ, ἀλλὰ πάλιν ἀπὸ τῶν ἔργων. Διὸ καὶ εἰσήκουσε Κύριος τῶν στεναγμῶν αὐτῶν· οὐκ εἰσακούων στεναγμοῦ τῶν οὐκ ἀπὸ ἔργων βοώντων πρὸς αὐτὸν, ἀλλὰ ἀπὸ πηλοῦ καὶ τῶν γηΐνων πράξεων.

but from the one that is blackened, as we have explained. And thus perhaps the Lord also hardens the heart of Pharaoh (Exod. 9:12), the cause of this being about him who was afflicting the life of the Hebrews with hard works, with clay and brickmaking and all the works—not those in the mountains and hills, but those in the plains (Exod. 1:14). For having become a material man from his own wickedness, and living in all things according to the flesh, happening to be a friend to clay, he wishes to make the Hebrews also work in clay, having his governing faculty not pure of clay; which, just as clay is hardened by the sun, was thus hardened by the rays of God visiting Israel. And that such things are in the passage, and the purpose is not to record bare history, will be clear to one who observes that when the sons of Israel groaned, they groaned neither from the brickmaking, nor from the clay, nor from the straw, but from the works: And their cry went up to God (Exod. 2:23), not from the clay, but again from the works. Wherefore also the Lord hearkened to their groanings (Exod. 2:24): not hearkening to the groaning of those who cry out to Him not from works, but from clay and earthly deeds.

Editors' notes and page, col. 113

Footnotes

(84) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Exod. IX.

Exodus 9.

(printed under page 62)

(85) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Exod. IV.

Exodus 4.

(printed under page 62)

(86) ‹anchor: clamor eorum ad Deum› · call in col 113

Exod. II, 23.

Exodus 2:23.

(printed under page 62)

(87) ‹anchor: gemitus ipsorum› · call in col 113

ibid. 24.

Ibid. [Exodus 2], 24. [The note straddles the two crops; the right crop shows "4", the leading "2" is taken as lost at the crop edge (Exod. 2:24 is the verse quoted).]

(printed under page 62)

(40) ‹anchor: radiis quibus illuminabat› · call in col 113

Mss., illuminabat. Libb. editi, illuminat.

Manuscripts: illuminabat ("was illuminating"). Printed books: illuminat ("illuminates").

(printed under page 62)

(41) ‹anchor: non exaudiat› · call in col 113

Mss., exaudiat. Libb. editi, exaudivit.

Manuscripts: exaudiat ("hear," subjunctive). Printed books: exaudivit ("heard").

(printed under page 62)

Page

other: the Greek printed inside the Latin in this column is a Greek parallel to Rufinus's version, probably from the catenae, set in place as printed
running head: 113 LIBER SECUNDU
marginal letters: A ἀλλὰ παρὰ τὸν; B τυγχάνων, βούλεται καὶ; C ὅτι, ἡνίκα κατεστέναξαν; D οὐκ ἀπὸ ἔργων
old-edition numerals: 52 after a (in facing Latin)
other: Greek set; facing Latin ("qua illuminat, alterius... non exaudiat eorum") left out

PG 13:114

gemitum, qui non ex operibus suis clamant ad Dominum.

groan, who do not cry out to the Lord from their works.

INTERP. NOV.

NEW TRANSLATION.

Ad haec quoque attende, quod sol, cum clarus est et lucidus, causam habere videtur denigrandi, non per se, sed propter eum qui, ut diximus, denigratur. Ita forte etiam indurat Dominus cor Pharaonis, cum hujus indurationis causa sit in eo qui duris operibus Hebraeorum vitam fatigat, luto, lateribus coquendis, et cunctis operibus non iis modo, quae in montibus et collibus, sed etiam quae in campis peraguntur. Suo enim vitio factus quodammodo materialis et secundum carnem omnino vivens, luto amicus, vult etiam Hebraeos lutum facere, utpote principalem animi partem non habens a luto puram : quae quidem, ut lutum a sole induratur, sic a Dei radiis Israel inspicientibus indurata est. Haec autem ita se habere in hoc loco, nec nudam historiam scribere propositum fuisse planum erit, si quis animadvertat, cum ingemiscerent filii Israel, neque propter laterum officinam, neque propter lutum, neque propter paleas, sed propter opera ingemuisse : « Et ascendit clamor eorum ad Deum, » non a luto, sed rursum « ab operibus. » Quapropter etiam « audivit Dominus gemitus ipsorum, » non audiens gemitum eorum, qui non ab operibus, sed a luto et terrenis actionibus ad ipsum clamabant.

Attend to these things also, that the sun, though it is bright and shining, seems to have a cause of blackening, not of itself, but on account of him who, as we have said, is blackened. Thus perhaps the Lord also hardens the heart of Pharaoh, since the cause of this hardening lies in him who wearies the life of the Hebrews with hard works, with clay, with baking bricks, and with all the works not only that are carried out in the mountains and hills, but also that are performed in the plains. For having become in a way material by his own fault and living altogether according to the flesh, a friend to clay, he wishes to make the Hebrews clay as well, inasmuch as he does not have the ruling part of his mind pure from clay: which indeed, just as clay is hardened by the sun, so was hardened by the rays of God looking upon Israel. Moreover, that these things are so in this passage, and that the purpose was not to write bare history, will be plain if anyone observes that when the children of Israel groaned, they groaned neither on account of the brickyard, nor on account of the clay, nor on account of the straw, but on account of the works: "And their cry went up to God," not from the clay, but again "from the works." Wherefore also "the Lord heard their groaning," not hearing the groan of those who cried out to Him not from the works, but from the clay and earthly actions.

Haec quamvis per excessum dicta videantur, tamen locorum opportunitate commoniti nequaquam judicavimus omittenda, maxime cum habeant aliquid similitudinis ad hoc quod dicit haec quae infuscata est quia despexerit eam sol, quod utique ostenditur ibi accidere, ubi peccatorum causa praecedit; et ibi infuscari vel aduri aliquem sole, ubi peccati materia subsistit. Ubi vero non est peccatum, sol neque adurere dicitur, neque infuscare, sicut de justo refertur in Psalmis : Per diem sol non uret te, neque luna per noctem. Vides ergo quia sanctos in quibus peccatorum nulla causa est, sol nunquam adurit. Ut enim diximus, duplicis virtutis est sol : justos quidem illuminat, peccatores vero non illuminat, sed adurit, quoniam et ipsi oderunt lucem, quia male agunt. Denique ob hoc Deus noster ignis dicitur esse consumens, et nihilominus lux in quo tenebrae non sunt. Lux sine dubio justis, et ignis efficitur peccatoribus, ut consumat in eis omne quod in anima eorum corruptibilitatis aut fragilitatis invenerit. Quod autem in multis Scripturae locis et sol et ignis non iste visibilis, sed ille invisibilis et spiritalis dicatur, ipse etiam, si recenseas, abundanter invenies.

Although these things may seem to have been said by way of digression, nevertheless, reminded by the opportunity of the passages, we by no means judged that they should be omitted, especially since they bear some likeness to what she who has been darkened says, that the sun has looked down upon her, which certainly is shown to happen where the cause of sins precedes; and that someone is darkened or scorched by the sun where the matter of sin subsists. Where, however, there is no sin, the sun is said neither to scorch nor to darken, as is related of the righteous man in the Psalms: By day the sun shall not burn you, nor the moon by night (Ps. 120:6). You see, therefore, that the sun never scorches the saints in whom there is no cause of sins. For as we have said, the sun is of a twofold power: it enlightens the righteous indeed, whereas it does not enlighten sinners, but scorches them, because they themselves also hate the light, since they do evil. Finally, on this account our God is said to be a consuming fire (Deut. 4:24), and nonetheless light in Whom there is no darkness. Without doubt He becomes light to the righteous, and fire to sinners, that He may consume in them all that He finds of corruptibility or frailty in their soul. And that in many passages of Scripture both the sun and the fire mean not this visible one, but that invisible and spiritual one, you yourself also, if you review them, will abundantly find.

Vers. 6. Filii matris meae dimicaverunt in me, posuerunt me custodem in vineis, vineam meam non custodivi. Adhuc ipsa quae fusca quidem pro delictis prioribus, formosa vero est pro fide et conversatione, etiam haec dicit, asseverans quod

Verse 6. The sons of my mother fought in me; they set me as keeper in the vineyards; my own vineyard I have not kept. She herself, who is dark indeed on account of her former transgressions, but comely on account of her faith and way of life, still says these things also, declaring that

σμῶν καὶ τῶν συνεργούντων ταῦτα δαιμόνων ἐμαχέσαντο τούτοις ἐν ἐμοὶ, τῆς αὐτῆς μοι μητρὸς ὄντες υἱοί· τῆς ἐλευθέρας φημί· οἱ μὲν εἰς τὸ κατ' ἐκλογὴν χάριτος λῆμμα ἀναλαμβανόμενοι· ἐγὼ δὲ τὴν κατὰ τὴν ἄνω Ἱερουσαλὴμ Διαθήκην λαβοῦσα, καὶ ἐξ ἐπαγγελίας ἀναγεννωμένη. Οὐ πρότερον δὲ ταύ-

thoughts and the demons working these things together, fought against them in me, being sons of the same mother as I—of the free woman, I mean—they indeed being received into the remnant according to the election of grace, and I having received the Covenant according to the Jerusalem above, and being born again by promise. Yet not before did they set this

Editors' notes and page, col. 114

Footnotes

(88) ‹anchor: luna per noctem› · call in col 114

Psal. XII, 6.

Psalm 12:6 [as printed; the words quoted are Psalm 120 (121):6].

(printed under page 62)

(89) ‹anchor: ignis dicitur esse consumens› · call in col 114

Deut. IV, 24.

Deuteronomy 4:24.

(printed under page 62)

(42) ‹anchor: etiam haec dicit› · call in col 114

Procopius Origenis sensum vel verba ipsa sic refert: « Υἱοὶ μητρός μου ἐμαχέσαντο ἐν ἐμοί· » ἤγουν οἱ διδάσκοντές με μαθηταὶ τοῦ Χριστοῦ, καθαράν με τῶν πρὸ τούτου βουλόμενοι πονηρῶν λογισμῶν καὶ τῶν συνεργούντων ταῦτα δαιμόνων ἐμαχέσαντο τούτοις ἐν ἐμοί, τῆς αὐτῆς μοι μητρὸς ὄντες υἱοί· τῆς ἐλευθέρας φημί· οἱ μὲν εἰς τὸ κατ' ἐκλογὴν χάριτος λῆμμα ἀναλαμβανόμενοι· ἐγὼ δὲ τὴν κατὰ τὴν ἄνω Ἱερουσαλὴμ Διαθήκην λαβοῦσα, καὶ ἐξ ἐπαγγελίας ἀναγεννωμένη. Οὐ πρότερον δὲ ταύ- (continues)

Procopius reports Origen's sense, or his very words, thus: "'The sons of my mother fought within me'; that is, those who teach me, the disciples of Christ, wishing me clean of my former evil thoughts and of the demons that work with them, fought against these within me, being sons of the same mother as I — of the free woman, I mean: they taken up into the portion of the election of grace; I, having received the covenant according to the Jerusalem above, and being born again from the promise. But not before … (continues)

(printed under page 62)

Page

other: the Greek paragraphs printed inside the Latin in this column are Greek parallels to Rufinus's version, probably from the catenae, set in place as printed
running head: BER SECUNDUS. 114
marginal letters: A gemitum, qui non; B in hoc loco; C cedit; et ibi; D multis Scripturae locis
old-edition numerals: (none)
other: Latin only in main column, no Greek printed; editors' matter: INTERP. NOV.; Greek catena fragment at foot begins mid-word σμῶν and ends mid-word ταύ-
other: the column ends with the half-word ταύ- and col 115 does not begin with its rest: left as printed; join the word where its rest stands

PG 13:115

filii matris suae dimicaverunt non contra eam, sed in ea : et post hoc bellum quod in ea gesserunt, constituerunt eam vinearum custodem, non unius vineae, sed multarum. Astruit autem haec eadem, quod praeter illas vineas quas a filiis matris suae custodire posita est, habuerit aliam propriam vineam quam non custodierit. Haec est propositi dramatis fabula. Sed nunc inquiramus quae sit mater sponsae hujus quam haec allegat, qui sint etiam filii ejus qui dimicaverunt in ea, et confecto bello tradiderunt ei vineas quas custodiret, quasi quae non potuisset servare eas, nisi ab illis dimicatum fuisset. Illam vero suscepta aliarum vinearum custodia propriam vineam noluisse vel non potuisse servare; ad Galatas Paulus scribens, ait : Dicite mihi qui sub lege vultis esse, legem non audistis? Scriptum est enim, quoniam Abraham duos habuit filios, unum ex ancilla, et unum de libera. Sed is quidem qui de ancilla, secundum carnem natus est; qui vero de libera, secundum repromissionem : quae sunt allegorica. Haec enim sunt duo testamenta, unum quidem in monte Sina in servitutem generans, quae est Agar. Sina enim mons est in Arabia, qui confertur huic quae nunc est Hierusalem, et servit cum filiis suis. Quae autem sursum est Hierusalem, libera est, quae est mater omnium nostrum. Hanc ergo Hierusalem coelestem dicit esse Paulus, et suam omnium nostrum credentium matrem. Denique addit in posterioribus et dicit : Propter quod fratres non sumus ancillae filii, sed liberae, qua libertate liberavit nos Christus. Evidenter ergo Paulus pronuntiat, quod omnis qui per fidem a Christo consequitur libertatem, filius sit liberae; et hanc dicit esse sursum Hierusalem, quae libera est, quae est mater omnium nostrum. Hujus ergo matris et ipsa haec sponsa filia esse intelligitur in his qui dimicaverunt in ea, et constituerunt eam custodem vinearum. Unde videntur isti qui tantam potestatem habuerint, ut et bellum gererent in ea, et ordinarent eam vinearum custodem, non cujuscunque humilis, aut contemnendi loci fuisse. Possumus ergo et apostolos Christi accipere filios matris sponsae, hoc est Hierusalem filios coelestis, qui pugnaverunt prius in ista quae ex gentibus congregatur. Pugnaverunt autem ut vincerent in ea illos quos prius habuit infidelitatis et inobedientiae sensus, et omnem elationem extollentem se adversus scientiam Christi, sicut Paulus dicit : Cogitationes destruentes, et omnem altitudinem extollen-

the sons of her mother fought not against her, but in her; and after this war which they waged in her, they appointed her keeper of the vineyards, not of one vineyard, but of many. Moreover, this same woman adds that besides those vineyards which she was set to keep by the sons of her mother, she had another vineyard of her own which she did not keep. This is the plot of the drama set forth. But now let us inquire who is the mother of this bride whom she alleges, and who also are her sons who fought in her, and when the war was finished delivered to her the vineyards for her to keep, as though she could not have preserved them unless the battle had been fought by them; whereas she, having undertaken the keeping of the other vineyards, was unwilling or unable to preserve her own vineyard. Writing to the Galatians, Paul says: Tell me, you who wish to be under the law, have you not heard the law? For it is written that Abraham had two sons, one by the bondwoman, and one by the free woman. But he indeed who was by the bondwoman was born according to the flesh; whereas he who was by the free woman, according to the promise: which things are allegorical. For these are the two covenants, one indeed on Mount Sinai generating unto bondage, which is Hagar. For Sinai is a mountain in Arabia, which corresponds to this Jerusalem which now is, and is in bondage with her children. But that Jerusalem which is above is free, which is the mother of us all (Gal. 4:21–26). This heavenly Jerusalem, therefore, Paul says is his own mother and the mother of us all who believe. Finally, he adds in what follows and says: Wherefore, brethren, we are not children of the bondwoman, but of the free, by the freedom wherewith Christ has made us free (Gal. 4:31). Clearly, therefore, Paul pronounces that everyone who through faith obtains freedom from Christ is a son of the free woman; and her he declares to be the Jerusalem above, which is free, which is the mother of us all. Of this mother, therefore, this bride herself is also understood to be a daughter in those who fought in her and appointed her keeper of the vineyards. Whence those who had such great power as both to wage war in her and to ordain her keeper of the vineyards seem not to have been of any lowly or contemptible station. We can therefore also take the apostles of Christ as the sons of the bride's mother, that is, the sons of the heavenly Jerusalem, who fought first in her who is gathered from among the nations. And they fought that they might conquer in her those thoughts of unbelief and disobedience which she formerly had, and every arrogance exalting itself against the knowledge of Christ, just as Paul says: Destroying thoughts, and every height exalt-

την ἔθεντο φυλάττουσαν. Εἶτα ἐμαχέσαντο. Μαχεσάμενοι δὲ πρῶτον, ἐπιτηδείαν ἐποίησαν τοῦ τεθῆναι ἐν ἀμπελῶσιν εἰς φυλακήν. Μωϋσῆς δὲ οὗτος καὶ οἱ προφῆται, ὧν ἕκαστος ἀγρὸς ἦν πλήρης, ὃν εὐλόγησε Κύριος, καὶ ἀμπελὼν, ἐν οἷς τις γενόμενος, καὶ τὴν προτέραν ἕξιν ἑαυτοῦ μὴ τηρῶν, ὡς ἐκ Σοδόμων ὑπάρχουσαν ἀμπελῶνα, τῷ παρόντι κέχρηται λόγῳ.

her as keeping. Then they fought. And having fought first, they made her fit to be set in the vineyards to keep them. And this is Moses and the prophets, each of whom was a full field which the Lord blessed, and a vineyard, in which when someone comes to be, and does not keep his own former disposition, as being a vineyard from Sodom, he uses the present word.

Editors' notes and page, col. 115

Footnotes

(90) ‹anchor: mater omnium nostrum› · call in col 115

Galat. iv, 21, 22, 23, 24, 25.

Galatians 4:21, 22, 23, 24, 25.

(printed under page 63)

(91) ‹anchor: liberavit nos Christus› · call in col 115

ibid. 31.

Ibid. [Galatians 4], 31.

(printed under page 63)

(92) ‹anchor: not visible in the foot image› · call in col ? (the quotation runs on beyond the visible text of col 115; call not seen)

II Cor. X, 4, 5.

2 Corinthians 10:4, 5.

(printed under page 63)

(93) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Gen. XXVII, 27.

Genesis 27:27.

(printed under page 63)

Page

other: the Greek paragraph printed inside the Latin in this column is a Greek parallel to Rufinus's version, probably from the catenae, set in place as printed
running head: 115 ORIGENIS IN CANTICUM
marginal letters: A filii matris suae; B mihi qui sub lege; C bertate liberavit nos; D Pugnaverunt autem ut
old-edition numerals: 53 after adversus
other: Latin only in main column, no Greek printed (ends mid-word extollen-); Greek catena fragment at foot begins mid-word την; Latin translation of the Greek fragment at the foot (« Filii matris meae...) left out

PG 13:116

tem se adversus scientiam Christi. Pugnaverunt ergo non adversus eam, sed in ea, hoc est in sensibus et corde ejus, ut destruerent et depellerent omnem infidelitatem, omne vitium, omnesque doctrinas quae ei inter gentes positae falsis sophistarum assertionibus inoleverant. Fuit ergo apostolis Christi grande bellum, donec omnes ex ea mendacii turres et muros perversae doctrinae subruerent, donec iniquitatis argumenta prosternerent, et operantes haec atque succendentes in corde ejus daemones debellarent. Ubi ergo effugaverunt ab ea omnes sensus infidelitatis antiquae, non eam relinquunt otiosam, ne forte per otium rursus antiqua subrepant, et redeant quae repulsa sunt : sed dant ei opus quod agat, et consignant ei custodiam vinearum. Vineas accipiamus singula quaecunque volumina legis ac prophetarum. Erat enim unusquisque eorum sicut ager plenus quem benedixit Dominus. Haec ergo isti viri fortes post victoriam belli servanda ei et custodienda consignant. Non enim relinquunt eam, ut diximus, otiosam. Sed et evangelistarum scripta, atque ipsorum apostolorum litteras possumus similiter vineas accipere, quas huic quae ex gentibus congregatur, pro qua etiam dimicaverunt, custodiendas colendasque tradiderunt. Quod vero ait, quia suam propriam vineam non custodierit, illam possumus eruditionem dicere, qua unusquisque exercebatur ante fidem; quam sine dubio credens Christo, relinquit ac deserit, et ea quae sibi lucra videbantur, ducit propter Christum detrimenta. Sicut et Paulus gloriatur legis observantias, et omnem Judaicae institutionis gloriam fuisse sibi ut stercora tantum ut in Christo inveniretur non habens suam justitiam quae ex lege est, sed justitiam quae ex Deo est. Sicut ergo Paulus accepta Christi fide, non custodivit vineam suam, Judaicae scilicet traditionis obsequia; et idcirco fortasse non custodivit, quia cum plantata esset a Deo vitis vera, conversa est in amaritudinem vitis alienae, et erat jam vitis Sodomorum vinea eorum, et palmes eorum ex Gomorrha, et botrus amaritudinis in eis, et furor draconum vinum eorum, et furor aspidum insanabilis. Ita et apud gentes erant plurimae hujusmodi doctrinae, quas post illa bella quibus pro fide et agnitione Christi a doctoribus dimicatum est, superatas dicit. Puto quod omnino criminis loco ducatur, si custodierit aliquis hujusmodi vineas, et agrum colat ultra venenatis et noxiis consitum disciplinis. Nec mireris si his culpis aliquando fuisse videatur

ing itself against the knowledge of Christ (2 Cor. 10:4–5). They fought, therefore, not against her, but in her, that is, in her senses and her heart, that they might destroy and drive out all unbelief, every vice, and all the doctrines which, while she was set among the nations, had grown into her through the false assertions of the sophists. There was therefore a great war for the apostles of Christ, until they overthrew out of her all the towers of falsehood and the walls of perverse doctrine, until they cast down the arguments of iniquity, and vanquished the demons working these things and kindling them in her heart. When therefore they have put to flight from her all the thoughts of her ancient unbelief, they do not leave her idle, lest perhaps through idleness the ancient things should creep back again and what was driven back should return; instead, they give her a work to do, and entrust to her the keeping of the vineyards. By vineyards let us understand all the individual rolls of the law and the prophets. For each one of them was like a full field which the Lord has blessed (Gen. 27:27). These things, therefore, those valiant men after the victory of the war entrust to her to be preserved and kept. For they do not leave her, as we have said, idle. Moreover, the writings of the evangelists also, and the epistles of the apostles themselves, we can similarly take as vineyards, which they delivered to her who is gathered from among the nations, for whom they also fought, to be kept and cultivated. And as for what she says, that she has not kept her own vineyard, by that we can mean the training wherein each one was exercised before the faith; which without doubt, on believing in Christ, he leaves behind and forsakes, and counts those things which seemed to him gains as losses on account of Christ. Just as Paul also boasts that the observances of the law and all the glory of Jewish instruction were to him as dung, if only he might be found in Christ not having his own righteousness which is from the law, but the righteousness which is from God (Phil. 3:8–9). Just as Paul, therefore, upon receiving the faith of Christ, did not keep his own vineyard, namely the observances of Jewish tradition—and perhaps he did not keep it for this reason, because although it had been planted by God a true vine, it was turned into the bitterness of a strange vine (Jer. 2:21), and their vineyard was now the vine of Sodom, and their branch from Gomorrah, and the cluster of bitterness in them, and their wine the fury of dragons, and the incurable fury of asps (Deut. 32:32–33)—so also among the nations there were very many doctrines of this sort, which she says were overcome after those wars in which the teachers fought for the faith and knowledge of Christ. I think that it is altogether reckoned as a crime if anyone keeps vineyards of this sort, and cultivates any further a field planted with poisonous and harmful teachings. Nor should you marvel if there seems once to have been liable to these faults

Editors' notes and page, col. 116

Footnotes

(94) ‹anchor: quae ex Deo est› · call in col 116

Philipp. III, 9.

Philippians 3:9.

(printed under page 63)

(95) ‹anchor: vitis alienae› · call in col 116

Jerem. ii, 21.

Jeremiah 2:21.

(printed under page 63)

(96) ‹anchor: aspidum insanabilis› · call in col 116

Deut. XXXII, 32, 33.

Deuteronomy 32:32, 33.

(printed under page 63)

Page

running head: IN CANTICUM CANTIC. 116
marginal letters: A tem se adversus; B Vineas accipiamus singula; C ta. Sicut et Paulus; D tione Christi a
old-edition numerals: (none)
other: Latin only in main column, no Greek printed; begins mid-word tem; Latin translation of the Greek catena fragment at the foot (tionibus, quae antea erant...) left out

PG 13:117

obnoxia haec quae ex nationum dispersione colligitur, et jam Christo sponsa praeparatur. Recordare quomodo prima mulier seducta est, et in praevaricatione facta : quae non aliter salva fieri dicitur, nisi per filiorum generationem, illorum duntaxat qui permanent in fide et charitate cum sanctitate. Hoc ergo quod de Adam et Eva scribitur, sic asseverat Apostolus : Mysterium magnum est in Christo et in Ecclesia; qui eam ita dilexit ut semetipsum traderet pro ea, cum esset adhuc impia haec ipsa, sicut ipse dixit : Cum enim adhuc secundum tempus impii essemus, Christus pro nobis mortuus est. Et iterum : Quia cum adhuc essemus infideles, Christus pro nobis mortuus est. Non ergo mirum est, si haec quae seducta et in praevaricatione facta, quae impia secundum tempus fuit et peccatrix, talem dicatur vineam coluisse eo tempore, cum adhuc impia erat, quam relinquere debuerit, et nequaquam omnino servare.

she who is gathered out of the dispersion of the nations, and is now prepared as a bride for Christ. Remember how the first woman was seduced, and fell into transgression: who is said to be saved not otherwise than through the bearing of children, of those only who continue in faith and love with holiness (1 Tim. 2:14–15). This, therefore, which is written of Adam and Eve, the Apostle thus affirms: This is a great mystery in Christ and in the Church (Eph. 5:32); Who so loved her that He delivered Himself up for her, while she herself was still ungodly, just as he himself said: For while we were yet ungodly according to the time, Christ died for us (Rom. 5:6). And again: Because while we were yet unbelievers, Christ died for us (Rom. 5:8–9). It is no wonder, therefore, if she who was seduced and fell into transgression, who according to the time was ungodly and a sinner, is said to have cultivated such a vineyard at that time when she was still ungodly, which she ought to have left behind and by no means at all preserved.

Quod si etiam tertium explanationis locum placet exsequi, referamus haec ad unamquamque animam, quae conversa ad Deum, et ad fidem veniens, patitur sine dubio cogitationum pugnas, et obluctationes daemonum revocare eam nitentium ad prioris vitae illecebras, vel infidelitatis errorem. Sed ne hoc fiat, neve rursum daemonibus in eam tantum liceat, prospexit divina Providentia ut parvulis quibusque, et his qui pro semetipsis adversus astutias diaboli et daemonum pugnas dimicare non possunt utpote infantes adhuc et lactentes in Christo, dare angelos propugnatores et defensores : qui velut tutores et procuratores constituti sunt a Deo eorum, qui in infirma aetate positi pro semetipsis (ut diximus) pugnare non possunt. Et ut hoc cum majori fiducia agant, conceditur eis semper videre faciem Patris qui in coelis est : et istos puto esse parvulos quos venire ad se Christus jussit, et non sivit prohiberi, et quos semper dixit videre faciem Patris. Nec tibi contrarium videatur, si eos haec anima quae ad Deum tendit, matris suae filios appellat. Si enim animarum mater Hierusalem coelestis est, et angeli nihilominus coelestes nominantur, nihil dissonans videbitur, si hi qui similiter ut ipsa coelestes sunt, ab ea filii matris appellantur. Super omnia autem congruum videbitur et conveniens, ut quibus unus est Pater Deus, una sit et Hierusalem mater.

Now if it pleases us to pursue a third line of explanation as well, let us refer these things to each individual soul, which, when converted to God and coming to the faith, undoubtedly suffers battles of thoughts and struggles with demons striving to call it back to the allurements of its former life, or to the error of unbelief. But lest this happen, and lest the demons again be permitted so much power against it, divine Providence has seen to it to give to all the little ones, and to those who cannot fight for themselves against the wiles of the devil and the battles of the demons, inasmuch as they are still infants and sucklings in Christ, angels as champions and defenders: who have been appointed by God as guardians and stewards of those who, placed in a weak age, cannot (as we have said) fight for themselves. And that they may do this with greater confidence, it is granted to them always to behold the face of the Father Who is in heaven (Matt. 18:10): and these I think are the little ones whom Christ commanded to come to Him, and did not suffer to be forbidden, and whom He said always behold the face of the Father. Nor let it seem contradictory to you if this soul which strives towards God calls them the sons of its mother. For if the mother of souls is the heavenly Jerusalem, and the angels are nonetheless called heavenly, nothing will seem discordant if those who are heavenly in the same way as she is are called by her the sons of her mother. Above all, however, it will seem fitting and suitable that those who have one Father, God, should also have one mother, Jerusalem.

Quod vero ait : Vineam meam non custodivi, instituta illa ac mores et propositum in quo exercebatur secundum veterem hominem vivens, indicare videtur laudabiliter a se non esse servata. Ex quo autem adjutorio angelorum dimicavit, vicit ac penitus a se effugavit veterem hominem cum actibus

And as for what she says: My own vineyard I have not kept, she seems to indicate that those customs and habits and purpose in which she used to be exercised while living according to the old man have been praiseworthily not preserved by her. But from the time when by the help of the angels she fought, conquered, and utterly put to flight from herself the old man with his

Editors' notes and page, col. 117

Footnotes

(97) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

I Tim. II, 15.

1 Timothy 2:15.

(printed under page 64)

(98) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Ephes. V, 32.

Ephesians 5:32.

(printed under page 64)

(99) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Rom. V, 6.

Romans 5:6.

(printed under page 64)

(1) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

ibid. 8, 9.

Ibid. [Romans 5], 8, 9.

(printed under page 64)

(2) ‹anchor: qui in coelis est› · call in col 117

Matth. XVIII, 10.

Matthew 18:10.

(printed under page 64)

(43) ‹anchor: vicit ac penitus› · call in col 117

Libb. antea editi, et vicit eam ac penitus. Mss. ut in nostro textu.

Books previously printed: et vicit eam ac penitus ("and conquered her and utterly"). Manuscripts as in our text.

(printed under page 64)

Page

running head: 117 LIBER SECUNDUS
marginal letters: A obnoxia haec quae; B secundum tempus fuit; C angelos propugnatores et; D quibus unus est
old-edition numerals: (none)
other: Latin only, no Greek printed; ends mid-word acti-
other: the word actibus was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 118

PG 13:118

suis, constitutaque est ab eis vinearum custos, sensuum scilicet et dogmatum divinorum ex quibus possit vinum bibere, quod laetificet cor ejus.

deeds, she was also appointed by them keeper of the vineyards, namely of the divine meanings and doctrines from which she may drink wine that gladdens her heart.

Vers. 7. Annuntia mihi quem dilexit anima mea, ubi pascis, ubi cubile habes in meridie, ne forte efficiar sicut adoperta super greges sodalium tuorum. Adhuc sponsa loquitur etiam haec, sed ad sponsum, et non jam ad filias Hierusalem. Igitur ab initio ubi ait : Osculetur me, usque ad hunc locum : Super greges sodalium, cuncta quae dicta sunt, verba sunt sponsae. Sed primo sermo ejus ad Deum factus est, secundo ad sponsum, tertio ad adolescentulas; inter quas et sponsum media quaedam, et ut se dramatis hujus species habet quasi mesochorus effecta, nunc ad ipsum, nunc etiam ad filias Hierusalem respondens, dirigit verba. Hos ergo nunc ultimos sermones suos ad sponsum facit, requirens ab eo ubi pascat in meridie, et ubi collocet gregem, verens ne dum requirit eum, incurrat in ea loca ubi sodales sponsi locatos per meridiem greges servant. Ostenditur autem per haec quia sponsus hic etiam pastor sit. In superioribus autem didiceramus eum esse et regem, pro eo sine dubio quod homines regat; pastorem vero pro eo quod oves pascat; sponsum autem pro eo quod habeat sponsam quae cum eo regnet, secundum quod scriptum est : Astitit regina a dextris tuis in vestitu deaurato. Haec interim continet dramatis ipsius qui est quasi historicus ordo.

Verse 7. Tell me, O Thou Whom my soul has loved, where Thou feedest, where Thou hast Thy resting place at midday, lest perhaps I become as one veiled above the flocks of Thy companions. The bride still speaks these words also, but to the bridegroom, and no longer to the daughters of Jerusalem. Therefore, from the beginning where she says: Let Him kiss me, right up to this place: Above the flocks of Thy companions, all the things that have been spoken are the words of the bride. But first her speech was addressed to God, second to the bridegroom, third to the maidens; placed as a kind of mediator between them and the bridegroom, and, as the form of this drama has it, made as it were a chorus-leader, answering now to Him, now also to the daughters of Jerusalem, she directs her words. These last words of hers, therefore, she now addresses to the bridegroom, inquiring of Him where He feeds at midday and where He places His flock, fearing lest while she seeks Him, she should run into those places where the companions of the bridegroom keep their flocks stationed through the midday. And by these things it is shown that this bridegroom is also a shepherd. In what went before, moreover, we had learned that He is also a king, without doubt inasmuch as He rules over men; a shepherd, however, inasmuch as He feeds the sheep; and a bridegroom inasmuch as He has a bride who reigns with Him, according to what is written: The queen stood at Thy right hand in gilded array (Ps. 44:10). Meanwhile, the order of the drama itself, which is as it were historical, contains these things.

Nunc autem requiramus intelligentiam mysticam : et si oportet praevenire paululum ea quae in posterioribus referenda sunt, quo quis affectus sit horum sodalium pateat, memoremus illud quod scriptum est; quia reginae sunt sexaginta, sed ex his omnibus una sit columba, et una perfecta, ac particeps regni; caeterae vero jam inferiores sunt quae octoginta appellantur concubinae; adolescentulae vero quarum numerus nullus est, post ordinem concubinarum ponuntur. Istae autem omnes differentiae eorum sunt, qui in Christo credentes, diversis ei affectibus sociantur; ut verbi gratia dicamus, omnem Ecclesiam per aliquam figuram corpus esse Christi, Apostolus dicit; in quo corpore diversa esse membra pronuntiat, et alios esse oculos, et alios manus, alios etiam pedes, et singulos pro operum studiorumque suorum meritis in membra corporis hujus aptari. Secundum hanc ergo speciem et haec intelligenda sunt; et alias quidem animas putandum est in hoc sponsali dramate quae magnificentiore affectu sponso atque illustriore sociantur, apud eum reginarum loco et affectu haberi; alias quarum inferior sine dubio in profectibus et virtutibus honor est, concubinarum loco duci;

But now let us seek the mystical understanding: and if we must anticipate a little the things that are to be treated later, so that it may be clear what the disposition of these companions is, let us recall what is written: that there are sixty queens, yet out of all these there is one dove, and one perfect one, and sharer of the kingdom; whereas the rest, who are called eighty concubines, are now inferior; and the maidens, of whom there is no number, are placed after the rank of the concubines. Now all these are the differences among those who, believing in Christ, are joined to Him with diverse affections; just as, for example, we may say that the Apostle declares the whole Church by a certain figure to be the body of Christ (1 Cor. 12:27); in which body he pronounces that there are diverse members, and that some are eyes, and others hands, others also feet, and that each one is fitted into the members of this body according to the merits of his own works and endeavours. According to this pattern, therefore, these things also are to be understood; and we must suppose that in this bridal drama some souls, which are joined to the bridegroom with a more magnificent and more illustrious affection, are held with Him in the rank and affection of queens; others, whose honour in advancements and virtues is without doubt inferior, are reckoned in the rank of concubines;

Editors' notes and page, col. 118

Footnotes

(3) ‹anchor: in vestitu deaurato› · call in col 118

Psal. XLIV, 9.

Psalm 44 (45):9 [as printed; in the Vulgate numbering the verse is 10].

(printed under page 64)

(4) ‹anchor: Apostolus dicit› · call in col 118

I Cor. XII, 27.

1 Corinthians 12:27.

(printed under page 64)

(44) ‹anchor: referenda sunt› · call in col 118

Mss., referenda; vulgati libri, praeferenda.

Manuscripts: referenda ("to be related"); the common printed books: praeferenda ("to be preferred").

(printed under page 64)

(45) ‹anchor: inferiores sunt quae› · call in col 118

Mss., sunt, quae. Editi, sunt, quia. Paulo post mss., istae autem omnes differentiae eorum sunt qui. Editi, istae autem omnes animarum earum differentiae sunt, quae.

Manuscripts: sunt, quae ("are, who"). Printed editions: sunt, quia ("are, because"). A little after, the manuscripts: istae autem omnes differentiae eorum sunt qui ("now all these are distinctions of those who"). Printed editions: istae autem omnes animarum earum differentiae sunt, quae ("now all these are distinctions of those souls which").

(printed under page 64)

(46) ‹anchor: corpus esse Christi, Apostolus› · call in col 118

Libb. antea editi, illam figuram corpus esse Christi, qua Apostolus. Mss. ut in nostro textu.

Books previously printed: illam figuram corpus esse Christi, qua Apostolus ("that figure, by which the Apostolus [calls it] the body of Christ"). Manuscripts as in our text.

(printed under page 64)

Page

running head: BER SECUNDUS. 118
marginal letters: A bus suis, constitutaque; B dens, dirigit verba.; C et si oportet; D los pro operum
old-edition numerals: 54 after ubi
other: Latin only, no Greek printed; begins mid-word bus

PG 13:119

et alias adolescentularum quae videntur extra aulam quidem positae, non tamen extra urbem regiam : posteriores vero et post omnes quae supra memoratae sunt, esse eas quae oves appellantur. Si vero perspiciamus attentius, adhuc fortassis etiam harum omnium invenimus inferiores alias, et ultimas omnium : illas scilicet quae in sodalium ejus gregibus numerantur. Et ipsi enim habere greges quosdam dicuntur, in quos non vult sponsa incurrere, et ob hoc petit a sponso ut annuntiet sibi ubi pascat, ubi meridiem faciat, ne, inquit, efficiar sicut adoperta super greges sodalium tuorum. Quaeritur ergo sodales isti qui habere quosdam greges dicuntur, utrum sponso operam dantes, et sub ipso velut pastorum principe agentes hoc faciant, quandoquidem sodales ejus nominantur : an proprium aliquid, et sequestratum habentes, et quod non sit cum animo sponsi : quandoquidem refugit sponsa, et veretur ne forte incurrat sodalium greges dum sponsum suum requirit. Sed et quod dixit : Ne forte efficiar, non adoperta, sed sicut adoperta, require ne forte innuat per hoc esse aliquam vel aliquas sodalium quasi sponsas habentes etiam ipsas habitum sponsalem, et esse adopertas, et, sicut Apostolus dicit, velamen et potestatem habentes super caput. Et ut manifestior sermonis hujus explanatio fiat, iterum quasi dramatis ordine quod dicitur exsequamur. Exposcit ab ipso sponso suo sponsa, ut ei locum secreti sui indicet et quietis : quandoquidem amoris impatiens etiam per meridiem cupit audire sponsum, eo praecipue tempore, quo clarior lux, et splendor diei perfectus et purus est, ut assistat ei oves pascenti vel refrigeranti; et studiose vult viam discere, qua ire ad eum debeat, ne forte si non fuerit edocta itineris hujus anfractus, incurrat greges sodalium, et videatur similis esse alicui illarum quae adopertae veniunt ad sodales ejus, nec pudoris curam gerunt, aut verentur passim discurrere, et multis apparere. Ego autem quae a nullo, inquit, alio videri volo nisi a te solo, scire desidero quo ad te itinere veniam, ut secretum sit, ut nemo sit medius, ut nullus arbiter peregrinus et alienus occurrat. Et forte ob hoc requirit ista loca in quibus pascit sponsus oves suas, et ostendit ei verecundiam suam, pro qua non vult incurrere greges sodalium; ut ille segreget oves suas a sodalibus, et seorsum pascat; ut non solum sponsa non videatur ab aliis, sed et arcanis ineffabilibusque mysteriis sponsi secretius perfruatur. Nunc ergo videamus per singula; et primo quidem vide si possumus dicere, quod Dominus cujus portio fuit Jacob et funiculus haereditatis ejus Israel, intelligendus sit sponsus, sodales vero ejus angeli illi ad quorum numerum cum divideret Excelsus gentes, et dispergeret filios Adam, statuit terminos gentium

and others in that of the maidens, who seem to be placed outside the palace indeed, yet not outside the royal city; whereas later and after all those that have been mentioned above are those that are called sheep. And if we look more attentively, perhaps we find still others inferior even to all these, and the last of all: those, namely, that are numbered in the flocks of His companions. For they themselves also are said to have certain flocks, into which the bride does not wish to run, and on this account she asks of the bridegroom that He tell her where He feeds, where He keeps midday, lest, says she, I become as one veiled above the flocks of Thy companions. The question is asked, therefore, whether those companions who are said to have certain flocks do this while rendering service to the bridegroom and acting under Him as the Prince of shepherds, seeing that they are called His companions; or whether they have something of their own and set apart, which is not in accord with the mind of the bridegroom, seeing that the bride shuns them and fears lest perhaps she should run into the flocks of the companions while she seeks her bridegroom. Moreover, as to what she said: Lest perhaps I become, not veiled, but as one veiled, consider whether perhaps she hints by this that there is some one or several as it were brides of the companions, themselves also having a bridal attire and being veiled, and, as the Apostle says, having a veil and authority over their head (1 Cor. 11:10). And that the explanation of this speech may become clearer, let us again pursue what is said according to the order of the drama, as it were. The bride entreats her bridegroom Himself to point out to her the place of His solitude and rest: seeing that, impatient with love, even at midday she desires to hear the bridegroom, especially at that time when the light is brighter and the splendour of the day is perfect and pure, that she may stand beside Him as He feeds or refreshes His sheep; and she eagerly wishes to learn the way by which she ought to go to Him, lest perhaps, if she has not been taught the windings of this journey, she should run into the flocks of the companions, and seem to be like some one of those who come veiled to His companions, and have no care for modesty, nor fear to run about everywhere and appear to many. But I, says she, who wish to be seen by no other save by Thee alone, desire to know by what road I may come to Thee, that it may be in secret, that no one may be in between, that no strange and foreign onlooker may meet me. And perhaps on this account she seeks out those places in which the bridegroom feeds His sheep, and shows Him her modesty, on account of which she does not wish to run into the flocks of the companions: so that He may separate His sheep from the companions and feed them apart, so that the bride may not only not be seen by others, but may also more secretly enjoy the hidden and ineffable mysteries of the bridegroom. Now therefore let us examine each point in detail; and first indeed see whether we can say that the Lord, Whose portion was Jacob and the cord of His inheritance Israel (Deut. 32:9), is to be understood as the bridegroom, while His companions are those angels according to whose number, when the Most High divided the nations and dispersed the sons of Adam, He set the bounds of the nations

Editors' notes and page, col. 119

Footnotes

(5) ‹anchor: habentes super caput› · call in col 119

I Cor. XI, 10.

1 Corinthians 11:10.

(printed under page 65)

(6) ‹anchor: haereditatis ejus Israel› · call in col 119

Deut. XXXII, 9.

Deuteronomy 32:9.

(printed under page 65)

(7) ‹anchor: not visible in the foot image› · call in col ? (the quotation runs on beyond the visible text of col 119; call not seen)

ibid. 8.

Ibid. [Deuteronomy 32], 8.

(printed under page 65)

(8) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Joan. X, 27.

John 10:27.

(printed under page 65)

(9) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

ibid. 26.

Ibid. [John 10], 26.

(printed under page 65)

(47) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Sic mss.; libri vero editi, ille dicatur, de quibus ipsa in Evangelio Veritas dixit.

So the manuscripts; but the printed books: ille dicatur, de quibus ipsa in Evangelio Veritas dixit ("he is called, of whom the Truth himself said in the Gospel").

(printed under page 65)

Page

running head: 119 ORIGENIS IN CANTICUM
marginal letters: A et alias adolescentularum; B dem sodales ejus; C sum, eo praecipue; D suam, pro qua
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 13:120

secundum numerum, ut ait, angelorum Dei; et isti sint fortassis greges sodalium sponsi, gentes scilicet cunctae, quae velut pecora sub angelis pastoribus constitutae sunt; grex vero sponsi illae dicantur de quibus ipse in Evangelio dixit : Oves meae vocem meam audiunt. Vide enim et observanter intende, quoniam dixit : Oves meae, quasi sint et aliae oves quae non sint ejus, sicut et ipse in aliis dixit : Vos enim non estis de ovibus meis. Quae singula huic occulto mysterio convenienter videbuntur aptari.

according to the number, as it says, of the angels of God (Deut. 32:8); and these perhaps are the flocks of the companions of the bridegroom, namely all the nations, which have been set like flocks under the angels as shepherds; whereas the flock of the bridegroom is said to be those of whom He Himself said in the Gospel: My sheep hear My voice (John 10:27). For see and attentively observe that He said: My sheep, as though there were also other sheep which are not His, just as He Himself said in another passage: For you are not of My sheep (John 10:26). Each of which points will seem to be fittingly adapted to this hidden mystery.

Quae si ita se habent, competenter sponsa uniuscujusque sodalium gregem sponsam ejus intelligi voluit, quam adopertam nominavit. Sed quoniam certa erat quod super omnes illas ipsa esset, non vult similis videri alicui illarum, utpote quae sciret tantum se debere praecellere illas sodalium sponsas quas sponsa nominat velut adopertas, quantum eminentiae sponsus suus habebat ad sodales. Sed et pro hoc adhuc videbitur percontandi causas habuisse, quandoquidem boni pastoris scit esse studium, ut optima ovibus pascua requirat, et ut viridantia atque opaca quaeque nemora ad requiem meridiani aestus inveniat. Quod quidem sodales sponsi facere nesciunt, nec in eligendis pascuis, aut scientiae tantum, aut solitudinis gerunt : et ob hoc dicit : Annuntia mihi ubi pascis, ubi cubile habes in meridie; cupiens tempus scilicet illud quo copiosius mundo lumen infunditur, quo magis merus est dies et purior et florulentior est lux. Tunc, inquit, annuntia mihi, o tu quem dilexit anima mea, ubi pascis, ubi cubile habes in meridie, ne forte efficiar ut adoperta super greges sodalium tuorum. Novo nunc nomine sponsa appellavit sponsum. Sciens enim ipsum esse filium charitatis, imo ipsum esse charitatem quae ex Deo est, quasi vocabulum ei istud posuit : Quem dilexit anima mea. Et tamen non dixit, quem dilexi, sed quem dilexit anima mea; sciens non qualicunque dilectione, sed ex tota anima, et ex totis viribus, et ex toto corde habendam esse dilectionem sponsi. Ubi pascis, inquit, et ubi cubile habes. Puto autem quod et propheta de hoc loco quem nunc sponsa discere ab ipso sponso desiderat, et audire, etiam ipse sub eodem positus pastore dicat : Dominus regit me, sive ut in aliis legimus : Dominus pascit me, et nihil mihi deerit. Et quoniam sciebat alios pastores vel ignavia, vel imperitia faciente greges in locis aridioribus collocare, de hoc optimo pastore Domino dixit : In loco viridi ibi me collocavit. Super aquam refectionis educavit me, ostendens pastorem hunc non solum abundantes aquas ovibus suis, sed et salubres, et puras, et quae per omnia reficiant providere. Sed quoniam ab hoc statu quo ut ovis sub pastore degerat, conversus ad rationabilia et celsiora

And if these things are so, fittingly did the bride wish the flock of each one of the companions to be understood as his bride, whom she called veiled. But since she was certain that she herself was above all of them, she does not wish to seem like any one of them, inasmuch as she knew that she ought to excel those brides of the companions, whom the bride calls as it were veiled, by so much as her bridegroom held pre-eminence over the companions. Yet for this reason too she will still seem to have had grounds for inquiring, seeing that she knows it is the care of a good shepherd to seek out the best pastures for his sheep, and to find all the green and shady groves for rest from the midday heat. This indeed the companions of the bridegroom do not know how to do, nor in choosing pastures do they exercise so much either of knowledge or of care; and on this account she says: Tell me where Thou feedest, where Thou hast Thy resting place at midday; desiring, namely, that time when light is poured more abundantly upon the world, when the day is clearer and the light is purer and more blooming. Then, says she, tell me, O Thou Whom my soul has loved, where Thou feedest, where Thou hast Thy resting place at midday, lest perhaps I become as one veiled above the flocks of Thy companions. By a new name now has the bride called the bridegroom. For knowing that He Himself is the Son of love, nay rather that He Himself is the love which is from God, she set this as a name upon Him: Whom my soul has loved. And yet she did not say, Whom I have loved, but Whom my soul has loved; knowing that love for the bridegroom is to be held not with any ordinary love, but with the whole soul, and with the whole strength, and with the whole heart. Where Thou feedest, says she, and where Thou hast Thy resting place. Moreover, I think that concerning this place which the bride now desires to learn and hear of from the bridegroom Himself, the prophet also, himself placed under the same shepherd, says: The Lord rules me, or as we read in other copies: The Lord feeds me, and nothing shall be wanting to me (Ps. 22:1). And because he knew that other shepherds, through sloth or inexperience, place their flocks in drier places, he said of this best shepherd, the Lord: In a green place, there He has placed me. Beside the water of refreshment He has brought me up (Ps. 22:2), showing that this shepherd provides for His sheep waters not only abundant, but also wholesome and pure, and such as refresh in every way. But since from this state in which he lived as a sheep under a shepherd, having turned to rational and higher

Editors' notes and page, col. 120

Footnotes

(7) ‹anchor: angelorum Dei› · call in col 120

ibid. 8.

Ibid. [Deuteronomy 32], 8.

(printed under page 65)

(8) ‹anchor: vocem meam audiunt› · call in col 120

Joan. X, 27.

John 10:27.

(printed under page 65)

(9) ‹anchor: de ovibus meis› · call in col 120

ibid. 26.

Ibid. [John 10], 26.

(printed under page 65)

(47) ‹anchor: in Evangelio dixit› · call in col 120

Sic mss.; libri vero editi, ille dicatur, de quibus ipsa in Evangelio Veritas dixit.

So the manuscripts; but the printed books read: "that (flock) is said to be those of whom the Truth itself said in the Gospel."

(printed under page 65)

(10) ‹anchor: nihil mihi deerit› · call in col 120

Psal. XXII, 1.

Psalm 22 (23):1.

(printed under page 65)

(11) ‹anchor: refectionis educavit me› · call in col 120

ibid. 2.

Ibid. [Psalm 22], 2.

(printed under page 65)

Page

running head: IN CANTICUM CANTIC. 120
marginal letters: A secundum numerum, ut; B vult similis videri; C rus est dies; D eodem positus pastore
old-edition numerals: 55 before secundum
other: Latin only, no Greek printed; ends mid-word cel-
misprint kept as printed: "solitudinis" (for solicitudinis; English renders "care"); to be listed in misprints.tsv (Q1a)
unsure: "Super aquam refectionis" — the page's letter after "aqu" is broken (aquam/aquem?); kept aquam (Q1a)

PG 13:121

profecit, idque adeptus est per conversionem, subjungit et dicit : Animam meam convertit. Eduxit me super semitas justitiae propter nomen suum. Hinc vero quandoquidem in hoc profecerat ut justitiae incederet vias, justitia autem habet sine dubio impugnantem se injustitiam, et necesse est eum qui justitiae iter incedit habere pugnas adversantium, fide conversus et spe dicit de eis : Nam et si ambulem in medio umbrae mortis, non timebo mala, quoniam tu mecum es. Post haec vero quasi gratiam referens ei qui se pastoralibus imbuerat disciplinis : Virga, inquit, tua et baculus tuus, quibus institutus videor ad pastoris officium, ipsa me consolata sunt. Hinc vero ubi se a pastoralibus videt pascuis ad rationabiles cibos et mystica secreta translatum, addit et subdit : Parasti in conspectu meo mensam adversus eos qui tribulant me. Impinguasti in oleo caput meum, et poculum tuum inebrians quam praeclarum est! Et misericordia tua subsequetur me omnibus diebus vitae meae, ut inhabitem in domo Domini in longitudinem dierum. Illa ergo prima, id est pastoralis institutio, initio eorum fuit, ut in loco viridi collocatus, super aquam refectionis educaretur. Haec vero quae sequuntur de profectibus ad perfectionem requiruntur. Et quoniam de pascuis et viriditate proposuimus, conveniens etiam videtur de Evangeliis confirmare quae diximus. Inveni etiam ibi pastorem hunc bonum de pascuis ovium disserentem, ubi ad hoc quod pastorem se profitetur, etiam ostium se esse commemorat et dicit : Ego sum ostium; per me si quis introierit, salvabitur, et ingredietur, et egredietur, et pascua inveniet. Hunc etiam nunc sponsa percontatur, ut ab eo audiat et discat in quibus pascuis oves agat, vel in quibus amoenitatibus meridianos procuret aestus; meridiem appellans illa scilicet cordis secreta, quibus clariorem scientiae lucem a Verbo Dei anima consequitur. Hoc enim tempus est quo sol excelsiorem circuitus sui verticem tenet. Si quando ergo sol justitiae Christus Ecclesiae suae excelsa et ardua virtutum suarum secreta manifestat, amoena pascua cubiliaque meridiana videbitur edocere. Nam cum adhuc initia habet discendi, et prima, ut ita dicam, ab eo scientiae suscipit rudimenta, tunc dicit Propheta : Et adjuvabit eam mane diluculo. Nunc ergo quia perfectiora jam quaerit, et excelsiora desiderat, meridianum scientiae lumen exposcit. Hinc puto et Abrahae post multas eruditiones quibus apparens ei Deus imbuit eum de singulis et docuit, post refertur quia visus sit ei Deus ad quercum Mambre sedenti ad ostium tabernaculi sui meridie. Et respiciens, inquit, oculis suis, vidit, et ecce tres viri stabant super eum. Quod si credimus haec per Spiritum sanctum scripta, non puto frustra placuisse divino Spiritui, ut etiam

things he advanced, and obtained this through conversion, he subjoins and says: He has converted my soul. He has led me forth upon the paths of righteousness for His name's sake (Ps. 22:3). And hence, seeing that he had advanced to this point, that he walked in the ways of righteousness, and righteousness without doubt has unrighteousness attacking it, and it is necessary for him who walks the path of righteousness to have battles with adversaries, turned in faith and hope he says of them: For even if I walk in the midst of the shadow of death, I shall fear no evils, for Thou art with me (Ps. 22:4). And after these things, as though giving thanks to Him Who had instructed him in pastoral disciplines: Thy rod, says he, and Thy staff, whereby I seem to have been trained for the office of a shepherd, they have comforted me (Ps. 22:4). And hence, when he sees himself transferred from pastoral pastures to rational food and mystical secrets, he adds and subjoins: Thou hast prepared a table before my face against those who afflict me. Thou hast anointed my head with oil, and Thy intoxicating cup, how splendid it is! And Thy mercy shall follow me all the days of my life, that I may dwell in the house of the Lord unto length of days (Ps. 22:5–6). That first training, therefore, that is, the pastoral instruction, was at their beginning, so that placed in a green place he might be brought up beside the water of refreshment. But these things which follow are required concerning advancements unto perfection. And since we have set forth concerning pastures and greenness, it seems fitting also to confirm from the Gospels what we have said. I have found there too this good shepherd discoursing about the pastures of the sheep, where in addition to professing Himself the shepherd, He also mentions that He is the door and says: I am the door; if anyone enters through Me, he shall be saved, and shall go in and go out, and shall find pastures (John 10:9). Him the bride now also questions, that she may hear from Him and learn in what pastures He leads the sheep, or in what pleasant places He cares for the midday heat; calling midday those secrets of the heart, namely, whereby the soul obtains a clearer light of knowledge from the Word of God. For this is the time when the sun holds the loftier summit of its circuit. Whenever, therefore, Christ the Sun of righteousness manifests to His Church the lofty and arduous secrets of His virtues, He will seem to teach thoroughly the pleasant pastures and midday resting places. For when she still has the beginnings of learning, and receives from Him the first rudiments, so to speak, of knowledge, then the Prophet says: And God shall help her in the morning at break of day (Ps. 45:6). Now, therefore, because she already seeks more perfect things and desires loftier things, she entreats the midday light of knowledge. Hence I think also that after the many instructions wherewith God, appearing to Abraham, instructed him concerning each thing and taught him, it is afterwards related that God appeared to him at the oak of Mamre as he sat at the door of his tent at midday. And looking up, it says, with his eyes, he saw, and behold, three men stood over him (Gen. 18:1–2). Now if we believe that these things were written by the Holy Spirit, I do not think it pleased the divine Spirit in vain that also

Editors' notes and page, col. 121

Footnotes

(12) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Psal. XXII, 3.

Psalm 22 (23):3.

(printed under page 66)

(13) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

ibid. 4.

Ibid. [Psalm 22], 4.

(printed under page 66)

(14) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

ibid.

Ibid.

(printed under page 66)

(15) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

ibid. 5, 6.

Ibid. [Psalm 22], 5, 6.

(printed under page 66)

(16) ‹anchor: et pascua inveniet› · call in col 121

Joan. X, 9.

John 10:9.

(printed under page 66)

(17) ‹anchor: mane diluculo› · call in col 121

Psal. XLV 6.

Psalm 45 (46):6.

(printed under page 66)

(18) ‹anchor: stabant super eum› · call in col 121

Gen. XVIII, 2.

Genesis 18:2.

(printed under page 66)

(19) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Rom. XIII, 12, 13.

Romans 13:12, 13.

(printed under page 66)

(48) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Mss., poculum tuum. Libb. editi, calix meus.

Manuscripts: poculum tuum ("your cup"). Printed books: calix meus ("my chalice").

(printed under page 66)

Page

running head: 121 LIBER SECUNDU
marginal letters: A siora profecit, idque; B addit et subdit; C dicit : Ego sum ostium; D Nunc ergo quia
old-edition numerals: 56 after sedenti
other: Latin only, no Greek printed; begins mid-word siora

PG 13:122

tempus et hora visionis Scripturae paginis mandaretur, nisi et horae istius et temporis ratio aliquid conferret ad scientiam filiis Abrahae, quibus utique sicut opera Abrahae facienda, ita et visitationes istae sperandae sunt. Qui enim potest dicere : Nox praecessit, dies autem appropinquavit, sicut in die honeste ambulemus, non in comessationibus et ebrietatibus, non in cubilibus et impudicitiis, non in contentione et aemulatione; et cum haec omnia transierit, supergressus videbitur tempus hoc quod nox praecessit, et dies appropinquavit, et festinare non ad initium diei, sed ad meridiem, ut et ipse ad gratiam perveniat Abrahae. Si enim lux quae in ipso est mentis et puritas cordis clara fuerit et splendida, iste meridianum tempus in semetipso habere videbitur; et per hanc puritatem cordis, quasi in meridie positus Deum videbit, sedens ad quercum Mambre, quod ad visionem interpretatur. Apud visionem ergo sedet in meridie, qui vocat ad videndum Deum. Inde denique non dicitur intra tabernaculum, sed foris ad ostium sedere tabernaculi. Foris etenim est extra corpus posita mens ejus qui longe est a corporalibus cogitationibus, longe a carnalibus desideriis, et ideo ab his omnibus foris positum visitat Deus. Ejusdem quoque mysterii est, quod et Joseph fratres suos cum suscepisset in Aegypto, in meridie eos pascit, et in meridie adorant eum cum muneribus. Propterea denique puto et de his quae Judaei in Salvatorem commiserunt, nullum evangelistarum voluisse scribere, quia meridie haec gesta sunt cum utique sexta hora non aliud quam meridianum tempus ostendat, nullus tamen meridiem nominavit. Sed Matthaeus ita dixit : Ab hora autem sexta tenebrae factae sunt super omnem terram usque in horam nonam. Lucas vero : Erat jam quasi hora sexta, et tenebrae factae sunt super omnem terram usque in horam nonam deficiente sole. Sed et Marcus : Cum autem esset facta hora sexta, tenebrae factae sunt super omnem terram usque in horam nonam. Unde apparet, quia in visitatione quidem Abrahae, et in convivio patriarcharum apud Joseph non indigebat ut tempus istud sub nomine sexti numeri significaretur, sed ut meridies diceretur. Volebat enim sponsa, quae jam tunc in illis adumbrabatur, discere ubi pasceret sponsus, et ubi haberet cubile, et ideo meridiem nominat. Evangelistae vero in his quae narrabant, non meridianum tempus, sed horae sextae numerum requirebant, ad enarrandum scilicet sacrificium hostiae ejus, quae oblata est in die Paschae pro redemptione hominis, qui in die sexta formatus est a Deo, posteaquam terra produxit animam viventem secundum genus, quadrupedia, et repentia, et bestias terrae. Ob hoc igitur in praesenti loco illuminari sponsa desiderat pleno

the time and hour of the vision should be committed to the pages of Scripture, unless the reckoning of that hour and time contributed something to knowledge for the sons of Abraham, by whom certainly, just as the works of Abraham are to be done, so also those visitations are to be hoped for. For he who is able to say: The night has passed, and the day has drawn near; let us walk honourably as in the day, not in revellings and drunkenness, not in chamberings and impurities, not in strife and jealousy (Rom. 13:12–13); when he has passed beyond all these things, he will seem to have stepped beyond this time when the night has passed and the day has drawn near, and to hasten not to the beginning of the day, but to midday, so that he himself also may attain to the grace of Abraham. For if the light of the mind which is in him and the purity of his heart are bright and shining, he will seem to have the midday time within himself; and through this purity of heart, placed as it were at midday, he will see God, sitting at the oak of Mamre, which is interpreted "at vision." At vision, therefore, he sits at midday, who is called to see God. Hence, finally, he is said to sit not inside the tent, but outside at the door of the tent. For outside, placed beyond the body, is the mind of him who is far from bodily thoughts, far from fleshly desires, and therefore God visits him when placed outside all these things. It belongs to the same mystery also that when Joseph had received his brothers in Egypt, he feeds them at midday, and at midday they bow down to him with gifts. On this account, finally, I think that concerning the things which the Jews committed against the Saviour, none of the evangelists wished to write that these things were done at midday; although the sixth hour certainly points to nothing other than the midday time, yet none of them named midday. Instead, Matthew spoke thus: Now from the sixth hour there was darkness over all the earth until the ninth hour (Matt. 27:45). And Luke: It was now about the sixth hour, and there was darkness over all the earth until the ninth hour, the sun failing (Luke 23:44–45). And Mark also: And when the sixth hour was come, there was darkness over all the earth until the ninth hour (Mark 15:33). Whence it is clear that in the visitation of Abraham indeed, and in the banquet of the patriarchs with Joseph, there was no need for that time to be signified under the name of the number six, but rather for it to be called midday. For the bride, who was even then foreshadowed in them, wished to learn where the bridegroom fed and where He had His resting place, and therefore she names midday. The evangelists, however, in the things which they related, required not the midday time, but the number of the sixth hour, namely to set forth the sacrifice of His victim, which was offered on the day of the Passover for the redemption of man, who was formed by God on the sixth day, after the earth brought forth the living creature according to its kind, four-footed beasts, and creeping things, and beasts of the earth. On this account, therefore, in the present passage the bride desires to be enlightened with the full

Editors' notes and page, col. 122

Footnotes

(20) ‹anchor: usque in horam nonam› · call in col 122

Matth. XXVII, 45.

Matthew 27:45.

(printed under page 66)

(21) ‹anchor: nonam deficiente sole› · call in col 122

Luc. XXIII, 44, 45.

Luke 23:44, 45.

(printed under page 66)

(22) ‹anchor: usque in horam nonam› · call in col 122

Marc. XV, 33.

Mark 15:33.

(printed under page 66)

Page

running head: BER SECUNDUS. 122
marginal letters: A tempus et hora; B videbitur; et per; C bere, quia meridie; D pasceret sponsus, et
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 13:123

scientiae lumine, ne per imperitiam errans, in aliquo similis efficiatur illis doctorum scholis, quae non per ipsam Dei sapientiam, sed per philosophorum et principum hujus mundi exercentur. Hoc enim et Apostolus dicere videtur in eo ubi ait, quia loquimur Dei sapientiam in mysterio absconditam, quam nemo principum hujus mundi cognovit. Et iterum haec eadem significat, cum dicit : Non enim spiritum hujus mundi accepimus, sed spiritum qui ex Deo est, ut sciamus quae a Deo donata sunt nobis. Ob hoc ergo requirit sponsa Christi meridiana cubilia, et plenitudinem scientiae poscit a Deo, ne videatur esse sicut una ex philosophorum scholis, quae adoperta nominatur, pro eo quod plenitudo veritatis apud eos tecta est et adoperta. Sponsa autem Christi dicit : Nos autem revelata facie gloriam Dei speculamur.

light of knowledge, lest, erring through inexperience, she be made in any respect like those schools of teachers which are carried on not through the wisdom of God itself, but through that of the philosophers and rulers of this world. For this the Apostle also seems to say where he declares that we speak the wisdom of God hidden in a mystery, which none of the rulers of this world knew (1 Cor. 2:7–8). And again he signifies these same things when he says: For we have received not the spirit of this world, but the Spirit which is from God, that we may know the things that have been given to us by God (1 Cor. 2:12). On this account, therefore, the bride of Christ seeks the midday resting places, and asks for the fullness of knowledge from God, lest she seem to be like one of the schools of the philosophers, which is called veiled inasmuch as the fullness of truth among them is covered and veiled. But the bride of Christ says: But we with unveiled face behold the glory of God (2 Cor. 3:18).

Vers. 8. Nisi cognoveris te, o bona (sive pulchra), inter mulieres, egredere tu in vestigiis gregum, et pasce haedos tuos in tabernaculis pastorum. Unius Chilonis scilicet ex septem quos apud Graecos singulares fuisse in sapientia fama concelebrat, haec inter caetera mirabilis fertur esse sententia, qua ait : Scito teipsum, vel cognosce teipsum. Quod tamen Salomon, quem praecessisse omnes hos tempore et sapientia ac rerum scientia in praefatione nostra docuimus, ad animam quasi mulierem sub comminatione quadam loquens dicit : Nisi cognoveris temetipsam, o pulchra inter mulieres, et agnoveris pulchritudinis tuae causas inde descendere, quod ad imaginem Dei facta es, per quod inest tibi plurimum naturalis decoris, et cognoveris quam pulchra eras ex initio; quamvis et nunc jam praecellas caeteras mulieres, et pulchra inter eas sola dicaris, tamen nisi cognoveris teipsam quae sis, non enim ex comparatione inferiorum volo bonam videri pulchritudinem tuam, sed ut tibi ipsi et decori tuo collata atque exaequata respondeas. Quod nisi feceris, jubeo te exire, et in ultimis gregum vestigiis collocari, et jam non oves neque agnos, sed haedos pascere, illos scilicet qui pro pravitate et lascivia a sinistris staturi sunt regis in judicio praesidentis. Et cum tibi introductae in cubiculum regium ostenderim quae summa sunt bona, si non cognoveris temetipsam, ostendam tibi etiam quae sunt ultima mala, ut ex utroque proficias, tam malorum metu quam bonorum desiderio. Si enim nescieris temetipsam, et in ignorantia tui vixeris, nec scientiae studium gesseris, sine dubio nec tabernaculum proprium habebis, sed et per pastorum tabernacula discurres, et nunc in illius tabernaculis pastoris pasces haedos, inquietum animal ac vagum et peccatis deputatum. Haec autem patieris, donec rebus ipsis et experimentis intelligas, quantum mali sit animam nescire seipsam, neque pulchritudinem suam, per quam praecellit caeteras, non virgines, sed mulieres,

Verse 8. Unless you know yourself, O good (or fair) one among women, go forth in the footsteps of the flocks, and feed your kids beside the tents of the shepherds. Of Chilon alone, namely one of the seven whom fame celebrates among the Greeks as having beenpeerless in wisdom, this saying among others is reported as admirable, wherein he says: Know yourself, or recognize yourself. Yet Solomon, whom we showed in our preface to have preceded all these in time and wisdom and knowledge of things, speaking to the soul as to a woman under a certain warning, says this: Unless you know yourself, O fair one among women, and recognize that the causes of your beauty descend from the fact that you were made according to the image of God, whereby there is in you a great deal of natural comeliness, and recognize how fair you were from the beginning—although even now you already excel the other women, and alone among them are called fair, nevertheless unless you know yourself, who you are (for I do not wish your beauty to appear good from a comparison with inferiors, but that when compared and matched with yourself and your own comeliness you may correspond to it)—unless you do this, I command you to go out, and to be placed in the hindmost footsteps of the flocks, and no longer to feed sheep or lambs, but kids, those namely who on account of their depravity and wantonness are to stand at the left hand of the King presiding in judgement. And whereas after you were brought into the royal chamber I showed you what the highest goods are, if you do not know yourself, I will show you also what the last evils are, so that you may profit from both, as much from the fear of evils as from the desire of goods. For if you are ignorant of yourself, and live in ignorance of yourself, and do not pursue the study of knowledge, without doubt you will not have a tent of your own either, but will even run about through the tents of the shepherds, and will feed kids now in the tents of this shepherd, now of that—a restless and wandering animal, assigned to sins. And these things you will suffer until by the very facts and experiences you understand how great an evil it is for the soul not to know itself, nor its own beauty, whereby it excels the rest, not virgins, but women,

Editors' notes and page, col. 123

Footnotes

(23) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

I Cor. II, 7, 8.

1 Corinthians 2:7, 8.

(printed under page 67)

(24) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

ibid. 12.

Ibid. [1 Corinthians 2], 12.

(printed under page 67)

(25) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

II Cor. III, 18.

2 Corinthians 3:18.

(printed under page 67)

Page

running head: 123 ORIGENIS IN CANTICUM
marginal letters: A scientiae lumine, ne; B Sponsa autem Christi; C imaginem Dei facta; D temetipsam, ostendam tibi
old-edition numerals: 57 after habebis,
other: Latin only, no Greek printed; ends mid-word mu-

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illas scilicet quae corruptionem passae sunt, nec in virginitatis integritate permanserunt. Haec sunt quae sponsus post illa omnia quae locuta fuerat sponsa, austera quadam comminatione sponsae animos ad agnitionis suae curam suscitans, per ordinem propositi dramatis dicit.

those namely who have suffered corruption and have not remained in the integrity of virginity. These are the things which the bridegroom, after all those things which the bride had spoken, rousing the mind of the bride with a certain stern warning to the care of knowing herself, says according to the order of the drama set forth.

Sed nunc consequenter, ut caetera, ad Christum haec et ad Ecclesiam referamus, qui ad sponsam suam, ad animas scilicet credentium loquens, summam salutis et beatitudinis in suimet agnitione constituit. Quomodo ergo anima cognoscat semetipsam, nec facile puto, nec breviter explicari posse; tamen pro viribus pauca ex multis aperire tentabimus. Videtur ergo mihi duplici modo agnitionem sui animam capere debere. Quid quidem sit ipsa, et qualiter moveatur, id est quid in substantia, et quid in affectibus habeat; utputa ut intelligat si boni affectus sit, aut non boni, aut recti propositi, aut non recti; et quidem si recti, si erga omnes virtutes eumdem tenorem habeat, tam in intelligendo quam in agendo, an erga necessaria tantum et quae in promptu sunt. Et utrum in eo sit ut recipiat profectus, ut augeatur in intellectu rerum augmentoque virtutum, an in isto stet et resideat, in quod potuit pervenire; et utrum erga semetipsam tantummodo vacet excolendam, an aliis prodesse et conferre aliquid utilitatis studeat, vel in verbo doctrinae, vel in exemplis gestorum. Si vero cognoscat semetipsam non esse boni affectus, neque recti propositi, in hoc ipso, ut intelligat utrum ei satis desit, et procul a via virtutum, an in ipso jam posita sit itinere, et incedere jam conetur, cupiens quae in ante sunt apprehendere et quae retro sunt oblivisci, sed nondum appropinquaverit; aut proxima quidem sit, nondum tamen ad perfectionem venerit. Sed et in eo opus videtur esse animae cognoscentis semetipsam, scire si haec ipsa quae operatur mala, ex affectu et studio operetur, an fragilitate quadam, et, ut ille ait, quod quasi non vult agens, et quae odit faciens, et rursus ea quae bona sunt affectibus et recto proposito gerere videatur. Verbi gratia, si iracundiam apud aliquos quidem cohibet, apud aliquos autem effert, an semper eam cohibet, et apud nullum omnino profert. Similiter et tristitiam, si in aliquibus quidem negotiis rejicit, in aliquibus autem recipit, an in omnibus omnino non recipit. Ita et timorem, aliaque similiter quae virtutibus videntur esse contraria. Adhuc et illud opus est animae cognoscentis se, si gloriae multum cupida sit, aut parum, aut omnino nihil. Quod inde colligit, si laudibus multum, aut mediocriter delectetur, aut omnino nihil; et si in opprobriis satis, aut parum, aut omnino nihil contristetur. Sed et in dando, et accipiendo cognoscentis animae semetipsam sunt quaedam indicia, si quod tribuit et praebuit ita communicabili

But now consequently, like the rest, let us refer these things to Christ and to the Church, Who speaking to His bride, namely to the souls of believers, has placed the sum of salvation and blessedness in the knowledge of oneself. How, therefore, the soul may know itself, I think can neither easily nor briefly be explained; nevertheless, according to our strength we shall attempt to open up a few points out of many. It seems to me, therefore, that the soul ought to acquire knowledge of itself in a twofold way: what it is in itself, and how it is moved, that is, what it has in substance, and what in affections; for instance, that it may understand whether it is of a good disposition or not good, and of a right purpose or not right; and if indeed of a right one, whether it maintains the same tenor towards all virtues, both in understanding and in acting, or only towards things necessary and at hand. And whether it is in such a state as to receive advancements, so as to increase in the understanding of things and the growth of virtues, or stands still and rests in that to which it has been able to attain; and whether it occupies itself only with cultivating itself, or strives to benefit others and contribute some usefulness, either in the word of teaching or in examples of deeds. And if it knows itself not to be of a good disposition nor of a right purpose, in this very thing, that it may understand whether it is greatly lacking and far from the way of virtues, or is already placed on the road itself and is already trying to walk, desiring to lay hold of the things that are before and to forget the things that are behind, but has not yet drawn near; or is near indeed, yet has not yet come to perfection. Moreover, in this also seems to lie the work of a soul knowing itself: to know whether these very evils which it works, it works out of affection and eagerness, or through a certain frailty, and, as he says, doing what it as it were wills not, and doing the things that it hates (Rom. 7:15); and again whether it seems to carry out the things that are good with its affections and a right purpose. For example, whether it restrains anger before some indeed, but brings it forth before others, or always restrains it and brings it forth before no one at all. Similarly with sadness too, whether in some affairs indeed it rejects it, but in others admits it, or in all affairs admits it not at all. So also with fear, and other things similarly which seem to be contrary to the virtues. Still further, this also is the work of a soul knowing itself: whether it is much desirous of glory, or little, or not at all. Which it gathers from this: whether it is delighted by praises much, or moderately, or not at all; and whether in reproaches it is saddened quite much, or little, or not at all. Moreover, both in giving and in receiving there are certain tokens of a soul knowing itself: whether what it bestows and supplies, it shares with such a generous

Editors' notes and page, col. 124

Footnotes

(26) ‹anchor: quae odit faciens› · call in col 124

Rom, vii, 15.

Romans 7:15.

(printed under page 67)

Page

running head: IN CANTICUM CANTIC. 124
marginal letters: A lieres, illas scilicet; B sit ipsa, et; C utrum ei satis; D profert. Similiter et
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word lieres

PG 13:125

affectu, et quasi cui aequitatem haberi inter homines placeat; an, ut ille ait, ex tristitia, aut ex necessitate, vel certe gratiam sive ab accipientibus, sive ab audientibus quaerens. Sed et in accipiendo anima quae cognoscit semetipsam observabit, utrum indifferenter habeat ea quae accipit, an velut super aliquo bono gaudeat. Sed et intellectu pensabit semetipsam hujusmodi anima, ut cognoscat an facile commoveat cujuscunque verisimilitudinis auditio, et subripiatur ei arte vel suavitate, vel calliditate sermonum, an raro hoc, an nunquam omnino patiatur. Sed sufficiant haec in hoc agnitionis genere a nobis dicta. Possibile est enim volenti horum similitudinem et alia innumera colligere, quibus cognoscere semetipsam anima probetur, et pulchritudinem suam quam ad imaginem Dei in conditione suscepit, si reparare ac restituere potuerit, contemplari. Hoc igitur est quod praesens sermo sub specie mulieris animam docet, ut agnoscat semetipsam, et ait : Nisi cognoveris temetipsam; hoc est nisi per singula quae supra memoravimus duxeris sensus tuos, et discretionem singulorum tenueris, quae agenda sint, quae cavenda, quid desit tibi, et quid abundet, quid emendandum sit, quidve servandum : sed si volueris indifferenter agere inter caeteras animas communis vitae hominum, quas hic mulieres appellat, inter quas tu pulchra es, utpote quae jam oscula verbi Dei susceperis, et cubiculi ejus arcana perspexeris; si, inquam, non te cognoveris, sed indifferenter ut commune vulgus agere volueris, exi in vestigiis gregum, id est esto in reliquo grege; si nihil egregium post haec omnia quae in te collata sunt agis, neque temetipsam cognoscens a conversatione gregali sequestraveris. Et eris non solum in grege, sed in vestigiis gregum. Ultimus enim fiet et novissimus, qui primatus suos non intellexerit. Et ob hoc ubi scientiam neglexerit, necesse est ut circumferatur omni vento doctrinae ad deceptionem errorum, ita ut modo quidem apud illum pastorem, id est doctorem verbi tabernaculum ponat, nunc vero apud alium; et sic ubique circumferatur, pascens non oves quod est animal simplex, sed haedos, lascivos et inquietos sensus, atque ad peccatum deputatos diversis doctoribus excolens ad hoc ipsum quaesitis : et haec erit poena culpae illius animae quae seipsam non studuerit agnoscere, et illum solum sequi pastorem qui animam suam posuit pro ovibus suis. Haec est una species qua intelligere semetipsam anima in affectibus et actibus suis debeat. Illa vero alia pars profundior est et difficilior, qua jubetur anima quae tamen jam in mulieribus pulchra est, agnoscere semetipsam. Quod si obtinere potuerit, speret sibi bona omnia; si minus, sciat exeundum sibi post vestigia gregum, et pascendum

affection, and as one who is pleased that fairness be maintained among men; or, as he says, out of sadness, or of necessity (2 Cor. 9:7), or at any rate seeking favour either from those who receive or from those who hear. And in receiving also, the soul that knows itself will observe whether it holds the things which it receives indifferently, or rejoices as over some good thing. Moreover, such a soul will also weigh itself in understanding, that it may know whether the hearing of any plausibility easily moves it, and it is beguiled by art or sweetness or cleverness of words, or whether it suffers this rarely, or never at all. But let these things said by us in this kind of knowledge suffice. For it is possible for one who wishes, after the likeness of these, to gather countless other points as well, whereby the soul may be proved to know itself, and to contemplate its own beauty which it received according to the image of God at creation, if it is able to repair and restore it. This, therefore, is what the present speech under the figure of a woman teaches the soul, that it may know itself, and says: Unless you know yourself; that is, unless through each of the things we have mentioned above you lead your senses, and hold fast the discernment of each: what things are to be done, what to be avoided, what is lacking to you, and what abounds, what is to be amended, or what preserved; whereas if you wish to act indifferently among the rest of the souls of the common life of men, whom He here calls women, among whom you are fair, inasmuch as you have already received the kisses of the Word of God and have beheld the secrets of His chamber; if, I say, you do not know yourself, but wish to act indifferently like the common crowd, go forth in the footsteps of the flocks, that is, be in the rest of the flock; if after all these things that have been conferred upon you, you do nothing excellent, and do not, knowing yourself, separate yourself from the common herd's way of life. And you will be not only in the flock, but in the footsteps of the flocks. For he will become last and hindmost who has not understood his own pre-eminence. And on this account, when he has neglected knowledge, he must needs be carried about by every wind of doctrine unto the deceit of errors, so that now indeed he pitches his tent with that shepherd, that is, a teacher of the word, and now with another; and thus is carried about everywhere, feeding not sheep, which is a simple animal, but kids—cultivating wanton and restless thoughts, assigned to sin, under diverse teachers sought out for this very purpose: and this will be the punishment for the fault of that soul which has not striven to know itself, and to follow that Shepherd alone Who laid down His life for His sheep. This is one aspect whereby the soul ought to understand itself in its affections and deeds. That other part, however, is deeper and more difficult, whereby the soul, though already fair among women, is commanded to know itself. Which if it is able to attain, let it hope for all good things for itself; if not, let it know that it must go forth after the footsteps of the flocks, and feed

Editors' notes and page, col. 125

Footnotes

(27) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

II Cor. IX, 7.

2 Corinthians 9:7.

(printed under page 68)

(28) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Matth. XI, 27.

Matthew 11:27.

(printed under page 68)

(29) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Luc. X, 22.

Luke 10:22.

(printed under page 68)

(30) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Joan. X, 15.

John 10:15.

(printed under page 68)

(31) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Psal. XLV, 11.

Psalm 45 (46):11.

(printed under page 68)

(32) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Sap. VII, 17.

Wisdom 7:17.

(printed under page 68)

(49) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Libb. antea editi, an facile moveatur cujuscunque verisimilis judicio, et ei subrepatur. Mss. ut in nostro textu.

Books previously printed: an facile moveatur cujuscunque verisimilis judicio, et ei subrepatur ("whether it is easily moved by the judgement of anything plausible, and is stolen upon by it"). Manuscripts as in our text.

(printed under page 68)

Page

running head: 125 LIBER SECUNDU
marginal letters: A affectu, et quasi; B betur, et pulchritudinem; C mune vulgus agere; D tatos diversis doctoribus
old-edition numerals: 58 after sensus,
other: Latin only, no Greek printed

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haedos in tabernaculis pastorum alienorum a se. Videamus ergo et incipiamus pro viribus etiam hujus partis agnitionem discutere.

kids beside the tents of shepherds foreign to it. Let us see, therefore, and begin according to our strength to examine the knowledge of this part as well.

Dicit per prophetam sermo divinus : Illuminate vobis lumen scientiae. Sed et in donis spiritalibus, unum quidem donum maximum est, quod per Spiritum sanctum ministratur, sermo scientiae; cujus scientiae opus illud principale est, quod in Evangelio secundum Matthaeum quidem ita dicit : Nemo novit Filium nisi Pater, neque Patrem quis novit nisi Filius, et cui voluerit Filius revelare. In Luca autem ita ait : Nemo scit quid sit Filius nisi Pater; et nemo scit quid sit Pater nisi Filius, et cui voluerit Filius revelare. Secundum Joannem vero ita scriptum est : Sicut agnoscit me Pater, et ego agnosco Patrem. In quadragesimo vero quinto psalmo dicit : Vacate, et cognoscite, quoniam ego sum Deus. Igitur principale munus scientiae est cognoscere Trinitatem; secundo vero in loco cognoscere creaturam ejus, secundum eum qui dicebat : Ipse enim mihi dedit horum quae sunt scientiam veram, substantiam mundi, et virtutem elementorum, initium, et finem, et medietatem temporum, et reliqua. Inter haec ergo animae erit quaedam etiam sui agnitio, per quam scire debet quae sit ejus substantia, utrum corporea, vel incorporea, et utrum simplex, vel ex duobus, aut tribus, an vero ex pluribus composita. Sed et juxta quorumdam quaestiones utrum facta, an omnino a nullo facta; et si facta sit, quomodo sit facta; utrum, ut putant aliqui, in semine corporali etiam ipsius substantia continetur, et origo ejus pariter cum origine corporis traducitur; an perfecta extrinsecus veniens, parato jam et formato inter viscera muliebria corpore induitur. Et si ita sit, utrum nuper creata veniat, et tunc primum facta cum corpus videtur esse formatum, ut causa facturae ejus animandi corporis necessitas exstitisse credatur; an prius et olim facta, ob aliquam causam ad corpus sumendum venire existimetur; et si ex causa aliqua in hoc deduci creditur, quae illa sit causa ut agnosci possit, scientiae opus est. Sed et illud requiritur, utrum semel tantum corpore induatur, et id postmodum depositum ultra non quaerat, an cum semel susceptum deposuerit, iterum assumat; et si secundo sumptum semper habeat, an aliquando iterum abjiciat. Et siquidem secundum auctoritatem Scripturarum consummatio immineat mundi, et corruptibilis status hic in incorruptibilem mutabitur, ambiguum non videri quod in praesentis vitae statum secundo aut tertio in corpus venire possit. Nam si recipitur hoc, necessario sequitur ut hujusmodi successionibus consequentibus finem nesciat mundus. Et adhuc agnitionem sui anima requirat, si est aliquis ordo, aut sunt aliqui spiritus ejusdem substantiae cum ipsa,

The divine word says through the prophet: Enlighten for yourselves the light of knowledge (Hos. 10:12). Moreover, among the spiritual gifts also, one gift indeed is the greatest, which is ministered through the Holy Spirit, the word of knowledge; of which knowledge the principal work is that which in the Gospel according to Matthew indeed speaks thus: No one knows the Son save the Father, nor does anyone know the Father save the Son, and he to whom the Son wills to reveal Him (Matt. 11:27). And in Luke it says thus: No one knows what the Son is save the Father; and no one knows what the Father is save the Son, and he to whom the Son wills to reveal Him (Luke 10:22). And according to John it is written thus: Just as the Father knows Me, I also know the Father (John 10:15). And in the forty-fifth Psalm it says: Be still, and know that I am God (Ps. 45:11). Therefore the principal office of knowledge is to know the Trinity; and in the second place to know His creation, according to him who said: For He Himself gave me true knowledge of the things that are, the substance of the world, and the power of the elements, the beginning, and the end, and the midst of times (Wis. 7:17–18), and the rest. Among these things, therefore, the soul will also have a certain knowledge of itself, through which it ought to know what its substance is, whether corporeal or incorporeal, and whether simple, or composed of two, or three, or indeed of more parts. Moreover, according to the inquiries of some, whether it was made, or made by no one at all; and if it was made, how it was made: whether, as some think, its substance is also contained in the bodily seed, and its origin is transmitted together with the origin of the body; or whether, coming complete from without, it is clothed with a body already prepared and formed within the female womb. And if this be so, whether it comes newly created, and made then for the first time when the body is seen to be formed, so that the necessity of animating the body is believed to have been the cause of its making; or whether, made previously and long ago, it is thought to come for some cause to assume a body; and if it is believed to be brought down into this from some cause, it is the work of knowledge that it may be known what that cause is. And this also is inquired: whether it is clothed with a body only once, and after laying it down seeks it no more, or when it has laid down what it once took up, assumes it again; and if taken up a second time it keeps it always, or at some time casts it off again. And if indeed according to the authority of the Scriptures the consummation of the world is at hand, and this corruptible state shall be changed into an incorruptible one, it does not seem doubtful whether it can come into a body a second or third time into the state of the present life. For if this is admitted, it necessarily follows that with such successions following one another the world would know no end. And still further let the soul seek knowledge of itself: whether there is some order, or there are some spirits of the same substance with itself,

Editors' notes and page, col. 126

Page

running head: IBER SECUNDUS. 126
marginal letters: A haedos in tabernaculis; B sco Patrem. In; C sit, quomodo sit; D iterum assumat; et
old-edition numerals: (none)
other: Latin only, no Greek printed

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alii vero non ejusdem, sed diversi ab ea, id est si sunt et alii spiritus rationabiles ut ipsa est, et alii carentes ratione; et si eadem est ipsius quae et angelorum substantia, quoniam rationabile a rationabili nequaquam differre creditur. Aut si non est quidem talis per substantiam, sed erit talis per gratiam, si meruerit; annon possit omnino similis effici angelis, nisi hoc naturae suae qualitas aut similitudo receperit. Reddi enim posse videbitur quod amissum est, non tamen conferri id quod ex initio conditor non dederit. Sed et hoc adhuc ad cognoscendam semetipsam anima requirat si virtus animae ejus accedere potest et decedere. An est immutabilis, an acquisita semel ultra non defluit. Et quid opus est plura commemorare, quibus ex causis semetipsam cognoscat anima, ne forte si neglexerit perfecte semetipsam cognoscere, exire jubeatur in vestigiis gregum, et pascere haedos, et hoc non in proprio tabernaculo, sed in tabernaculis pastorum; cum praesto sit volenti haec persequi largissimas occasiones ex his quae supra memoravimus sumere, in quibus sese exercere in sermone scientiae pro viribus possit? Dicantur vero haec a Verbo Dei etiam ad animam quae in profectibus quidem posita est, nondum tamen ad summam perfectionis ascendit. Quae pro eo quidem quod proficit pulchra dicitur : ut autem pervenire possit et ad perfectionem, fiat ad eam comminatio necessaria; quod nisi per ista singula quae supra diximus semetipsam cognoverit, et vigilanter exercuerit in verbo Dei et lege divina, continget ei de his singulis opiniones colligere diversorum, et sequi homines nihil egregium, nihil ex Spiritu sancto locutos. Hoc est enim exire in vestigiis gregum, et eorum doctrinam sectari, qui et ipsi permanserint peccatores, et nullum peccantibus remedium providere potuerint. Quos qui sequitur, haedos utique qui peccatorum indicium tenent, videbitur pascere, circumiens tabernacula pastorum, diversas scilicet sectas philosophorum. Intuere ergo plenius quam terribile est quod sub hac adumbratur figura. Exi, inquit, tu in vestigiis gregum. Quasi ad eam loquitur quae intus jam sit anima, et intra mysteria collocata; pro eo tamen quod negligat semetipsam cognoscere et requirere quae sit, et quid vel quomodo agere debeat, quidve non agere, dicitur ei : Exi tu, quasi quae ob hanc desidiae culpam foras mittatur ab eo qui praeest. Sic ingens animae periculum est scientiam sui agnitionemque negligere. Sed fortasse quia duplicem expositionem dedimus agnitionis suae animae videbitur cuipiam secundum eam quidem quae de moribus et de actibus suis discutere negligit, et inquirere de profectibus suis, aut perscrutari de vitiis, merito ei dici : Exi, per quod videatur quasi de interioribus foras propelli. Si vero secundum editionem aliam, qua diximus

while others are not of the same, but different from it, that is, whether there are also other rational spirits as it is, and others devoid of reason; and whether its substance is the same as that of the angels also, since a rational being is believed to differ in no way from a rational being. Or whether, if it is not indeed such by substance, yet will be such by grace, if it merits it; or whether it cannot be made like the angels at all, unless the quality or likeness of its own nature admits this. For what has been lost will seem capable of being restored, yet what the Creator did not give from the beginning cannot be conferred. Moreover, let the soul still further inquire, in order to know itself, whether the virtue of its soul can approach and depart; whether it is immutable, or once acquired never flows away again. And what need is there to mention more points, from what causes the soul may know itself, lest perhaps if it neglects to know itself thoroughly, it be commanded to go forth in the footsteps of the flocks, and to feed kids, and this not in its own tent, but in the tents of the shepherds—when it is at hand for anyone who wishes to pursue these things to take most abundant opportunities from the things we have mentioned above, wherein he may exercise himself in the word of knowledge according to his strength? Furthermore, let these things be said by the Word of God also to a soul which is placed in advancements indeed, yet has not yet ascended to the summit of perfection. Which, inasmuch indeed as it advances, is called fair; but that it may be able to attain to perfection as well, let a necessary warning be addressed to it: that unless through each of those points which we have spoken of above it knows itself, and vigilantly exercises itself in the word of God and the divine law, it will happen to it to gather the opinions of diverse men concerning each of these points, and to follow men who have spoken nothing excellent, nothing from the Holy Spirit. For this is to go forth in the footsteps of the flocks, and to follow the teaching of those who have themselves remained sinners, and have been able to provide no remedy for sinners. And he who follows them will certainly seem to feed kids, which hold the token of sins, going around the tents of the shepherds, namely the diverse sects of the philosophers. Look more fully, therefore, at how terrible is what is foreshadowed under this figure. Go forth, says He, in the footsteps of the flocks. He speaks as though to a soul which is already within, and placed inside the mysteries; yet because it neglects to know itself and to inquire what it is, and what or how it ought to do, or what not to do, it is said to it: Go forth, as to one that on account of this fault of sloth is cast outside by Him Who presides. So vast a danger is it for the soul to neglect the knowledge and recognition of itself. Yet perhaps, because we have given a twofold exposition of the soul's knowledge of itself, it will seem to someone that according to that exposition indeed which neglects to examine its habits and deeds, and to inquire about its advancements, or to search into its vices, it is deservedly said to it: Go forth, whereby it seems to be driven outside, as it were, from within. Whereas if according to the other version, whereby we said

Editors' notes and page, col. 127

Page

running head: 127 ORIGENIS IN CANTICUM
marginal letters: A alii vero non; B sis semetipsam cognoscat; C verbo Dei et; D modo agere debeat,
old-edition numerals: 59 before quae intus
other: Latin only, no Greek printed; ends mid-word dixi-
other: the word diximus was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 128

PG 13:128

quod naturam substantiamque suam agnoscere debeat, et statum vel in quo fuerit, vel in quo erit, grave credetur. Quae enim facile talis anima invenietur, ita perfecta, ita praepotens, cui horum omnium ratio et intelligentia pateat? Ad hoc respondebimus, quoniam sermo qui habetur in manibus, non ad omnes animas fit, neque ad adolescentulas quibus hic loquitur sponsus, neque ad caeteras mulieres, neque ad octoginta concubinas, aut sexaginta reginas, sed ad illam, quae inter omnes mulieres sola pulchra dicitur et perfecta. Unde apparet ad dilectas quasque animas haec dici, quibus cum gratia multa sentiendi et intelligendi a Deo data sit, negligunt tamen scientiae partes, et cognoscendi semetipsas nullum adhibent studium. His ergo comminatur sermo divinus : quia quibus multum datur, multum ex eis exigitur. Et humilis quidem venia et misericordia dignus erit, potentes autem potenter cruciabuntur. Si ergo et tu anima quae pulchrior es et eminentior inter caeteras verbi gratia doctrinis, negligas temetipsam, et in ignorantia tui maneas, quomodo poterunt vel hi qui aedificari desiderant instrui, vel convinci et argui contradicentes? Digne ergo cum comminatione quadam ad eam dicitur : Exi tu in vestigiis gregum, et pasce haedos tuos in tabernaculis pastorum.

that it ought to know its own nature and substance, and the state either in which it was or in which it will be, this will be believed to be burdensome. For what such soul will easily be found, so perfect, so mighty, to which the reason and understanding of all these things lies open? To this we shall reply that the speech which we have in hand is addressed not to all souls, nor to the maidens to whom the bridegroom speaks here, nor to the rest of the women, nor to the eighty concubines, or the sixty queens, but to her who alone among all women is called fair and perfect. Whence it is clear that these things are said to all the beloved souls, who, though much grace of perceiving and understanding has been given them by God, nevertheless neglect the parts of knowledge, and apply no zeal to knowing themselves. These, therefore, the divine word threatens: because to whom much is given, much is required of them. And the lowly indeed will be worthy of pardon and mercy, whereas the mighty shall be mightily tormented (Wis. 6:7). If therefore you also, O soul, who are fairer and more eminent among the rest in teachings, for example, neglect yourself and remain in ignorance of yourself, how will either those who desire to be edified be able to be instructed, or gainsayers be convinced and refuted? Worthily, therefore, with a certain warning is it said to her: Go forth in the footsteps of the flocks, and feed your kids beside the tents of the shepherds.

Potest ad hoc trahi etiam illud quod Moyses scribit : Quod si qua Israelitica mulier adulteraverit, lapidetur; si vero filia sacerdotis, ignibus exuratur. Sic ergo justa videbitur esse comminatio in eos qui capaces esse possunt ad agnitionem et scientiam, sed per desidiam negligunt; in quos justissima indignatio sponsi est, quia scit unius negligentiam cedere ad damna multorum. Similis enim videbitur hujusmodi anima, vel illi qui acceptum denarium abscondit in terram, ne lucri aliquid ex eo pecuniae dominus acquireret; vel illi quem occidisse dicitur Deus, qui malignus erat, Onan vel Her scilicet, qui accepta semina scientiae naturalis posteritati invidens profundebat in terra. Pastores quoque, sicut et ante jam diximus, siquidem ad Ecclesiam comminationis hic sermo fit, mundi hujus principes accipiendi sunt, vel illi angeli sub quorum cura reliquae gentes habentur, sive sorte in hoc, sive secretioribus causis quibusdam deductae. Si vero ad unamquamque animam comminatio ista referatur, quae semetipsam negligit agnoscere, sapientes et magistri hujus saeculi intelligendi sunt, docentes sapientiam hujus mundi : ut in summa hoc intelligatur, quia necesse est animam eam praecipue quae bona et pulchra est sensibus, et ingenio vigilans, cognoscere semetipsam, et dare operam ad agnitionem sui per exercitia doctrinae, et studia divina, ac per hoc agi Spiritu Dei et spiritu adoptionis. Aut si talis haec anima semetipsam neglexerit, et a divinis studiis

To this may also be drawn what Moses writes: That if any Israelite woman commits adultery, she shall be stoned; but if the daughter of a priest, she shall be burned with fire (Lev. 20:10; 21:9). Thus, therefore, the warning will seem to be just against those who are capable of attaining to recognition and knowledge, but neglect them through sloth; against whom is the most just indignation of the bridegroom, because He knows that the negligence of one turns to the loss of many. For such a soul will seem like either him who hid in the earth the denarius he had received, lest the lord of the money should gain any profit from it; or him whom God is said to have slain because he was wicked, namely Onan or Er, who, begrudging offspring to posterity, spilled upon the ground the seeds of natural knowledge which he had received (Gen. 38:7–10). The shepherds also, just as we have already said before, if indeed this speech of warning is addressed to the Church, are to be taken as the rulers of this world, or those angels under whose care the rest of the nations are held, having been brought down to this either by lot or by certain more secret causes. Whereas if that warning is referred to each individual soul which neglects to know itself, the wise men and teachers of this age are to be understood, who teach the wisdom of this world: so that in sum this may be understood, that it is necessary for that soul especially which is good and fair in its senses, and vigilant in mind, to know itself, and to devote effort to the knowledge of itself through the exercises of teaching and divine studies, and thereby to be led by the Spirit of God and the spirit of adoption. Or if such a soul neglects itself, and from divine studies

Editors' notes and page, col. 128

Footnotes

(33) ‹anchor: ignibus exuratur› · call in col 128

Levit. XX, 10; xxi, 9.

Leviticus 20:10; 21:9.

(printed under page 69)

(34) ‹anchor: profundebat in terra› · call in col 128

Gen. XXXVIII, 9.

Genesis 38:9.

(printed under page 69)

(50) ‹anchor: causis quibusdam deductae› · call in col 128

Lib. editi: seductae. Mss. deductae.

Printed books: seductae ("led astray"). Manuscripts: deductae ("led down, brought").

(printed under page 69)

Page

running head: IN CANTICUM CANTIC. 128
marginal letters: A mus quod naturam; B minatur sermo divinus; C eos qui capaces; D busdam deductae. Si
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word mus

PG 13:129

declinaverit, necesse est eam operam dare studiis mundanis et sapientiae saeculi, et agi spiritu mundi hujus iterum in timore. Quod designat Apostolus cum dicit : Nos autem non spiritum hujus mundi accepimus, sed spiritum qui est ex Deo. Et iterum : Non accepistis enim iterum in timore spiritum servitutis, sed spiritum accepistis adoptionis, in quo clamamus : Abba pater. Haec interim nobis de praesenti loco occurrere potuerunt, nunc jam convertamur ad consequentia.

turns aside, it must needs devote effort to worldly studies and the wisdom of the age, and be led by the spirit of this world again in fear. Which the Apostle points out when he says: Now we have received not the spirit of this world, but the Spirit which is from God (1 Cor. 2:12). And again: For you have not received the spirit of bondage again in fear, but you have received the spirit of adoption, wherein we cry: Abba, Father (Rom. 8:15). These things meanwhile have occurred to us concerning the present passage; now let us turn to what follows.

Vers. 9. Equitatui meo in curribus Pharaonis similem te arbitratus sum, proxima mea. Historicus quidem sensus hoc videtur ostendere. Sicut, inquit, tunc in Aegypto cum Pharao persequens populum Israel processit in curribus et equitatu, et meus, hoc est Domini mei sponsi, equitatus longe praecellebat currus Pharaonis, et praestantior erat, utpote qui illos superaverit et in mare demerserit; ita et tu, proxima mea sponsa, praecellis omnes mulieres similis effecta equitatui meo, qui Pharaonis curribus comparatus, potentior utique est et magnificentior. Hic interim mihi videtur esse ordo sermonum ipsorum, verborumque directio. Videamus autem ne forte secundum intelligentiam mysticam animas quae sunt sub illo spiritali Pharaone, et sub spiritalibus nequitiis positae, currus dicat esse Pharaonis et quadrigas ejus, quas ipse agit et ducit ad persequendum populum Dei, et ad opprimendum Israel. Certum enim est quia tentationes et tribulationes quas excitant daemones sanctis, per animas aliquas excitant ad hoc ipsum aptas et convenientes. Quibus tanquam curribus ascensis exagitant et impugnant, vel Ecclesiam Dei, vel singulos quosque fidelium. De equitatu vero Domini, quis sit ejus iste equitatus, in Exodo quidem ubi superantur currus Pharaonis et demerguntur in mare, nihil legimus scriptum, nisi tantum quod Dominus currus Pharaonis et exercitum ejus projecit in mare Rubrum. Invenimus tamen in quarto Regnorum libro, quod Elisaeus de adventu hostium qui cum equitatu et curribus venerant, formidanti puero suo dicit : Ne timeas, quoniam plures sunt nobiscum quam cum illis. Et oravit, inquit, Elisaeus, et dixit : Domine, aperi oculos pueri hujus ut videat. Et aperuit Dominus oculos ejus et vidit. Et ecce mons plenus equitibus erat, et currus ignei in circuitu Elisaei, qui descenderant ad eum. Sed et in propheta Habacuc manifeste et evidenter legimus de equitatu Domini, et quod ascendat equos suos. Sunt ergo Scripturae verba haec : Nunquid in fluminibus irasceris, Domine, aut in fluminibus furor tuus, aut in mari Rubro impetus tuus? Qui ascendis equos tuos, et equitatus tuus salus. Sunt ergo equi Domini, quibus ascendit, et equitatus ejus. Quos ego non alios esse puto quam illas animas quae frenum disciplinae ejus accipiunt,

Verse 9. To My cavalry among the chariots of Pharaoh have I likened you, My companion. The historical sense indeed seems to show this: Just as, says He, at that time in Egypt when Pharaoh pursuing the people of Israel went forth with chariots and cavalry (Exod. 14:9), and My cavalry—that is, that of My Lord the bridegroom—far excelled the chariots of Pharaoh and was superior, inasmuch as it overcame them and plunged them into the sea; so you also, My companion and bride, excel all women, having been made like My cavalry, which when compared with the chariots of Pharaoh is certainly more powerful and more magnificent. Meanwhile, this seems to me to be the order of the words themselves and the direction of the expressions. Let us see, however, whether perhaps according to the mystical understanding He says that the souls which are placed under that spiritual Pharaoh and under spiritual wickednesses are the chariots of Pharaoh and his four-horse teams, which he himself drives and leads to pursue the people of God and to oppress Israel. For it is certain that the temptations and tribulations which the demons stir up against the saints, they stir up through certain souls fitted and suited for this very purpose. Mounting these as chariots, they harass and attack either the Church of God or each individual among the faithful. Concerning the cavalry of the Lord, however, what this cavalry of His is, in Exodus indeed, where the chariots of Pharaoh are overcome and plunged into the sea, we read nothing written save only that the Lord cast the chariots of Pharaoh and his army into the Red Sea (Exod. 15:4). Nevertheless, we find in the fourth Book of Reigns that Elisha, concerning the coming of the enemies who had come with cavalry and chariots, says to his fearful servant: Fear not, for there are more with us than with them. And Elisha prayed, it says, and said: O Lord, open the eyes of this servant that he may see. And the Lord opened his eyes, and he saw. And behold, the mountain was full of horsemen, and fiery chariots round about Elisha, that had come down to him (4 Kgs. 6:16–17). Moreover, in the prophet Habakkuk also we read manifestly and clearly concerning the cavalry of the Lord, and that He mounts His horses. Now the words of Scripture are these: Art Thou angry against the rivers, O Lord, or is Thy fury against the rivers, or Thine onset against the Red Sea? Who mountest Thy horses, and Thy cavalry is salvation (Hab. 3:8). There are, therefore, horses of the Lord, which He mounts, and His cavalry. And these I think are none other than those souls which receive the bridle of His discipline,

Editors' notes and page, col. 129

Footnotes

(35) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

I Cor. II, 12.

1 Corinthians 2:12.

(printed under page 70)

(36) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Rom. VIII, 15.

Romans 8:15.

(printed under page 70)

(37) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Exod. XIV.

Exodus 14.

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(38) ‹anchor: qui descenderant ad eum› · call in col 129

IV Reg. VI, 16, 17.

4 Kings (2 Kings) 6:16, 17.

(printed under page 70)

(39) ‹anchor: equitatus tuus salus› · call in col 129

Habac. iii, 8.

Habakkuk 3:8.

(printed under page 70)

(40) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Apoc. XIX, 11, 12, 13, 14.

Revelation 19:11, 12, 13, 14.

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(41) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Joan. I, 1.

John 1:1.

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Page

running head: 129 LIBER SECUNDUS
marginal letters: A declinaverit, necesse est; B meus, hoc est; C per animas aliquas; D pueri hujus ut
old-edition numerals: 60 after scriptum,
other: Latin only, no Greek printed

PG 13:130

et jugum portant suavitatis ejus, et quae spiritu Dei aguntur, et in hoc est eis salus. In Revelatione Joannis legimus, quod apparuit ei equus, et sedens super eum quidam fidelis et verus, et cum justitia judicans, cujus nomen est Verbum Dei. Ait ergo : Et vidi coelum apertum, et ecce equus albus, et qui sedebat super eum vocabatur fidelis et verus, et cum justitia judicans et pugnans; et oculi ejus sicut flamma ignis, et super caput ejus diademata multa habentia nomen scriptum, quod nemo novit nisi ipse, et adopertus erat vestimento sanguine consperso, et vocabatur nomen ejus Verbum Dei. Et exercitus ejus erat in coelo, et sequebantur eum in equis albis, induti byssino albo puro. Sed opus est gratia Dei, quae horum nobis aperiat intellectum, quo possimus advertere quid istae indicent visiones, qui sit equus albus, et qui sit qui sedet super eum, cujus nomen est Verbum Dei. Et forte quidem dicet aliquis album esse equum corpus quod assumpsit Dominus, et quo ille qui in principio erat apud Deum Deus Verbum, vel vestitus vel vectus est. Alius autem animam dicet, quam assumpsit primogenitus omnis creaturae, et de qua dicebat : Potestatem habeo ponendi eam, et potestatem habeo iterum sumendi eam. Alius vero utrumque simul, corpus atque animam, quasi ubi peccatum non fuerit, equum dici album putabit. Alius adhuc quarto loco Ecclesiam dicet, quae et corpus ejus nominatur, album videri equum, quasi non habentem maculam aut rugam, quam sibi ipse sanctificavit lavacro aquae. Secundum autem haec singula etiam illa accipiet quae sequuntur, militiam coeli, et exercitum Verbi Dei, et quomodo singuli quique eorum sequentes Verbum Dei equis albis sedeant, et byssinis albis induantur et mundis. Huic ergo equo albo quo ipse vehitur qui Verbum Dei appellatur, vel huic equitatui coelesti qui eum sequitur in albis nihilominus equis, comparat et similem facit Christus Ecclesiam suam. In curribus autem Pharaonis vel ita possumus accipere, ut quantum hic Domini equitatus equitatum et currus Pharaonis evincit et praecellit, tantum tu, quae pulchra es in mulieribus, praecellis et evincis omnes reliquas animas, quae adhuc jugum Pharaonis portant, et sessores ejus patiuntur; vel certe quod equitatus hic meus, qui lavacro aquae mundatus, purus et candidus factus est, et Verbum Dei meruit habere sessorem, ex curribus assumptus est Pharaonis. Inde enim omnes veniunt credentes, quia Christus venit in hunc mundum peccatores salvos facere. Hoc ergo modo potest explanari versiculi hujus sensus, equitatui meo qui fuit ante in curribus Pharaonis, et nunc sequitur me in equis albis, purificatus in lavacro aquae, similem te arbitror, proxima mea. Beatae ergo sunt illae animae quae dorsum suum curvaverunt ut suscipiant sessorem Verbum Dei super se, et frena ejus patiuntur,

and bear the yoke of His sweetness, and which are led by the Spirit of God, and in this is their salvation. In the Revelation of John we read that there appeared to him a horse, and sitting upon it One faithful and true, and judging with righteousness, Whose name is the Word of God. He says therefore: And I saw heaven opened, and behold, a white horse, and He Who sat upon it was called faithful and true, and judging and fighting with righteousness; and His eyes were like a flame of fire, and upon His head were many diadems having a name written which no one knows save Himself, and He was clothed with a garment sprinkled with blood, and His name was called the Word of God. And His army was in heaven, and they followed Him on white horses, clothed in pure white fine linen (Rev. 19:11–14). Now there is need of the grace of God to open to us the understanding of these things, so that we may perceive what those visions indicate, what the white horse is, and Who He is Who sits upon it, Whose name is the Word of God. And perhaps indeed someone will say that the white horse is the body which the Lord assumed, and wherewith He Who was in the beginning with God, God the Word (John 1:1), was either clothed or borne. Another, however, will say that it is the soul which the firstborn of all creation assumed, and of which He said: I have power to lay it down, and I have power to take it up again (John 10:18). And another will think that both together, body and soul, inasmuch as there was no sin in them, are called the white horse. Still another, in the fourth place, will say that the Church, which is also called His body, appears as the white horse, as having neither spot nor wrinkle, which He Himself sanctified for Himself by the washing of water. And according to each of these views he will also take the things that follow: the host of heaven, and the army of the Word of God, and how each one of them following the Word of God sits on white horses and is clothed in white and clean fine linen. To this white horse, therefore, whereon He Himself rides Who is called the Word of God, or to this heavenly cavalry which follows Him on horses likewise white, Christ compares and likens His Church. And "among the chariots of Pharaoh" we can take either thus: that by so much as this cavalry of the Lord vanquishes and excels the cavalry and chariots of Pharaoh, by so much do you, who are fair among women, excel and vanquish all the remaining souls, which still bear the yoke of Pharaoh and endure his riders; or at any rate, that this My cavalry, which has been cleansed by the washing of water, made pure and white, and has merited to have the Word of God as its rider, was taken from the chariots of Pharaoh. For from thence come all believers, because Christ came into this world to save sinners. In this way, therefore, the meaning of this verse can be explained: To My cavalry, which was formerly among the chariots of Pharaoh, and now follows Me on white horses, purified in the washing of water, I account you like, My companion. Blessed, therefore, are those souls which have bowed their back to receive the Word of God as rider upon them, and endure His bridles,

Editors' notes and page, col. 130

Footnotes

(40) ‹anchor: byssino albo puro› · call in col 130

Apoc. XIX, [continuation on the foot's second line not visible in the foot image]

Revelation 19 [verses not visible; the passage quoted is 19:11–14].

(printed under page 70)

(41) ‹anchor: apud Deum Deus Verbum› · call in col 130

Joan. I, 1.

John 1:1.

(printed under page 70)

(42) ‹anchor: iterum sumendi eam (cut at the top edge of the image)› · call in col 130 (probably; the call is cut off)

Joan. X, 18.

John 10:18.

(printed under page 70)

Page

running head: BER SECUNDUS. 130
marginal letters: A et jugum portant; B vertere quid istae; C tem haec singula; D certe quod equitatus
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 13:131

ut quocunque ipse voluerit flectat eas, et agat habenis praeceptorum suorum : quia jam non propria voluntate incedunt, sed ad omnia ducuntur et reducuntur voluntate sessoris. Et fortassis videbitur secundum hoc quod ex multis animabus congregata est Ecclesia, et exemplum vitae accepit a Christo, quod non tam ab ipsa deitate Verbi Dei acceperit, quae utique supereminet eos actus vel affectus, qui ad exemplum dari hominibus debeant; sed illa anima quae assumpta est ab eo, in qua fuit summa perfectio, illa sit ad exemplum posita, et ipsa dicatur hic proxima mea; cujus similitudinem habere debeat etiam Ecclesia, quae ex multis congregatur animabus, illis scilicet quae prius fuerant sub jugo et curribus Pharaonis, et equitatus Domini appellantur. Quae autem ex duabus expositio convenire magis proposito versiculo videatur, probabis etiam tu qui legis.

so that whithersoever He Himself wills He may turn them, and drive them with the reins of His commandments: because they no longer walk by their own will, but are led and brought back to all things by the will of their Rider. And perhaps it will seem, according to this, that the Church has been gathered out of many souls, and has received the example of life from Christ, which she received not so much from the very deity of the Word of God, which certainly transcends those deeds or affections that ought to be given as an example to men; rather, that soul which was assumed by Him, in which there was the highest perfection, has been set for an example, and it itself is here called "My companion"; whose likeness the Church also ought to have, which is gathered out of many souls, namely those which had previously been under the yoke and chariots of Pharaoh, and are called the cavalry of the Lord. Which of the two expositions, however, seems to suit the verse set forth better, you also who read will judge.

Vers. 10. Quam speciosae factae sunt genae tuae tanquam turturis, cervix tua sicut redimicula. Ordo dramatis hujusmodi videtur habere consequentiam, quod posteaquam austeriore usus est comminatione sponsus ad sponsam, protestatus ei quod nisi cognosceret semetipsam exitura esset in vestigiis gregum, et pasceret non oves, sed haedos, erubuerit super austeritate praecepti, sed et rubor verecundiae diffusus in vultu speciosas effecerit genas ejus, et multo quam fuerant pulchriores : non solum autem genae, sed et cervix ejus tam decora sit reddita, quasi monilium redimiculis adornata. Pulchritudo ergo genarum turturibus comparatur, quod per hujusmodi aves simul honestas vultus et alacritas indicetur. Haec est historici dramatis explanatio. Sed veniamus ad rem. Paulus apostolus scribens ad Ecclesiam Corinthiorum ita ait : Corpus autem non est membrum unum, sed multa. Et si dixerit pes quia non sum manus, non sum de corpore, non propterea non est de corpore; et si dixerit auricula, quia non sum oculus, non sum de corpore, non propterea non est de corpore. Si totum corpus est oculus, ubi est auditus? Si totum auditus, ubi odoratus? Nunc autem Deus posuit unumquodque membrum in corpore sicut voluit. Et cum plura de hoc disputasset, ad ultimum dicit : Vos autem estis corpus Christi et membra ex parte. Et iterum ad Ephesios scribens dicit : Subjecti invicem in timore Christi. Mulieres viris suis subjectae sint sicut Domino : quia vir caput est mulieris, sicut et Christus est caput Ecclesiae, ipse Salvator corporis. Sed sicut Ecclesia subjecta est Christo, ita et mulieres

Verse 10. How comely have your cheeks become, like those of a turtledove, your neck like necklaces. The order of the drama seems to have this sequence: that after the bridegroom used a sterner warning to the bride, declaring to her that unless she knew herself she would go forth in the footsteps of the flocks and feed not sheep, but kids, she blushed at the sternness of the command, and the blush of modesty overspreading her face made her cheeks comely, and much fairer than they had been; and not only her cheeks, but her neck also was rendered so graceful, as though adorned with necklaces of jewels. The beauty of her cheeks, therefore, is compared to turtledoves, because by birds of this sort both dignity of countenance and cheerfulness are indicated together. This is the explanation of the historical drama. But let us come to the matter itself. The apostle Paul, writing to the Church of the Corinthians, speaks thus: For the body is not one member, but many. And if the foot should say, Because I am not the hand, I am not of the body, is it therefore not of the body? And if the ear should say, Because I am not the eye, I am not of the body, is it therefore not of the body? If the whole body were an eye, where would the hearing be? If the whole were hearing, where would the smelling be? But now God has set each member in the body just as He willed (1 Cor. 12:14–18). And when he had disputed more about this, at the end he says: Now you are the body of Christ, and members in part (1 Cor. 12:27). And again, writing to the Ephesians, he says: Subject to one another in the fear of Christ. Let wives be subject to their husbands as to the Lord: because the husband is the head of the wife, just as Christ also is the head of the Church, Himself the Saviour of the body. But just as the Church is subject to Christ, so also let the wives be

Editors' notes and page, col. 131

Footnotes

(43) ‹anchor: in corpore sicut voluit› · call in col 131

I Cor. XII, 14, 15, 16, 17, 18.

1 Corinthians 12:14, 15, 16, 17, 18.

(printed under page 71)

(44) ‹anchor: membra ex parte› · call in col 131

ibid. 27.

Ibid. [1 Corinthians 12], 27.

(printed under page 71)

(45) ‹anchor: not visible in the foot image› · call in col ? (the quotation runs on beyond the visible text of col 131; call not seen)

Eph. V, 21, 22, 23, 24, 25, 26, 27.

Ephesians 5:21, 22, 23, 24, 25, 26, 27.

(printed under page 71)

(46) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

ibid. 29 et 30.

Ibid. [Ephesians 5], 29 and 30.

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(51) ‹anchor: Paulus› · call in col 131

Procopius ex Origene: Ἀλλὰ καὶ μέλη Χριστοῦ τῆς Ἐκκλησίας νύμφης ὁ Παῦλός φησιν· ἧς οἱονεὶ πρόσωπον οἱ τῷ κάλλει τῶν λοιπῶν διαφέροντες, αἰσχρὸν οὐδὲν ἐννοοῦντες, τὴν δὲ τῆς σωφροσύνης καρποφοροῦντες αἰδῶ. Οἱ πρότερον ἴσως οὐκ ὄντες καλοὶ τοσοῦτον μετέβαλον, ὡς εἰρῆσθαι τῇ νύμφῃ· Τί ὡραιώθησαν αἱ σιαγόνες σου· μὴ ἔχοντες σπῖλον ἢ ῥυτίδα· τάχα δὲ τῷ τὸν ἕνα μόνον γινώσκειν Θεόν· καὶ ἡ τρυγὼν γὰρ ἑνὶ μόνῳ συνέρχεται. Quin et membra Christi, Ecclesiae sponsae Paulus vocat: cujus quasi vultus sunt, qui decore reliquis antecellunt, nihil videlicet turpe cogitantes, ac pudorem castitatis fructum ferentes. Cum fortassis prius decori non essent, sic mutati sunt, ut dictum sit sponsae: « Quam speciosae factae sunt genae tuae! » Quae scilicet maculam non habeant aut rugam, idcirco forsitan, quod unum Deum cognoscant. Nam et turtur cum uno solo congreditur.

Procopius, from Origen: "Paul also speaks of members of Christ, the bride, the Church; and her face, as it were, are those who surpass the rest in beauty, thinking nothing shameful and bearing the fruit of modesty, which is chastity. Those who perhaps were not beautiful before were so changed that it was said to the bride: 'How fair your cheeks have become!' — having no spot or wrinkle; perhaps also because they know the one God alone; for the turtle-dove too mates with one alone." [Latin version:] "Paul even calls them members of Christ, of the Church the bride: her face, as it were, are those who excel the rest in beauty, thinking nothing base, and bearing modesty as the fruit of chastity. Though perhaps they were not comely before, they were so changed that it was said to the bride: 'How fair your cheeks have become!' — such, namely, as have no spot or wrinkle; perhaps for this reason, that they know one God. For the turtle-dove too pairs with one alone."

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Page

running head: 131 ORIGENIS IN CANTICU
marginal letters: A ut quocunque ipse; B tio convenire magis; C sit reddita, quasi; D estis corpus Christi
old-edition numerals: 61 before explanatio.

PG 13:132

viris suis in omnibus. Viri, diligite uxores vestras, sicut et Christus dilexit Ecclesiam suam et semetipsum tradidit pro ea, ut eam sanctificaret lavacro aquae in verbo, ut ipse sibi praepararet gloriosam Ecclesiam non habentem maculam, aut rugam, aut aliquid hujusmodi, sed ut esset sancta et immaculata. Et post pauca : Nemo, inquit, enim aliquando carnem suam odio habuit, sed nutrit et fovet eam sicut et Christus Ecclesiam, quia membra sumus corporis ejus, et reliqua.

to their husbands in all things. Husbands, love your wives, just as Christ also loved His Church and delivered Himself up for her, that He might sanctify her by the washing of water in the word, that He might present to Himself a glorious Church, not having spot, or wrinkle, or any such thing, but that she might be holy and unblemished (Eph. 5:21–27). And a little further on: For no one, says he, ever hated his own flesh, but nourishes and cherishes it, just as Christ also does the Church, because we are members of His body (Eph. 5:29–30), and the rest.

Per haec ergo edocemur, quomodo sponsa Christi quae est Ecclesia, etiam sit corpus ejus et membra. Si ergo audias sponsi membra nominari, Ecclesiae membra dici intellige. In quibus sicut sunt aliqui qui dicuntur oculi, pro intelligentiae sine dubio ac scientiae lumine, et alii aures pro audiendo verbo doctrinae, alii manus pro bonis operibus religiosisque ministeriis, ita sunt alii et qui genae ejus appellentur. Genae autem partes vultus dicuntur, in quibus honestas et verecundia animae agnoscitur : per quod sine dubio illi in membris Ecclesiae declarantur, qui castitatis et pudicitiae excolunt honestatem. Pro his ergo ad omne corpus sponsae dicitur : Quam speciosae factae sunt genae tuae! Et observa quia non dixit, quam speciosae sunt genae tuae : sed : Quam speciosae factae sunt; ut ostendat prius quidem non eas ita fuisse speciosas, sed posteaquam suscepit oscula sponsi, et ipse qui loquebatur per prophetas prius adfuit, et mundavit sibi ipsi Ecclesiam suam lavacro aquae, et fecit eam non habere maculam aut rugam, et agnitionem sui praestitit ei, tunc factae sunt speciosae genae ejus. Tunc enim castitas et pudicitia et virginitas quae prius non fuerat, per Ecclesiae genas specioso decore diffusa est. Quae tamen genarum species, id est pudicitiae et castitatis, turturibus comparatur. Turturum ferunt hujusmodi naturam esse, ut neque masculus praeter unam feminam adeat aliam, nec femina plus quam unum patiatur marem; ita ut si accidat altero intercepto superesse alterum, pariter cum conjuge exstinctus sit ei concubitus amor. Convenienter ergo similitudo turturis aptatur Ecclesiae, quod vel alterius viri post Christum conjugium nesciat, vel quod continentiae et pudicitiae in ea tanquam turturum volitet multitudo. Secundum hanc intelligentiam etiam cervicem sponsae accipiamus Quae sine dubio illae intelligi debent animae, quae Christi jugum suscipiunt dicentis : Suscipite super vos jugum meum, quia jugum meum suave est. Obedientia ergo ejus cervices ejus appellantur.

By these things, therefore, we are taught how the bride of Christ, which is the Church, is also His body and members. If therefore you hear the members of the bridegroom named, understand that the members of the Church are meant. Among whom, just as there are some who are called eyes, without doubt on account of the light of understanding and knowledge, and others ears on account of hearing the word of teaching, others hands on account of good works and religious ministries, so also there are others who are called her cheeks. Now the cheeks are said to be the parts of the face in which the dignity and modesty of the soul are recognized: whereby without doubt those among the members of the Church are signified who cultivate the dignity of chastity and modesty. On account of these, therefore, it is said to the whole body of the bride: How comely have your cheeks become! And observe that He did not say, How comely are your cheeks, but: How comely have they become; to show that previously indeed they had not been so comely, but after she received the kisses of the bridegroom, and He Himself Who formerly spoke through the prophets was present, and cleansed His Church for Himself by the washing of water, and made her to have neither spot nor wrinkle, and bestowed upon her the knowledge of Himself, then her cheeks became comely. For then chastity and modesty and virginity, which had not been before, were diffused with comely grace over the cheeks of the Church. And yet this comeliness of the cheeks, that is, of modesty and chastity, is compared to turtledoves. They say that the nature of turtledoves is such that neither does the male approach another female besides one, nor does the female admit more than one male; so that if it happens that when one is taken away the other survives, the love of mating has died out in it together with its mate. Fittingly, therefore, is the likeness of the turtledove adapted to the Church, either because she knows no marriage with another husband after Christ, or because a multitude of continence and modesty hovers in her like turtledoves. According to this understanding let us also take the neck of the bride. By this, without doubt, those souls ought to be understood which take up the yoke of Christ when He says: Take My yoke upon you, for My yoke is sweet (Matt. 11:29–30). Her obedience, therefore, is called her

Editors' notes and page, col. 132

Footnotes

(47) ‹anchor: jugum meum suave est› · call in col 132

Matth. XI, 29.

Matthew 11:29.

(printed under page 71)

Page

running head: S IN CANTICUM CANTIC. 132
marginal letters: A viris suis in; B scientiae lumine, et; C non habere maculam; D tanquam turturum volitet
old-edition numerals: (none)
other: the word appellantur. was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 133

PG 13:133

Cervix ergo ejus speciosa facta est sicut redimicula, et merito. Quam enim prius praevaricationis inobedientia turpem fecerat, nunc obedientia fidei speciosam fecit et pulchram. Cervix ergo tua speciosa facta est sicut redimicula. Ad utrumque enim subauditur, speciosa facta est. Redimicula hic dicit constrictiones vel connexiones monilium quae in cervicibus sedere solent, ex quibus deducitur, et descendit per omne collum reliquus ornatus. Ipsi ergo ornamento quod cervicibus et collo imponi solet, cervicem sponsae comparavit. Quod dictum ita advertimus. Cervicem diximus subjectionem et obedientiam dici, pro eo quod quasi jugum Christi suscipiat, et fidei ejus obedientiam praebeat. Ornamentum ergo cervicis ejus quae est obedientia, Christus est. Ipse enim prior factus est obediens usque ad mortem; et sicut per unius, Adae scilicet, inobedientiam peccatores constituti sunt multi : ita et per unius obedientiam, Christi duntaxat, justi constituuntur multi. Ornamentum ergo et monile cervicis Ecclesiae, obedientia Christi est. Sed et cervix Ecclesiae, id est obedientia ejus, similis effecta est obedientiae Christi, quod est monile cervicis. Magna ergo in hoc laus sponsae est, magna Ecclesiae gloria, ubi imitatio obedientiae ejus exaequatur obedientiae Christi, quam imitatur Ecclesia. Haec ipsa species monilis etiam in Genesi memoratur a Juda patriarcha Thamar nurui suae, quando cum ea quasi cum meretrice concubuit, data. Quod non omnibus patet mysterium. Intelligitur per hoc, quod Christus Ecclesiae, quam ex multorum dogmatum prostitutione collegerat, futurae perfectionis haec dedit pignora, et istud obedientiae monile cervici ejus imposuit.

neck. Her neck, therefore, has become comely like necklaces, and deservedly so. For that which the disobedience of transgression had previously made unsightly, the obedience of faith has now made comely and fair. Your neck, therefore, has become comely like necklaces. For with both clauses it is understood: "has become comely." By necklaces He here means the bands or fastenings of jewels which are wont to rest upon the neck, from which the rest of the ornament is drawn and hangs down over the whole throat. To the ornament itself, therefore, which is wont to be placed upon the neck and throat, He has compared the neck of the bride. And this saying we understand thus. We have said that the neck means subjection and obedience, inasmuch as it takes up, as it were, the yoke of Christ, and renders obedience to His faith. The ornament, therefore, of her neck, which is obedience, is Christ. For He Himself first became obedient unto death (Phil. 2:8); and just as through the disobedience of one man, namely Adam, many were made sinners, so also through the obedience of One, namely Christ, many are made righteous (Rom. 5:19). The ornament and necklace of the neck of the Church, therefore, is the obedience of Christ. Moreover, the neck of the Church also, that is, her obedience, has been made like the obedience of Christ, which is the necklace of her neck. Great, therefore, is the praise of the bride in this, great the glory of the Church, where the imitation of her obedience is matched with the obedience of Christ, which the Church imitates. This same kind of necklace is also mentioned in Genesis as having been given by the patriarch Judah to his daughter-in-law Tamar, when he lay with her as with a harlot (Gen. 38:18). Which mystery is not open to all. By this is understood that Christ gave these pledges of future perfection to the Church, whom He had gathered out of the prostitution of many doctrines, and placed that necklace of obedience upon her neck.

Vers. 11, 12. Similitudines auri faciemus tibi cum distinctionibus argenti, quoadusque rex sit in recubitu suo. Supra diximus quod specie dramatis libellus hic ordinatus personarum immutatione contexitur : et nunc ergo videntur haec amici vel sodales sponsi ad sponsam locuti, qui secundum intelligentiam mysticam, et, ut supra jam diximus, aut angeli, vel etiam prophetae, aut patriarchae possunt intelligi. Non enim tunc solum cum post baptismum Joannis in deserto tentatus est a diabolo Dominus, recesserunt angeli et ministraverunt ei, sed ante adventum praesentiae corporalis ministraverunt semper. Nam et lex disposita in manu per angelos dicitur mediatoris. Et ad Hebraeos scribens Apostolus dicit : Si enim qui per angelos habitus est sermo, factus est firmus. Ipsi ergo erant velut actores et procuratores appositi parvulae sponsae cum paedagogo lege, donec plenitudo temporum veniret, et mitteret Deus Filium suum natum ex muliere, factum sub lege, et adduceret eam sub actoribus et procuratoribus et paedagogo lege, ut ipsius Verbi Dei oscula, doctrinam scilicet verbaque

Verses 11, 12. Likenesses of gold we will make for you with studs of silver, while the king is on his couch. Above we have said that this little book, arranged in the form of a drama, is woven together by the changing of characters: and now, therefore, the friends or companions of the bridegroom seem to have spoken these words to the bride, who according to the mystical understanding, and as we have already said above, can be understood either as the angels, or even as the prophets, or the patriarchs. For not only then, when after the baptism of John the Lord was tempted by the devil in the desert, did the devils depart and the angels minister to Him (Matt. 4:11), but before the coming of His bodily presence they ministered always. For the law also is said to have been ordained through angels in the hand of a mediator (Gal. 3:19). And writing to the Hebrews, the Apostle says: For if the word spoken through angels proved steadfast (Heb. 2:2). They themselves, therefore, were set like guardians and stewards over the little bride along with the law as pedagogue, until the fullness of the times should come, and God should send His Son, born of a woman, born under the law (Gal. 4:2, 4), and lead her out from under the guardians and stewards and the law as pedagogue, so that she might receive the kisses of the Word of God Himself, namely the teaching and words

Editors' notes and page, col. 133

Footnotes

(48) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Philipp. II, 8.

Philippians 2:8.

(printed under page 72)

(49) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Rom. V, 19.

Romans 5:19.

(printed under page 72)

(50) ‹anchor: quasi cum meretrice concubuit, data› · call in col 133

Gen. XXXVIII.

Genesis 38.

(printed under page 72)

(51) ‹anchor: a diabolo Dominus› · call in col 133

Matth. IV.

Matthew 4.

(printed under page 72)

(52) ‹anchor: manu per angelos dicitur mediatoris› · call in col 133

Galat. iii, 19.

Galatians 3:19.

(printed under page 72)

(53) ‹anchor: factus est firmus› · call in col 133

Heb. II, 2.

Hebrews 2:2.

(printed under page 72)

(54) ‹anchor: factum sub lege› · call in col 133

Galat. iv, 4.

Galatians 4:4.

(printed under page 72)

(55) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Eph. I, 4.

Ephesians 1:4.

(printed under page 72)

(56) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Psal. LXXIV, 2.

Psalm 74 (75):2 [as printed].

(printed under page 72)

(57) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Eph. II, 20.

Ephesians 2:20.

(printed under page 72)

(58) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Gen. II, 24.

Genesis 2:24.

(printed under page 72)

Page

running head: 133 LIBER SECUNDU
marginal letters: A tur. Cervix ergo; B Christus est. Ipse; C per hoc, quod; D nus, recesserunt angeli
old-edition numerals: 62 before Vers. 11, 12.
other: Latin only, no Greek printed; begins mid-word tur; ends mid-word verba-
other: the word verbaque was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 134

PG 13:134

susciperet. Antequam ergo tempus horum adesset, in multis angelorum ministerio excolebatur sponsa qui apparebant tunc hominibus et loquebantur ea quae res poscebat et tempus. Non enim tu mihi ex adventu Salvatoris in carne sponsam dici, aut Ecclesiam putes, sed ab initio humani generis, et ab ipsa constitutione mundi, imo, ut Paulo duce altius mysterii hujus originem repetam, ante etiam constitutionem mundi. Sic enim dicit ipse : Sicut elegit nos in Christo ante constitutionem mundi, ut essemus sancti et immaculati coram ipso in charitate, praedestinans nos in adoptionem filiorum. Sed et in Psalmis scribitur : Memento congregationis tuae, Domine, quam congregasti ab initio. Prima etenim fundamenta congregationis Ecclesiae statim ab initio sunt posita, unde et Apostolus dicit aedificari Ecclesiam non solum super apostolorum fundamentum, sed etiam prophetarum.

and receive them. Before the time of these things arrived, therefore, the bride was cultivated in many ways by the ministry of the angels, who appeared then to men and spoke the things which the matter and the time demanded. For you must not think that she is called the bride or the Church only from the coming of the Saviour in the flesh, but from the beginning of the human race, and from the very foundation of the world—nay rather, that with Paul as guide I may trace the origin of this mystery still higher, even before the foundation of the world. For thus he himself says: Just as He chose us in Christ before the foundation of the world, that we should be holy and unblemished before Him in love, predestining us unto the adoption of sons (Eph. 1:4–5). Moreover, in the Psalms also it is written: Remember Thy congregation, O Lord, which Thou hast gathered from the beginning (Ps. 73:2). For the first foundations of the congregation of the Church were laid straightway from the beginning, whence the Apostle also says that the Church is built not only upon the foundation of the apostles, but also of the prophets (Eph. 2:20).

Inter prophetas autem numeratur et Adam, quia magnum mysterium prophetavit in Christo et in Ecclesia, dicens : Propter hoc relinquet homo patrem suum et matrem suam, et adhaerebit uxori suae, et erunt ambo in carne una. Evidenter enim de his dictis ejus dicit Apostolus, quia mysterium hoc magnum sit. Ego autem dico in Christo et in Ecclesia. Sed et idem Apostolus cum dicit : Si enim Ecclesiam dilexit, ut semetipsum traderet pro ea sanctificans lavacro aquae : non utique ostendit eam prius non fuisse, quomodo enim dilexisset eam quae non erat? sed eam sine dubio dilexit quae erat. Erat autem in omnibus sanctis qui ab initio saeculi fuerunt facti. Diligens igitur eam venit ad eam. Et sicut pueri sui communicaverunt carni et sanguini, similiter et ipse particeps factus est eorumdem, ac semetipsum pro eis tradidit. Ipsi enim erant Ecclesia quam dilexit, ut eam vel numerositate augeret, vel virtutibus excoleret, vel perfectionis charitate de terris transferret ad coelum. Ministraverunt ergo et prophetae ab initio, ministraverunt et angeli. Quid enim aliud fiebat tunc cum apparuerunt tres viri Abrahae sedenti ad quercum Mambre? Licet illa angelorum species plus aliquid quam angelicum ostenderit ministerium : nam Trinitatis ibi mysterium prodebatur. Hoc erat et in Exodo, cum angelus Domini dicitur in flamma ignis apparuisse Moysi in rubo. Continuo autem in subsequentibus Dominus et Deus loqui in angelo scribitur, et ipse Deus esse Abraham, et Deus Isaac, et Deus Jacob designatur. Quod quidam haereticorum legentes dixerunt, Deum legis et prophetarum longe inferiorem esse quam Jesum Christum et Spiritum sanctum : et eo usque impietatem suam protenderunt, ut plenitudinem quidem in Christo ponant et in Spiritu sancto, imperfectionem vero et infirmitatem in Deo legis. Sed haec alias.

Now among the prophets Adam also is numbered, because he prophesied a great mystery in Christ and in the Church, saying: For this cause a man shall leave his father and his mother, and shall cleave to his wife, and they two shall be in one flesh (Gen. 2:24). For clearly concerning these words of his the Apostle says that this mystery is great: But I speak in Christ and in the Church (Eph. 5:32). Moreover, when the same Apostle says: For if He loved the Church so as to hand Himself over for her, sanctifying her by the washing of water (Eph. 5:25–26), he certainly does not show that she did not exist previously—for how would He have loved her who did not exist?—but without doubt He loved her who existed. And she existed in all the saints who have been made from the beginning of the age. Loving her, therefore, He came to her. And just as the children shared in flesh and blood, He Himself likewise partook of the same (Heb. 2:14), and delivered Himself up for them. For they themselves were the Church which He loved, so that He might either increase her in multitude, or cultivate her with virtues, or translate her through the love of perfection from earth to heaven. Both the prophets, therefore, ministered from the beginning, and the angels ministered. For what else was taking place then when the three men appeared to Abraham as he sat at the oak of Mamre (Gen. 18:1–2)? Although that appearance of angels showed something more than an angelic ministry: for the mystery of the Trinity was there disclosed. This was the case in Exodus too, when the angel of the Lord is said to have appeared in a flame of fire to Moses in the bush (Exod. 3:2). And straightway in what follows, the Lord and God is written to speak in the angel, and He Himself is designated as the God of Abraham, and the God of Isaac, and the God of Jacob (Exod. 3:6). Reading this, certain of the heretics have said that the God of the law and the prophets is far inferior to Jesus Christ and the Holy Spirit; and they have stretched their impiety so far as to place fullness indeed in Christ and in the Holy Spirit, but imperfection and weakness in the God of the law. But of these things elsewhere.

Editors' notes and page, col. 134

Footnotes

(59) ‹anchor: in Christo et in Ecclesia› · call in col 134

Ephes. V, 32.

Ephesians 5:32.

(printed under page 72)

(60) ‹anchor: lavacro aquae› · call in col 134

ibid. 25, 26.

Ibid. [Ephesians 5], 25, 26.

(printed under page 72)

(61) ‹anchor: factus est eorumdem› · call in col 134

Hebr. II, 14.

Hebrews 2:14.

(printed under page 72)

(62) ‹anchor: ad quercum Mambre› · call in col 134

Gen. XVIII, 1 seqq.

Genesis 18:1 and following.

(printed under page 72)

(63) ‹anchor: Moysi in rubo› · call in col 134

Exod. III, 2.

Exodus 3:2.

(printed under page 72)

Page

running head: BER SECUNDUS. 134
marginal letters: A que susciperet. Antequam; B Ecclesiae statim ab; C eam prius non; D rium prodebatur. Hoc
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word que

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Nunc autem nobis propositum est ostendere, quomodo sancti angeli qui ante adventum Christi velut parvulae adhuc sponsae tutelam procurabant, ipsi sint amici et sodales sponsi qui ad eam dicere videantur : Faciemus tibi similitudines auri cum distinctionibus argenti usquequo rex sit in recubitu suo. Indicant ergo quod ipsi faciant sponsae non aurum (neque enim habebant tale aurum quale dignum erat offerri sponsae), sed pro auro similitudines auri se facere promittunt, et non unam similitudinem, sed multas. Ita etiam dicunt de argento, sed quasi habentes licet parvam argenti materiam, promittunt se ei facere non similitudines, sed distinctiones argenti; utpote quibus non tanta abundaret argenti materia, ut connexum aliquid et solidum opus ex eo producere possent, sed distinctiones solas, ac signa quaedam parva velut puncta intersererent illi operi, quod ei ex auri similitudine faciebant. Haec ergo amici sponsi, illi de quibus supra diximus, sponsae faciunt ornamenta. Sed quid in his secreti contineatur, et quid elocutionis novitas ipsa parturiat, omnipotentis Verbi ac sponsi Patrem precemur, ut ipse nobis arcani hujus claustra patefaciat, quo possimus non solum ad intelligenda haec illuminari, verum etiam ad proferenda, ac secundum mensuram eorum qui lecturi sunt, moderatione eloquii spiritalis accipere. Auri speciem in multis saepe ostendimus figuram tenere invisibilis et incorporeae naturae; argentum vero virtutem verbi ac rationis; secundum quod et Dominus dicit per prophetam : Dedi vobis argentum et aurum : vos autem fecistis argentea et aurea Baalim; ostendens per haec et dicens, quia dedi vobis sensum et rationem qua me Deum et sentire possetis et colere : vos autem et sensum et rationem quae in vobis est, ad colenda daemonia transtulistis. Sed et eloquia Domini, eloquia casta, argentum igne probatum dicitur. Et item in aliis argentum ignitum justi lingua memoratur. Cherubim vero aurea dicuntur, quoniam quidem plenitudo scientiae Dei interpretantur. Sed et candelabrum in tabernaculo testimonii aureum et solidum poni jubebatur : quod mihi videtur formam tenere naturalis legis, in qua lex scientiae habetur.

Now, however, it is our purpose to show how the holy angels, who before the coming of Christ cared for the guardianship of the bride while she was still as it were a little child, are themselves the friends and companions of the bridegroom who seem to say to her: We will make for you likenesses of gold with studs of silver, while the king is on his couch. They indicate, therefore, that they themselves make for the bride not gold (for they did not have such gold as was worthy to be offered to the bride), but instead of gold they promise to make likenesses of gold, and not one likeness, but many. So also they speak of silver, but as having albeit a small material of silver, they promise to make for her not likenesses, but studs of silver; inasmuch as so great a material of silver did not abound to them that they could produce any connected and solid work out of it, but only studs, and certain small marks like points, which they would insert into that work which they were making for her out of the likeness of gold. These ornaments, therefore, the friends of the bridegroom, those of whom we have spoken above, make for the bride. But what secret is contained in these things, and what the very novelty of the expression brings forth, let us pray the Father of the almighty Word and bridegroom that He Himself may open to us the bars of this secret, so that we may be enlightened not only to understand these things, but also to set them forth, and to receive them with the moderation of spiritual speech according to the measure of those who are to read. We have often shown in many places that the species of gold holds the figure of the invisible and incorporeal nature, whereas silver holds the power of word and reason; according to which the Lord also says through the prophet: I gave you silver and gold, but you made images of silver and gold for Baal (Hos. 2:8); showing by these things and saying: I gave you sense and reason whereby you might both perceive and worship Me as God, whereas you transferred both the sense and the reason which is in you to worshipping demons. Moreover, the words of the Lord, chaste words, are called silver tried by fire (Ps. 11:7). And likewise in other passages the tongue of the righteous is spoken of as silver tried by fire (Prov. 10:20). And the cherubim are called golden (Exod. 25:18), seeing that they are interpreted as the fullness of the knowledge of God. Furthermore, the candlestick in the tabernacle of testimony was commanded to be set up of solid gold (Exod. 25:31): which seems to me to hold the figure of the natural law, in which the law of knowledge is contained.

Sed quid opus est multa congregare testimonia, cum in promptu sit scire volentibus in multis Scripturae locis hoc indicari, quod aurum ad sensum mentemque revocetur, argentum vero ad verbum atque eloquia referatur? Nunc ergo properemus ad contemplandum quomodo secundum ea quae praemisimus, amici sponsi dicant se similitudines auri facere sponsae cum distinctionibus argenti. Videtur ergo mihi quod lex quae per angelos disposita est in manu mediatoris, quandoquidem umbram habeat futurorum bonorum, non ipsam imaginem

But what need is there to gather many testimonies, when it is at hand for those who wish to know that in many passages of Scripture this is indicated, that gold is referred to sense and mind, whereas silver is referred to word and speech? Now therefore let us hasten to contemplate how, according to the things we have premised, the friends of the bridegroom say that they make likenesses of gold for the bride with studs of silver. It seems to me, therefore, that since the law which was ordained through angels in the hand of a mediator has a shadow of the good things to come, not the very image

Editors' notes and page, col. 135

Footnotes

(64) ‹anchor: et aurea Baalim› · call in col 135

Ose. ii, 8.

Hosea 2:8.

(printed under page 73)

(65) ‹anchor: igne probatum dicitur› · call in col 135

Psal. XI, 6.

Psalm 11 (12):6 [as printed; Vulgate verse 7].

(printed under page 73)

(66) ‹anchor: justi lingua memoratur› · call in col 135

Prov. X, 20.

Proverbs 10:20.

(printed under page 73)

(67) ‹anchor: aurea dicuntur› · call in col 135

Exod. XXXVII.

Exodus 37.

(printed under page 73)

(68) ‹anchor: not visible in the foot image› · call in col ? (below the visible text of col 135 or above in col 136; not seen)

Hebr. IX, 24.

Hebrews 9:24.

(printed under page 73)

Page

running head: 135 ORIGENIS IN CANTICUM
marginal letters: A Nunc autem nobis; B quid et solidum; C Dominus dicit per; D cum in promptu
old-edition numerals: 63 after dicens,
other: Latin only, no Greek printed

PG 13:136

rerum, et quaecunque contingebant illis qui in lege referuntur, in figura et non in veritate contingebant, ista omnia similitudines auri fuerunt, non aurum verum. Quod scilicet aurum verum in illis quae incorporea sunt et invisibilia ac spiritalia intelligatur : similitudo vero auri in quo non est ipsa veritas, sed umbra veritatis, ista corporea et visibilia accipiantur. Verbi gratia, similitudo auri fuit istud tabernaculum manu factum, de quo dicit Apostolus : Non enim in sancta manu facta introivit Jesus exemplaria verorum, sed in ipsum coelum. Ergo quae in coelis sunt invisibilia et incorporea, illa sunt vera; ista autem quae in terris sunt visibilia et corporea, exemplaria verorum dicuntur esse, non vera. Ista ergo sunt quae similitudines auri appellantur : in quibus est et arca testamenti, et propitiatorium, et cherubim, et altare incensi, et mensa propositionis, et panes, sed et velamen, et columnae ac serae, et altare holocaustorum, et ipsum templum, atque omnia quae in lege scripta sunt. Omnia haec similitudines erant auri. Sed et ipsum aurum visibile, pro eo quod visibile erat, non erat aurum verum, sed similitudo erat illius veri auri invisibilis. Istas ergo similitudines auri fecerunt sponsae Ecclesiae sponsi amici angeli videlicet et prophetae : qui ministraverunt in lege caeterisque mysteriis. Haec, opinor, et Paulus intelligens dicebat : In religione angelorum, in his quae videt frustra inflatus sensu carnis suae. Omnis ergo Judaicus cultus et religio, similitudines sunt auri. Cum autem conversus fuerit quis ad Dominum, et ablatum fuerit ab eo velamen, tunc videbit aurum verum : cujus auri antequam adesset et cognoscendum se praeberet, similitudines fecerunt sponsae amici ejus, ut ex illis similitudinibus commonita et provocata, veri auri desiderium caperet. Hoc enim factum indicat Paulus, cum dicit : Haec autem in figura contingebant illis. Scripta autem sunt propter nos, in quos finis saeculorum devenit. Sed et finem quem dicit Paulus, non intelligas corporalem. Finis enim corporalis multos inveniet pro quibus non sunt scripta haec : neque enim hujusmodi de his recipient intellectum. Sed finem saeculorum, perfectionem rerum intellige, quae utique Paulo et similibus ejus advenisse, et propter ipsos scripta haec esse dicuntur.

of the things (Heb. 10:1), and whatever things happened to those who are related in the law happened in figure and not in truth, all those things were likenesses of gold, not true gold. Namely, that true gold is to be understood in those things which are incorporeal and invisible and spiritual; whereas as the likeness of gold, in which is not the truth itself, but the shadow of truth, those corporeal and visible things are to be taken. For example, a likeness of gold was that tabernacle made with hands, of which the Apostle says: For Jesus entered not into a sanctuary made with hands, copies of the true, but into heaven itself (Heb. 9:24). Therefore the things in heaven, which are invisible and incorporeal, are true; whereas the things on earth, which are visible and corporeal, are said to be copies of the true, not the true. Those, therefore, are the things which are called likenesses of gold: among which are both the ark of the covenant, and the mercy seat, and the cherubim, and the altar of incense, and the table of showbread, and the loaves, and also the veil, and the pillars and bars, and the altar of burnt offerings, and the temple itself, and all the things that are written in the law (Exod. 37). All these things were likenesses of gold. Moreover, visible gold itself, inasmuch as it was visible, was not true gold, but was a likeness of that true invisible gold. Those likenesses of gold, therefore, the friends of the bridegroom, namely the angels and the prophets, who ministered in the law and the other mysteries, made for the bride, the Church. Understanding this, I think, Paul also said: In the religion of angels, walking in the things which he has seen, vainly puffed up by the sense of his flesh (Col. 2:18). All the Jewish worship and religion, therefore, are likenesses of gold. But when anyone has turned to the Lord, and the veil has been taken away from him, then he will see the true gold: of which gold, before it was present and offered itself to be known, his friends made likenesses for the bride, so that reminded and roused by those likenesses she might conceive a desire for the true gold. For Paul indicates that this was done when he says: Now these things happened to them in figure; and they were written for our sakes, upon whom the end of the ages has come (1 Cor. 10:11). Yet the end of which Paul speaks you must not understand as a bodily one. For the bodily end will find many for whose sake these things were not written: for such persons will not receive an understanding of these things. Rather, understand the end of the ages as the perfection of things, which certainly is said to have come to Paul and those like him, and for their sakes these things are said to have been written.

Sed haec in excursu diximus, volentes ostendere quomodo amici sponsi dicant ad sponsam facere se ei similitudines auri cum distinctionibus argenti per ea scilicet quae in lege et prophetis per figuras et imagines et similitudines et parabolas, scripta tradiderunt. Sunt tamen in his et parvae quaedam distinctiones argenti, indicia scilicet sensus spiritalis verbi et interpretationis rationabilis, licet et valde rara et exigua. Ante adventum namque

But these things we have said by way of digression, wishing to show how the friends of the bridegroom say to the bride that they make for her likenesses of gold with studs of silver, namely through the things which they handed down written in the law and the prophets through figures and images and likenesses and parables. Yet there are in these also certain small studs of silver, namely tokens of the spiritual meaning of the word and of rational interpretation, though very rare and slight. For before the coming

Editors' notes and page, col. 136

Footnotes

(69) ‹anchor: sensu carnis suae› · call in col 136

Coloss. II, 18.

Colossians 2:18.

(printed under page 73)

(70) ‹anchor: saeculorum devenit› · call in col 136

I Cor. X, 11.

1 Corinthians 10:11.

(printed under page 73)

(52) ‹anchor: non intelligas corporalem› · call in col 136

Mss., temporalem. Finis enim temporalis.

Manuscripts: temporalem ("temporal"); [and] Finis enim temporalis ("for a temporal end").

(printed under page 73)

(53) ‹anchor: Ante adventum namque› · call in col 136

Ante adventum namque, etc. Ad hunc locum pertinere videntur ea quae refert Procopius ex Origene: Τότε δὲ οὐ πολὺς ἦν οὐδὲ κεχυμένος ὁ ἀργυ- (continues)

"For before the coming," etc. To this passage seem to belong the words Procopius reports from Origen: "But then the silver was not abundant, nor poured out … (continues)

(printed under page 73)

Page

running head: IN CANTICUM CANTIC. 136
marginal letters: A rerum, et quaecunque; B auri appellantur : in; C Cum autem conversus; D Paulo et similibus
old-edition numerals: (none)

PG 13:137

Domini vix sicubi prophetarum aliquis parum quid occulti sermonis aperuit : verbi gratia ut Isaias cum dicit : Vinea Domini Sabaoth domus Israel est, et domus Juda novella dilecta. Et iterum alibi : Aquae multae gentes multae sunt. Et Ezechiel nominans duas sorores Oollam, et Olibam, aliam Samariam distinguit esse et aliam Judaeam; et sicubi talia quaedam ipsis prophetis interpretantibus aperiantur, istae distinctiones argenti dicuntur. Ubi vero Salvator et Dominus noster Jesus Christus advenit, nota faciens omnia verbo virtutis suae, in passione ejus indicium datum est, quod ea quae in absconditis tenebantur, et arcana erant, in lucem proferrentur, et ad manifestationem venirent per hoc quod velum templi quo Sancta sanctorum et arcana velabantur, scissum est desursum ejus usque deorsum, palam fore denuntians omnibus, quod intrinsecus videbatur obtectum. Sic ergo illud quod per angelos et prophetas ministratum est, similitudo auri fuit, cum distinctionibus parvis et exiguis argenti. Haec autem quae per ipsum Dominum nostrum Jesum Christum tradita sunt, in auro vero et argento solido collocata sunt. Haec enim quae per amicos sponsi facta est, similitudo auri cum distinctionibus argenti, non in sempiterna mansura promittitur : sed tempus ei statuitur ab illis ipsis dicentibus : Usquequo rex sit in recubitu suo. Cum enim recumbens dormierit ut leo, et ut catulus leonis, et post haec suscitaverit eum Pater, et resurrexerit a mortuis, si qui fuerint conformes resurrectionis ejus, jam non in similitudine auri, id est non in rerum corporalium cultu manebunt; sed aurum verum ab ipsis percipient, credentes et sperantes non ea quae videntur, sed quae non videntur, nec quae in terris sunt, sed quae in coelis, ubi Christus est in dextera Dei sedens, et dicent, quia et si cognovimus Christum aliquando secundum carnem, sed nunc jam non novimus. Non ergo jam distinctionibus parvis argenti, sed in latitudinem diffuso utentur argento. Audient enim quod in illa auri similitudine petra quae sequi dicitur, et potum populo praebere, Christus est, et mare baptismus est, et nubes Spiritus sanctus est, et manna Verbum Dei est, et agnus Paschae Salvator est, et sanguis agni passio Christi est, et velum quod est in Sanctis sanctorum, quo divina illa et arcana tegebantur, caro ejus est; aliaque innumera ex ejus resurrectione patebunt, non jam parva, ut prius,

of the Lord, scarcely anywhere did some one of the prophets open up a little of the hidden discourse: for example, as Isaiah does when he says: The vineyard of the Lord of Sabaoth is the house of Israel, and the house of Judah His beloved new plant (Isa. 5:7). And again elsewhere: Many waters are many nations (Rev. 17:15). And Ezekiel, naming two sisters Oholah and Oholibah, distinguishes that the one is Samaria and the other Judea (Ezek. 23:4); and wherever certain such things are opened up by the prophets themselves interpreting them, those are called studs of silver. But when our Saviour and Lord Jesus Christ arrived, making all things known by the word of His power, in His passion a token was given that the things which were kept in secret and were hidden were brought forth into the light and came to manifestation, in that the veil of the temple, wherewith the Holy of Holies and the secret things were veiled, was rent from the top of it even to the bottom, proclaiming that what seemed covered within would be open to all. Thus, therefore, that which was ministered through the angels and the prophets was a likeness of gold, with small and slight studs of silver. Whereas these things which have been handed down through our Lord Jesus Christ Himself are set in true gold and solid silver. For this likeness of gold with studs of silver, which was made through the friends of the bridegroom, is not promised as going to remain forever; rather, a time is set for it by those very ones who say: While the king is on his couch. For when reclining He has slept as a lion, and as a lion's whelp, and after these things the Father has raised Him up, and He has risen from the dead, any who have been conformed to His resurrection will no longer remain in the likeness of gold, that is, in the observance of bodily things; instead, they will receive the true gold from them, believing and hoping in not the things that are seen, but the things that are not seen, nor the things that are on earth, but the things that are in heaven, where Christ is sitting at the right hand of God; and they will say: Even though we have known Christ once according to the flesh, yet now we know Him so no longer (2 Cor. 5:16). Therefore they will no longer use small studs of silver, but silver spread abroad in breadth. For they will hear that in that likeness of gold the rock which is said to follow and to supply drink to the people is Christ, and the sea is baptism, and the cloud is the Holy Spirit, and the manna is the Word of God, and the lamb of the Passover is the Saviour, and the blood of the lamb is the passion of Christ, and the veil which is in the Holy of Holies, wherewith those divine and secret things were covered, is His flesh; and countless other things will lie open from His resurrection, made clear no longer by a small, as before,

Editors' notes and page, col. 137

Footnotes

(71) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Isa. v, 7.

Isaiah 5:7.

(printed under page 74)

(72) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Apoc. XVII, 15.

Revelation 17:15.

(printed under page 74)

(73) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Ezech. XXIII, 4.

Ezekiel 23:4.

(printed under page 74)

(74) ‹anchor: nunc jam non novimus› · call in col 137

II Cor. V, 16.

2 Corinthians 5:16.

(printed under page 74)

(75) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Num. XXIV, 17, 7, 8, 9.

Numbers 24:17, 7, 8, 9.

(printed under page 74)

(54) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Mss., latissima. Libb. edit., altissima.

Manuscripts: latissima ("widest"). Printed books: altissima ("highest").

(printed under page 74)

Page

running head: 137 LIBER SECUNDU
marginal letters: A Domini vix sicubi; B arcana velabantur, scissum; C resurrectionis ejus, jam; D guis agni passio
old-edition numerals: 64 after angelos

PG 13:138

distinctione, sed latissima expositione patefacta.

stud, but by the broadest exposition.

Adhuc autem ut clarius fiat quod dicit : Usquequo rex sit in recubitu suo, etiam de secunda Balaam prophetia quae de Christo ita continet, proferemus : Orietur, inquit, stella ex Jacob, et exiet homo de semine ejus, et dominabitur gentibus multis. Exaltabitur Gog regnum ejus, et crescet regnum ejus. Deus educet eum ex Aegypto sicut gloria unicornis, et comedet gentes inimicorum suorum, et crassitudines eorum emedullabit, et jaculis suis sagittabit eos. Recumbens ut leo requiescet, et sicut catulus leonis. Quis suscitabit eum? Considera ergo ex his diligentius, et vide quomodo omnis similitudo auri usque ad extremum tempus, ad recubitum regis scilicet, stare memoratur. Post haec ergo exaltabitur Gog, id est super tecta, regnum ejus, cum videlicet de terris ad coelestia fuerit tecta translatum. Sed de his plenius, prout Dominus dedit, in Numerorum libro persecuti sumus. Requiramus sane si etiam sanctis patribus ipsis et prophetis qui ministraverunt verbum ante adventum Domini nostri Jesu Christi, perfectionis hujus, verique auri gratia data sit; an tantum futura haec intellexerint, et in spiritu ventura praeviderint; atque ob hoc solum dixerit Dominus de Abraham, quia desideraverit videre diem ejus, et viderit, et laetatus sit, quod scilicet in spiritu futura praeviderit. Et magis fortasse hoc ita esse etiam ille sermo confirmet, qui ait : Multi justi desideraverunt videre quae videtis, et non viderunt; et audire quae auditis, et non audierunt. Quamvis nec illis potuerit defuisse perfectio veniens ex fide. Quae enim nos facta credimus, haec illi majore cum exspectatione futura credebant. Sicut ergo ex adventu Christi credentes praeteritorum fides, ita et illos futurorum ad summam perfectionis adduxit. Quod si ad unamquamque animam referatur expositio, videbitur quod, donec parvula est adhuc anima et imperfecta, et sub tutoribus et procuratoribus posita, sive doctoribus Ecclesiae, sive angelis, qui parvulorum custodes esse dicuntur, et videre semper faciem Patris qui in coelis est, similitudines auri fiunt ei, cum non solidis et fortibus alitur Verbi Dei cibis, sed similitudinibus imbuitur, velut si dicamus, parabolis et exemplis docetur, pro quibus et ipse Christus dicitur aetate crescere et sapientia et gratia apud Deum et homines. In illis ergo similitudinibus

Still further, however, that what is said—While the king is on his couch—may become clearer, let us also bring forward from the second prophecy of Balaam, which contains thus concerning Christ: A star, says he, shall rise out of Jacob, and a man shall go forth from his seed, and shall rule over many nations. His kingdom shall be exalted above Gog, and His kingdom shall increase. God brought Him forth out of Egypt like the glory of a unicorn, and He shall eat up the nations of His enemies, and shall suck out the marrow of their fatness, and with His darts He shall shoot them. Reclining, He rested as a lion, and as a lion's whelp. Who shall rouse Him up (Num. 24:17, 7–9)? Consider from these things more diligently, therefore, and see how every likeness of gold is recorded to stand until the last time, namely until the reclining of the king. After these things, therefore, His kingdom shall be exalted above Gog, that is, above the housetops, when namely it has been translated from earth to the heavenly roofs. But these things we have pursued more fully, according as the Lord granted, in the Book of Numbers. Let us certainly inquire whether even to the holy fathers themselves and the prophets who ministered the word before the coming of our Lord Jesus Christ, the grace of this perfection and of the true gold was given; or whether they only understood that these things would be, and foresaw in the Spirit that they were to come; and on this account alone the Lord said of Abraham that he desired to see His day, and saw it, and was glad (John 8:56), because namely he foresaw in the Spirit the things to come. And perhaps that saying also may confirm that this is rather so, which says: Many righteous men have desired to see the things that you see, and have not seen them; and to hear the things that you hear, and have not heard them (Matt. 13:17). Although perfection coming from faith could not have been lacking to them either. For the things which we believe as having been done, these they with greater expectation believed as future. Just as faith in past things, therefore, has brought those who believe since the coming of Christ to the summit of perfection, so also faith in future things brought them. Now if the exposition is referred to each individual soul, it will seem that as long as the soul is still a little child and imperfect, and placed under guardians and stewards, whether the teachers of the Church or the angels who are said to be the guardians of the little ones and always to behold the face of the Father Who is in heaven, likenesses of gold are made for it, since it is nourished not with solid and strong food of the Word of God, but is instructed in likenesses—as if we should say, it is taught by parables and examples, on account of which Christ Himself also is said to advance in age and wisdom and grace before God and men (Luke 2:52). In those likenesses,

Editors' notes and page, col. 138

Footnotes

(76) ‹anchor: et laetatus sit› · call in col 138

Joan. VIII, 56.

John 8:56.

(printed under page 74)

(77) ‹anchor: et non audierunt› · call in col 138

Matth. XIII, 17.

Matthew 13:17.

(printed under page 74)

(78) ‹anchor: Deum et homines› · call in col 138

Luc. II, 52.

Luke 2:52.

(printed under page 74)

Page

running head: BER SECUNDUS. 138
marginal letters: A distinctione, sed latissima; B gis scilicet, stare; C detis, et non; D similitudinibus imbuitur, velut
old-edition numerals: (none)
other: Latin only, no Greek printed; ends mid-word similitudi-

PG 13:139

imbuitur, et fiunt ei parvulae distinctiones argenti. Aperiuntur enim interdum et his qui imbuuntur parva aliqua et rara de secretioribus mysteriis, ut desiderium concipiant majorum. Neque enim desiderari quid potest si penitus ignoretur. Et ideo incipientibus et primis in eruditionibus positis, sicut non sunt ad subitum cuncta pandenda, ita neque penitus abscondenda sunt spiritalia mysteria; sed, ut ait sermo divinus, faciendae sunt eis distinctiones argenti, et scintillae quaedam spiritalis intelligentiae animis eorum initiandae sunt, ut gustum quodammodo desiderandae dulcedinis sumant, ne, ut diximus, si penitus ignoretur, nec omnino desideretur.

therefore, it is instructed, and small studs of silver are made for it. For at times some small and rare points concerning the more secret mysteries are opened up even to those who are being instructed, so that they may conceive a desire for greater things. For nothing can be desired if it is utterly unknown. And therefore to beginners and those placed in the first instructions, just as all things are not to be laid open all at once, so neither are spiritual mysteries to be utterly hidden; instead, as the divine word says, studs of silver are to be made for them, and certain sparks of spiritual understanding are to be imparted to their minds, so that they may take a taste in some way of the sweetness to be desired, lest, as we have said, if it be utterly unknown, it be not desired at all.

Verum quod parvulam nominamus animam, nemo ita accipiat quasi secundum substantiam parvula dicatur; sed si cui deest eruditio, et in qua est exiguus intellectus ac minima peritia, hanc parvulam dicimus animam. Igitur haec fieri convenit usquequo rex sit in recubitu suo, id est usquequo in id proficiat hujusmodi anima, ut capiat regem, et habeat recumbentem in semetipsa. Sic enim dicit hic rex, quia habitabo in eis et inambulabo in eis, profecto qui tantam Verbo Dei cordis sui latitudinem praebent, ut etiam in eis deambulare dicatur, spatiis scilicet amplioribus intelligentiae agnitionisque diffusioris. Ita ergo et recubare dicitur in anima illa sine dubio de qua ipse Dominus dicit per prophetam : Super quem requiescam, nisi super humilem et quietum, et trementem sermones meos? Habet ergo rex iste qui est sermo Dei, in illa anima quae jam ad perfectum venerit, recubitum suum : si tamen non sit in ea aliquod vitium, sed plena sit sanctitate, plena pietate, fide, charitate, pace, omnibusque virtutibus. Tunc enim delectat in ea recubare regem et habere recubitum. Ad hanc enim animam Dominus dicebat, quia ego et Pater meus veniemus, et coenabimus cum eo, et mansionem faciemus apud eum. Ubi ergo coenat Christus cum Patre, et ubi mansionem facit, quidni recumbit? Beata illius latitudo animae, beata strata illius mentis, ubi Pater et Filius, ut non dubito, una cum Spiritu sancto recumbit, coenat et mansionem facit. Quibus, putas, opibus, quibus copiis tales convivae pascuntur? Pax ibi primus cibus est, humilitas simul apponitur ac patientia, mansuetudo quoque et lenitas, et quod summae ei suavitatis est, puritas cordis. Charitas autem in hoc convivio principalem

Yet the fact that we call a soul a little child, let no one take as though it were called small according to substance; rather, if instruction is lacking to anyone, and there is in it a slight understanding and minimal experience, this soul we call a little child. Therefore it is fitting that these things be done while the king is on his couch, that is, until such a soul advances to the point that it receives the king, and has Him reclining within itself. For thus this king says: I will dwell in them and walk in them (Lev. 26:12; 2 Cor. 6:16)—assuredly in those who offer such breadth of their heart to the Word of God that He is even said to walk about in them, namely in wider spaces of understanding and more diffused knowledge. Thus, therefore, He is also said to recline in that soul, without doubt, of which the Lord Himself says through the prophet: Upon whom shall I rest, save upon the humble and quiet man, and him who trembles at My words (Isa. 66:2)? This king, therefore, Who is the Word of God, has His couch in that soul which has already come to perfection: provided, however, that there is no vice in it, but that it is full of holiness, full of piety, faith, love, peace, and all virtues. For then it delights the king to recline in it and to have His couch there. For with regard to this soul the Lord said: I and My Father will come, and will sup with him, and will make Our abode with him (John 14:23). Where Christ sups with the Father, therefore, and where He makes His abode, why does He not also recline? Blessed is the breadth of that soul, blessed the couches of that mind, where the Father and the Son, as I do not doubt, together with the Holy Spirit recline, sup, and make Their abode. With what riches, think you, with what abundance are such guests fed? Peace is the first food there, humility and patience are set forth together, meekness also and gentleness, and what is of the highest sweetness to Him, purity of heart. And love in this banquet holds the chief

Editors' notes and page, col. 139

Footnotes

(79) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Levit. XXVI, 12.

Leviticus 26:12.

(printed under page 75)

(80) ‹anchor: trementem sermones meos› · call in col 139

Isa. lxvi, 2.

Isaiah 66:2.

(printed under page 75)

(81) ‹anchor: mansionem faciemus apud eum› · call in col 139

Joan. XIV, 23.

John 14:23.

(printed under page 75)

(55) ‹anchor: not visible in the foot image› · call in col ? (above the foot image; not seen)

Huc videntur referenda Graeca quae apud Procopium sic exprimuntur: Τὴν γὰρ τοῦ νυμφίου, φησὶν, ὀσμὴν ἡ ἐμὴ νάρδος, ἐν ᾗ αὐτὸν ἤλειψα, δέδωκε. Τῇ γὰρ ἑαυτῆς νάρδῳ τοὺς πόδας ἀλείψασα τοῦ Ἰησοῦ καὶ ταῖς θριξὶν ἀπομάξασα, μεταπεποιωμένην ἐκ τῆς ὀσμῆς τοῦ νυμφίου ταύτην ἀνέλαβεν· ἧς αἰσθανομένη, φησὶν, ἐπὶ τὴν κεφαλὴν ἐλθούσης, ἡ ἐμὴ νάρδος ἔδωκέ μοι τὴν τοῦ νυμφίου ὀσμήν· διόπερ ὡς ἀπὸ τῶν χρωτῶν Ἰησοῦ τὴν οἰκίαν ὅλην ἐπλήρωσε τῆς μαθητρίας τὸ μύρον. Sponsi enim mei, inquit, odorem nardus mea, qua illum unxeram, dedit. Sua enim nardo perungens pedes Jesu, atque capillis tergens, imbutam sponsi odore eam recepit: cujus sensu recepto ad caput exhalantis, nardus mea, inquit, sponsi odorem dedit: quapropter tanquam ex Jesu cute contracta fragrantia totam domum replevit unguentum discipulae.

To this place seem to belong the Greek words that Procopius gives thus: "For my nard, with which I anointed him, has given, she says, the fragrance of the bridegroom. For having anointed the feet of Jesus with her own nard and wiped them with her hair, she took it back transformed by the bridegroom's fragrance; and perceiving it as it reached her head, she says: My nard has given me the fragrance of the bridegroom. Therefore, as though from the skin of Jesus, the disciple's ointment filled the whole house." [Latin version:] "For my nard, she says, with which I had anointed him, gave the fragrance of my bridegroom. For anointing the feet of Jesus with her nard and wiping them with her hair, she received it back steeped in the bridegroom's fragrance; and having caught its scent as it breathed out at her head, she says: My nard gave the bridegroom's fragrance. Therefore, its fragrance gathered as it were from the skin of Jesus, the disciple's ointment filled the whole house."

(printed under page 75)

Page

running head: 139 ORIGENIS IN CANTICUM
marginal letters: A nibus imbuitur, et; B mo ita accipiat; C bet ergo rex; D apponitur ac patientia
old-edition numerals: 65 before tamen

PG 13:140

obtinet locum. Tali ergo modo etiam tertia expositione ad unamquamque animam referri posse videbitur, quod ait : Similitudines auri faciemus tibi cum distinctionibus argenti, donec rex sit in recubitu suo.

place. In such a way, therefore, even by a third exposition, what is said—Likenesses of gold we will make for you with studs of silver, while the king is on his couch—will seem capable of being referred to each individual soul.

Vers. 11, 12. Nardus mea dedit odorem suum, sive odorem ejus. In specie dramatis videtur hoc ostendi, quod post haec verba ingressa sit sponsa ad sponsum, et unguentis suis unxerit eum, ac miro quodam genere, quasi nardus quae prius odorem non dederat cum esset apud sponsam, tunc dederit odorem suum, cum corpus contigit sponsi, ut non tam ille ex nardo odorem quam nardus ex ipso sumpsisse videatur. Si vero secundum hanc differentiam quae in aliis invenitur exemplaribus legimus : Nardus mea dedit odorem ejus, invenitur adhuc aliquid divinius : ut videlicet unguentum hoc nardi quo unctus est sponsus, non tantum suum qui nardo inesse naturaliter solet, sed ipsius sponsi odorem ceperit, et ipsius odorem ad sponsam reportaverit nardus : ut in eo quo unxit eum, odorem sponsi per ipsius unguenti munus acceperit, et hoc sit quod dicere videatur : Nardus mea, qua unxi sponsum, regressa ad me odorem mihi detulit sponsi, et velut superato naturali suo odore fragrantia sponsi, ipsius mihi detulit suavitatem. Haec habet historici dramatis explanatio : sed veniamus jam nunc ad intelligentiam spiritalem. Ponamus hic sponsam Ecclesiam in persona Mariae quae decenter utique dicitur afferre libram unguenti nardi pistici pretiosi, et ungere pedes Jesu, et detergere capillis suis, et recipere quodammodo ac recuperare per crinem capitis sui ad semetipsam unguentum ex qualitate ac virtute corporis ejus infectum; et odorem non tam nardi per unguentum, quam ipsius Verbi Dei ad se trahentem per capillos quibus abstergebat pedes, et imposuit capiti suo, non tam nardi, quam Christi fragrantiam; et dicere, quia nardus mea missa in corpus Christi reddidit odorem ejus. Denique vide quomodo haec ipsa referuntur. Maria, inquit, attulit libram unguenti nardi pistici pretiosi, et unxit pedes Jesu, et extersit capillis capitis sui. Domus autem, inquit, tota repleta est odore unguenti. Quod utique indicat, quia odor doctrinae qui procedit de Christo et sancti Spiritus fragrantia replevit omnem mundi hujus domum ac totius Ecclesiae domum. Vel certe replevit omnem domum animae illius, quae odoris Christi

Verses 11, 12. My spikenard gave forth its fragrance, or His fragrance. In the form of the drama this seems to be shown: that after these words the bride went in to the bridegroom, and anointed Him with her ointments, and in a certain wonderful way, as though the spikenard had not previously given forth a fragrance when it was with the bride, it then gave forth its fragrance when it touched the body of the bridegroom, so that He seems not so much to have taken fragrance from the spikenard as the spikenard from Him. Whereas if according to this variant, which is found in other copies, we read: My spikenard gave forth His fragrance, something still more divine is found: namely, that this ointment of spikenard wherewith the bridegroom was anointed took not only its own fragrance which is naturally wont to be in spikenard, but the fragrance of the bridegroom Himself, and the spikenard brought His fragrance back to the bride; so that in that wherewith she anointed Him, she received the fragrance of the bridegroom through the service of the ointment itself, and this is what she seems to say: My spikenard, wherewith I anointed the bridegroom, returning to me brought me the fragrance of the bridegroom, and as though its own natural fragrance had been overcome by the fragrance of the bridegroom, it brought me His sweetness. This is what the explanation of the historical drama holds; but let us come even now to the spiritual understanding. Let us here set the bride, the Church, in the person of Mary, who is certainly fittingly said to bring a pound of ointment of precious pure spikenard, and to anoint the feet of Jesus, and to wipe them with her hair, and to receive in a way and recover through the hair of her head unto herself the ointment imbued with the quality and power of His body; and drawing to herself through the hair wherewith she wiped His feet the fragrance not so much of the spikenard through the ointment as of the Word of God Himself, she placed upon her head the fragrance not so much of spikenard as of Christ; and to say: My spikenard, poured upon the body of Christ, yielded His fragrance. Finally, see how these very things are related: Mary, it says, took a pound of ointment of precious pure spikenard, and anointed the feet of Jesus, and wiped them with the hair of her head. And the whole house, it says, was filled with the fragrance of the ointment (John 12:3). Which certainly indicates that the fragrance of the teaching which proceeds from Christ and the fragrance of the Holy Spirit has filled the whole house of this world and the house of the whole Church. Or at any rate it has filled the whole house of that soul which received a share in the fragrance of

Editors' notes and page, col. 140

Footnotes

(82) ‹anchor: odore unguenti› · call in col 140

Joan. XII, 3.

John 12:3.

(printed under page 75)

(55) ‹anchor: quod dicere videatur› · call in col 140

Huc videntur referenda Graeca quae apud Procopium sic exprimuntur : Τὴν γὰρ τοῦ νυμφίου, φησὶν, ὀσμὴν ἡ ἐμὴ νάρδος, ἐν ᾗ αὐτὸν ἤλειψα, δέδωκε. Τῇ γὰρ ἑαυτῆς νάρδῳ τοὺς πόδας ἀλείψασα τοῦ Ἰησοῦ καὶ ταῖς θριξὶν ἀπομάξασα, μεταπεποιωμένην ἐκ τῆς ὀσμῆς τοῦ νυμφίου ταύτην ἀνέλαβεν· ἧς αἰσθανομένη, φησὶν, ἐπὶ τὴν κεφαλὴν ἐλθούσης, ἡ ἐμὴ νάρδος ἔδωκέ μοι τὴν τοῦ νυμφίου ὀσμήν· διόπερ ὡς ἀπὸ τῶν χρωτῶν Ἰησοῦ τὴν οἰκίαν ὅλην ἐπλήρωσε τῆς μαθητρίας τὸ μύρον. Sponsi enim mei, inquit, odorem nardus mea, qua illum unxeram, dedit. Sua enim nardo perungens pedes Jesu, atque capillis tergens, imbutam sponsi odore eam recepit : cujus sensu recepto ad caput exhalantis, nardus mea, inquit, sponsi odorem dedit : quapropter tanquam ex Jesu cute contracta fragrantia totam domum replevit unguentum discipulae.

To this place, it seems, the Greek should be referred which is expressed thus in Procopius: "For my spikenard, she says, with which I anointed Him, has given the fragrance of the bridegroom. For having anointed the feet of Jesus with her own spikenard and wiped them with her hair, she received it back changed by the fragrance of the bridegroom; and perceiving it as it came to her head, she says, My spikenard has given me the fragrance of the bridegroom. Therefore, as though from the skin of Jesus, the ointment of the woman disciple filled the whole house." [The Latin that follows renders the same Greek.]

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Page

running head: IN CANTICUM CANTIC. 140
marginal letters: A obtinet locum. Tali; B mus : Nardus mea; C quae decenter utique; D quia odor doctrinae
old-edition numerals: (none)
other: the word Christi was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 141

PG 13:141

suscepit participium, offerens primo fidei suae munus, velut unguentum nardi, et recipiens ex hoc gratiam Spiritus sancti et spiritalis doctrinae fragrantiam. Quid ergo interest, utrum in Cantico canticorum sponsa perungat unguento sponsum, an in Evangelio discipula magistrum et Maria Christum, sperans, ut diximus, redire ad se ex hoc unguento odorem verbi et fragrantiam Christi : ut eo ipso dicat : Christi bonus odor sumus Deo? Et quoniam plenum fide fuit istud unguentum et pretiosi affectus, ob hoc et Jesus testimonium reddidit ei dicens : Bonum opus operata est in me. Sic ergo rursus in Cantico canticorum post aliquanta amplectitur emissiones sponsae, sicut hic opus Mariae; ait enim : Emissiones tuae paradisus cum fructu pomorum. Cyprus cum nardis. Nardus et crocus. Amplectitur ergo et in his emissiones ac munera sponsae. Observavimus sane quod in his quae nunc memoravimus, pluraliter primo, postmodum singulariter nardum posuit; quod puto secundum illam rationem dictum, quia negotiator regni coelorum plures primo margaritas negotiatur, usquequo ad unam perveniat pretiosam. Et forte quod dixit : Emissiones tuae paradisus cum fructibus pomorum, illos indicat fructus cum nardis plurimis, quos afferimus ex institutionibus et doctrina prophetica. Ex doctrina vero ipsius Domini nostri Jesu Christi emissiones nostrae et munera, non plures habent nardos, sed unam.

Christ, offering first the gift of its faith, like the ointment of spikenard, and receiving from this the grace of the Holy Spirit and the fragrance of spiritual teaching. What difference does it make, therefore, whether in the Song of Songs the bride anoints the bridegroom with ointment, or in the Gospel the disciple anoints the Master and Mary anoints Christ, hoping, as we have said, that from this ointment the fragrance of the word and the fragrance of Christ will return to her, so that thereby she may say: We are the good fragrance of Christ unto God (2 Cor. 2:15)? And because that ointment was full of faith and of precious affection, on this account Jesus also bore witness to her, saying: She has wrought a good work upon Me (Matt. 26:10; Mark 14:6). Thus, therefore, again in the Song of Songs a little further on He embraces the shoots of the bride, just as here the work of Mary; for He says: Your shoots are a paradise with the fruit of apples. Henna with spikenards. Spikenard and saffron (Song 4:13–14). In these words also, therefore, He embraces the shoots and gifts of the bride. We have observed, to be sure, that in the words we have just mentioned He put spikenard first in the plural, afterwards in the singular; which I think was said according to that principle, that the merchant of the kingdom of heaven first trades in many pearls, until he comes to one precious one. And perhaps what He said: Your shoots are a paradise with the fruits of apples, indicates those fruits with many spikenards which we bring from the instructions and prophetic teaching. Whereas from the teaching of our Lord Jesus Christ Himself our shoots and gifts have not many spikenards, but one.

Sed nunc redeamus ad eam quae dicit : Nardus mea dedit odorem suum; et vide si possumus adhuc etiam hoc in loco intelligere praesenti, quod, si quando valuerimus integre et decenter exponere de deitate Christi, virtutemque ejus ac majestatem dignis assertionibus consignare, tunc fortassis merito dicet, vel Ecclesia illa, vel anima quae ita manifeste potuerit gloriam ejus exponere : Nardus mea dedit odorem suum. Nec mirum videri debet, si Christus quemadmodum fons est et flumina aquae vivae de eo procedunt, et quemadmodum panis est, et vitam dat, ita et nardus est, et odorem reddit, et unguentum est, quo qui uncti fuerint, christi fiunt, sicut dicit in Psalmo : Nolite tangere christos meos. Et fortasse secundum illud quod dicit Apostolus,

But now let us return to her who says: My spikenard gave forth its fragrance; and see whether we can still further understand in this present passage also that if ever we are able to expound soundly and fittingly concerning the deity of Christ, and to attest His power and majesty with worthy assertions, then perhaps either that Church or the soul which has been able so manifestly to expound His glory will deservedly say: My spikenard gave forth its fragrance. Nor ought it to seem strange if, just as Christ is a fountain and rivers of living water proceed from Him, and just as He is bread and gives life, so also He is spikenard and yields fragrance, and is ointment, wherewith those who have been anointed become "christs" [anointed ones], just as it says in the Psalm: Touch not My anointed ones (Ps. 104:15). And perhaps according to what the Apostle says,

Editors' notes and page, col. 141

Footnotes

(printed under page 76)

(56) ‹anchor: not visible› · call in col 141–142 (call not visible in crop)

Mss., affectus. Edit., effectus.

The manuscripts read affectus ("disposition"); the editions, effectus ("effect").

(printed under page 76)

(57) ‹anchor: not visible› · call in col 141–142 (call not visible in crop)

Mss., nardus et crocus. Edit., nardus cum crocis.

The manuscripts read nardus et crocus ("nard and saffron"); the editions, nardus cum crocis ("nard with saffrons").

(printed under page 76)

(58) ‹anchor: not visible› · call in col 141–142 (call not visible in crop; the note concerns fraternus, col. 142)

Huc refero Procopii locum ex Origene : Εἰποῦσα τὴν νάρδον τοῦ νυμφίου δεδωκέναι μοι τὴν ὀσμὴν, νῦν φημι τὸν ἀδελφιδόν μου πνέειν στακτῆς, οὐ διαχεομένης, οὐδὲ ἔξω πνεούσης, ἀλλ' ἀποδεδεμένης, καὶ πυκνότερον τὴν εὐωδίαν διδούσης. Ἀδελφὸν δὲ τὸν πρῶτον ἐσχηκυῖα λαὸν ἡ ἐξ ἐθνῶν Ἐκκλησία (ἐπείπερ ἐξ αὐτοῦ τὸ κατὰ σάρκα ἦν ὁ Χριστὸς), υἱὸν εἴληχεν ἀδελφοῦ τὸν νυμφίον. Τοῦ δὲ Ἀκύλα ἐκδεδωκότος πατράδελφον, λεκτέον πατέρα εἶναι τῆς ἐξ ἐθνῶν Ἐκκλησίας τὸν πάλαι λαόν. Ἐπεὶ ἐκ τοῦ παρ' ἐκείνοις νόμου καὶ τῶν προφητῶν ἡ ἐν Θεῷ γένεσις, καὶ ἡ ἐξ ἡμῶν εἰς εὐσέβειαν ὑπῆρξε προαγωγή. Τούτου τοίνυν οὕτως ἀποδεδομένου τῆς νύμφης πατρὸς ἀδελφὸς ὁ Σωτὴρ ὁμοίως ἐκείνοις ὑπὸ νόμον γενόμενος. Postquam dixi nardum dedisse sponsi odorem, nunc aio fratruelem meum guttam spirare, non guttam quae diffundatur ac foras odorem efflet, sed quae sit colligata, constipatiusque fragrantiam exhalet. Cum vero Ecclesia ex gentibus priorem populum fratrem habuerit, quod ex eo Christus sit secundum carnem, fratris filium sponsum appellavit. Cum autem Aquila sit interpretatus « patris filium, » dicendum patrem esse Ecclesiae ex gentibus veterem populum, quod ex illorum lege et prophetis nostra in Deo generatio exstiterit et ad pietatem introductio. In hunc igitur sensum accepti sponsae patris frater est Salvator, qui perinde ac illi factus est sub lege.

To this place I refer a passage of Procopius from Origen: "Having said that the nard of the bridegroom gave me its scent, I now say that my kinsman breathes of a drop, not one poured out nor breathing outward, but bound up, and giving its fragrance more densely. And the Church from the nations, having had the former people as her brother (since from it Christ was according to the flesh), has received the bridegroom as her brother's son. But since Aquila rendered it father's brother, it must be said that the people of old is father of the Church from the nations, because from the law and the prophets among them came our birth in God and our leading into godliness. This then being so rendered, the Saviour is the brother of the bride's father, having been made under the law just as they were." (The Latin then renders the same: "After I said that the nard gave forth the bridegroom's scent, I now say that my kinsman breathes a drop, not a drop that is spread abroad and blows its scent outward, but one that is bound together and breathes out its fragrance more closely. Since the Church from the gentiles had the former people as her brother, because from it Christ is according to the flesh, she called the bridegroom her brother's son. But since Aquila translated 'father's son,' it must be said that the old people is father of the Church from the gentiles, because from their law and prophets arose our birth in God and our introduction to godliness. Taken in this sense, therefore, the Saviour is the bride's father's brother, who was made under the law just as they were.")

83 ‹anchor: not visible› · call in col 141 II Cor. II, 15.

2 Corinthians 2:15.

84 ‹anchor: not visible› · call in col 141 Matth. XXVI, 10 ; Marc. XIV, 7.

Matthew 26:10; Mark 14:7.

85 ‹anchor: not visible› · call in col 141–142 Cant. IV, 13.

Song of Songs 4:13.

86 ‹anchor: christos meos› · call in col 141 Psal. C, 15.

Psalm 104(105):15 (printed "c, 15"; the quotation "Nolite tangere christos meos" is Ps. 104:15 Vulgate).

87 ‹anchor: not visible› · call in col 142 Hebr. V, 14.

Hebrews 5:14.

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Page

running head: 141 LIBER SECUNDU
marginal letters: A sti suscepit participium; B cus. Amplectitur ergo; C mea dedit odorem; D Et fortasse secundum
old-edition numerals: 66 after potuerit

PG 13:142

his qui exercitatos habent sensus ad discretionem boni vel mali, singulis quibusque sensibus animae singula quaeque Christus efficitur. Idcirco enim et verum lumen dicitur ut habeant oculi animae quo illuminentur; idcirco et verbum, ut habeant aures quod audiant; idcirco et panis vitae, ut habeat gustus animae quod degustet. Idcirco ergo et unguentum vel nardus appellatur, ut habeat odoratus animae fragrantiam verbi. Idcirco et palpabilis et manu tractabilis, et verbum caro factum dicitur, ut possit interioris animae manus contingere de verbo vitae. Haec autem omnia unum atque idem est Verbum Dei, quod haec singula affectibus orationis commutatum, nullum animae sensum gratiae suae relinquat expertem.

for those who have their senses trained to discern good or evil (Heb. 5:14), Christ becomes each single thing to each single sense of the soul. For on this account He is called the true light, that the eyes of the soul may have wherewith to be enlightened; on this account the word, that the ears may have what they may hear; on this account the bread of life, that the taste of the soul may have what it may taste. On this account, therefore, He is also called ointment or spikenard, that the smell of the soul may have the fragrance of the word. On this account also He is called palpable and capable of being handled by the hand, and the Word made flesh, that the hand of the inner soul may be able to touch of the Word of life (1 John 1:1). Yet all these things are one and the same Word of God, Who, changed into each of these things according to the affections of prayer, leaves no sense of the soul devoid of His grace.

Vers. 13. Alligamentum guttae fratruelis meus mihi, in medio uberum meorum manebit, sive commorabitur. Ejusdem adhuc verba sunt sponsae ad adolescentulas, ut videtur, loquentis. Prius quidem dixerat quia nardus sua dedisset odorem sponso, et quia per unguentum quo unxerat eum, odoris fragrantiam recepisset : nunc autem ait : Fraternus meus mihi guttam redolet, et hanc non diffusam, neque ut libet dispersam, sed colligatam et constrictam, quo scilicet odor ipsius suavitatis densior reddatur et vehementior. Et hic, inquit, cum talis sit, in medio uberum meorum demoratur et commanet, et requiem ac mansionem suam facit in loco pectoris mei. Verum quod nunc primum cognominavit eum fraternum suum sponsa, et nominis hujus appellatione per totum pene libelli textum frequenter utitur, dignum puto ut prius requiramus appellationis ipsius causam, et quid, vel unde fraternus dicitur, exponamus. Fraternus appellatur fratris filius. Requiramus quis sit primo frater sponsae, cujus hic filius habeatur. Vide si possumus dicere sponsam quidem ex gentibus esse Ecclesiam, fratrem vero ejus priorem populum et fratrem, ut res indicat, seniorem. Quia ergo ex illo populo Christus secundum carnem nascitur, ob hoc ab Ecclesia gentium fratris filius appellatur. Quod ergo ait : Alligamentum guttae fraternus meus mihi, corporeae nativitatis ejus indicat sacramentum. Videtur enim quodammodo alligamentum esse et vinculum quoddam

Verse 13. A bundle of myrrh is my cousin to me; He shall abide, or tarry, between my breasts. These are still the words of the same bride, speaking, as it seems, to the maidens. Previously indeed she had said that her spikenard had given forth fragrance to the bridegroom, and that through the ointment wherewith she had anointed Him she had received the fragrance of its scent; now, however, she says: My nephew smells of myrrh to me, and this not diffused nor scattered at random, but bound together and compressed, so namely that the scent of His sweetness may be rendered denser and stronger. And He, says she, being such, tarries and abides between my breasts, and makes His rest and abode in the place of my breast. Yet because the bride has now for the first time called Him her nephew, and frequently uses the title of this name through almost the whole text of the little book, I think it worthy that we first inquire into the cause of the title itself, and set forth what "nephew" means, or whence He is so called. A brother's son is called a nephew. Let us inquire first who is the brother of the bride, whose son He is accounted to be. See whether we can say that the bride indeed is the Church from among the nations, while her brother is the former people, and, as the matter shows, the elder brother. Because Christ, therefore, is born according to the flesh from that people, on this account He is called by the Church of the nations her brother's son. What she says, therefore—A bundle of myrrh is my nephew to me—indicates the mystery of His bodily birth. For the body seems in a way to be a bundle and a kind of bond

Editors' notes and page, col. 142

Page

running head: IBER SECUNDUS. 142
marginal letters: A his qui exercitatos; B Vers. 13. Alligamentum guttae; C jus appellatione per; D quodammodo alligamentum esse
old-edition numerals: (none)
other: the word quoddam was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 143

PG 13:143

animae corpus, quod alligamentum gutta in Christo divinae virtutis ac suavitatis astringitur. Si autem ad unamquamque animam quae dicta sunt referuntur, alligatura guttae dogmatum continentiae constrictio ac divinarum sententiarum nodositas intelligitur. Innexae enim sibi invicem sunt fidei rationes et vinculis veritatis astrictae. Denique et lex mundum dicit esse omne vas quod alligatum est, immundum vero quod solutum fuerit, et non ligatum. Cujus rei haec figura erat, quod Christus in quo nunquam fuit ulla immunditia peccati, alligamentum guttae dicitur. Et ideo anima non debet contingere aliquid dissolutum, et quod non sit ratione subnixum et dogmatum veritate constrictum, ne immunda fiat. Qui enim immundum contigerit, immundus erit secundum legem. Continget namque eum sensus irrationabilis et alienus a sapientia Dei, et faciet eum immundum. Vide autem si forte Filium Dei in carne guttam dictum, et quasi breve aliquid et exiguum nominatum possumus accipere, sicut et Daniel de eo dicit : Lapidem parvum de monte excisum sine manibus, et factum post haec montem magnum. Vel sicut in libello duodecim prophetarum nihilominus gutta quidem futura dicitur, quae congreget populum. Est ergo et in prophetis ita scriptum : Et erit, ex gutta populi hujus congregatus congregabitur Jacob. Decebat enim eum qui veniebat congregare non solum Jacob, sed et omnes gentes, quae, sicut propheta dicit, reputatae sunt tanquam gutta ex situla, exinanientem se divinitatis forma, effici ipsum ut guttam, et sic venire ad congregandam guttam gentium, et guttam nihilominus reliquiarum Jacob. Sed et in quadragesimo quarto psalmo dicitur ad dilectum, cui etiam ipse psalmus ascribitur : Myrrha et gutta et casia a vestimentis tuis. A vestimentis ergo Verbi Dei, quae est doctrina sapientiae, procedit myrrha, mortis indicium duntaxat pro humano genere susceptae. Gutta, ut supra diximus, exinanita divinitatis forma, servilis formae suscepta dignatio. Casia quoque, quoniam id genus herbae aquis indesinentibus nutriri dicitur et coalescere, redemptionem humani generis per aquas baptismi indicat datam. Sic ergo alligaturam guttae fraternum suum sponsa tanquam nuptiali dramate loquens inter medium uberum suorum commorantem dicit : ubera, ut superius jam diximus, principale cordis adverte, in quo Ecclesia Christum, vel anima Verbum Dei desiderii sui vinculis alligatum tenet et astrictum. Si quis enim Verbum Dei toto affectu in corde suo et toto amore constringit, ipse solus poterit odorem fragrantiae ejus et suavitatis accipere.

of the soul, which bundle in Christ is bound together by the drop [myrrh] of divine power and sweetness. Whereas if the things that have been said are referred to each individual soul, by the bundle of myrrh is understood the binding together of the doctrines of continence and the knot of divine sentences. For the principles of the faith are interwoven with one another and bound fast by the bonds of truth. Finally, the law also says that every vessel that is bound up is clean, whereas that which is loose and not bound is unclean (Num. 19:15). And of this matter this was the figure: that Christ, in Whom there was never any uncleanness of sin, is called a bundle of myrrh. And therefore the soul ought not to touch anything loose, and which is not supported by reason and bound fast by the truth of doctrines, lest it become unclean. For he who touches an unclean thing shall be unclean according to the law (Lev. 11:8). For an irrational thought, foreign to the wisdom of God, will touch him and make him unclean. See, however, whether perhaps we can take the Son of God in the flesh as having been called a drop, and named as something brief and small, just as Daniel also says of Him: A small stone cut out of a mountain without hands, and becoming after these things a great mountain (Dan. 2:34–35). Or just as in the book of the twelve prophets likewise a future drop is spoken of, which is to gather the people. For in the prophets also it is written thus: And it shall be, from the drop of this people Jacob shall be gathered together (Mic. 2:12). For it was fitting that He Who came to gather not only Jacob, but also all the nations, which, as the prophet says, were counted as a drop from a bucket (Isa. 40:15), emptying Himself of the form of deity, should Himself become as a drop, and thus come to gather the drop of the nations, and likewise the drop of the remnant of Jacob. Moreover, in the forty-fourth Psalm also it is said to the Beloved, to Whom the Psalm itself is also inscribed: Myrrh and stacte [a drop] and cassia from Thy garments (Ps. 44:9). From the garments of the Word of God, therefore, which is the teaching of wisdom, proceeds myrrh, the token namely of the death undergone for the human race; the drop, as we have said above, the form of deity emptied out, the condescension of the form of a servant assumed; cassia also, since that kind of herb is said to be nourished and to grow by unceasing waters, indicates the redemption of the human race given through the waters of baptism. Thus, therefore, the bride, speaking as in a bridal drama, says that her nephew, a bundle of myrrh, abides between her breasts: by breasts, as we have already said above, understand the ruling part of the heart, in which the Church holds Christ, or the soul holds the Word of God, bound and tied fast by the bonds of its desire. For if anyone binds the Word of God with his whole affection in his heart and with his whole love, he alone will be able to receive the scent of His fragrance and sweetness.

Vers. 14. Botrus cypri fraternus meus mihi in vineis Engaddi. Quantum ad litterae ipsius explanationem, habet aliquid ambiguum quod ait : Botrus

Verse 14. A cluster of henna is my nephew to me in the vineyards of En-gedi. As far as the explanation of the letter itself is concerned, what she says—A cluster

Editors' notes and page, col. 143

Page

running head: 143 ORIGENIS IN CANTICUM
marginal letters: A dam animae corpus; B immundus erit secundum; C tem se divinitatis; D ternum suum sponsa
old-edition numerals: 67 after indicat
other: Latin only, no Greek printed; begins mid-word dam

PG 13:144

cypri fratruelis mihi; quia et uva florens cyprus dicitur, ferens etiam ipsa floridum quemdam fructum in modum florentis uvae prolatum. Sed videtur magis ad fructum vitis respicere sermo, quandoquidem vinearum Engaddi facta est memoria. Engaddi autem ager terrae Judaeae est, non tantum vineis quantum balsamis florens. Hic ergo erit historicus sensus sponsae loquentis ad adolescentulas, ut intelligatur dicens, primo quidem : Nardus mea odorem mihi sponsi mei reddit. Secundo vero alligamentum guttae effectus est fraternus meus mihi demorans inter media ubera mea. Tertio botrus cypri ex vineis Engaddi superans omne quidquid est in odoribus et floribus suavitatis : quo scilicet audientes haec adolescentulae magis ac magis ad charitatem sponsi concitentur et amorem. Idcirco autem singulatim, et per ordinem, primo nardum suam, deinde guttam, post haec etiam botrum cypri nominat, ut per eos gradus quosdam profectus doceat charitatis. Sed videamus jam quid spiritalis habeat intellectus. Siquidem hic qui appellatur botrus ad fructum vitis referendus est : Verbum Dei accipimus sicut sapientiam et virtutem et thesaurum scientiae, aliaque multa, ita et vitem veram dici. Sicut ergo his quibus efficitur sapientia et scientia, non ad subitum, sed per profectus quosdam et gradus, pro studiis et intentione ac fide eorum qui ei vel in sapientia, vel in scientia, vel in virtute participantur, sapientes eos et scientes reddit vigentesque virtutibus; ita et in quibus vitis vera efficitur, non eis ad subitum maturos botros producit et dulces, nec repente eis efficitur vinum suave et laetificans cor hominis, sed primo producit eis suavitatem tantummodo odoris in florem. Botrus hic florens esse memoratur in vineis Engaddi, ut gratia fragrantiae ipsius immittatur in initiis animae, ut post haec pati possit acerbitatem tribulationum et tentationum, quae propter Verbum Dei credentibus excitantur; et ita demum maturitatis ejus dulcedinem praebet, usque dum perducat eos ad torcularia ubi effunditur sanguis uvae, sanguis novi testamenti qui bibatur in die festo in superioribus, ubi stratum magnum paratum est. Sic ergo per singulos hos profectus graduum incedere oportet eos, qui per sacramentum vitis, et botrum cypri initiati, ad perfectionem feruntur, et calicem novi testamenti ab Jesu susceptum bibere contendunt. Quod si cyprus sui generis arbor accipiendus est, cujus fructus etiam flos non tantum odoris suavitatem, quantum et vim calefaciendi ac fovendi dicitur possidere : illa sine dubio accipitur sponsi virtus, qua incalescunt animae erga fidem ejus et charitatem, quae contingebat eos qui dicebant : Nonne cor nostrum erat ardens intra nos, cum adaperiret nobis Scripturas? Vel certe quoniam de vineis Engaddi botrus hic florens nominatur esse : Engaddi autem interpretatur

of henna is my cousin to me—has some ambiguity; because a flowering grape is also called cyprus [henna], itself also bearing a certain flowering fruit brought forth after the manner of a flowering grape. Yet the speech seems to look rather to the fruit of the vine, seeing that mention has been made of the vineyards of En-gedi. Now En-gedi is a territory of the land of Judea, flourishing not so much with vines as with balsams. This, therefore, will be the historical sense of the bride speaking to the maidens, that she be understood as saying, first indeed: My spikenard yields to me the fragrance of my bridegroom; second, my nephew has become a bundle of myrrh to me, abiding between my breasts; third, a cluster of henna from the vineyards of En-gedi, surpassing all sweetness whatsoever that is in scents and flowers: so namely that the maidens hearing these things may be stirred up more and more to the love and affection of the bridegroom. And on this account singly and in order she names first her spikenard, then myrrh, and after these also the cluster of henna, that through them she may teach certain steps of the advancements of love. But let us now see what the spiritual understanding holds. Since indeed He Who is called the cluster is to be referred to the fruit of the vine, we take the Word of God to be called the true vine, just as He is called wisdom and power and the treasure of knowledge, and many other things. Just as to those, therefore, to whom He becomes wisdom and knowledge, not all at once, but through certain advancements and steps, according to the endeavours and intentness and faith of those who partake of Him either in wisdom, or in knowledge, or in virtue, He renders them wise and knowing and flourishing in virtues; so also in those to whom He becomes the true vine, He does not bring forth ripe and sweet clusters for them all at once, nor does He suddenly become for them sweet wine gladdening the heart of man, but first He brings forth for them only the sweetness of scent in the flower. This flowering cluster is recorded to be in the vineyards of En-gedi, so that the grace of His fragrance may be infused in the beginnings of the soul, so that after these things it may be able to endure the bitterness of the tribulations and temptations which are stirred up against believers on account of the Word of God; and thus at length He supplies the sweetness of His ripeness, until He leads them through to the winepresses where the blood of the grape is poured out, the blood of the new covenant which is to be drunk on the feast day in the upper room, where a large couch is prepared. Thus, therefore, through each of these steps of advancements must those walk who, initiated through the mystery of the vine and the cluster of henna, are borne on to perfection, and strive to drink the cup of the new covenant received from Jesus. Whereas if cyprus is to be taken as a tree of its own kind, whose fruit and flower is said to possess not so much sweetness of scent as the power of warming and cherishing, without doubt that power of the bridegroom is meant whereby souls grow warm towards faith and love for Him, which befell those who said: Was not our heart burning within us, while He opened to us the Scriptures (Luke 24:32)? Or at any rate, since this flowering cluster is named as being from the vineyards of En-gedi, and En-gedi is interpreted

Editors' notes and page, col. 144

Footnotes

(59) ‹anchor: non eis ad subitum› · call in col 144

Mss., subitum. Edit., summum.

The manuscripts read subitum ("suddenly", in ad subitum); the editions, summum ("the highest point").

88 ‹anchor: not visible› · call in col 143–144 (call not visible in crop) Levit. VII.

Leviticus 7.

89 ‹anchor: not visible› · call in col 143–144 (call not visible in crop) Levit. XI, 8.

Leviticus 11:8.

90 ‹anchor: not visible› · call in col 143–144 (call not visible in crop) Dan. II, 35.

Daniel 2:35.

91 ‹anchor: gutta ex situla› · call in col 143 Isa. XL, 15.

Isaiah 40:15.

92 ‹anchor: a vestimentis tuis› · call in col 143 Ps. XLIV, 8.

Psalm 44(45):8 (as printed; the verse "Myrrha et gutta et casia" is Ps. 44:9 in the Vulgate numbering).

93 ‹anchor: adaperiret nobis Scripturas› · call in col 144 Luc. XXIV, 31.

Luke 24:31 (as printed; the words quoted are Luke 24:32).

(printed under page 77)

Page

running head: S IN CANTICUM CANTIC. 144
marginal letters: A cypri fratruelis mihi; B ritatem sponsi concitentur; C non eis ad subitum; D per sacramentum vitis
old-edition numerals: (none)
other: Latin only, no Greek printed; ends mid-word inter-

PG 13:145

oculus tentationis meae; si quis est qui intellectum habere potest quomodo tentatio est vita hominis super terram, et intelligit quomodo quis in Deo eripitur a tentatione, et qui agnoscit qualitatem tentationis suae, ita ut possit de ipso dici, quia in his omnibus non peccaverit labiis suis coram Deo, huic botrus cypri de vineis Engaddi efficitur verbum Dei. Observandum tamen est quod verba sponsae ita

"the eye of my temptation"; if there is anyone who is able to have an understanding of how the life of man upon earth is a temptation (Job 7:1), and understands how one is delivered from temptation in God, and recognizes the quality of his temptation, so that it can be said of him that in all these things he did not sin with his lips before God (Job 2:10), to him the Word of God becomes a cluster of henna from the vineyards of En-gedi. Yet it must be observed that the words of the bride are so

referuntur, ut et nardus et alligamentum guttae et botrus cypri ipsi soli sint, utpote quae in hos jam profectus ascenderit. Sola enim perfecta anima est quae ita habet purum et purgatum odoramentum sui sensus, ut possit nardi, et guttae, et cypri ex Verbo Dei procedentis fragrantiam capere, et gratiam divini odoris haurire.

related that both the spikenard and the bundle of myrrh and the cluster of henna belong to her alone, inasmuch as she has already ascended to these advancements. For the perfect soul alone is that which has the scent-organ of its sense so pure and cleansed that it is able to receive the fragrance of the spikenard, and of the myrrh, and of the henna proceeding from the Word of God, and to drink in the grace of the divine scent.

Editors' notes and page, col. 145

Footnotes

(60) ‹anchor: not visible› · call in col 145–146 (call not visible in crop)

Mss. hoc loco et infra columbae ; ubi edit. habent : columbarum.

The manuscripts read columbae ("of a dove") here and below, where the editions have columbarum ("of doves").

94 ‹anchor: not visible› · call in col 145–146 (call not visible in crop) Psal. LXVIII, 13.

Psalm 68:13 (as printed).

95 ‹anchor: in Pascha› · call in col 146 Exod. XII.

Exodus 12.

96 ‹anchor: quod est advocatus› · call in col 146 Joan. XIV, 26.

John 14:26.

97 ‹anchor: pro peccatis nostris› · call in col 146 I Joan. II, 1.

1 John 2:1.

98 ‹anchor: candelabri positae› · call in col 146 Zach. IV, 3.

Zechariah 4:3.

(printed under page 78)