Migne Reading Room
PG 13 · cols. 145–184
Origenis in Canticum canticorum liber tertius, interprete Rufino
Editors' preface
LIBER TERTIUS.
BOOK THREE.
Vers. 15. Ecce es speciosa, proxima mea; ecce es speciosa; oculi tui columbae. Secundo jam sponsus cum sponsa in verbo colloquioque miscetur. Et primo quidem sermone invitavit eam ad hoc ut cognosceret semetipsam, dicens ei quod bona quidem esset inter mulieres, sed nisi cognosceret semetipsam, certa quaeque pateretur. Et quasi quae velociter ad agnitionem sui sensu intellectuque cucurrerit, comparat eam equis suis vel equitatui, quibus obtinuerit currus Pharaonis. Simul et genas ejus pro insigni verecundia et conversationis pernicitate turturibus comparat, cervicemque ejus ornamentorum redimiculis. Nunc autem jam speciosam profitetur eam, et speciosam non sicut prius in mulieribus tantum, sed quasi proximam sibi, et adhuc in majus titulum laudis extollit, et affirmat quod non tantum cum proxima est ei, speciosa sit, sed et si contingat ei absentem esse, etiam sic speciosa sit. Hoc enim indicatur in eo quod cum dixisset : Ecce es speciosa, proxima mea, addit post haec absolute, et sine ulla adjunctione : Ecce es speciosa. Sed in superioribus non laudaverat visum ejus, credo quia nondum ad intuitum profecerat spiritalis intelligentiae; nunc ergo ait : Oculi tui columbae. Grandis in hoc profectus ejus ostenditur, ut quae prius tantum speciosa in mulieribus dicta est, nunc ut proxima speciosa dicatur, ex ipso sine dubio sponso splendorem decoris accipiens ut semel ab ipso sumpta pulchritudine, etiamsi accidat ei paululum sponsi absentiam pati, nihilominus pulchra permaneat. Quod autem oculi ejus comparantur columbis, ob hoc profecto contingit quia divinas Scripturas non jam secundum litteram, sed secundum spiritum intelligat, et aspiciat in eis spiritalia mysteria. Columba enim indicium est Spiritus sancti. Spiritali ergo sensu intelligere legem et prophetas, hoc est oculos columbae habere. Et hic quidem columbae oculi ejus appellantur, in Psalmis vero hujusmodi anima pennas sibi dari columbae desiderat, ut volare possit in intellectum spiritalium mysteriorum, et requiescere in atriis sapientiae. Sed et si dormire quis possit, hoc est collocari
Verse 15. Behold, you are comely, My companion; behold, you are comely; your eyes are doves. For the second time now the bridegroom joins with the bride in word and conversation. And in His first speech indeed He invited her to know herself, telling her that she was good indeed among women, but that unless she knew herself she would suffer certain things. And as though she had swiftly run to the knowledge of herself in sense and understanding, He compares her to His horses or cavalry, wherewith He prevailed over the chariots of Pharaoh. At the same time He also compares her cheeks, on account of her signal modesty and the swiftness of her way of life, to turtledoves, and her neck to necklaces of ornaments. Now, however, He already declares her comely, and comely not as before among women only, but as His companion, and exalts the title of her praise still higher, and affirms that not only when she is near to Him is she comely, but even if it happens that she is absent from Him, even so she is comely. For this is indicated in that when He had said: Behold, you are comely, My companion, He adds after these words absolutely and without any qualification: Behold, you are comely. Yet in what went before He had not praised her sight, I believe because she had not yet advanced to the gaze of spiritual understanding; now therefore He says: Your eyes are doves. Great is her advancement shown to be in this, that she who previously was only called comely among women is now called comely as His companion, receiving without doubt the splendour of comeliness from the bridegroom Himself, so that having once taken beauty from Him, even if it happens that she suffers the absence of the bridegroom for a little while, she nonetheless remains fair. And that her eyes are compared to doves assuredly happens because she understands the divine Scriptures no longer according to the letter, but according to the spirit, and beholds in them spiritual mysteries. For the dove is the token of the Holy Spirit. To understand the law and the prophets in a spiritual sense, therefore, is to have the eyes of a dove. And here indeed her eyes are called doves, whereas in the Psalms such a soul desires that the wings of a dove be given to it (Ps. 54:7), so that it may be able to fly into the understanding of spiritual mysteries, and rest in the courts of wisdom. Moreover, if anyone is able to sleep, that is, to be placed
Editors' notes and page, col. 145
Footnotes
(94) → set under col 146 (call at deargentatae pennae)
(60) ‹anchor: oculi tui columbae (60)› · call in col 145
Mss. hoc loco et infra columbae; ubi edit. habent: columbarum.
The manuscripts have columbae ("of a dove") here and below, where the editions have columbarum ("of doves").
(printed under page 78)
Page
- running head: 145 LIBER TERTIU
- marginal letters: A pretatur oculus tentationis; B ecce es speciosa; C adhuc in majus; D pulchra permaneat. Quod
- old-edition numerals: 68 after Vers. 15.
- other: Latin only, no Greek printed; begins mid-word pretatur; full-width heading LIBER TERTIUS. across cols. 145-146 after verba sponsae ita not set
- other: a full-width band stands across cols 145/146 in mid-page: the 1 paragraph(s) above it in col 146 are set here, after the 1 above it in col 145 (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. 15. Ecce es speciosa
et requiescere in medio sortium, atque intelligere sortium rationem, et cognoscere divini judicii causas, non solum pennae columbae quibus in spiritalibus intellectibus volet, promittuntur ei, sed deargentatae pennae, id est verbi et rationis ornamento decoratae. Scapulae quoque ejus in specie auri fieri dicuntur, ubi constantia fidei et dogmatum stabilitas indicatur perfectorum. Ergo si caput esse Christus dicitur, nihil puto absurdum videri, si oculi eorum qui secundum interiorem hominem spiritaliter intelligunt, et spiritaliter dijudicant, Spiritus sanctus esse dicantur. Et ob hoc fortassis in lege sicut agnus positus est, per cujus hostiam populus purificaretur in Pascha; ita et columbae positae sunt, quibus purificatur homo ingressus hunc mundum. Sed et de eo nunc dicere, et hostiarum qualitates discutere, longior videtur excessus, et proposito operi minime conveniens. Haec autem memorasse sufficiat, pro eo quod praesens sermo continet : Oculi tui columbae. Quasi diceret : oculi tui spiritales sunt, spiritaliter videntes, spiritaliter intelligentes. Potest adhuc profundiore fortassis sacramento quod dixit : Ecce es speciosa, proxima mea, intelligi de praesenti saeculo dictum; quia speciosa quidem sit et hic Ecclesia, cum proxima est Christo, et cum imitatur Christum. Quod vero iteravit, et dixit : Ecce es speciosa, potest ad futurum saeculum pertinere, ubi jam non solum imitatione, sed ipsa sui perfectione formosa est et speciosa; ut ibi dicat esse oculos ejus columbae, ut duorum oculorum columbae duae intelligantur esse Filius Dei et Spiritus sanctus. Et ne mireris si columba simul dicatur, cum uterque similiter advocatus dicatur, sicut Joannes evangelista declarat, Spiritum quidem sanctum dicens Paracletum, quod est advocatus. Et de Jesu Christo nihilominus in Epistola sua dicit quia ipse sit advocatus apud Patrem pro peccatis nostris. Sed et apud Zachariam prophetam duae olivae ad dexteram et ad sinistram candelabri positae, Unigenitum nihilominus et Spiritum sanctum designare creduntur.
and to rest in the midst of the lots, and to understand the reason of the lots, and to know the causes of the divine judgement, not only are the wings of a dove promised to it, wherewith it may fly in spiritual understandings, but wings covered with silver (Ps. 67:14), that is, adorned with the ornament of word and reason. Its shoulder-blades also are said to be made in the likeness of gold, whereby the constancy of faith and the stability of the doctrines of the perfect are indicated. Therefore, if Christ is said to be the head, I think nothing absurd will appear if the eyes of those who according to the inner man understand spiritually and judge spiritually are said to be the Holy Spirit. And on this account perhaps in the law, just as a lamb was appointed, through the sacrifice of which the people was purified at the Passover (Exod. 12), so also doves were appointed, wherewith a man is purified upon entering this world (Lev. 12:6–8; Luke 2:24). Yet both to speak of this now and to examine the qualities of the sacrifices seems too long a digression, and by no means suited to the work set forth. Let it suffice, however, to have mentioned these things on account of what the present speech contains: Your eyes are doves; as if He were to say: Your eyes are spiritual, seeing spiritually, understanding spiritually. By a still deeper mystery, perhaps, what He said—Behold, you are comely, My companion—can be understood as spoken concerning the present age: because here also the Church is comely indeed, when she is near to Christ and when she imitates Christ. Whereas the fact that He repeated it, and said: Behold, you are comely, can pertain to the age to come, where she is fair and comely no longer by imitation only, but by her own perfection itself; so that there He says her eyes are doves, that the two doves of her two eyes may be understood to be the Son of God and the Holy Spirit. And do not marvel if both together are called a dove, since both are similarly called Advocate, just as John the evangelist declares, calling the Holy Spirit indeed the Paraclete, which means Advocate (John 14:26); and concerning Jesus Christ likewise he says in his Epistle that He Himself is the Advocate with the Father for our sins (1 John 2:1). Moreover, in Zechariah the prophet also, the two olive trees set on the right hand and on the left of the candlestick (Zech. 4:3) are believed to designate likewise the Only-begotten and the Holy Spirit.
Vers. 16. Ecce es bonus fraternus meus, et quidem
Verse 16. Behold, you are good, my nephew, and indeed
Editors' notes and page, col. 146
Footnotes
(94) ‹anchor: deargentatae pennae› · call in col 146
Psal. LXVIII, 13.
Psalm 68:13.
(printed under page 78)
(95) ‹anchor: in Pascha› · call in col 146
Exod. XII.
Exodus 12.
(printed under page 78)
(96) ‹anchor: quod est advocatus› · call in col 146
Joan. XIV, 26.
John 14:26.
(printed under page 78)
(97) ‹anchor: pro peccatis nostris› · call in col 146
I Joan. II, 1.
1 John 2:1.
(printed under page 78)
(98) ‹anchor: candelabri positae› · call in col 146
Zach. IV, 3.
Zechariah 4:3.
(printed under page 78)
Page
- running head: LIBER TERTIUS. 146
- marginal letters: A referuntur, ut et; B et requiescere in; C hunc mundum. Sed; D oculorum columbae duae
- old-edition numerals: (none)
- other: Latin only, no Greek printed; full-width heading LIBER TERTIUS. across cols. 145-146 after vini odoris haurire. not set; ends mid-word qui-
- other: the 1 paragraph(s) of this column above the full-width band are set under col 145 (reading order, moved on receipt)
ecce es speciosus, cubile nostrum umbrosum. Nunc primum videtur attentius inspexisse sponsi sui pulchritudinem sponsa, et considerasse illis oculis qui columbae esse dicti sunt, decus et speciem Verbi Dei. Quia revera non potest prius perspici nec agnosci quanta sit in Verbo magnificentia, nisi prius oculos quasi columbae, id est intelligentiam spiritalem accipiat. Commune autem cubile sibi quod dicit esse cum sponso, corpus hoc mihi videtur indicari animae, in quo adhuc posita digna habita sit ascisci ad consortium Verbi Dei. Idque umbrosum, utpote non aridum, sed fructuosum memorat, et tanquam densitate boni operis nemorosum. Sed haec sponsa dicit, anima duntaxat quae columbae jam oculos habet. Hi vero qui tantummodo credunt sponso, non tamen perspicere potuerunt in Verbo Dei quanta sit pulchritudo, dicunt : Et vidimus eum, et non habebat speciem, neque decorem, sed species ejus indecora et deficiens prae filiis hominum. Quae autem bene profecit et supergressa est adolescentularum et octoginta concubinarum, et sexaginta reginarum ordinem, ista anima potest dicere : Ecce es decorus fraternus meus, et quidem speciosus. Sed et si adhuc in corpore positus intelligam densitatem spiritalium sensuum et intelligentiam Scripturarum divinarum tam crebra opacitate contextam, ut rapidior aestus, qui multos solet adurere et arefacere fructus eorum, me tamen tenebrare non possit, nec ulla vis tentationum fidei in me germen arefacere, tunc possum dicere quia cubile nostrum umbrosum. Quod autem dicit cubile nostrum, quasi communem sibi cum sponso corporis sui indicans esse locum, ad illam similitudinem dictum intellige, qua et Paulus dixit, quia corpora nostra membra Christi sunt. Cum enim dicit corpora nostra, quasi sponsae id esse corpus ostendit. Cum vero membra Christi memorat, eadem corpora etiam sponsi esse corpus indicat. Haec ergo corpora si umbrosa sunt, ut superius diximus, bonis duntaxat operibus referta et spiritalium sensuum densitate cumulata, de his talibus dici potest : Per diem sol non uret te, neque luna per noctem. Justum namque tentationis sol non adurit requiescentem sub umbra Verbi Dei. Iste enim sol qui adurit justum, non est damnabilis
behold Thou art fair, our couch is shady. Now first the bride seems to have looked more attentively at the beauty of her bridegroom, and to have considered with those eyes which were said to be of a dove the comeliness and beauty of the Word of God. Because in truth it cannot first be perceived nor recognized how great is the magnificence in the Word, unless she first receives eyes as of a dove, that is, spiritual understanding. Moreover, the common couch which she says she has with the bridegroom seems to me to indicate this body of the soul, placed in which still she has been accounted worthy to be admitted to the fellowship of the Word of God. And she mentions that it is shady, as being not dry, but fruitful, and as it were wooded with the density of good work. But the bride says these things, that soul, to wit, which already has the eyes of a dove. Those, however, who only believe in the bridegroom, yet have not been able to perceive how great is the beauty in the Word of God, say: And we saw Him, and He had no form nor comeliness, but His form was without comeliness and failing beyond the sons of men. But she who has made good progress and has surpassed the rank of the young maidens and of the eighty concubines and of the sixty queens, that soul can say: Behold, Thou art comely, my cousin, and indeed fair. And even if, while still placed in the body, I understand the density of spiritual senses and the understanding of the divine Scriptures woven with so thick a shade that the fiercer heat, which is wont to scorch many and dry up their fruits, nevertheless cannot darken me, nor any force of temptations dry up the shoot of faith in me, then I can say that our couch is shady. And as for what she says, our couch, as indicating that the place of her body is common to herself with the bridegroom, understand it as spoken according to that similitude by which Paul also said that our bodies are members of Christ. For when he says our bodies, he shows that this body belongs as it were to the bride. But when he mentions members of Christ, he indicates that the same bodies are also the body of the bridegroom. If therefore these bodies are shady, as we said above, filled, to wit, with good works and heaped with the density of spiritual senses, of such as these it can be said: By day the sun shall not burn you, nor the moon by night. For the sun of temptation does not scorch the righteous man resting under the shadow of the Word of God. For that sun which scorches the righteous man is not damnable;
Editors' notes and page, col. 147
Footnotes
(99) ‹anchor: call not visible in the foot image› · call in col 147
Isa. LIII, 2, 3.
Isaiah 53:2–3.
(printed under page 79)
(1) ‹anchor: et Paulus dixit› · call in col 147
I Cor. VI, 15.
1 Corinthians 6:15.
(printed under page 79)
(2) ‹anchor: luna per noctem› · call in col 147
Psal. CXXI, 6.
Psalm 121 [120], 6.
(printed under page 79)
(61) ‹anchor: call not visible in the foot image› · call in col 147
Ad hunc locum refero Graeca Procopii ex Origene: Νῦν ἔοικε πρότερον ἐνεωρακέναι τρανότερον τῷ τοῦ νυμφίου κάλλει ἡ νύμφη, καὶ διὰ τῶν περιστερῶν αὐτῆς ὀφθαλμῶν αἰσθέσθαι τῆς ἐν τῷ κάλλει τοῦ λόγου ὑπεροχῆς. Τάχα δὲ κλίνην κοινὴν ἑαυτῆς καὶ τοῦ νυμφίου τὸ σῶμα αἰνίττεται, ἐν ᾧ ἔτι οὖσα ἡ ψυχὴ ἀξιοῦται τῆς τοῦ Λόγου κοινωνίας. Λέγει γοῦν Παῦλος· Τὰ σώματα ὑμῶν μέλη Χριστοῦ ἐστι. Διὰ γὰρ τοῦ ὑμῶν τῆς νύμφης εἶναι λέγει τὸ σῶμα· διὰ δὲ τοῦ μέλη Χριστοῦ τοῦ νυμφίου. Σύσκιον δέ φησι τὸν νυμφίον διὰ τὴν πυκνότητα τῶν ἐν τῷ λόγῳ καὶ τῇ σοφίᾳ θεωρημάτων. Ἐὰν δὲ ᾖ ἡ κοινὴ κλίνη ἀμφοῖν εὐθαλὴς, οὐδὲν θαυμαστὸν θείας δυνάμεως διικνουμένης καὶ ἐπὶ τὸ σῶμα πᾶσαν τὴν διὰ τοῦ σώματος πρᾶξιν ἀγαθὴν δηλοῦσθαι. Nunc primum videtur sponsa clarius inspexisse sponsi pulchritudinem, atque suis columbarum oculis ejus quae in pulchritudine est excellentiae verbi sensum percepisse. Fortassis vero suum ac sponsi cubile corpus subindicat, in quo adhuc agenti animae Verbi communicatio impertitur. Dicit igitur Paulus: « Corpora vestra membra Christi sunt. » Cum autem ait: « membra Christi, » membra sponsi dicit. Umbrosum vero appellat sponsum ob condensitatem sensuum qui verbo et sapientiae insunt. Quod si ambobus communis lectulus floridus, nihil mirum, divina virtute etiam ad corpus pervadente, omnem quae per corpus exercetur operationem bonam exhiberi.
To this place I refer the Greek of Procopius from Origen: "Now the bride seems for the first time to have seen more clearly the bridegroom's beauty, and through her dove's eyes to have perceived the pre-eminence of the Word in beauty. Perhaps she hints that the body is a bed shared by herself and the bridegroom, in which the soul, while still in it, is counted worthy of fellowship with the Word. So Paul says: Your bodies are members of Christ. By 'your' he says the body is the bride's; by members of Christ, the bridegroom's. And she calls the bridegroom shady because of the density of the contemplations in the Word and in wisdom. And if the bed shared by both is flourishing, it is no wonder that, as divine power reaches even to the body, every good deed done through the body is shown forth." [The Latin that follows renders the same Greek.]
(printed under page 79)
Page
- running head: 157 ORIGENIS IN CANTICUM
- marginal letters: A dem ecce es; B tummodo credunt sponso,; C dicere quia cubile; D Iste enim sol
- old-edition numerals: 69 after inspexisse
- other: Latin only, no Greek printed; column number misprinted as 157 at top; begins with fragment dem; ends mid-word damna-
; sed ille magis qui se transfigurat in angelum lucis. Bonus ergo et decorus dicitur fraternus ; et quanto magis inspici potuerit oculis spiritalibus, tanto speciosior invenitur et pulchrior ; quia non solum illius species et pulchritudo mirabilis apparebit, verum et inspicienti atque intuenti eum decus ingens et species formae nova ac mirabilis orietur, secundum illud quod Apostolus Verbi Dei intuens pulchritudinem dicit : Nam etsi is qui foris est homo noster corrumpitur, sed qui intus est renovatur de die in diem. Merito ergo talis haec anima commune habet cubile cum Verbo corpus suum. Pervenit enim divina virtus usque ad corporis gratiam, cum in eo vel castitatis donum, vel continentiae, aliorumque bonorum operum collocat gratiam. Considera sane, ne forte possit etiam illud corpus quod assumpsit Jesus commune ei cum sponsa cubile nominari, quoniam quidem videtur per ipsum Ecclesia Christo esse sociata, et participium Verbi Dei capere potuisse, secundum quod mediator Dei et hominum dicitur, et secundum quod Apostolus dicit : Quoniam in ipso habemus accessum per fidem in spe gloriae Dei.
but rather he who transforms himself into an angel of light. Good, therefore, and comely is the cousin called; and the more He can be looked upon with spiritual eyes, the fairer and more beautiful He is found; because not only will His form and beauty appear wonderful, but also to the one looking upon and beholding Him a vast comeliness and a new and wonderful beauty of form will arise, according to that which the Apostle, beholding the beauty of the Word of God, says: For though our outward man is corrupted, yet the inward man is renewed day by day. Deservedly therefore such a soul as this has its body as a common couch with the Word. For the divine power reaches even to the grace of the body, when in it He places either the gift of chastity, or of continence, and the grace of other good works. Consider indeed whether perhaps even that body which Jesus assumed can be named a couch common to Him with the bride, since indeed through it the Church seems to have been united to Christ, and to have been able to receive participation in the Word of God, according as He is called the Mediator of God and men, and according as the Apostle says: Because in Him we have access through faith in the hope of the glory of God.
Vers. 17. Tigna domorum nostrarum cedri, trabes nostrae cypressi. Videtur ab sponso responderi ad gratiam eorum quae dicta fuerunt prius ab sponsa, quibus edoceat eam cujusmodi sint tecta ista communia, et qualis in eis materia contignationis habeatur. Haec habet historica narratio. Videtur autem Ecclesia describi a Christo, quae est domus spiritalis, et domus Dei, sicut docet Paulus dicens : Si autem tardius venero, ut scias quomodo te oporteat in domo Dei conversari, quae est Ecclesia Dei vivi, columna et firmamentum veritatis. Si ergo Ecclesia domus Dei est, quia omnia quae habet Pater, Filii sunt, Ecclesia domus Filii Dei est. Frequenter autem et plurali numero appellantur Ecclesiae, ut ubi ait : Nos talem consuetudinem non habemus, neque Ecclesiae Dei. Et iterum, scribit Ecclesiis Galatiae Paulus, et Joannes septem Ecclesiis. Sunt ergo sive Ecclesia vel Ecclesiae, domus sponsi et sponsae, sive animae et Verbi domus, in quibus tigna sunt cedrina. Legimus etiam quasdam cedros Dei, super quas vinea quae translata est de Aegypto, extendisse dicitur traduces, sive arbusta sua, sicut ait in Psalmis
Verse 17. The beams of our houses are cedars, our rafters cypresses. An answer seems to be made by the bridegroom in return for the grace of those things that were spoken before by the bride, whereby He teaches her of what sort these common roofs are, and what kind of timbering material is had in them. This the historical narrative holds. Moreover, the Church seems to be described by Christ, which is a spiritual house, and the house of God, just as Paul teaches, saying: But if I tarry long, that you may know how you ought to behave yourself in the house of God, which is the Church of the living God, the pillar and ground of the truth. If therefore the Church is the house of God, because all things that the Father has are the Son's, the Church is the house of the Son of God. Frequently, however, the Churches are also called in the plural number, as where he says: We have no such custom, neither the Churches of God. And again, Paul writes to the Churches of Galatia, and John to the seven Churches. There are therefore either the Church or the Churches, the houses of the bridegroom and of the bride, or the houses of the soul and of the Word, in which the beams are of cedar. We read also of certain cedars of God, over which the vine that was brought out of Egypt is said to have stretched forth its branches, or its shoots, as he says in the Psalms:
Editors' notes and page, col. 148
Footnotes
(3) ‹anchor: call not visible in the foot image› · call in col 148
II Cor. IV, 16.
2 Corinthians 4:16.
(printed under page 79)
(4) ‹anchor: call not visible in the foot image› · call in col 148
Rom. V, 2.
Romans 5:2.
(printed under page 79)
(5) ‹anchor: firmamentum veritatis› · call in col 148
I Tim. III, 15.
1 Timothy 3:15.
(printed under page 79)
(6) ‹anchor: neque Ecclesiae Dei› · call in col 148
I Cor. XI, 16.
1 Corinthians 11:16.
(printed under page 79)
(7) ‹anchor: septem Ecclesiis› · call in col 148
Apoc. I, 20.
Revelation 1:20.
(printed under page 79)
Page
- running head: S IN CANTICUM CANTIC. 148
- marginal letters: A bilis ; sed ille; B ne forte possit; C lis, et domus; D dicitur traduces, sive
- old-edition numerals: (none)
- other: Latin only, no Greek printed; begins with fragment bilis from col. 147 damna-bilis; ends mid-word Psal-
: Operuit montes umbra ejus, et arbusta ejus cedros Dei. Evidenter igitur per haec Ecclesia cedri Dei nominatur. Cum ergo dicit sponsus : Tigna domorum nostrarum cedri, intelligere debemus cedros Dei esse eos qui Ecclesiam contegunt, et esse aliquos horum validiores qui trabes appellantur. Et puto quod convenienter hi qui episcopatum bene ministrant in Ecclesia, trabes dici possunt, quibus sustentatur et tegitur omne aedificium, vel ab imbrium labe, vel ab ardoribus solis. Secundo autem horum loco tigna presbyteros opinor appellari : et trabes quidem dici cypressos, quibus et fortitudo robustior, et odor suavitatis inest, per quod et in operibus solidum, et in doctrinae gratia fragrantem designat episcopum. Similiter autem et tigna cedros appellavit ut per hoc incorruptionis virtutis et odoris scientiae Christi plenos designaret debere esse presbyteros.
The shadow of it covered the mountains, and the shoots thereof the cedars of God. Evidently therefore through these things the Church is named the cedars of God. When therefore the bridegroom says: The beams of our houses are cedars, we ought to understand that the cedars of God are those who cover the Church, and that some of these, being stronger, are those who are called rafters. And I think that fittingly those who administer the episcopate well in the Church can be called rafters, by which the whole building is sustained and covered, either from the ruin of rains or from the scorching heat of the sun. And in the second place after these I think the presbyters are called beams: and the rafters indeed are called cypresses, in which there is both a more robust strength and a scent of sweetness, whereby He designates the bishop as both solid in works and fragrant in the grace of doctrine. And similarly He called the beams cedars, that by this He might designate that the presbyters ought to be full of the virtue of incorruption and of the scent of the knowledge of Christ.
Cap. II. Vers. 1, 2. Ego flos campi et lilium convallium : sicut lilium in medio spinarum, ita proxima mea in medio filiarum. Haec ille qui sponsus et Verbum et sapientia est, de semetipso et de sponsa ad amicos ac sodales suos loqui videtur. Sed secundum propositae expositionis ordinem Christus haec de Ecclesia loqui intelligendus est, et ipse dicere se florem esse campi et lilium convallium. Campus planities terrae dicitur, cui cultura adhibetur et excolitur ab agricolis. Convalles vero saxosa magis et inculta indicant loca. Possumus autem et campum illum intelligere populum qui per prophetas colebatur et legem ; convallem vero saxorum et incultum gentium locum. Sponsus ergo hic in Judaeorum populo flos fuit : sed quoniam neminem ad perfectum adduxit lex, idcirco in illo non potuit Verbum Dei ad florem proficere, et ad perfectionem fructuum pervenire. In ista tamen convalle gentium effectus est lilium, cujusmodi autem lilium? Tale sine dubio quale et ipse in Evangeliis dicit quod Pater coelestis vestit. Et : Neque Salomon in omni gloria sua indutus est sicut unum ex istis. Fit ergo lilium in hac convalle sponsus, in eo quod vestivit eum Pater coelestis tali vestimento carnis quale nec Salomon in omni gloria sua habere potuit.
Chapter II. Verse 1, 2. I am the flower of the field and the lily of the valleys: as a lily among thorns, so is my neighbour among the daughters. These things He Who is the bridegroom and the Word and wisdom seems to speak concerning Himself and concerning the bride to His friends and companions. But according to the order of the proposed exposition Christ is to be understood as speaking these things concerning the Church, and Himself saying that He is the flower of the field and the lily of the valleys. A field is called the level plain of the earth, to which cultivation is applied and which is tilled by husbandmen. Valleys, however, indicate places that are rather rocky and uncultivated. Moreover, we can also understand by that field the people which was cultivated through the prophets and the law; and by the valley of rocks, the uncultivated place of the Gentiles. This bridegroom, therefore, was a flower among the people of the Jews: but since the law brought no one to perfection, therefore in it the Word of God could not advance Beyond the flower, and arrive at the perfection of fruits. Yet in that valley of the Gentiles He became a lily; and what sort of lily? Such without doubt as He Himself in the Gospels says that the heavenly Father clothes. And: Even Solomon in all his glory was not arrayed like one of these. The bridegroom therefore becomes a lily in this valley, in that the heavenly Father clothed Him with such a garment of flesh as not even Solomon in all his glory was able to have.
Editors' notes and page, col. 149
Footnotes
(8) ‹anchor: call not visible in the foot image› · call in col 149
Psal. LXXX, 10.
Psalm 80 [79], 10.
(printed under page 80)
(9) ‹anchor: unum ex istis› · call in col 149
Matth. VI, 29.
Matthew 6:29.
(printed under page 80)
(62) ‹anchor: call not visible in the foot image› · call in col 149
Flos campi et lilium, etc. Procopius Gazaeus hunc locum ex Origene sic exponit: Ἐγὼ ἄνθος τοῦ πεδίου. Ἄνθος λέγει τὸ ὁδεῦον ἐπὶ τὸ γενέσθαι καρπός. Ἐν οὖν τῷ περιγείῳ τόπῳ πεδίῳ ῥηθέντι ἄνθος ἐστὶν ὁ νυμφίος Λόγος ὡς πρὸς τὰ μέλλοντα. Ὅταν γὰρ ἔλθῃ τὸ τέλειον, μεταβάλλει τὸ ἄνθος εἰς τὸ γενέσθαι καρπός. Καὶ ἐπεὶ μὴ πλέον χωροῦσι τοῦ ὡς ἄνθος λόγου ἐπὶ γῆς, διὰ τοῦτο γέγονεν ὁ νυμφίος ὡς ἄνθος τοῦ πεδίου· Ἑαυτὸν γὰρ ἐκένωσε, μορφὴν δούλου λαβὼν, πρὸς τὸ δυνηθῆναι τὴν δόξαν αὐτοῦ μετὰ ταῦτα θεάσασθαι ἡμᾶς. Μήποτε δὲ τοῖς μὲν εὐγενεστέροις καὶ ὁμαλέσι πεδίοις ὀνομαζομένοις ἄνθος ἐστὶ, τοῖς δὲ τούτων κατωτέροις καὶ κοιλοτέροις κρίνον. Ταῦτα φήσας ὁ νυμφίος παραβάλλει τὴν πλησίον αὐτοῦ ἄλλαις θυγατράσι, ταῖς λοιπαῖς ψυχαῖς, αἵτινές εἰσιν ἄκανθαι ταύτῃ παραβαλλόμεναι. Τοιαῦται δὲ αἱ μὴ πλησίον τοῦ νυμφίου ψυχαί· ἡ δὲ πλησίον κρίνον ἐν μέσῳ διαλάμπον αὐτῶν. Ego flos campi. Florem vocat, quod in via est ut fiat fructus. Verbum itaque sponsus, in terreno loco qui campus nuncupatur, flos est si cum futuris conferatur. Cum enim venerit quod perfectum est, mutabitur flos ut fructus fiat. Et quia non amplius capiunt quam verbum quatenus flos est super terram, idcirco sponsus ut flos campi factus est: nam « seipsum exinanivit formam servi accipiens, » ut nos postea gloriam ejus cerneremus. Forte vero iis qui magis ingenui sunt ac aequales campi appellantur, flos exsistit; illis vero qui sunt istis depressiores ac magis cavi, lilium. Haec locutus sponsus, proximam suam reliquis filiabus comparat (aliis videlicet animabus) quae sunt spinae quando cum hac conferuntur. Tales igitur animae sunt, quae non sunt sponsi proximae; quae autem proxima est, lilium est candore micans in medio earum.
The flower of the field and the lily, etc. Procopius of Gaza expounds this place from Origen thus: "I am the flower of the field. He calls 'flower' what is on the way to becoming fruit. So in the earthly place called a field the bridegroom, the Word, is a flower in relation to what is to come. For when the perfect comes, the flower changes so as to become fruit. And since they can hold no more of the Word than as a flower on earth, for this reason the bridegroom became as the flower of the field: for he emptied himself, taking the form of a servant, so that afterwards we might be able to behold his glory. But perhaps to the nobler and level ones, called fields, he is a flower, and to those lower and more hollow than these, a lily. Having said this, the bridegroom compares his neighbour with other daughters, the remaining souls, who are thorns when compared with her. Such are the souls not near the bridegroom; but she who is near is a lily shining out in their midst." [The Latin that follows renders the same Greek.]
(printed under page 80)
(63) ‹anchor: haec de Ecclesia› · call in col 149
Mss., de Ecclesia. Edit., Ecclesiam.
The manuscripts read de Ecclesia ("about the Church"); the editions, Ecclesiam.
(printed under page 80)
Page
- running head: 149 LIBER TERTIU
- marginal letters: A mis : Operuit montes; B cedros appellavit ut; C campum illum intelligere; D (beside footnote)
- old-edition numerals: 70 after designat
- other: Latin only, no Greek printed; begins with fragment mis from col. 148 Psal-mis; ends mid-word po-
Non enim Salomon habuit absque concupiscentia viri, et concubitu mulieris immaculatam, et nulli prorsus peccato obnoxiam carnem. Sed et causam cur is qui in campo flos fuerat, voluerit esse in convallibus lilium, videtur ostendere. Cum enim multo tempore flos fuisset in campo, nullum dicit ex ipso campo florem ad imitationem sui ac similitudinem processisse. Ubi vero factus est in convallibus lilium, continuo etiam efficitur proxima ejus imitatione ipsius lilium : ut operae pretium fuerit, quoniam ipse effectus est lilium, ut etiam proxima ejus, id est unaquaeque anima quae ei approximat et exemplum ejus imitationemque sectatur, lilium fiat. Quod ergo ait : Sicut lilium in medio spinarum, ita proxima mea in medio filiarum, accipiemus de Ecclesia gentium dici ; quod vel e medio infidelium et non credentium, quasi ex spinis emerserit, vel pro haereticorum circumstrepentium se morsibus in medio spinarum posita dicatur. Quod et magis videbitur verisimile pro eo quod dicit : Ita proxima mea in medio filiarum. Non enim filias appellasset illas animas, quae nunquam omnino venerunt ad credendum. Omnes ergo haeretici primo ad credulitatem veniunt, et post haec ab itinere fidei et dogmatum veritate Dei declinant. Sicut et Joannes apostolus in Epistola sua dicit : Qui a nobis exierunt, sed non erant ex nobis. Nam si fuissent ex nobis, permansissent utique nobiscum. Possumus autem et ad unamquamque animam id referentes, huic quidem animae quae pro simplicitate sui et planitie, vel aequitate campus dici potest, florem fieri Verbum Dei, et initia bonorum operum docere. His vero qui profundiora jam quaerunt, et demersiora scrutantur, quasi in convallibus vel pro claritate pudicitiae, vel pro fulgore sapientiae efficitur lilium, ut et ipsi fiant lilia erumpentia de medio spinarum, id est fugientes cogitationes et sollicitudines saeculares quae spinis in Evangelio comparatae sunt.
For Solomon did not have flesh immaculate without the concupiscence of man and the intercourse of woman, and subject to no sin at all. Moreover, He seems also to show the reason why He Who had been a flower in the field wished to be a lily in the valleys. For although for a long time He had been a flower in the field, He says that no flower came forth from that field in imitation and likeness of Himself. But when He became a lily in the valleys, forthwith His neighbour also becomes a lily by imitation of Him: so that it was worthwhile, since He Himself became a lily, that His neighbour also, that is, every soul that draws near to Him and follows His example and imitation, should become a lily. What therefore He says: As a lily among thorns, so is My neighbour among the daughters, we shall take as spoken of the Church of the Gentiles; because either she emerged from the midst of unbelievers and non-believers as if from thorns, or because of the bites of heretics clamouring around her she is said to be placed in the midst of thorns. Which also will seem more probable on account of what He says: So is My neighbour among the daughters. For He would not have called those souls daughters which never came to believe at all. All heretics therefore first come to belief, and after these things turn aside from the path of faith and from the truth of the doctrines of God. Just as John the Apostle also says in his Epistle: They went out from us, but they were not of us. For if they had been of us, they would no doubt have remained with us. Moreover, referring this also to each soul, we can say that to this soul indeed, which on account of its simplicity and plainness or equity can be called a field, the Word of God becomes a flower, and teaches the beginnings of good works. But to those who already seek deeper things, and search into more sunken matters, as if in the valleys, either for the brightness of chastity or for the splendour of wisdom He becomes a lily, so that they themselves also become lilies bursting forth from the midst of thorns, that is, fleeing worldly thoughts and anxieties, which in the Gospel are compared to thorns.
Vers. 3. Sicut arbor mali inter ligna silvae, ita fraternus meus inter medium filiorum. In umbra ejus concupivi et sedi, et fructus ejus dulcis in faucibus meis. Decuit quidem sponsum et de semetipso dicere, quid esset in campo, quid etiam in convallibus ; et de
Verse 3. As the apple tree among the trees of the wood, so is my cousin among the midst of the sons. Under His shadow I desired and sat down, and His fruit was sweet to my taste. It befitted the bridegroom indeed to speak both concerning Himself, what He was in the field, and what in the valleys; and concerning
Editors' notes and page, col. 150
Footnotes
(10) ‹anchor: permansissent utique nobiscum› · call in col 150
I Joan. II, 19.
1 John 2:19.
(printed under page 80)
(63) ‹anchor: de Ecclesia (63) gentium› · call in col 150
Mss., de Ecclesia. Edit., Ecclesiam.
The manuscripts read de Ecclesia ("concerning the Church"); the editions, Ecclesiam.
(printed under page 80)
(62) → continued under col 150 (from vocat, quod in via est to candore micans in medio earum); the note is called in col 149 and is set there
Page
- running head: LIBER TERTIUS. 150
- marginal letters: A tuit. Non enim; B accipiemus de Ecclesia; C quidem animae quae; D (beside footnote)
- old-edition numerals: (none)
- other: Latin only, no Greek printed; begins with fragment tuit from col. 149 po-tuit
sponsa quae esset, vel qualis inter caeteras filias haberetur. Sponsam vero ad haec respondentem non conveniebat de semetipsa aliquid dicere, sed affici totam erga admirationem sponsi et ipsius laudibus inhaerere. Comparat ergo eum arbori mali. Sed ne ex similitudine sermonis simpliciores aliqui arborem mali malam arborem putent et a malitia dictam, dicamus nos arborem meli, Graeco quidem nomine utentes, sed simplicioribus quibusque Latinorum notiore quam mali. Melius est enim ut grammaticos offendamus, quam legentibus scrupulum aliquem in veritatis explanatione ponamus. Comparat igitur eum arbori meli, sodales vero ejus reliquis arboribus silvae. Sed sponsum ita arbori huic meli similem dicit, ut etiam concupisse se dicat sub umbra ejus sedere, fructumque ejus dulcem sibi effectum in faucibus asseveret. Et haec ad adolescentulas loqui videtur, sicut et sponsus locutus est prius ad sodales suos. Sed nunc videamus secundum mysterium, quos dicat sponsa filios inter quos tanquam arborem meli praecellere reliqua silvae ligna asserat sponsum, et vide si possumus secundum ea quae in superioribus de filiabus et spinis dupliciter exposuimus, ita hic etiam filios vel eos qui aliquando fuerunt, et non sunt, vel multitudinem coelestium ministrorum dictos esse intelligere. Ad omnes enim initio pertinet illud quod scriptum est : Ego dixi : Dii estis et filii Excelsi omnes. Sed differentia intercessit per hoc quod ait : Vos autem ut homines moriemini, et sicut unus de principibus cadetis. Sed et illud in hoc respicit : Quoniam quis in nubibus aequabitur Domino? aut quis assimilabitur ei inter filios Dei? Sicut ergo arbor meli inter reliquos filios, habens fructum qui non solum sapore omnes, sed et odore praecellat, et duos animae sensus, id est gustum et odoratum reficiat. Diversis namque copiis mensam suam nobis praeparat Sapientia.
the bride, what she was, or of what sort she was accounted among the rest of the daughters. But for the bride answering these things it was not fitting to say anything concerning herself, but to be wholly affected with admiration towards the bridegroom and to cleave to His praises. She compares Him therefore to an apple tree. But lest from the similarity of the word some simpler persons should think the tree of the apple (mali) to be an evil (malam) tree and named from malice, let us call it the tree of the melum, using indeed the Greek noun, yet better known to all the simpler Latins than malum. For it is better that we offend the grammarians than that we place any stumbling-block for the readers in the explanation of the truth. She compares Him therefore to the apple tree, and His companions to the remaining trees of the wood. But she says the bridegroom is so like this apple tree that she says she even desired to sit under His shadow, and affirms that His fruit has become sweet to her taste. And these things she seems to speak to the young maidens, just as the bridegroom also spoke before to His companions. But now let us see according to the mystery whom the bride calls the sons among whom she affirms that the bridegroom, like an apple tree, excels the remaining trees of the wood, and see whether, according to those things which we have doubly set forth above concerning the daughters and the thorns, so here also we can understand the sons as spoken either of those who once were, and are not, or of the multitude of heavenly ministers. For to all in the beginning pertains that which is written: I said: You are gods, and all of you sons of the Most High. But a difference intervened through that which He says: But you like men shall die, and like one of the princes you shall fall. Moreover, this also looks to that saying: For who in the clouds shall be equalled to the Lord? or who shall be likened to Him among the sons of God? As therefore an apple tree among the remaining sons, having fruit which excels all not only in flavour, but also in scent, and refreshes two senses of the soul, that is, taste and smell. For with diverse provisions Wisdom prepares her table for us.
Editors' notes and page, col. 151
Footnotes
(11) ‹anchor: filii Excelsi omnes› · call in col 151
Psal. LXXXII, 6.
Psalm 82 [81], 6.
(printed under page 81)
(12) ‹anchor: de principibus cadetis› · call in col 151
Ibid. 7.
Same psalm, verse 7.
(printed under page 81)
(13) ‹anchor: inter filios Dei› · call in col 151
Psal. LXXXIX, 6.
Psalm 89 [88], 6.
(printed under page 81)
(64) ‹anchor: Sponsam vero (64) ad haec› · call in col 151
Sponsam vero, etc. Procopius ex Origene: Ἔπρεπε τῇ νύμφῃ τοῦ κάλλους ὅλῃ τοῦ νυμφίου γεγενημένῃ περὶ αὐτῆς λέγειν μὲν οὐδὲν, πρὸς οἷς δὲ ὁ νυμφίος ἔφη περὶ ἑαυτοῦ, μήλῳ παραβάλλειν αὐτὸν, τοὺς παρ' αὐτὸν δὲ υἱοὺς ξύλοις δρυμοῦ· ὑπερβολῇ δὲ τοῦ πόθου τὸ καὶ σκιᾶς ἐπιθυμεῖν τῆς αὐτοῦ, καὶ παραπέμψαι τῷ βάθει τὴν τούτου ποιότητα. Ἔοικε δὲ ταῦτα λέγειν πρὸς τὰς νεάνιδας, ὡς πρὸς τοὺς ἑταίρους ὁ νυμφίος τὰ πρῶτα. Υἱοὺς δὲ ἢ τοὺς ἑταίρους λέγει οὓς παρὰ θέας τοῦ νυμφίου ξύλοις ἀκάρποις παρείκασεν, ἢ τοὺς ἀλλοτρίους αὐτοῦ. Decebat sponsam quae tota sponsi pulchritudinem deperiret, de se quidem nihil loqui; praeter ea vero quae de se sponsus locutus erat, ipsum comparare malo; reliquos autem praeter ipsum filios lignis silvae: excessu autem amoris etiam umbram ejus desiderare, atque ejus dulcedinem imo condere pectore. Videtur autem haec loqui ad adolescentulas quemadmodum sponsus ad sodales priora locutus est. Filios vero aut sodales vocat, quos prae sponsi conspectu arboribus infructiferis assimilarit, aut ab illo extraneos.
But the bride, etc. Procopius from Origen: "It befitted the bride, who had become wholly the bridegroom's beauty's own, to say nothing of herself, but, beyond what the bridegroom had said of Himself, to compare Him to an apple tree and the sons beside Him to trees of the wood; and in the excess of longing even to desire His shade, and to lay up its quality in her depths. She seems to say this to the maidens, as the bridegroom said the first words to His companions. By 'sons' she means either the companions, whom beside the sight of the bridegroom she likened to fruitless trees, or those who are strangers to Him." [The Latin that follows renders the same Greek.]
(printed under page 81)
Page
- running head: 151 ORIGENIS IN CANTICU
- marginal letters: A sponsa quae esset,; B ejus sedere, fructumque; C Sed et illud; D (beside footnote)
- old-edition numerals: 71 before mali malam
- other: Latin only, no Greek printed; ends mid-word Sapien-
In qua non solum panem vitae apponit, sed immolat carnes Verbi ; et non solum miscet in cratere suo vinum, sed et mela odorata satis adhibet et dulcia, quae non tantum in ore et labiis suavitatem reddant, sed et interioribus tradita faucibus dulcedinem servent. Possumus autem ligna silvae accipere eos angelos qui uniuscujusque haereseos auctores fautoresque visi sunt exstitisse. Ita ut videatur Ecclesia comparans suavitatem doctrinae Christi ad asperitatem haereticorum dogmatum, ac sterilem infructuosamque doctrinam, dicere : mela quidem suavia et dulcia esse dogmata ecclesiastica, quae in Christi Ecclesia praedicantur ; ligna vero silvae esse ea quae a diversis haereticis affirmantur. Et de istis videbitur infructuosis lignis silvae dici, quod in Evangeliis scriptum est : Ecce jam securis ad radicem arboris posita est. Omnis ergo arbor quae non facit fructum bonum excidetur, et in ignem mittetur. Fraternus ergo sponsae est, ut arbor meli Ecclesia sponsi ; caeteri vero haeresiarchae, tanquam infructuosa ligna silvae, divino judicio ut securi excidendi et in ignem mittendi. Igitur in hujus meli umbra concupiscit sponsa residere, vel Ecclesia, ut diximus, in protectione Filii Dei, vel anima refugiens omnes reliquas doctrinas, et adhaerens uni soli Verbo Dei, cujus etiam dulcem habeat in faucibus fructum, meditando scilicet indesinenter legem Dei, et semper eam velut mundum animal ruminando. Verum de appellatione umbrae istius sub qua sedere concupisse se dicit Ecclesia, non puto absurdum, si ea quae invenire possumus in Scripturis divinis, proferamus in medium, ut quae sit umbra meli hujus dignius et divinius agnoscatur. Ait Jeremias in Lamentationibus : Spiritus vultus nostri Christus Dominus comprehensus est in corruptionibus nostris, cui diximus : In umbra ejus vivemus in gentibus. Vides ergo quomodo Spiritu
On which she not only sets forth the bread of life, but sacrifices the flesh of the Word; and not only mingles wine in her bowl, but also supplies very fragrant and sweet apples, which not only yield sweetness in the mouth and on the lips, but also when delivered to the inner throat preserve their sweetness. Moreover, we can take the trees of the wood as those angels who have seemed to be the authors and promoters of each heresy. So that the Church, comparing the sweetness of the doctrine of Christ to the harshness of the doctrines of the heretics, and their barren and unfruitful teaching, seems to say: that the pleasant and sweet apples indeed are the ecclesiastical doctrines which are preached in the Church of Christ; whereas the trees of the wood are those things which are affirmed by diverse heretics. And concerning these unfruitful trees of the wood will seem to be spoken that which is written in the Gospels: Behold, now the axe is laid unto the root of the tree. Every tree therefore that does not bring forth good fruit shall be hewn down, and cast into the fire. The bride's kinsman therefore is as the apple tree, the Church being the bridegroom's; while the rest, the heresiarchs, are like unfruitful trees of the wood, by divine judgement to be hewn down as with an axe and cast into the fire. Therefore under the shadow of this apple tree the bride desires to sit down, either the Church, as we have said, under the protection of the Son of God, or the soul fleeing from all the remaining doctrines, and cleaving to the one sole Word of God, Whose fruit also she holds sweet in her throat, namely by meditating unceasingly on the law of God, and always ruminating upon it like a clean animal. But concerning the designation of that shadow under which the Church says she desired to sit, I do not think it absurd if we bring forward into the midst those things which we can find in the divine Scriptures, so that what the shadow of this apple tree is may be recognized more worthily and more divinely. Jeremiah says in Lamentations: The Spirit of our countenance, Christ the Lord, was taken in our corruptions, of Whom we said: Under His shadow we shall live among the Gentiles. You see therefore how, moved by the
Editors' notes and page, col. 152
Footnotes
(14) ‹anchor: call not visible in the foot image› · call in col 152
Matth. III, 10.
Matthew 3:10.
(printed under page 81)
(15) ‹anchor: vivemus in gentibus› · call in col 152
Thren. IV, 20.
Lamentations 4:20.
(printed under page 81)
(65) ‹anchor: appellatione umbrae› · call in col 152
Verum de appellatione umbrae, etc. Procopius ex Origene: Ὑπὸ σκιὰν δὲ αὐτοῦ ἐπεθύμησε καθίσαι, καὶ κεκάθικεν. Λέγει καὶ Ἱερεμίας ἐν Θρήνοις· Πνεῦμα πρὸ προσώπου ἡμῶν Χριστὸς Κύριος συνελήφθη ἐν ταῖς διαφθοραῖς ἡμῶν, ᾧ εἴπομεν· Ἐν τῇ σκιᾷ αὐτοῦ ζησόμεθα ἐν τοῖς ἔθνεσι. Πῶς γὰρ οὐκ ἔμελλε ζωῆς ἡμῖν αἰτία ἡ σκιὰ αὐτοῦ γενέσθαι, γενομένοις ἐλευθέροις τῆς τοῦ νόμου σκιᾶς; Σκιὰν γὰρ εἶχεν ὁ νόμος τῶν μελλόντων ἀγαθῶν· μηκέτι οὖσιν ὑπὸ νόμον, ἀλλ' ὑπὸ χάριν. Εἰ καὶ νῦν ἐσμεν ὑπὸ σκιὰν πολλῷ διαφέρουσαν. Μετὰ τὸν παρόντα γὰρ βίον οὐκέτι δι' ἐσόπτρου καὶ αἰνίγματος, ἀλλὰ πρόσωπον πρὸς πρόσωπον τὴν ἀλήθειαν θεωρήσομεν. Λέξει δὲ καὶ ἡ νύμφη· Ἕως οὗ διαυγήσῃ ἡμέρα, καὶ κινηθῶσιν αἱ σκιαί. Ἔστι γὰρ ὁ βίος ἡμῶν σκιά· καὶ ἐν σκιᾷ θανάτου οἱ ἐξ ἐθνῶν ἐκαθέζοντο, καὶ οἱ ἀπιστοῦντες ἔτι καθέζονται. Porro sub umbra illius concupivit sedere, et sedit. Ait etiam Jeremias in Threnis: « Spiritus ante faciem nostram Christus Dominus comprehensus est in interitionibus nostris, cui diximus: In umbra ejus vivemus in gentibus. » Quomodo enim non nobis causa vitae ejus umbra, qui libertatem ab umbra legis consecuti sumus? « Umbram enim lex habebat futurorum bonorum: » qui jam non amplius sub lege sumus, sed sub gratia. Etsi nunc sumus sub umbra, sed quae longe praecellentior sit. Nam post praesentem vitam, non amplius per speculum et aenigma, sed facie ad faciem videbimus veritatem. Dicet etiam sponsa: « Donec aspiret dies et moveantur umbrae. » Est enim vita nostra umbra. Et qui ex gentibus, sedebant in umbra mortis; sedentque etiamnum qui sunt infideles.
But concerning the name of shade, etc. Procopius from Origen: "She desired to sit under his shade, and she has sat. Jeremiah too says in Lamentations: The breath before our face, Christ the Lord, was taken in our corruptions, to whom we said: In his shade we shall live among the nations. For how should his shade not become the cause of life for us, who have been made free of the shadow of the law? For the law had a shadow of the good things to come; and we are no longer under law but under grace. Even if we are now under a shade, it is a far different one. For after the present life we shall behold the truth no longer through a glass and in a riddle, but face to face. The bride too will say: Until the day breathe and the shadows be moved. For our life is a shadow; and those from the nations sat in the shadow of death, and the unbelieving still sit there." [The Latin that follows renders the same Greek.]
(printed under page 81)
Page
- running head: S IN CANTICUM CANTIC. 152
- marginal letters: A tia. In qua; B Evangeliis scriptum est :; C sub qua sedere; D (beside footnote)
- old-edition numerals: (none)
- other: Latin only, no Greek printed; begins with fragment tia from col. 151 Sapien-tia
sancto permotus propheta vitam de umbra Christi praeberi gentibus dicit ; et quomodo non vitam nobis praebeat ejus umbra, cum et in conceptu corporis illius ad Mariam dicatur : Spiritus sanctus veniet super te, et virtus Altissimi obumbrabit tibi? Si ergo obumbratio fuit Altissimi in conceptu corporis ejus, merito umbra ejus vitam gentibus dabit. Et merito sponsa ejus Ecclesia sub meli umbra sedere concupiscit, sine dubio ut vitae, quae est in ejus umbra, particeps fiat. Reliquorum vero lignorum silvae umbra talis est, ut qui sederit sub ipsa, sedere videatur in regione umbrae mortis. Sed adhuc ut magis ac magis planior reddatur locus qui habetur in manibus, requiramus quomodo Apostolus dicat legem umbram habere futurorum bonorum, et omnia quae vel de diebus festis, vel sabbatis, vel neomeniis scripta sunt, umbram esse memoret futurorum bonorum, in his scilicet quae secundum litteram gerebantur ; et quomodo omnem veterum culturam exemplar et umbram pronuntiet esse coelestium. Quod utique si ita est, ostenduntur sub umbra legis sedisse omnes quicunque sub lege erant, et umbram magis verae legis habebant. Nos autem alieni sumus ab umbra eorum, quoniam non sumus sub lege, sed sub gratia. Sed quamvis non simus sub umbra illa quam legis littera faciebat, sumus tamen sub umbra meliore. In umbra enim Christi vivimus inter gentes. Et est profectus quidam de umbra legis venire ad umbram Christi ; ut quia Christus est vita, et veritas, et via, efficiamur primo in umbra viae, et in umbra vitae, et in umbra veritatis, ut comprehendamus ex parte, et in speculo ac in aenigmate, ut post haec, si incedamus per hanc viam, quae est Christus, pervenire possimus in hoc, ut facie ad faciem comprehendamus ea quae prius quasi in umbra et in aenigmate videramus. Non enim quis poterit ad illa quae vera sunt et perfecta pervenire, nisi prius desideraverit et concupierit in hac umbra residere. Sed et Job omnem hominum vitam dicit esse umbram super terram : credo pro eo quod anima in hac vita velamento hujus crassi corporis obumbratur. Omnes ergo qui in hac vita sunt, necesse est in umbra quadam esse. Sed alii quidem sunt sedentes in regione umbrae mortis, hi profecto qui non credunt Christo. Ecclesia vero cum fiducia dicit : In umbra sponsi concupivi et sedi ; quamvis certe fuerit tempus quo potuerit quis sub umbra legis residens defendi a duritia ardoris et aestus. Sed transiit illud tempus, veniendum est nunc ad arboris meli umbram ; et quamvis diversa quis utatur umbra, videtur tamen omnis anima, donec in praesenti vita est, umbram
Holy Spirit, the prophet says that life is afforded to the Gentiles from the shadow of Christ; and how should His shadow not afford life to us, when even in the conception of His body it is said to Mary: The Holy Spirit shall come upon you, and the power of the Most High shall overshadow you? If therefore the overshadowing of the Most High was in the conception of His body, deservedly His shadow will give life to the Gentiles. And deservedly His bride the Church desires to sit under the shadow of the apple tree, without doubt that she may become a partaker of the life which is in His shadow. But the shadow of the remaining trees of the wood is such that whoever sits under it seems to sit in the region of the shadow of death. Yet further, that the passage which we have in hand may be rendered more and more plain, let us inquire how the Apostle says that the law has a shadow of the good things to come, and mentions that all the things that are written either concerning feast days, or sabbaths, or new moons, are a shadow of the good things to come, namely in those things which were carried out according to the letter; and how he pronounces all the worship of the ancients to be a copy and shadow of heavenly things. Which assuredly if it is so, all whoever were under the law are shown to have sat under the shadow of the law, and had rather a shadow of the true law. We, however, are strangers to their shadow, since we are not under the law, but under grace. Yet although we are not under that shadow which the letter of the law made, nevertheless we are under a better shadow. For in the shadow of Christ we live among the Gentiles. And it is a certain progress to come from the shadow of the law to the shadow of Christ; so that because Christ is the life, and the truth, and the way, we may come to be first in the shadow of the way, and in the shadow of the life, and in the shadow of the truth, that we may comprehend in part, and in a mirror and in a riddle, so that after these things, if we walk by this way, which is Christ, we may be able to arrive at this, that face to face we comprehend those things which before we had seen as it were in a shadow and in a riddle. For no one will be able to arrive at those things which are true and perfect unless he has first longed and desired to sit down in this shadow. Moreover, Job also says that the whole life of men is a shadow upon the earth: I believe on account of this, that the soul in this life is overshadowed by the veil of this gross body. All therefore who are in this life must needs be in a certain shadow. But some indeed are sitting in the region of the shadow of death, those namely who do not believe in Christ. The Church, however, says with confidence: Under the shadow of the bridegroom I desired and sat down; although certainly there was a time when one sitting down under the shadow of the law could be defended from the harshness of the burning heat and sultriness. But that time has passed away; one must now come to the shadow of the apple tree; and although one uses a different shadow, nevertheless every soul, so long as it is in the present life, seems to hold a shadow
Editors' notes and page, col. 153
Footnotes
(16) ‹anchor: call not visible in the foot image› · call in col 153
Luc. I, 35.
Luke 1:35.
(printed under page 82)
(17) ‹anchor: call not visible in the foot image› · call in col 153
Hebr. X, 1.
Hebrews 10:1.
(printed under page 82)
(18) ‹anchor: umbram super terram› · call in col 153
Job. VII, 1.
Job 7:1.
(printed under page 82)
(19) ‹anchor: call not visible in the foot image› · call in col 153
I Cor. XIII, 12.
1 Corinthians 13:12.
(printed under page 82)
Page
- running head: 153 LIBER TERTIUS
- marginal letters: A sancto permotus propheta; B quae vel de; C primo in umbra; D mortis, hi profecto
- old-edition numerals: 72 after quoniam
- other: Latin only, no Greek printed
habere necessariam, propter illum credo ardorem solis, qui cum exortus fuerit, continuo semen quod non alta radice demersum est, arescit ac deperit. Sed hunc ardorem tenuiter quidem legis umbra propellit : Christi vero umbra in qua nunc in gentibus vivimus, id est incarnationis ejus fides, avertet penitus et exstinguet. Ille enim qui adurebat ambulantes sub umbra legis, tempore passionis Christi, sicut fulgur visus est cecidisse de coelo, quamvis etiam ejus umbrae tempus in fine saeculi compleatur, quia, sicut diximus, post consummationem saeculi jam non per speculum, nec in aenigmate, sed facie ad faciem videbimus veritatem. Simile esse puto et illud quod scriptum est : Sub umbra alarum tuarum exsultabo. Sed et in sequentibus hujus libelli ita dicit sponsa : Fraternus meus mihi, et ego illi ipsi, qui pascit inter lilia donec respiret dies, et amoveantur umbrae, edocens per hoc quod veniet tempus, cum omnes umbrae removebuntur, et per misericordiam Dei patebit veritas sola. Sed et quod ait : Et fructus ejus dulcis in faucibus meis, illius animam hoc credo dicere, quae nihil emortuum, nihil insensibile habet in faucibus suis, et in nullo prorsus similis est illis de quibus dicitur : Sepulcrum patens est guttur eorum. Quicunque enim verba mortis et interitus de faucibus proferunt, ipsorum fauces sepulcra dicuntur : sicut sunt omnes qui vel contra veram fidem loquuntur, vel contra disciplinam castitatis, et justitiae, et sobrietatis aliquid proferunt. Ipsi ergo sunt quorum fauces sepulcra sunt et loca mortis, unde mortis verba proferuntur. Justus autem dicit : Quam dulcia faucibus meis eloquia tua! Et alius qui verba vitae docebat, ita dicit : Os nostrum patet ad vos, o Corinthii, cor nostrum dilatatum est. Sed et alius qui verbo Dei aperuit os suum, inquit : Os meum aperui et attraxi spiritum.
necessary, on account of that burning heat of the sun, I believe, which when it has risen, forthwith the seed that is not sunk with a deep root withers and perishes. Now this burning heat the shadow of the law drives away but faintly: whereas the shadow of Christ in which we now live among the Gentiles, that is, the faith of His incarnation, will turn it away completely and extinguish it. For he who scorched those walking under the shadow of the law, at the time of the passion of Christ, was seen to fall like lightning from heaven, although the time of His shadow also is fulfilled at the end of the age, because, as we have said, after the consummation of the age we shall see the truth no longer through a mirror, nor in a riddle, but face to face. Similar to this, I think, is that also which is written: Under the shadow of Thy wings I will rejoice. Moreover, in the following parts of this little book the bride speaks thus: My cousin is mine, and I am his, who feeds among the lilies until the day breathes, and the shadows are removed, teaching by this that the time will come when all shadows will be removed, and through the mercy of God the truth alone will lie open. And as for what she says: And his fruit is sweet in my throat, I believe the soul of that one says this which has nothing dead, nothing insensible in its throat, and in nothing at all is like those of whom it is said: Their throat is an open sepulchre. For whoever utter words of death and destruction from their throat, their throats are called sepulchres: as are all who either speak against the true faith, or utter something against the discipline of chastity, and of justice, and of sobriety. They therefore are those whose throats are sepulchres and places of death, whence words of death are uttered. But the righteous man says: How sweet to my throat are Thy words! And another who taught the words of life speaks thus: Our mouth is open unto you, O Corinthians, our heart is enlarged. Moreover, another who opened his mouth to the word of God says: I opened my mouth and drew in the spirit.
Vers. 4. Introducite me in domum vini. Sponsae verba adhuc sunt, sed ad amicos et familiares sponsi, ut arbitror, diriguntur : a quibus videtur exposcere, ut introducant eam in domum laetitiae, ubi vinum bibitur et epulae parantur. Quae enim jam viderat cubiculum regium, desiderat etiam nunc regale introire convivium et frui vino laetitiae. Supra jam diximus amicos sponsi, prophetas et omnes qui ministraverunt verbum Dei, ab initio saeculi intelligendos, ad quos recte vel Ecclesia Christi, vel anima verbo Dei adhaerens dicat ut se introducant in domum vini, id est, ubi sapientia miscuit in cratere vinum suum, et deprecatur per servos suos omnem insipientem et egentem sensu, dicens : Venite, manducate panes meos, et bibite vinum quod miscui
Verse 4. Bring me into the house of wine. These are still the words of the bride, but they are directed, as I think, to the friends and intimates of the bridegroom: of whom she seems to request that they bring her into the house of gladness, where wine is drunk and feasts are prepared. For she who had already seen the royal bedchamber desires now also to enter the royal banquet and to enjoy the wine of gladness. Above we have already said that the friends of the bridegroom are to be understood as the prophets and all who have ministered the word of God from the beginning of the world, to whom rightly either the Church of Christ or the soul cleaving to the word of God says that they should bring her into the house of wine, that is, where wisdom has mingled her wine in a bowl, and entreats through her servants every foolish person and lacking sense, saying: Come, eat my bread, and drink the wine which I have mingled
Editors' notes and page, col. 154
Footnotes
(19) ‹anchor: videbimus veritatem› · call in col 154
I Cor. XIII, 12.
1 Corinthians 13:12.
(printed under page 82)
(20) ‹anchor: alarum tuarum exsultabo› · call in col 154
Psal. LVII, 2.
Psalm 57:2.
(printed under page 82)
(21) ‹anchor: et amoveantur umbrae› · call in col 154
Cant. II, 16, 17.
Song of Songs 2:16–17.
(printed under page 82)
(22) ‹anchor: patens est guttur eorum› · call in col 154
Psal. V, 9.
Psalm 5:9.
(printed under page 82)
(23) ‹anchor: meis eloquia tua› · call in col 154
Psal. CXVIII, 103.
Psalm 118:103.
(printed under page 82)
(24) ‹anchor: nostrum dilatatum est› · call in col 154
II Cor. VI, 11.
2 Corinthians 6:11.
(printed under page 82)
(25) ‹anchor: et attraxi spiritum› · call in col 154
Psal. CXVIII, 131.
Psalm 118:131.
(printed under page 82)
(66) ‹anchor: Sponsae verba› · call in col 154
Sponsae verba, etc. Procopius ex Origene: Εἰσαγάγετέ με εἰς οἶκον οἴνου. Ταῦτα πρὸς τοὺς φίλους τοῦ νυμφίου φησὶ, τοὺς ἁγίους ἀγγέλους ἢ ἀποστόλους τε καὶ προφήτας, μονονουχὶ λέγουσα· Συγκεράσατέ με τῷ σώματι τοῦ Χριστοῦ. « Introducite me in domum vini. » Haec dicit ad amicos sponsi, sanctos angelos, vel apostolos et prophetas; tantum non dicens: « Commiscete me corpori Christi.
The bride's words, etc. Procopius from Origen: "Bring me into the house of wine. She says this to the friends of the bridegroom, the holy angels, or the apostles and prophets, all but saying: Mingle me with the body of Christ." [The Latin that follows renders the same Greek.]
(printed under page 82)
Page
- running head: LIBER TERTIUS. 154
- marginal letters: A habere necessariam, propter; B belli ita dicit; C cra sunt et; D jam diximus amicos
- old-edition numerals: (none)
- other: Latin only, no Greek printed; ends mid-word mi-
vobis. Ista est domus vini, domusque convivii, in quo convivio omnes qui veniunt ab oriente et occidente recumbent cum Abraham, Isaac et Jacob in regno Dei. Ad quam domum et ad quod convivium prophetae perducunt animas, quae tamen eos audiunt et intelligunt. Sed et sancti angeli coelestesque virtutes quae in ministerio mittuntur, propter eos qui haereditatem capiunt salutis. Istud est vinum cui scribuntur isti psalmi qui pro torcularibus attitulantur. Istud est vinum ex illa vite vindemiatum quae dicit : Ego sum vitis vera ; quod expressit Pater coelestis agricola. Istud est vinum quod attulerunt illi palmites, qui in Jesu permanserunt non solum in terris, sed etiam in coelis. Sic enim audio illud quod dicitur, quia omnis palmes qui non manet in me, non potest afferre fructum. Nemo enim producit fructum vini hujus, nisi qui permanet in verbo, et sapientia, et veritate, et justitia, et pace omnibusque virtutibus. Istud est vinum, quo etiam inebriari justis et sanctis quibusque optabile ducitur. Haec puto et in spiritu jam tunc Noe contuens inebriatus esse dicitur ; et David admiratus hujus convivii calicem, dicit : Et poculum tuum inebrians quam praeclarum est. Ad hanc ergo domum vini Ecclesia, vel anima unaquaeque desiderat quae perfecta sunt intrare, et dogmatibus sapientiae mysteriisque scientiae, epularum velut suavitate, et vini laetitia perfrui. Sciendum sane est quia sicut est istud vinum quod de dogmatibus veritatis pressum commiscetur in cratere sapientiae : ita est contrarium vinum, cum inique inebriantur peccatores, et hi qui falsae scientiae dogmata perniciosa suscipiunt. De quibus Salomon in Proverbiis dicit : Hi autem edunt cibos impietatis, vino autem iniquo inebriantur. De hoc eodem vino iniquo etiam in Deuteronomio legimus ita scriptum : Ex vineis Sodomorum vitis eorum, et palmes eorum ex Gomorrha, uva eorum uva fellis, et botrus amaritudinis eis ; furor draconum vinum eorum, et furor eorum aspidum insanabilis. Illud autem vinum quod de vite vera procedit, novum semper est. Semper enim per profectus discentium scientiae et sapientiae divinae innovatur agnitio. Et ideo dicebat Jesus discipulis suis, quia novum bibam illud vobiscum in regno Patris mei. Innovatur enim semper agnitio secretorum arcanorumque revelatio per sapientiam Dei, non solum hominibus, sed et angelis coelestibusque virtutibus.
for you. This is the house of wine, and the house of the banquet, at which banquet all who come from the east and the west shall sit down with Abraham, Isaac, and Jacob in the kingdom of God. To which house and to which banquet the prophets lead the souls, those at least which hear and understand them. Moreover, the holy angels also and the heavenly powers which are sent forth in ministry, on account of those who receive the inheritance of salvation. This is the wine for which those psalms are written which are entitled For the Winepresses. This is the wine gathered from that vine which says: I am the true vine; which the heavenly Father, the husbandman, pressed out. This is the wine which those branches brought forth that abode in Jesus not only on earth, but also in the heavens. For so I hear that which is said, that every branch which does not abide in Me cannot bear fruit. For no one produces the fruit of this wine save he who abides in the word, and wisdom, and truth, and justice, and peace, and all virtues. This is the wine wherewith even to be made drunk is accounted desirable by all the righteous and holy. Beholding these things in the spirit even then, I think, Noah is said to have been made drunk; and David, admiring the cup of this banquet, says: And Thy intoxicating cup, how glorious it is! Into this house of wine, therefore, the Church, or each soul, desires to enter unto the things that are perfect, and to enjoy fully the doctrines of wisdom and the mysteries of knowledge, as it were with the sweetness of feasts and the gladness of wine. Yet one must know indeed that just as there is this wine which, pressed from the doctrines of truth, is mingled in the bowl of wisdom, so there is a contrary wine, wherewith sinners are wickedly made drunk, and those who receive the pernicious doctrines of false knowledge. Concerning whom Solomon says in Proverbs: For they eat the bread of impiety, and are made drunk with the wine of iniquity. Concerning this same wine of iniquity we also read thus written in Deuteronomy: Their vine is of the vineyards of Sodom, and their branch of Gomorrah; their grape is a grape of gall, and a cluster of bitterness to them; their wine is the fury of dragons, and the incurable fury of asps. That wine, however, which proceeds from the true vine is always new. For always through the progress of learners the knowledge of divine science and wisdom is renewed. And therefore Jesus said to His disciples that I will drink it new with you in the kingdom of My Father. For the knowledge of secrets and the revelation of mysteries is always renewed through the wisdom of God, not only to men, but also to angels and heavenly powers.
Vers. 4. Ordinate in me charitatem. Ejusdem sponsae ad eosdem verba sunt, nisi quod possunt fortasse etiam apostoli Christi inter eos haberi, ad quos ista memorantur. Quod ergo ait : Ordinate in me charitatem, hunc habet sensum. Omnes homines amant sine dubio aliquid, et nullus est qui ad id aetatis venerit ut amare jam possit, et non aliquid amet : sicut etiam in praefatione hujus operis
Verse 4. Set love in order in me. These are the words of the same bride to the same persons, except that perhaps the apostles of Christ can also be accounted among those to whom these things are spoken. What therefore she says: Set love in order in me, has this meaning. All men without doubt love something, and there is no one who has come to that age at which he is now able to love, and does not love something: just as in the preface of this work also
Editors' notes and page, col. 155
Footnotes
(26) ‹anchor: call not visible in the foot image› · call in col 155
Prov. IX, 5.
Proverbs 9:5.
(printed under page 83)
(27) ‹anchor: call not visible in the foot image› · call in col 155
Matth. VIII, 11.
Matthew 8:11.
(printed under page 83)
(28) ‹anchor: call not visible in the foot image› · call in col 155
Joan. XV, 1.
John 15:1.
(printed under page 83)
(29) ‹anchor: call not visible in the foot image› · call in col 155
Ibid. 4.
The same chapter, verse 4.
(printed under page 83)
(30) ‹anchor: call not visible in the foot image› · call in col 155
Gen. IX, 21.
Genesis 9:21.
(printed under page 83)
(31) ‹anchor: call not visible in the foot image› · call in col 155
Psal. XXIII, 5.
Psalm 23, verse 5 (numbered as printed; the Vulgate's Ps. 22).
(printed under page 83)
(32) ‹anchor: vino autem iniquo inebriantur› · call in col 155
Prov. IV, 17.
Proverbs 4:17.
(printed under page 83)
(33) ‹anchor: aspidum insanabilis› · call in col 155
Deut. XXXII, 32, 33.
Deuteronomy 32:32–33.
(printed under page 83)
(34) ‹anchor: regno Patris mei› · call in col 155
Matth. XXVI, 29.
Matthew 26:29.
(printed under page 83)
Page
- running head: 155 ORIGENIS IN CANTICU
- marginal letters: A scui vobis. Ista; B qui non manet; C trarium vinum, cum; D gno Patris mei.
- old-edition numerals: 73 before hujus convivii
- other: Latin only, no Greek printed; begins with fragment scui from col. 154 mi-scui
sufficienter ostendimus. Sed hic amor, vel haec charitas in nonnullis quidem suo ordine et convenienter aptata procedit, in plurimis vero contra ordinem. Dicitur autem contra ordinem esse in aliquo charitas, cum aut id diligit quod non debet, aut quod debet diligit, sed plus justo diligit, aut minus justo. In isto ergo inordinata esse charitas dicitur ; in illis vero quos valde paucos arbitror esse, qui scilicet per viam vitae incedunt, et non declinant, neque ad dexteram, neque ad sinistram, in ipsis solis ordinata est charitas, et ordinem suum tenet. Est autem ordo ejus et mensura hujusmodi, verbi gratia : Deum diligere nullus modus, nulla mensura est, nisi haec sola, ut ei totum exhibeas quantum habes. In Christo enim Jesu diligendus est Deus ex toto corde, et ex tota anima, et ex totis viribus. In hoc ergo nulla mensura est. Diligere vero proximum, est mensura aliqua. Proximum, inquit, tuum dilige sicut teipsum. Si ergo aut in Dei dilectione minus aliquid feceris quam potes, et quam in viribus tuis est ; aut inter te et proximum tuum non servaveris aequitatem, sed aliquid differentiae habueris ; non est in te charitas ordinata, nec ordinem suum tenens. Verum quoniam nobis sermo de ordine charitatis est, diligentius per singula requiramus, vel quos diligi, vel quantum diligi oporteat. Nam si, ut dicit Apostolus, membra alterutrum sumus, puto quod hunc affectum erga proximos habere debeamus, ut eos non quasi aliena corpora, sed veluti membra nostra diligamus. Secundum hoc ergo quod membra nostra invicem sumus, aequalem erga omnes habere dilectionem, similemque conveniet. Secundum hoc vero quod sunt in corpore aliqua membra honorabiliora et honestiora, alia vero inhonestiora et inferiora, puto quod rursum pro membrorum meritis et honore, etiam dilectionis librari debeat modus. Si quis ergo rationabiliter cuncta agere secundum verbum Dei ac suos etiam affectus temperare proponit, puto quod erga haec singula ordinem charitatis et scire debeat et tenere. Verum, ut apertius fiat quod dicimus, paulo evidentioribus utamur judiciis.
we have sufficiently shown. But this love, or this charity, in some indeed proceeds in its own order and fittingly adapted, yet in very many contrary to order. Now charity is said to be contrary to order in someone when either he loves that which he ought not, or loves that which he ought, yet loves more than is right, or less than is right. In that one, therefore, charity is said to be disordered; whereas in those, whom I think to be very few, who namely walk by the way of life, and turn not aside either to the right hand or to the left, in them alone charity is ordered, and keeps its order. Now its order and measure is of this sort, for example: to love God there is no limit, no measure, save this alone, that you give Him all that you have. For in Christ Jesus God is to be loved with the whole heart, and with the whole soul, and with the whole strength. In this therefore there is no measure. To love one's neighbour, however, there is a certain measure. You shall love, He says, your neighbour as yourself. If therefore either in the love of God you have done anything less than you can, and than is in your strength; or between yourself and your neighbour you have not preserved equality, but have held some difference; charity is not ordered in you, nor keeping its order. But since our discourse is concerning the order of charity, let us inquire more diligently through each point, both whom one ought to love, and how much one ought to love. For if, as the Apostle says, we are members one of another, I think that we ought to have this affection towards our neighbours, that we love them not as foreign bodies, but as our own members. According to this, therefore, that we are mutually our own members, it will be fitting to have an equal and similar love towards all. But according to this, that there are in the body some members more honourable and more comely, and others less comely and inferior, I think that again, in proportion to the merits and honour of the members, the measure of love also ought to be weighed. If anyone therefore purposes to do all things reasonably according to the word of God and to temper his own affections as well, I think that towards each of these things he ought both to know and to keep the order of charity. But that what we say may become clearer, let us use somewhat more evident examples.
Si quis, verbi gratia, laboret in verbo Dei, atque animas nostras instruat et illuminet, viam salutis doceat, vivendique ordinem tradat, non tibi videtur et hic proximus esse quidem, sed multo amplius alio proximo diligendus, qui horum nihil egerit? Nam etsi ille quidem diligendus est, pro eo quod membra unius corporis sumus, uniusque substantiae : sed hic multo amplius, qui cum jus proximi nobiscum habeat, quod et caeteri homines habent, dat tamen hanc majorem charitatis erga se causam, quod viam Dei ostendit, et animae salutem divini verbi illuminationibus confert. Quod si aliquis me errantem et in praecipitio positum muliebris peccati ad lucem revocet pietatis, et de ipso jam interitu
If someone, for example, labours in the word of God, and instructs and illuminates our souls, teaches the way of salvation, and delivers the order of living, does not this man seem to you both to be a neighbour indeed, yet to be loved much more than another neighbour who has done none of these things? For although that one indeed is to be loved on account of this, that we are members of one body and of one substance: yet this one much more, who, though he has the right of a neighbour with us, which other men also have, nevertheless gives this greater cause of charity towards himself, that he shows the way of God, and confers salvation upon the soul by the illuminations of the divine word. And if someone recalls me when wandering and placed on the precipice of womanly sin to the light of piety, and from the very
Editors' notes and page, col. 156
Footnotes
(35) ‹anchor: call not visible in the foot image› · call in col 156
Matth. XIX, 19.
Matthew 19:19.
(printed under page 83)
(36) ‹anchor: ut dicit Apostolus› · call in col 156
I Cor. XII.
1 Corinthians 12.
(printed under page 83)
(37) ‹anchor: inhonestiora et inferiora› · call in col 156
Ibid.
The same place.
(printed under page 83)
Page
- running head: S IN CANTICUM CANTIC. 156
- marginal letters: A sufficienter ostendimus. Sed; B gendus est Deus; C nostra diligamus. Secundum; D doceat, vivendique ordinem
- old-edition numerals: (none)
- other: Latin only, no Greek printed; ends mid-word inter-
- other: the word interitu was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 157
eripiat ac retrahat ad salutem, atque ex ipsis faucibus aeternae mortis eripiat, non tibi videtur quod illa ipsa, si fieri potest, plenitudine charitatis qua Deum diligimus diligendus sit post Deum? Et ne putes quod nos ita praesumamus, audi apostolum Paulum de his qui in verbo Dei laborant, dicentem : Ut superabundanter habeatis in charitate eos qui hujusmodi sunt propter opus ipsorum. Videamus et alium adhuc ordinem charitatis, ejus duntaxat quae erga proximos haberi videtur. Si sit non habens quidem docendi vel instruendi gratiam, neque verbum Domini praedicandi, sed tamen sanctae vitae vir, innocens, immaculatus, et qui in justificationibus et mandatis Dei ingrediatur sine querela, videturne tibi talis hic vir in eodem charitatis ordine habendus, quo ille qui nihil horum agit? quandoquidem uterque proximus dicitur. Nonne et hic propter opus suum et vitae meritum, secundum Apostoli dictum, similiter ut ille qui in verbo Dei laborat, superabundantius habendus est in charitate propter opus vitae suae? Est adhuc alius ordo charitatis. Jubemur enim et inimicos nostros diligere. Sed videamus si etiam in ipsis unus solus modus erit dilectionis, an ibi habebit locum sermo iste qui dicit : Ordinate in me charitatem. Puto ergo quod in his sit ordo charitatis, verbi gratia, est aliquis mihi inimicus, in aliis tamen bene agens, pudicus, sobrius, mandata Dei plurima ex parte custodiens, in aliquibus tamen errans, ut homo. Est alius qui inimicus quidem sit et ipse nobis, tamen sit suae vitae atque animae inimicus, paratus ad scelera, praeceps ad flagitia, nihil sancti, nihil religiosi ducens, non tibi videtur etiam inter ipsos inimicos quaedam diversitas habenda charitatis?
destruction snatches and draws me back to salvation, and snatches me from the very jaws of eternal death, does it not seem to you that with that very fullness of charity, if it can be done, wherewith we love God, he is to be loved after God? And lest you think that we so presume, hear the Apostle Paul speaking concerning those who labour in the word of God: That you esteem them more abundantly in charity who are of this sort, on account of their work. Let us see also yet another order of charity, of that namely which seems to be held towards neighbours. If there be a man not having indeed the grace of teaching or instructing, nor of preaching the word of the Lord, yet a man of holy life, innocent, undefiled, and who walks in the justifications and commandments of God without complaint, does it seem to you that such a man as this is to be held in the same order of charity as he who does none of these things, seeing that both are called neighbours? Is not this man also on account of his work and the merit of his life, according to the saying of the Apostle, similarly as he who labours in the word of God, to be held more abundantly in charity on account of the work of his life? There is still another order of charity. For we are commanded also to love our enemies. But let us see whether even in them there will be one sole measure of love, or whether there also that word will have place which says: Set love in order in me. I think therefore that in these there is an order of charity; for example, there is someone who is an enemy to me, yet in other things doing well, chaste, sober, keeping the commandments of God for the most part, yet erring in some things, as a man. There is another who is indeed an enemy to us himself as well, yet is an enemy to his own life and soul, ready for crimes, headlong into shameful deeds, accounting nothing holy, nothing religious; does it not seem to you that even among enemies themselves a certain diversity of charity is to be held?
Puto quidem quod ex his satis patuerit esse vim quidem charitatis unam, multas tamen habere causas, et multos ordines diligendi, et propter hoc nunc dicere sponsam : Ordinate in me charitatem, hoc est docete me diversos ordines charitatis. Quod si adhuc addendum his aliquid videtur, possumus et illud in medium adducere, quod ait Apostolus : Viri, diligite uxores vestras sicut corpora vestra, sicut Christus dilexit Ecclesiam. Quid ergo debent quidem viri uxores suas diligere, alias vero mulieres non debent omnino diligere in omni castitate et sanctitate? Annon videbuntur etiam ipsae esse de proximis? Sed impendenda quidem est dilectio, vel in conjugem, vel in matrem, vel in sororem, si tamen fideles sint, et Deo adhaerentes, et erga aliam mulierem nulla, secundum quod ipsa proxima dicitur, est nobis impendenda dilectio? Quod si hoc absurdum videtur, debet autem secundum mandati ordinem etiam erga eas casta adhiberi dilectio, prorsus inter ipsas personas feminarum quibus impendenda dilectio est, habendus profecto est ordo in charitate conveniensque distinctio. Et majori quidem cum honorificentia matri
I think indeed that from these things it has been sufficiently clear that the force of charity is indeed one, yet has many causes and many orders of loving, and that on account of this the bride now says: Set love in order in me, that is, teach me the diverse orders of charity. And if it seems that something should still be added to these things, we can bring forward into the midst that also which the Apostle says: Husbands, love your wives as your own bodies, even as Christ loved the Church. Why then, ought husbands indeed to love their wives, while other women they ought not to love at all in all chastity and holiness? Will not they themselves also seem to be among our neighbours? Or is love indeed to be bestowed either upon a wife, or upon a mother, or upon a sister, provided they are faithful and cleaving to God, while towards another woman no love is to be bestowed by us according as she herself is called a neighbour? Which if this seems absurd, and according to the order of the commandment chaste love ought to be applied towards them as well, assuredly among the very persons of women upon whom love is to be bestowed, there must certainly be held an order in charity and a fitting distinction. And with greater honour indeed upon a mother
Editors' notes and page, col. 157
Footnotes
(38) ‹anchor: call not visible in the foot image› · call in col 157
I Thes. V, 13.
1 Thessalonians 5:13.
(printed under page 84)
(39) ‹anchor: dilexit Ecclesiam› · call in col 157
Ephes. V, 25.
Ephesians 5:25.
(printed under page 84)
Page
- running head: 157 LIBER TERTIUS
- marginal letters: A itu eripiat ac; B habendus, quo ille; C men sit suae; D vero mulieres non
- old-edition numerals: 74 before propter opus
- other: Latin only, no Greek printed; begins with fragment itu from col. 156 inter-itu
deferenda est dilectio, sequenti vero gradu, cum quadam nihilominus reverentia, etiam sororibus. Proprio vero quodam et sequestrato ab his more charitas conjugibus exhibenda. Post has vero personas, pro meritis etiam et causis, unicuique in omni, ut diximus, castitate deferenda dilectio est. Secundum haec etiam de patre, vel fratre, atque aliis propinquis observavimus. Erga sanctos vero qui nos in Christo genuerunt, sed et pastores atque episcopos, vel qui verbo Dei praesunt presbyteri, aut qui bene ministrant in Ecclesia, vel qui in fide praecellunt caeteros, quomodo non pro uniuscujusque meritis affectio pensabitur charitatis longe eminentior quam erga eos haberi potest, qui aut nihil horum, aut non integre egerunt? Sed et inter parentes fideles et infideles, et fratres fideles, ac infideles, sororesque, potestne fieri ut non erga hos singulos diversus ordo habeatur charitatis? Quas diversitates intuens sponsa, et videns de his omnibus animae ad perfectionem tendenti necessariam videri scientiam earum rerum, ut uniuscujusque loci et ordinis mensuras possit tenere charitatis, dicit ad amicos sponsi, eos videlicet qui verbum Dei ministrant : Ordinate in me charitatem, hoc est docete me, et tradite mihi quomodo per haec singula ordinem servare debeam charitatis. Omnes enim homines, sicut jam diximus, secundum hoc quod similes nobis sunt, similiter diligendi sunt : imo omnis rationabilis creatura a nobis, utpote rationabilibus, aequaliter diligenda est. Adjiciendum tamen in charitate est unicuique ad hoc quomodo est, et ad hoc quod rationabilis est ; si, verbi gratia, aut in moribus, aut in opere, aut in proposito, aut in scientia, aut in studiis caeteros praecellit ; et pro his singulis secundum suum cuique meritum ad generalem dilectionem addendum est etiam specialis aliquid charitatis.
is love to be bestowed, and in the following degree, with a certain reverence nonetheless, upon sisters also. And in a certain proper manner set apart from these, charity is to be shown to wives. And after these persons, in proportion to merits and causes as well, love is to be bestowed upon each one in all chastity, as we have said. According to these things we have also observed concerning a father, or a brother, and other kinsfolk. But towards the saints who have begotten us in Christ, and also the pastors and bishops, or the presbyters who preside over the word of God, or those who minister well in the Church, or who excel the rest in faith, how shall there not be weighed out in proportion to the merits of each an affection of charity far more eminent than can be held towards those who either have done none of these things, or have not done them uprightly? Moreover, between believing and unbelieving parents, and believing and unbelieving brothers and sisters, can it be that a diverse order of charity should not be held towards each of these? Beholding these diversities, the bride, and seeing that concerning all these things the knowledge of those matters seems necessary to a soul tending towards perfection, so that it may be able to keep the measures of charity of each place and order, says to the friends of the bridegroom, those namely who minister the word of God: Set love in order in me, that is, teach me, and deliver to me how through each of these things I ought to preserve the order of charity. For all men, as we have already said, according to this that they are like us, are to be loved alike: nay more, every rational creature is to be loved equally by us, as being rational. Yet there is to be added in charity to each one according to how he is, and according to this that he is rational; if, for example, either in morals, or in work, or in purpose, or in knowledge, or in pursuits he excels the rest; and for each of these things according to each one's own merit there is to be added to the general love something of special charity as well.
Verum ut major de his habeatur auctoritas, ab ipso Deo capiamus exemplum. Ipse enim amat omnia quae sunt aequaliter, ut nihil oderit eorum quae fecit : neque enim fecit aliquid quod odio haberet : non tamen ob hoc similiter dilexit Aegyptios ut Hebraeos, et Pharaonem ut Moysen et Aaron. Ne⟨c⟩ rursus reliquos filios Israel similiter dilexit ut Moysen, et Aaron, et Mariam ; nec iterum Aaron et Mariam similiter dilexit ut Moysen, quamvis verum sit ut dicitur ad eum : Parcis autem omnibus, quia omnia tua sunt, Domine amator animarum. Spiritus enim incorruptionis est in omnibus ; tamen ille qui mensura, et numero, et pondere disposuit omnia, secundum mensuram sine dubio uniuscujusque meritorum et dilectionis suae temperat libram. Nunquid non putabimus quia non similiter ab eo dilectus est Paulus, cum persequeretur Ecclesiam Dei, sicut diligebatur, dum ipse pro ea persecutiones cruciatusque tolerabat, et dicebat sibi inesse sollicitudinem omnium Ecclesiarum? Multum
But that greater authority may be had concerning these things, let us take an example from God Himself. For He Himself loves all things that are equally, so that He hates nothing of the things which He has made: for neither did He make anything that He would hold in hatred: yet not on this account did He love the Egyptians alike with the Hebrews, and Pharaoh as Moses and Aaron. Nor again did He love the remaining sons of Israel alike with Moses, and Aaron, and Mary; nor again did He love Aaron and Mary alike with Moses, although it is true as is said to Him: But Thou sparest all, because all things are Thine, O Lord, lover of souls. For the Spirit of incorruption is in all; nevertheless He Who has disposed all things by measure, and number, and weight, without doubt tempers the balance of His love also according to the measure of each one's merits. Shall we not think that Paul was not loved by Him alike when he was persecuting the Church of God, as he was loved while he himself was enduring persecutions and torments for her, and said that the solicitude of all the Churches was in him? It is much
Editors' notes and page, col. 158
Footnotes
(40) ‹anchor: incorruptionis est in omnibus› · call in col 158
Sap. XI, 27; XII, 1.
Wisdom 11:27 [11:26 in modern numbering]; 12:1.
(printed under page 84)
(41) ‹anchor: persequeretur Ecclesiam Dei› · call in col 158
II Cor, IX.
2 Corinthians 9 (as printed).
(printed under page 84)
Page
- running head: LIBER TERTIUS. 158
- marginal letters: A deferenda est dilectio,; B parentes fideles et; C tamen in charitate; D sen, et Aaron,
- old-edition numerals: (none)
- other: Latin only, no Greek printed; damaged c in Nec at line end
est nunc, ut inter istos ordines charitatis etiam de affectu odii qui videtur huic charitatis affectui contrarius inseramus ; quia etiam Dominus dicit : Inimicus ero inimicis tuis, et adversabor adversariis tuis. Et iterum : Si peccatori tu assistis, et ei quem odit Dominus, amicus es. Quae utique hanc habent absolutionem, quam et illud quod dictum est : Honora patrem tuum et matrem tuam. Et iterum : Qui non odit patrem, et reliqua, in quo profecto nimietatis charitas in Deum his qui adversantur contrarium videtur generare affectum, dum nulla potest esse consonantia luci et tenebris, et Christo cum Belial, nec eadem portio esse fideli cum infideli. His ergo ut potuimus de charitatis ordinibus expositis, patet ad intelligendum quid sit quod poscat sponsa, id est Ecclesia, vel anima tendens ad perfectionem, praestari sibi ab amicis sponsi, quoniam introduci se poposcerat in domum vini, ubi sine dubio intellexerat in omnibus his quae viderat, eminere et praecellere gratiam charitatis, et ipsam didicerat majorem omnium, solamque esse charitatem quae nunquam cadet : ideo deposcit ut ordinem ejus discat, ne forte aliquid inordinatum faciens vulnus ab ea aliquod accipiat, ut in posterioribus dicitur : Vulneratae charitatis ego sum. Ea autem sive ab angelis dici accipiamus, a quibus se instrui postulat et muniri, nihil absurdum videbitur ; secundum hoc quod de populo dicitur : Laetamini, gentes, cum populo ejus, et confortent eos omnes angeli Dei. Et ut in aliis dicitur : Circumdat angelus Domini in circuitu timentium eum, et eripiet eos. Et item alibi : Nolite contemnere unum ex minimis istis qui in Ecclesia sunt, quia angeli eorum semper vident faciem Patris mei qui in coelis est. Sed et in Apocalypsi Joannis angelo Thyatirensi testimonium dat Filius Dei pro charitate quam ordinavit angelus ipse in Ecclesia sibi commissa. Sic enim scriptum est : Scio opera tua et charitatem tuam, et fidem et ministerium, et patientiam, et opera tua novissima majora quam priora. Sed etsi ad prophetas haec referamus, qui ministraverunt verbum Dei ante adventum sponsi, ut per ipsorum doctrinam videatur
now to insert among these orders of charity something also concerning the affection of hatred which seems contrary to this affection of charity; because the Lord also says: I will be an enemy to your enemies, and I will oppose your adversaries. And again: If you help the sinner, and are a friend to him whom the Lord hates. Which things assuredly have this solution, which that also has which was said: Honour your father and your mother. And again: He that hates not his father, and the rest, in which assuredly an excess of charity towards God seems to generate a contrary affection towards those who oppose Him, while there can be no harmony between light and darkness, and between Christ and Belial, nor the same portion for a believer with an unbeliever. Having therefore set forth these things as we could concerning the orders of charity, it is plain to understand what it is that the bride, that is, the Church, or the soul tending towards perfection, asks to be afforded to her by the friends of the bridegroom, since she had asked to be brought into the house of wine, where without doubt she had understood that in all these things which she had seen, the grace of charity stood out and excelled, and she had learned that it was the greatest of all, and that charity alone never fails: therefore she requests that she may learn its order, lest perchance doing something disorderly she receive some wound from it, as is said in the following parts: I am wounded with charity. Now whether we take these things as spoken by the angels, by whom she asks to be instructed and fortified, nothing will seem absurd; according to that which is said concerning the people: Rejoice, you Gentiles, with His people, and let all the angels of God strengthen them. And as is said in other passages: The angel of the Lord encamps round about them that fear Him, and shall deliver them. And likewise elsewhere: Despise not one of these little ones who are in the Church, for their angels always behold the face of My Father Who is in heaven. Moreover, in the Apocalypse of John the Son of God bears witness to the angel of Thyatira for the charity which the angel himself set in order in the Church committed to him. For thus it is written: I know your works and your charity, and faith and ministry, and patience, and your last works more than the first. Yet even if we refer these things to the prophets, who ministered the word of God before the coming of the bridegroom, so that through their teaching
Editors' notes and page, col. 159
Footnotes
(42) ‹anchor: call not visible in the foot image› · call in col 159
Exod. XXIII, 22.
Exodus 23:22.
(printed under page 85)
(43) ‹anchor: call not visible in the foot image› · call in col 159
II Paralip. XIX, 2.
2 Chronicles 19:2.
(printed under page 85)
(44) ‹anchor: call not visible in the foot image› · call in col 159
Exod. XX, 12.
Exodus 20:12.
(printed under page 85)
(45) ‹anchor: call not visible in the foot image› · call in col 159
Luc. XIV, 26.
Luke 14:26.
(printed under page 85)
(46) ‹anchor: charitatis ego sum› · call in col 159
Cant. II, 5.
Song of Songs 2:5.
(printed under page 85)
(47) ‹anchor: omnes angeli Dei› · call in col 159
Deut. XXXII, 43.
Deuteronomy 32:43.
(printed under page 85)
(48) ‹anchor: et eripiet eos› · call in col 159
Psal. XXXIV, 7.
Psalm 34 [33], 7.
(printed under page 85)
(49) ‹anchor: qui in coelis est› · call in col 159
Matth. XVIII, 10.
Matthew 18:10.
(printed under page 85)
(50) ‹anchor: majora quam priora› · call in col 159
Apoc. II, 19.
Revelation 2:19.
(printed under page 85)
(51) ‹anchor: call not visible in the foot image› · call in col 159
II Mac. XV, 14.
2 Maccabees 15:14.
(printed under page 85)
(67) ‹anchor: call not visible in the foot image› · call in col 159
Stipate me in malis, etc. Procopius ex Origene: Στοιβάσατέ με μήλοις. Ὁ Σύμμαχος οὕτως ἐξέδωκεν· Ἐπανακλίνατέ με ἐν ἄνθει, τουτέστιν εὐώδεσι δένδροις τοῖς καλὸν καρπὸν ποιοῦσι καὶ ἀνθοῦντα, τῶν φαύλων λεγομένων δένδρων ἀκάρπων ἢ κακοκάρπων ὄντων. Τινὰ δὲ τῶν ἀντιγράφων ἔχει· Στηρίξατέ με ἐν ἀμύροις· ὃ νοητέον ἢ πιστοὺς μὲν, οὐ μὴν ὡς χρηματίζειν μέλη τῆς μὴ ἐχούσης σπῖλον ἢ ῥυτίδα· ἢ ἀλλοτρίους τῆς πίστεως Χριστοῦ. Τὸ δὲ Στοιβάσατέ με ἐν μήλοις σαφηνίζων ὁ Σύμμαχος, Περικυλίσατέ με μῆλα εἶπε. Βούλεται γὰρ ἡ νύμφη ἐν πολλοῖς περικεχυλισμένοις αὐτὴν μήλοις ἀναπαύεσθαι· ἅτινα, οἶμαι, καρπός ἐστι τοῦ μήλου ἐν τοῖς ξύλοις τοῦ δρυμοῦ, νυμφίου, ἵνα τῆς αὐτῶν μεταλάβῃ ποιότητος· Τέτρωμαι γὰρ φίλτρῳ, φησὶ κατὰ Σύμμαχον, ἀπὸ τοῦ ἐκλεκτοῦ βέλους κατὰ τὸν Ἡσαΐαν. « Stipate me in malis. » Symmachus vertit: « Reclinate me in flore, » hoc est in lignis bene olentibus, pulchrum videlicet fructum atque floridum facientibus. Illae enim arbores quae malae nuncupantur, vel steriles sunt, vel malos fructus ferunt. Quaedam autem exemplaria habent: « Fulcite me in amyris, » quo nomine intelligendi sunt vel fideles, non sic tamen ut audiant membra ejus quae non habent maculam aut rugam, vel alieni a fide Christi. Illud autem, « stipate me malis, » Symmachus declarans dixit: « Circumsternite me malis. » Vult enim sponsa in multis eam circumdantibus malis requiescere, quae quidem, opinor, illius mali fructus sunt inter ligna silvae, hoc est sponsi, ut illorum percipiat qualitatem. « Vulnerata enim sum amore, » secundum Symmachum, « ab electa sagitta, » ut Isaias loquitur.
Stay me with apples, etc. Procopius from Origen: "Stay me with apples. Symmachus rendered it thus: Make me recline among blossom, that is, among fragrant trees that bear fair fruit and flower, the trees called bad being barren or bearing bad fruit. Some copies have: Prop me up among the amyra [unscented ones], which is to be understood either of believers, yet not such as to be styled members of her who has neither spot nor wrinkle, or of those who are strangers to the faith of Christ. Symmachus, making Stay me with apples clear, said Roll apples round me. For the bride wishes to rest among many apples rolled about her, which, I think, are the fruit of the apple tree among the trees of the wood, the bridegroom, so that she may share their quality. For I am wounded with love, she says according to Symmachus, by the chosen arrow, as Isaiah has it." [The Latin that follows renders the same Greek.]
(printed under page 85)
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- running head: 159 ORIGENIS IN CANTICU
- marginal letters: A est nunc, ut; B poscat sponsa, id; C tur : Circumdat angelus; D (beside footnote)
- old-edition numerals: 75 before perfectionem,
- other: Latin only, no Greek printed
Ecclesia velle ordinem discere charitatis, id est propheticis instrui voluminibus, non videbitur absurdum. Sed et omnes sancti qui de hac vita decesserunt, habentes adhuc charitatem erga eos qui in hoc mundo sunt, si dicantur curam gerere salutis eorum, et juvare eos precibus suis, atque interventu suo apud Deum, non erit inconveniens. Scriptum namque est in Machabaeorum libris ita : Hic est Jeremias propheta Dei, qui semper orat pro populo. Sed et ad apostolos haec dici, ut supra jam dixi, non videbitur alienum : per hos enim omnis Ecclesia Dei, vel anima quaerens Deum, introducitur in domum vini, ut supra diximus, et aromatibus atque odoribus repletur, et componitur in melius, sicut in posterioribus legimus, et docemur omnem ordinem rationemque charitatis.
the Church may seem to wish to learn the order of charity, that is, to be instructed by the prophetic volumes, it will not seem absurd. Moreover, if all the saints who have departed from this life, having still charity towards those who are in this world, be said to take care for their salvation, and to help them by their prayers and by their intervention with God, it will not be unfitting. For thus it is written in the books of the Maccabees: This is Jeremiah the prophet of God, who always prays for the people. And that these things are spoken to the apostles as well, as I have already said above, will not seem foreign: for through these the whole Church of God, or the soul seeking God, is brought into the house of wine, as we said above, and is filled with spices and scents, and is ordered for the better, as we read in the following parts, and we are taught the whole order and method of charity.
Vers. 5. Confirmate me in unguentis, stipate me in malis, quia vulneratae charitatis ego sum. In Graeco quidem habetur : Confirmate me in myrrhis : myrrhin genus quoddam arboris nominans, quod Latini putantes myrrha dictum, unguenta interpretati sunt. Igitur ordo sermonis hujusmodi est : posteaquam sponsa et verba ex ore ipsius sponsi audivit, et cubiculum regis ingressa est, et domum vini locumque convivii ac sapientiae, et in eo victimas et craterem mistum sacramentis ejus aspexit, quasi in horum omnium admiratione stupens, et saucia postulat ab ipsis nihilominus amicis et sodalibus sponsi ut confirmetur, et quasi deficiens sustentetur, incumbens paulum super arborem μύῤῥιν vel meliam. Amoris enim vulnere percussa arborum solatia silvarumque sectatur. Haec secundum litteram. Sed ex his ut exsequi possimus intelligentiam spiritalem, indigemus illa gratia quam consequi a Deo meruit ipse Salomon, qui omnium quae sunt radicum et arborum et virgultorum naturas didicit, ut sciremus et nos quae vis, et quae natura sit arboris myrrhae, quo competenter ex hac spiritalis aptari possit expositio. Hoc est autem quod solum pervenire ad nos de hujus arboris notitia potuit, quia odorem solum habeat suavem, nullum tamen afferat fructum. Melia vero arbor notum cunctis est, quod non solum ferat fructum, sed et dulcissimum
Verse 5. Strengthen me with ointments, compass me about with apples, for I am wounded with love. In the Greek indeed it is held: Strengthen me among the myrtles: naming myrrhis a certain kind of tree, which the Latins, thinking it to be spoken of myrrh, translated as ointments. Therefore the order of the discourse is of this sort: after the bride has both heard the words from the mouth of the bridegroom Himself, and entered the bedchamber of the king, and beheld the house of wine and the place of the banquet and of wisdom, and in it the victims and the bowl mingled with His mysteries, as if amazed in admiration of all these things, and wounded, she requests nonetheless from the friends and companions themselves of the bridegroom that she be strengthened, and as if fainting be sustained, leaning a little upon the tree myrrhis or the apple tree. For struck by the wound of love, she pursues the consolations of trees and woods. These things according to the letter. But that from these things we may be able to follow out the spiritual understanding, we need that grace which Solomon himself merited to obtain from God, who learned the natures of all roots and trees and shrubs that are, so that we also might know what is the power and what the nature of the myrrh-tree, whereby a spiritual exposition might fittingly be adapted from it. Now this is the only thing that could reach us concerning the knowledge of this tree, that it has only a sweet scent, yet bears no fruit. Whereas the apple tree, it is known to all, not only bears fruit, but also bears the sweetest
Editors' notes and page, col. 160
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- running head: IS IN CANTICUM CANTIC. 160
- marginal letters: A Ecclesia velle ordinem; B omnem ordinem rationemque; C meliam. Amoris enim; D (beside footnote)
- old-edition numerals: (none)
- other: Latin only, no Greek printed (with single Greek word μύῤῥιν in text)
et suavissimum ferat. Omnes igitur homines arbores dicuntur sive bonae, sive malae, et fructuosae, sive infructuosae, sicut et Dominus in Evangelio dicit : Aut facite arborem bonam, et fructum ejus bonum ; aut facite arborem malam, et fructum ejus malum ; et : Omnis arbor quae non facit fructum bonum, excidetur, et in ignem mittetur. Tres ergo differentiae in hominibus videntur esse. Quidam qui omnino nullum fructum afferunt, et ecce alii qui afferunt. Sed in his qui afferunt aut mali sunt fructus, aut boni. Hic ergo sponsa, id est Ecclesia Christi, confirmari se postulat, et reclinari quidem super unam arborem meliam afferentem fructus bonos : et recte ac competenter. Super his enim confirmatur et stipatur Ecclesia, qui in bonis operibus fructificant et crescunt. Quid autem est quod in myrrhis, infructuosis scilicet arboribus confirmari vult odore solo gaudentibus? Ego puto quod istos qui solo odore gaudent, et necdum fructus fidei afferunt, illos dicat quos Paulus ad Corinthios scribens, dicit : Qui invocant nomen Domini nostri Jesu Christi in omni loco ipsorum et nostrum. Pro eo ergo quod invocant nomen Domini nostri Jesu Christi, habent in semetipsis odoris quamdam ex ipsa invocatione nominis suavitatem. Pro eo vero quod non cum omni fiducia et libertate accedunt ad fidem, nullos fidei afferunt fructus. In loco hoc possumus nos catechumenos Ecclesiae intelligere, super quos ex parte aliqua confirmantur Ecclesiae. Habent enim et in ipsis non parum fiduciae et spei plurimum, quod et ipsi fiant aliquando arbores fructiferae et plantentur in paradiso Dei ab ipso agricola Patre. Ipse enim est qui plantat hujusmodi arbores in Ecclesia Christi, quae est paradisus deliciarum : sicut et Dominus dicit : Omnis plantatio quam non plantavit Pater meus coelestis, eradicabitur. Stipatur ergo Ecclesia et inter melias et super ipsas requiescit. Quae meliae illae putandae sunt animae quae quotidie innovantur ad imaginem ejus qui creavit eas. Quia enim per innovationem sui imaginem reparant filii Dei, merito et ipsae arbores meliae appellantur, quia et ipse sponsus earum in superioribus dictus est, sicut arbor melia esse in lignis silvae. Et ne mireris si idem ipse et arbor vitae et diversa alia dicatur, cum idem et panis verus, et vitis vera, et agnus Dei, et multa alia nominetur. Omnia namque haec verbum Dei unicuique efficitur, prout mensura vel desiderium participantis exposcit : secundum quod et manna, qui cum esset unus cibus, unicuique tamen desiderio sui reddebat saporem. Praebet ergo seipsum non solum esurientibus panem et sitientibus vinum, sed et deliciari volentibus semetipsum et fragrantia exhibet poma. Propterea ergo et sponsa velut refecta jam et bene pasta, fulciri in meliis se poscit, sciens in verbo esse sibi non solum omnem
and most pleasant. All men, therefore, are called trees, either good or bad, and fruitful or unfruitful, just as the Lord also says in the Gospel: Either make the tree good, and its fruit good; or make the tree bad, and its fruit bad; and: Every tree that does not bring forth good fruit shall be hewn down, and cast into the fire. Three differences, therefore, seem to exist among men. Some who bear no fruit at all, and behold, others who bear fruit. And among those who bear fruit, the fruits are either bad or good. Here therefore the bride, that is, the Church of Christ, asks to be strengthened, and to lean indeed upon the one apple tree bearing good fruits: and rightly and fittingly. For upon those is the Church strengthened and compassed about who bear fruit and grow in good works. What then does it mean that she wishes to be strengthened among the myrrh-trees, namely unfruitful trees rejoicing in scent alone? I think that by those who rejoice in scent alone, and do not yet bear the fruits of faith, she means those of whom Paul, writing to the Corinthians, says: Who call upon the name of our Lord Jesus Christ in every place of theirs and of ours. On account of this, therefore, that they call upon the name of our Lord Jesus Christ, they have in themselves a certain sweetness of scent from the very invocation of the name. But on account of this, that they do not approach the faith with all confidence and freedom, they bear no fruits of faith. In this passage we can understand the catechumens of the Church, upon whom in some part the Churches are strengthened. For they have in them also no little confidence and very much hope, that they themselves also may one day become fruit-bearing trees and be planted in the paradise of God by the husbandman Himself, the Father. For He Himself is the One Who plants trees of this sort in the Church of Christ, which is the paradise of delights: just as the Lord also says: Every plant which My heavenly Father has not planted shall be rooted up. The Church therefore is compassed about among the apple trees and rests upon them. Which apple trees are to be thought those souls which are daily renewed to the image of Him Who created them. For because through the renewal of themselves the sons of God repair the image, deservedly they themselves also are called apple trees, because their bridegroom Himself also was said above to be as an apple tree among the trees of the wood. And do not wonder if the very same One is called both the tree of life and diverse other things, since the same One is also named the true bread, and the true vine, and the Lamb of God, and many other things. For the Word of God becomes all these things to each one, according as the measure or desire of the partaker requires: according as the manna also, though it was one food, nevertheless yielded a flavour to each one according to his desire. He affords Himself, therefore, not only as bread to the hungry and wine to the thirsty, but also to those wishing to delight themselves He presents Himself as fragrant apples. On this account, therefore, the bride also, as if already refreshed and well fed, asks to be supported among the apple trees, knowing that in the Word she has not only all
Editors' notes and page, col. 161
Footnotes
(52) ‹anchor: call not visible in the foot image› · call in col 161
Matth. XII, 33.
Matthew 12:33.
(printed under page 86)
(53) ‹anchor: call not visible in the foot image› · call in col 161
Matth. III, 10.
Matthew 3:10.
(printed under page 86)
(54) ‹anchor: call not visible in the foot image› · call in col 161
I Cor. I, 2.
1 Corinthians 1:2.
(printed under page 86)
(55) ‹anchor: Pater meus coelestis, eradicabitur› · call in col 161
Matth. XV, 13.
Matthew 15:13.
(printed under page 86) (56), (57): called in col 162 (ut propheta dicit; dicit Isaias); set in n162.
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- running head: 161 LIBER TERTIU
- marginal letters: A et suavissimum ferat.; B fructificant et crescunt.; C ciae et spei; D arbor vitae et
- old-edition numerals: 76 after Pro
- other: Latin only, no Greek printed
cibum, sed et omnes delicias : et per ea maxime discurrit, dum se vulneratam sentit esse jaculis charitatis. Si quis usquam est qui fideli hoc amore verbi Dei arsit aliquando, si quis est, ut propheta dicit, qui electi jaculi ejus dulce vulnus plagamque accepit, si quis est qui scientiae ejus amabili confixus est telo, ita ut diurnis eum desideriis nocturnisque suspiret, aliud quid loqui non possit, audire aliud nolit, cogitare aliud nesciat, desiderare praeter ipsum, aut cupere aliud vel sperare non libeat : ista anima merito dicit : Vulneratae charitatis ego sum ; et ab illo vulnus accepi, de quo dicit Isaias : Et posuit me sicut jaculum electum, et in pharetra sua abscondit me. Tali vulnere decet Deum percutere animas, talibus jaculis telisque configere, ac salutaribus eas vulneribus sauciare : ut quia Deus charitas est, dicat et ipse : Quia vulneratae charitatis ego sum. Et quidem in hoc quasi amatorio dramate sponsa charitatis se dicit vulnera suscepisse : potest autem similiter fervens anima erga sapientiam Dei dicere, quia vulneratae sapientiae ego sum : illa scilicet quae sapientiae ejus pulchritudinem potuit intueri. Potest et alia anima virtutis ejus magnificentiam contuens et admirata potentiam Verbi Dei dicere, quia vulneratae virtutis ego sum. Talis, credo, aliqua sicut erat illa quae dicebat : Dominus illuminatio mea et salus mea, quem timebo? Sed et alia anima erga amorem justitiae ejus fervens, et dispensationum ac providentiae ejus justitiam contuens, dicit sine dubio, vulneratae justitiae ego sum. Et alia bonitatis ejus ac pietatis immensitatem respiciens similia loquitur. Sed et horum omnium generale est istud charitatis vulnus, quo se vulneratam praedicat sponsa. Sciendum tamen est quod sicut sunt ista Dei jacula, quae animae habenti desiderium bonorum salutis vulnus infligunt : ita sunt et jacula maligni ignita, quibus anima quae non est scuto fidei protecta, vulneratur in mortem. De ipsis dicit Propheta : Ecce peccatores intenderunt arcum, paraverunt sagittas suas in pharetra sua, ut sagittent in obscuro rectos corde. Hic peccatores de occulto sagittantes daemones invisibiles dicit, et ipsi sunt habentes quaedam jacula fornicationis, alia cupiditatis et avaritiae, quibus quamplurimi vulnerantur. Habent etiam spicula jactantiae et vanae gloriae : sed ista valde subtilia sunt, ita ut confixam se anima ab eis sauciatamque vix sentiat, nisi si induta est armis Dei, et stat vigilans et immobilis erga astutias diaboli, scuto semetipsam fidei per omnia contegens, et nullam prorsus corporis partem fide nudam relinquens. Quantacunque autem daemones fecerint tela, si inveniant mentem hominis fide munitam, etiamsi fuerint ignita, etiamsi cupiditatum flammis et incendiis ardeant vitiorum, fides plena cuncta restinguit.
food, but also all delights: and she runs through those things most of all while she feels herself to be wounded by the darts of charity. If there is anyone anywhere who has ever burned with this faithful love of the word of God, if there is anyone, as the prophet says, who has received the sweet wound and stroke of His chosen dart, if there is anyone who has been pierced by the lovely weapon of His knowledge, so that he sighs for Him with desires by day and by night, can speak nothing else, is unwilling to hear anything else, knows not how to think anything else, and is not pleased to desire anything beside Him, or to long for or hope for anything else: that soul deservedly says: I am wounded with charity; and I have received a wound from Him concerning Whom Isaiah says: And He has made me as a chosen arrow, and in His quiver He has hidden me. With such a wound it befits God to strike souls, with such darts and weapons to pierce them, and to wound them with saving wounds: so that because God is charity, it too may say: For I am wounded with charity. And indeed in this as it were amatory drama the bride says she has received the wounds of charity: yet a soul fervent towards the wisdom of God can similarly say, For I am wounded with wisdom: that soul namely which has been able to gaze upon the beauty of His wisdom. Another soul also, beholding the magnificence of His power and admiring the might of the Word of God, can say, For I am wounded with power. Such, I believe, was some soul like that which said: The Lord is my light and my salvation, whom shall I fear? Moreover, another soul fervent towards the love of His justice, and beholding the justice of His dispensations and providence, says without doubt, I am wounded with justice. And another looking upon the immensity of His goodness and loving-kindness speaks similar things. Yet general to all these is that wound of charity wherewith the bride proclaims herself wounded. Nevertheless one must know that just as there are these darts of God, which inflict a wound of salvation upon a soul having the desire of good things, so there are also the fiery darts of the wicked one, wherewith a soul that is not protected by the shield of faith is wounded unto death. Concerning them the Prophet says: Behold, sinners have bent the bow, they have prepared their arrows in their quiver, to shoot in the dark the upright of heart. Here he calls the invisible demons sinners shooting from secret, and they themselves have certain darts of fornication, others of cupidity and avarice, by which very many are wounded. They have also shafts of boasting and vainglory: and these are very subtle, so that the soul scarcely feels itself pierced and wounded by them, unless it is clothed with the armour of God, and stands watchful and immovable against the wiles of the devil, covering itself in all things with the shield of faith, and leaving no part of the body at all bare of faith. However great the weapons the demons may make, if they find the mind of man fortified by faith, even though they be fiery, even though they burn with the flames of lusts and the fires of vices, full faith quenches them all.
Vers. 6. Laeva ejus sub capite meo, et dextra ejus amplectetur me. Descriptio est quidem amatorii
Verse 6. His left hand is under my head, and his right hand shall embrace me. It is indeed the description of an amatory
Editors' notes and page, col. 162
Footnotes
(56) ‹anchor: ut propheta dicit› · call in col 162
Isa. XLIX, 2.
Isaiah 49:2.
(printed under page 86)
(57) ‹anchor: de quo dicit Isaias› · call in col 162
ibid.
The same place.
(printed under page 86)
(58) ‹anchor: quem timebo› · call in col 162
Psal. XXVII, 1.
Psalm 27 [26], 1.
(printed under page 86)
(59) ‹anchor: in obscuro rectos corde› · call in col 162
Psal. XI, 2.
Psalm 11 [10], 2.
(printed under page 86)
Page
- running head: LIBER TERTIUS. 162
- marginal letters: A cibum, sed et; B vulneribus sauciare :; C bio, vulneratae justitiae; D Habent etiam spicula
- old-edition numerals: (none)
- other: Latin only, no Greek printed
dramatis sponsae festinantis ad connubium sponsi, velut tamen paulo apertioribus corporis appellationibus currit. Sed converte te velocius ad spiritum vivificantem, et refugiens appellationes corporeas, vere perspice quae sit Verbi Dei laeva, quae sit dextra, quod etiam caput sponsae ejus, animae scilicet perfectae, vel Ecclesiae, et non te rapiat carnalis et passibilis sensus. Ipsa enim est hic sponsi dextra et laeva, quae in Proverbiis de sapientia dicitur, ubi ait : Longitudo enim vitae in dextera ejus, in sinistra vero ejus divitiae et gloria. Et sicut hic sapientiam non ideo aliquam feminam dici putabis, quia femineo nomine appellari videtur : ita ne in hoc quidem quoniam masculino genere sponsus Verbum Dei dicitur, corporaliter intelligere debes laevam ejus, aut dexteram, vel amplexus sponsae, vel animae pro feminei generis declinatione percipere ; sed Verbum Dei, quamvis apud Graecos masculino, apud nos neutro genere proferatur, super masculinum tamen et neutrum ac femineum genus, et super omne omnino quod ad hoc respicit, esse cogitanda sunt ista de quibus sermo est : et non solum Verbum Dei, sed et Ecclesia ejus, atque anima perfecta, quae et sponsa nominatur. Sic enim et Apostolus dicit : In Christo enim neque masculus, neque femina, sed omnes in ipso unum sumus. Haec autem propter homines qui aliter audire non possunt, nisi his verbis quae in usu habentur, in Scriptura divina humani more referuntur eloquii : ut verbis quidem notis ea et solitis audiamus, sensu tamen illo quo dignum est de divinis rebus et incorporeis sentiamus. Nam sicut is qui amatorem dicit se esse pulchritudinis sapientiae, hoc ostendit quod naturalem qui in se est charitatis affectum ad studia transtulerit sapientiae : ita et hic sponsa deposcit, vel anima, vel Ecclesia, ut sponsus suus qui est Verbum Dei, laeva quidem sua caput ejus sustentet, dextera vero ejus omne ejus reliquum complectatur et constringat corpus. Est autem laeva in qua sapientia divitias continere et gloriam dicitur. Quas autem habet divitias Ecclesia, et quam gloriam nisi illas quas accepit ab eo qui cum dives esset, pauper factus est, ut illius paupertate Ecclesia fieret dives? Quae autem est gloria? illa sine dubio de qua dicit : Pater, clarifica Filium tuum, passionis sine dubio gloriam designans. Fides ergo passionis Christi, gloria et divitiae Ecclesiae sunt, quae in laeva ejus continentur. Laevam autem puto Verbi Dei hoc modo debere intelligi ; quoniam quidem sunt in eo quaedam dispensationes ante incarnationem gestae, sunt vero aliquae et per incarnationem. Illa pars Verbi Dei quae ante assumptionem carnis in dispensationibus peracta est, dextera potest videri ; haec vero quae per incarnationem, sinistra appellari. Unde et sinistra divitias et gloriam habere
drama of the bride hastening to the marriage of the bridegroom, yet it runs as it were with somewhat more open designations of the body. But turn yourself more swiftly to the life-giving spirit, and fleeing corporeal designations, truly perceive what is the left hand of the Word of God, what is the right hand, what also is the head of His bride, namely of the perfect soul, or of the Church, and let not the carnal and passible sense carry you away. For the right hand and left hand of the bridegroom here are the very same that are spoken of wisdom in Proverbs, where he says: For length of life is in her right hand, and in her left hand riches and glory. And just as here you will not think that wisdom is called some woman because it seems to be named by a feminine noun, so not even in this, since the bridegroom, the Word of God, is spoken of in the masculine gender, ought you to understand His left hand or right hand corporeally, or perceive the embraces of the bride or of the soul according to the declension of the feminine gender; rather, the Word of God, although among the Greeks He is uttered in the masculine gender and among us in the neuter, nevertheless those things of which the discourse is must be thought to be above the masculine and neuter and feminine gender, and above everything whatsoever that looks to this: and not only the Word of God, but also His Church, and the perfect soul, which is also named the bride. For so the Apostle also says: For in Christ there is neither male nor female, but we are all one in Him. Now on account of men who cannot hear otherwise save by these words which are held in use, these things are related in divine Scripture after the manner of human speech: so that we may hear them indeed in known and customary words, yet understand them in that sense in which it is worthy to think concerning divine and incorporeal things. For just as he who says he is a lover of the beauty of wisdom shows this, that he has transferred the natural affection of love which is in him to the pursuits of wisdom: so here also the bride requests, either the soul or the Church, that her bridegroom, Who is the Word of God, may with His left hand indeed sustain her head, and with His right hand embrace and bind together all the rest of her body. Now the left hand is that in which wisdom is said to contain riches and glory. And what riches does the Church have, and what glory, save those which she received from Him Who, though He was rich, became poor, that by His poverty the Church might become rich? And what is the glory? That without doubt concerning which He says: Father, glorify Thy Son, designating without doubt the glory of the passion. The faith of the passion of Christ, therefore, is the glory and riches of the Church, which are contained in His left hand. Moreover, I think the left hand of the Word of God ought to be understood in this way: since indeed there are in Him certain dispensations carried out before the incarnation, and there are also some through the incarnation. That part of the Word of God which was accomplished in dispensations before the assumption of the flesh can be seen as the right hand; whereas this which was accomplished through the incarnation can be called the left hand. Whence also the left hand to have riches and glory
Editors' notes and page, col. 163
Footnotes
(60) ‹anchor: call not visible in the foot image› · call in col 163
Prov. III, 16.
Proverbs 3:16.
(printed under page 87)
(61) ‹anchor: in ipso unum sumus› · call in col 163
Gal. III, 28.
Galatians 3:28.
(printed under page 87)
(62) ‹anchor: clarifica Filium tuum› · call in col 163
Joan. XII, 28.
John 12:28.
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- other: Latin only, no Greek printed
dicitur. Per incarnationem namque divitias et gloriam quaesivit, omnium scilicet salutem. In dextera autem longitudo vitae esse dicitur : per quod sine dubio illa ejus pars quae in principio apud Deum Deus erat Verbum, sempiternitas indicatur. Hanc ergo laevam Ecclesia, cujus Christus est caput, optat habere sub capite suo, et fide incarnationis ejus caput suum muniri ; dextera vero ejus amplecti, id est illa agnoscere, et de illis instrui, quae ante hujus quoque per incarnationem gestae dispensationis tempus in arcanis habentur et reconditis. Dextera namque ibi putanda sunt esse omnia, ubi nihil de peccatorum miseriis, nihil de fragilitatis lapsu continetur. Hic vero laeva, ubi vulnera nostra curavit, et peccata nostra portavit factus etiam ipse pro nobis peccatum et maledictum. Quae omnia quamvis caput et fidem sustentent Ecclesiae, merito tamen sinistra Verbi Dei appellabuntur. In quibus aliqua etiam praeter illam naturam quae tota dextera est, et tota lux, ac splendor, et gloria pertulisse memoratur.
is said. For through the incarnation He sought riches and glory, namely the salvation of all. In the right hand, however, length of life is said to be: whereby without doubt that part of Him in which in the beginning the Word was with God and was God, eternity, is indicated. This left hand, therefore, the Church, whose head is Christ, wishes to have under her head, and her head to be fortified by the faith of His incarnation; and to embrace His right hand, that is, to recognize those things, and to be instructed concerning them, which even before the time of this dispensation carried out through the incarnation are held in secret and hidden things. For all things are to be thought the right hand there, where nothing concerning the miseries of sins, nothing concerning the fall of frailty is contained. Whereas here is the left hand, where He healed our wounds, and bore our sins, having Himself also been made sin and a curse for us. All which things, although they sustain the head and faith of the Church, nevertheless will deservedly be called the left hand of the Word of God. In which things He is recorded to have endured some things even beside that nature which is wholly right hand, and wholly light, and splendour, and glory.
Vers. 7. Adjuravi vos, filiae Hierusalem, in virtutibus et in viribus agri, si levaveritis et suscitaveritis charitatem quoadusque velit. Sponsa adhuc ad adolescentulas loquitur, provocans eas et exhortans, imo et adjurans per ea quae eis chara esse novit et amabilia, ut si forte elevare coeperint charitatem, jacentem quippe in eis, et excitare eam, utpote adhuc dormientem apud eas, in tantum elevent eam, et in tantum suscitent, in quantum voluerit sponsus, nec minus aliquid in ea agant quam voluntas ipsius patitur. Haec est enim amantis sponsae perfectio, ut a nullo velit contra animum et voluntatem ejus fieri quem diligit. Et ut hoc non negligenter aut segniter agant, per virtutes agri ; id est per plantaria et virgulta quae in agro sunt, et per vires ejus, sine dubio per ea quae in eo sata sunt, adjurantur. Tali ordine talique verborum compositione textus historici dramatis dirigitur. Nunc jam quid arcani intrinsecus contegat, requiramus. Omnis anima praecipue quae filia est Hierusalem, habet aliquem agrum proprium, qui ei secreta quadam per Jesum meritorum sorte delatus est. Sicut fuit et ille ager Jacob, cujus suavitate permotus Isaac patriarcha mysticis aiebat eloquiis : Ecce odor filii mei sicut odor agri pleni, cui benedixit Dominus. Habet ergo unaquaeque anima, ut diximus, agrum suum ; ita namque et conversatio ejus, ager est ejus. In hoc agro anima quae diligens et studiosa est, satis agit et studet plantare bonos sensus, et omnes excolere animi virtutes, non solum autem animi virtutes, sed et vires operum. quibus videlicet impleri possunt ministeria mandatorum. Est ergo, ut diximus, unicuique animus suus ager quem colit et plantat, et seminat secundum haec quae diximus. Est autem et omnium simul filiarum Hierusalem unus quidam et communis
Verse 7. I have adjured you, O daughters of Jerusalem, by the virtues and by the powers of the field, if you raise up and awaken love until He please. The bride still speaks to the young maidens, provoking them and exhorting them, nay even adjuring them by those things which she knows to be dear and lovely to them, that if perchance they begin to raise up charity, lying down as it is in them, and to arouse it, as still sleeping among them, they may raise it up so much, and awaken it so much, as the bridegroom pleases, and do nothing less in it than His will allows. For this is the perfection of a loving bride, that she wishes nothing to be done by anyone contrary to the mind and will of Him Whom she loves. And that they may not do this negligently or slothfully, they are adjured by the virtues of the field, that is, by the plants and shrubs which are in the field, and by its powers, without doubt by those things which are sown in it. In such an order and such an arrangement of words the text of the historical drama is directed. Now let us inquire what secret it covers within. Every soul, especially one that is a daughter of Jerusalem, has a certain field of its own, which has been conferred upon it by a certain secret lot of merits through Jesus. Just as was also that field of Jacob, moved by whose sweetness the patriarch Isaac said in mystical words: Behold, the smell of my son is as the smell of a full field, which the Lord has blessed. Every soul therefore has, as we have said, its own field; for so also its way of life is its field. In this field the soul that is diligent and zealous does enough and studies to plant good thoughts, and to cultivate all virtues of the mind—and not only virtues of the mind, but also powers of works, whereby namely the ministries of the commandments can be fulfilled. For each one, therefore, as we have said, his own mind is the field which he tills and plants and sows according to these things which we have said. Moreover, there is also belonging to all the daughters of Jerusalem together a certain one and common
Editors' notes and page, col. 164
Footnotes
(63) ‹anchor: cui benedixit Dominus› · call in col 164
Gen. XXVII, 27.
Genesis 27:27.
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ager, de quo Paulus ait : Dei agricultura estis. Quem agrum commune exercitium ecclesiasticae fidei et conversationis accipiamus, in quo certum est virtutes inesse coelestes, et vires spiritalium gratiarum. Una enim quaeque anima quae nunc filia Hierusalem hic appellatur, sciens quod matrem habeat Hierusalem coelestem, conferat aliquid necesse est ad agrum hunc excolendum, et coelesti eum possessione dignum cupiat effici. In istius ergo agri virtutibus elevari charitatem Christi, et excitari ab adolescentulis et initia fidei habentibus protestatur Ecclesia, et dicit ad eas : Si levaveritis et excitaveritis charitatem quoadusque velit ; hoc est, si jam ad hoc veneritis, ut incipiatis agi non spiritu timoris, sed adoptionis, et in hoc profeceritis ita ut perfecta in vobis dilectio foras mittat timorem, et ut elevetis atque exaltetis in vobis charitatem et excitetis eam, tandiu elevate eam, et tandiu extollite, quandiu ipse velit filius charitatis, imo ipse qui ex Deo est charitas ; ne forte putantes sufficere humanae charitatis mensuras, in charitate Dei minus aliquid quam Deo dignum est, agatis. Mensura enim charitatis haec sola est, ut tantum quantum ipse vult diligatur ; voluntas autem Dei semper eadem est, nec unquam mutatur. Nunquam ergo immutatio aliqua, aut finis ullus in Dei charitate recipitur. Notandum sane est quod non dixit, si acceperitis charitatem, sed si levaveritis ; quasi quae est quidem in vobis, sed jacet et nondum erecta est. Et rursum non dixit, si inveneritis, sed si excitaveritis charitatem ; quasi quae sit intrinsecus quidem, sed jaceat et dormiat in eis, donec inveniat suscitantem. Ipsam credo et Paulus suscitabat tunc adhuc in discipulis dormientem, cum dicebat : Exsurge, qui dormis, et continges Christum.
field, concerning which Paul says: You are God's tillage. Which field let us take as the common exercise of ecclesiastical faith and conduct, in which it is certain that there are heavenly virtues and powers of spiritual graces. For every single soul which is now here called a daughter of Jerusalem, knowing that it has the heavenly Jerusalem as mother, must needs contribute something towards cultivating this field, and desire that it be made worthy of heavenly possession. By the virtues of this field, therefore, the Church protests that the charity of Christ is raised up and aroused by the young maidens and those having the beginnings of faith, and says to them: If you raise up and arouse charity until He please; that is, if you have already come to this, that you begin to be led not by the spirit of fear, but of adoption, and have made progress in this so that perfect love in you casts out fear, and that you raise up and exalt charity in yourselves and arouse it, raise it up so long, and extol it so long, as the Son of charity Himself pleases, nay, He Himself Who is charity from God; lest perchance, thinking the measures of human charity to suffice, in the charity of God you do something less than is worthy of God. For the measure of charity is this alone, that He be loved as much as He Himself wills; now the will of God is always the same, and is never changed. Never therefore is any change or any end admitted in the charity of God. Yet it must indeed be noted that she did not say, if you receive charity, but if you raise it up; as being that which is indeed in you, yet lies down and is not yet set upright. And again she did not say, if you find, but if you arouse charity; as being that which is indeed within, yet lies down and sleeps in them, until it finds one to awaken it. That very charity, I believe, Paul also was awakening when it was still sleeping at that time in the disciples, when he said: Awake, you that sleep, and you shall touch Christ.
Editors' notes and page, col. 165
Footnotes
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I Cor. III, 9.
1 Corinthians 3:9.
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(65) ‹anchor: et continges Christum› · call in col 165
Ephes. V, 14.
Ephesians 5:14.
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(68) ‹anchor: call not visible in the foot image› · call in col 165
Praesens enim, etc. Procopius ex Origene: Φωνὴ τοῦ ἀδελφιδοῦ μου. Τοῦτό τινες τοῖς προλαβοῦσιν ἀπέδωκαν· τὸ δὲ Ἑβραϊκὸν ἐξ ἰδίας τάττει περικοπῆς. Καὶ δῆλόν ἐστιν, ὡς ἡ νύμφη διαλεγομένη ταῖς θυγατράσιν Ἱερουσαλὴμ, αἰφνίδιον αἰσθάνεται τῆς τοῦ νυμφίου φωνῆς διαγγελλομένου τισὶν, ὡς εἰκός· ἧς αἰσθανομένης ἐπὶ τῶν ὀρῶν καὶ τῶν βουνῶν τῶν παρακειμένων τῷ τόπῳ τῆς νύμφης ἀλέγεται [first letters unclear on the scan; perhaps ἅλλεται], ὡς μηδὲν ἀπᾴδειν νεβρῷ. Εἶτα σπουδῇ τῇ περὶ τὴν νύμφην ἐγένετο πλησίον τοῦ οἴκου, καὶ παρέστησεν ὄπισθεν αὐτοῦ· εἶτα πηδήσας, μέχρι τῶν τοῦ οἴκου φθάνει θυρίδων ἐρωτικῶς ὥσπερ ἐθέλων εἰς αὐτὴν παρακύψαι. Ἐγγὺς δὲ τῆς οἰκίας ἔνθα ἡ νύμφη, δίκτυα πολλὰ ἐπ' ἐνέδρᾳ τῆς νύμφης καὶ τῶν περὶ αὐτὴν ἐκπεπετάσθαι· ἅπερ διακόψας ὁ νυμφίος, ὡς ἰσχυρότερος διέκυψε δι' αὐτῶν, καὶ καλεῖ τὴν νύμφην πλησίον ἐλθεῖν, καταθαρρύνων ἔργῳ τῶν δικτύων καταφρονεῖν, ὡς ἤδη σχισθέντων, καὶ τοῦ χαλεποῦ δι' αὐτῶν παραδραμόντος καιροῦ, ὃν χειμῶνα καλεῖ, ἀνωφελῆ φέροντα καὶ σφοδρὸν ὑετόν. Προτρέπεται δὲ καὶ διὰ τῶν καλῶν τοῦ παρόντος καιροῦ, ἄνθη λέγων ὡς ἐν ἔαρι καὶ θεραπείᾳ ἀμπέλων· τρυγόνος τε φωνὴν καὶ συκῆς ὀλύνθους, καὶ κυπριζούσας ἀμπέλους διαγράφει, καὶ τὸν ἔνθα συναναπαύσεται τόπον, ἔνθα γενομένην ἐβούλετο αὐτὴν ὅλῳ προσώπῳ τῷ νυμφίῳ φανῆναι, καὶ τῆς ἡδείας αὐτῇ παρέχειν ἀκοῦσαι φωνῆς. « Vox fraterni mei. » Hoc quidam superioribus addixerunt, textus autem Hebraicus novam hinc orditur sectionem. Ac liquet sponsam cum filiabus Jerusalem colloquentem, repente sponsi quibusdam, ut verisimile est, aliquid praecipientis vocem audire: qua audita, in montibus et collibus sponsae loco adjacentibus loquitur, ita ut nihil ab hinnulo differre videatur. Tum suo erga sponsam affectu prope domum accessit ac retro eam stetit: dein saliens ad domus usque fenestras pervenit amatorie, quasi volens inclinato capite illam in obliquum aspicere. Prope autem domum sponsae ac sociarum, velut ad aucupandum, multa retia expensa erant quae sponsus, uti fortior, perrumpens, per ea pronus inspexit, ac sponsam invitat ad se accedere, facto ipse suo animans, ut retia, quae jam scissa sint, et ipsa contemnat, necnon praeteritam quam illa pepererunt, temporis molestiam: quam hiemem vocat inutilium ac vehementium imbrium parentem. Hortatur etiam per praesentis temporis bona, flores vocans tanquam si ver esset ac cultura vitium; turturisque vocem et ficus grossos, atque vineas florentes describit, locum item communis quietis, ac thalamum, in quo positam sponsam toto vultu sui copiam sponso indulgere volebat, et ut illi dulcem ejus vocem audire liceret.
For present, etc. Procopius from Origen: "The voice of my kinsman. Some have attached this to what precedes, but the Hebrew sets it as the start of a section of its own. And it is plain that the bride, conversing with the daughters of Jerusalem, suddenly perceives the voice of the bridegroom, giving, it seems, some message to certain people; and as she perceives it, he [leaps] on the mountains and the hills lying near the bride's place, so as to be no different from a fawn. Then in his eagerness for the bride he came near the house and stood behind it; then, leaping, he reaches the windows of the house, lovingly, as if wishing to peep in at her. Near the house where the bride was, many nets had been spread to ensnare the bride and those with her; breaking through these, the bridegroom, being the stronger, looked in through them, and calls the bride to come near, encouraging her by his deed to despise the nets, as already torn, and the harsh season now gone by through them, which he calls winter, bringing useless and violent rain. He urges her also by the good things of the present season, speaking of flowers as in spring and the tending of vines; he describes the turtle-dove's voice, and the fig's green fruit, and the vines in blossom, and the place where he will rest with her, where he wished her, once there, to appear to the bridegroom with her whole face, and to let him hear her sweet voice." [The Latin that follows renders the same Greek; at the doubtful word it has loquitur, "he speaks".]
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Vers. 8. Vox fraterni mei. Frequenter nos admonere convenit quod libellus hic in modum dramatis texitur. Praesens enim versiculus quem proposuimus, tale aliquid indicat ; quod cum sponsae sermo esset ad adolescentulas filias Hierusalem, subito quasi eminus vocem sponsi senserit, quasi cum aliquibus loquentis : interruptoque sermone quem faciebat ad adolescentulas, sponsa aurem converterit ad auditum qui ad eum pervenerat, et dixerit : Vox fraterni mei. Sponsum vero intellige primo quidem antequam appareret oculis sponsae, voce ei sola agnitum ; post haec vero etiam conspectibus ejus apparuisse super montes quosdam vicinos illi loco in quo sponsa morabatur salientem, et magnis quibusdam non tam passibus quam saltibus colles montesque in modum cervi vel capreae transcendentem, et ita ad sponsam suam omni cum properatione venientem. Ubi vero ad domum intra quam sponsa commorabatur advenit, stetisse eum paululum intellige post domum, ita ut sentiretur quidem adesse, nondum tamen domum palam vellet et evidenter intrare, se prius quasi sub amatoris specie per fenestras aspicere velle sponsam. Intellige autem retia quaedam prope domum sponsae, aut laqueos esse positos, ut si forte ipsa, vel aliqua sodalium ejus ex filiabus Hierusalem aliquando exisset, caperetur. Ad ista vero retia venisse sponsum certum est : qui cum capi ab eis non posset, sed fortior eorum effectus, diruperit ipsa retia, diruptisque eis super ipsa incedens etiam per ipsa prospexerit ; et postquam hoc opus fecerit, dicat ad sponsam : Exsurge, veni, proxima mea, sponsa mea, columba mea ; hoc autem dicat ut ipso opere ostendat ei quomodo cum fiducia debeat contemnere jam retia quae ei tetenderat inimicus, nec timeat laqueos quos ab se jam viderat esse diruptos
Verse 8. The voice of my cousin. It is fitting to remind ourselves frequently that this little book is woven in the manner of a drama. For the present verse which we have set forth indicates something of the sort: that while the bride's discourse was to the young maidens, the daughters of Jerusalem, suddenly as if from afar she perceived the voice of the bridegroom, as if speaking with some persons: and breaking off the discourse which she was making to the young maidens, the bride turned her ear to the sound which had reached her, and said: The voice of my cousin. And understand that the bridegroom first indeed, before He appeared to the eyes of the bride, was recognized by her by voice alone; and after these things appeared to her sight as well, leaping upon certain mountains neighbouring to that place in which the bride was dwelling, and with certain great bounds rather than steps passing over the hills and mountains in the manner of a stag or a roe, and so coming to His bride with all haste. And when He arrived at the house within which the bride was dwelling, understand that He stood a little while behind the house, so that He was perceived indeed to be present, yet did not yet wish to enter the house openly and evidently, wishing first as it were under the guise of a lover to look upon the bride through the windows. Understand, moreover, that certain nets or snares were set near the house of the bride, so that if perchance she herself, or some one of her companions from the daughters of Jerusalem, should ever go out, she might be caught. Now to those nets it is certain that the bridegroom came: Who, since He could not be caught by them, but became stronger than they, burst those very nets, and having burst them, walking upon them, looked forth through them as well; and after He has done this work, He says to the bride: Arise, come, my neighbour, my bride, my dove; and He says this that by the very deed He may show her how with confidence she ought now to despise the nets which the enemy had spread for her, and not fear the snares which she had already seen to be burst by Himself;
Editors' notes and page, col. 166
Footnotes
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Cant. II, 10.
Song of Songs 2:10.
(printed under page 88)
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; et adhuc ut amplius ad se sponsam provocet festinare, dicat ei : Quia omne tempus quod jam grave videbatur, transivit, et hiems quae ei causa exorta videbatur, abscessit, pluviaeque inutiles abierunt, et tempus jam floridum venit, nihil moreris iter aggredi veniendi ad me. Ecce enim et agricolae, quia veris jam tempus arrisit, vineas colunt ; vox enim tum et aliarum avium, tum etiam sonora et grata turturis vernantis auditur. Sed et ficus de veris certa temperie germen suum produxit ; vites vero in tantum de temporis tranquillitate non dubitant, ut flores suos jam audeant odoresque proferre. Haec quidem de tranquillitate temporis indicat sponsae ut majore cum fiducia arripere iter audeat pergendi ad sponsum. Sed et locum describit ei, in quo vult eam secum requiescere ; et dicit velamento cujusdam saxi quod muro ipsi, vel loco pro murali contiguum sit, opacissimum quemdam effici locum ; ad quem venire eam vult, et ablato velamine ibi ejus revelatam faciem contueri, ut facie ad faciem innotescat sponso suo, et non solum faciem ejus revelatam videat sponsus et liberam, sed et vocem ejus ibi audiat, certus jam quod et facies ejus pulchra sit, et vox ejus suavis ac delectabilis.
and further, that He may provoke the bride still more to hasten to Him, He says to her: Because all the time which already seemed grievous has passed away, and the winter which seemed to have arisen on account of it has departed, and the useless rains have gone away, and the flowery time has already come, delay not at all to enter upon the journey of coming to Me. For behold, the husbandmen also, because the time of spring has now smiled forth, till the vineyards; for the voice both of other birds and also the resonant and grateful voice of the vernal turtledove is heard. Moreover, the fig tree from the sure mildness of spring has put forth its bud; while the vines so little doubt the tranquillity of the season that they already dare to bring forth their flowers and scents. These things indeed He indicates to the bride concerning the tranquillity of the season, that with greater confidence she may dare to take up the journey of proceeding to the bridegroom. Moreover, He describes to her the place in which He wishes her to rest with Him; and says that by the covering of a certain rock which is contiguous to the wall itself, or to a place serving as a wall, a certain most shady place is formed; to which He wishes her to come, and when the veil is taken away, there to behold her unveiled face, so that she may become known face to face to her bridegroom, and the bridegroom may not only see her face unveiled and free, but also hear her voice there, assured now that both her face is fair, and her voice sweet and delightful.
Haec autem praevenientes conjunximus, ne ordinem dramatis et historiae textum videremur interrumpere. Sed praevenientes paululum usque ad illum locum fabulae ordinem prosecuti sumus ubi ait : Quoniam vox tua suavis, facies tua speciosa. Nunc ergo repetentes videamus primo quid est quod ait : Vox fraterni mei. Ex voce sola ab Ecclesia sua primo Christus agnoscitur. Primo enim vocem suam praemisit per prophetas, et cum non videretur audiebatur tamen. Audiebatur autem per ea quae annuntiabantur de eo : et tandiu sponsa, id est Ecclesia quae ab initio saeculi congregabatur, solam vocem ejus audivit, usquequo oculis suis eum videret, et diceret :
Now anticipating these things we have joined them together, lest we should seem to interrupt the order of the drama and the thread of the narrative. And anticipating a little we have followed out the order of the play even to that passage where He says: For your voice is sweet, your face is comely. Now therefore, going back, let us see first what it is that she says: The voice of my cousin. By His voice alone is Christ first recognized by His Church. For first He sent His voice before Him through the prophets, and though He was not seen, yet He was heard. And He was heard through those things that were announced concerning Him: and for so long the bride, that is, the Church which was being gathered from the beginning of the world, heard His voice alone, until she saw Him with her own eyes, and said:
Vers. 8. Ecce hic venit saliens super montes, transiliens super colles. Saliebat enim super propheticos montes, et sanctos colles, illos scilicet qui in hoc mundo imaginem ejus formamque
Verse 8. Behold, He comes leaping upon the mountains, skipping over the hills. For He leaped upon the prophetic mountains, and the holy hills, those namely who in this world His image and form
Editors' notes and page, col. 167
Footnotes
(67) ‹anchor: facies tua speciosa› · call in col 167
Cant. II, 14.
Song of Songs 2:14.
(printed under page 89)
(69) ‹anchor: propheticos montes› · call in col 167
Saliebat enim super propheticos, etc. Procopius ex Origene: Ἢ καὶ ὄρη τοὺς προφήτας φησὶν ἀρτίους τῷ φρονήματι, τῶν ἀληθινῶν θεωρητάς· Οἶμαι δὲ καὶ τοὺς ἀποστόλους· ἐπεὶ κατὰ γενεὰν ἡ σοφία εἰς ψυχὰς μεταβαίνει. Ὄρη δὲ, ἐπεὶ ἀνατέλλοντος ἡλίου πρῶτα καταλάμπονται· βουνοὺς δὲ τοὺς ἔλαττον χωρήσαντας τὴν τοῦ πνεύματος ἐπιφάνειαν. Λέγοις δ' ἂν καὶ ὄρη τὰ ἐν νόμῳ νοήματα· βουνοὺς δὲ τὰ τῶν λοιπῶν προφητῶν. Ἢ καὶ ὁ θεωρήσας τὸν ἐν καινῇ Διαθήκῃ λόγον, βλέπει τὸν ἐπὶ τὰ ὄρη πηδῶντα, ἐπὶ δὲ τοὺς βουνοὺς διαλλόμενον, τὸν ἐν τῷ παλαιῷ γράμματι. Νεβρῷ δὲ ἐλάφων ὁ νυμφίος ἀπείκασται οὐ μόνον ὡς ἀναλίσκων τοὺς ὄφεις, ἀλλ' ὅτι καὶ παιδίον ἐγεννήθη ἡμῖν, υἱὸς καὶ ἐδόθη ἡμῖν· καὶ ὅτι ἐταπείνωσεν ἑαυτόν. Ἢ γὰρ ἂν ἔλαφος ὑπῆρχε τελεία. Vel etiam montes prophetas vocat sensu perfectos, verorum contemplatores, opinor autem etiam apostolos, si quidem « per generationes sapientia se in animas transfert. » Montes autem appellantur, quod, sole oriente, lucis fulgores primi recipiant; colles vero, eos qui spiritus illustrationem minus capiant. Possis etiam montes appellare legis ipsos sensus; colles vero, quae reliquorum sunt prophetarum. Vel qui contemplatus est quod in Novo Testamento est Verbum, videt salientem in montibus, super colles vero transilientem quod in veteri Scriptura. Hinnulo autem cervorum assimilatus est sponsus non tantum propterea quod serpentes absumit, sed quod etiam « parvulus natus est nobis, et filius datus est nobis; » quod item « seipsum humiliavit; » alioqui cervus esset perfecte.
For He leapt upon the prophetic, etc. Procopius from Origen: "Or else by 'mountains' he means the prophets, complete in understanding, contemplators of true things; and I think the apostles too, since in every generation wisdom passes into souls. Mountains, because when the sun rises they are lit first; hills, those who have taken in less of the Spirit's shining. You might also call the meanings in the Law mountains, and those of the other prophets hills. Or again, one who has contemplated the Word in the New Testament sees Him leaping on the mountains, and Him who is in the old letter bounding over the hills. The bridegroom is likened to a young hart not only as one who destroys serpents, but because a child is born to us, a son is given to us, and because He humbled Himself: otherwise He would be a full-grown hart." [The Latin that follows renders the same Greek.]
(printed under page 89)
Page
- running head: 167 ORIGENIS IN CANTICUM
- marginal letters: A ptos ; et adhuc; B deat pergendi ad; C illum locum fabulae; D (beside footnote)
- old-edition numerals: 79 before quid est quod
- other: Latin only, no Greek printed; begins with fragment ptos from col. 166 diru-ptos
gesserunt. Sed etsi in apostolis eum ponas quasi in montibus salientem et eminentem cunctis et in collibus, nihilominus his duntaxat qui secundo loco electi ab eo et missi sunt, non erit inconveniens. In his enim similis efficitur capreae, et hinnulo cervorum ; capreae, quod omnem visum visus ejus praecellit ; et cervo quod ad interitum serpentis advenit. Sed unaquaeque anima (si qua tamen est quae Verbi Dei amore constringitur), si quando in disputatione sermonis est posita, ut novit omnis qui expertus est, quomodo cum in arctum venitur, et angustiis propositionum quaestionumque concluditur. Si quando eam legis ac prophetarum vel aenigmata vel obscura quaeque dicta concludunt, si forte adesse eum sentiat anima, et eminus sonitum vocis ejus accipiat, sublevatur statim ; et ubi magis ac magis propinquare sensibus ejus coeperit, et illuminare quae obscura sunt, tunc eum videt salientem supra montes et colles, altae scilicet et excelsae sensus sibi intelligentiae suggerentem : ita ut merito dicat haec anima : Ecce hic venit saliens in montibus, transiliens super colles. Haec autem dicimus non immemores quod jam et in superioribus coram positus praesenti collocutus sit sponsae : sed quoniam, ut saepe diximus, dramatis speciem libellus hic continet, nunc in praesenti dicuntur aliqua, nunc etiam in absenti ; et sic agitur immutatio personarum, ut uterque ordo competenter dirigi videatur. Quamvis enim promittat sponsus, et dicat ad sponsam suam, qui sunt electi discipuli ejus, quia ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi ; tamen iterum per parabolas dicit, quia paterfamilias vocavit servos suos, et unicuique distribuit pecuniam negotiandi gratia, et profectus est. Et iterum dicit : Quia abiit petere sibi regnum. Et iterum quasi de absente sponso dicitur, quia media nocte clamor factus est dicentium, quia venit sponsus. Sic ergo nunc praesens est sponsus, et docet, nunc absens dicitur, et desideratur ; et utrumque vel Ecclesiae, vel animae studiosae conveniet. Cum enim pati persecutiones et tribulationes permittitur Ecclesia, absens ei videtur. Et rursum cum in pace
bore. But even if you set Him in the apostles as leaping upon the mountains and standing out above all, and upon the hills nonetheless in those only who in the second place were chosen by Him and sent, it will not be unfitting. For in these He becomes like a roe, and a fawn of the stags; a roe, because His sight excels all sight; and a stag, because He comes for the destruction of the serpent. Moreover, every soul (if at least there is any that is bound by the love of the Word of God), when at times it is placed in a disputation of discourse, as everyone knows who has experienced it, how when it comes into a strait, and is shut in by the difficulties of propositions and questions—if at times either the riddles or any obscure sayings of the law and the prophets shut it in, if perchance the soul perceives Him to be present, and from afar receives the sound of His voice, it is lifted up immediately; and when He begins more and more to draw near to its senses, and to illuminate the things that are obscure, then it sees Him leaping upon the mountains and hills, namely suggesting to it the senses of high and lofty understanding: so that deservedly this soul says: Behold, He comes leaping upon the mountains, skipping over the hills. Now we say these things not unmindful that already in the preceding parts also, placed face to face, He conversed with the bride as present: but since, as we have often said, this little book contains the form of a drama, some things are spoken now in the present, now also in the absent; and the change of persons is so conducted that each order seems to be fittingly directed. For although the bridegroom promises, and says to His bride, who are His chosen disciples, Behold, I am with you all days even to the consummation of the world; nevertheless again through parables He says that a householder called his servants, and distributed money to each one for the purpose of trading, and set out. And again He says: Because he went away to seek for himself a kingdom. And again, as if concerning an absent bridegroom, it is said that at midnight a cry was made of those saying, Behold, the bridegroom comes. Thus therefore now the bridegroom is present, and teaches, now He is said to be absent, and is longed for; and both will suit either the Church or the studious soul. For when the Church is permitted to suffer persecutions and tribulations, He seems to her to be absent. And again, when in peace
Editors' notes and page, col. 168
Footnotes
(68) ‹anchor: consummationem saeculi› · call in col 168
Matth. XXVIII, 20.
Matthew 28:20.
(printed under page 89)
(69) ‹anchor: et profectus est› · call in col 168
Matth. XXV, 14, 15.
Matthew 25:14–15.
(printed under page 89)
(70) ‹anchor: petere sibi regnum› · call in col 168
Luc. XIX, 12.
Luke 19:12.
(printed under page 89)
(71) ‹anchor: quia venit sponsus› · call in col 168
Matth. XXV, 6.
Matthew 25:6.
(printed under page 89)
Page
- running head: S IN CANTICUM CANTIC. 168
- marginal letters: A gesserunt. Sed etsi; B forte adesse eum; C dirigi videatur. Quamvis; D (beside footnote)
- old-edition numerals: (none)
- other: Latin only, no Greek printed
proficit, et in fide ac bonis operibus floret, praesens ei esse intelligitur. Sed et anima cum quaerit aliquem sensum, et agnoscere obscura quaeque et arcana desiderat, donec invenire non potest, absens ei sine dubio est Verbum Dei. Ubi vero occurrerit et apparuerit quod requiritur, quis dubitat adesse Verbum Dei, et illuminare mentem ac scientiae lumen ei praebere? Et iterum subduci nobis eum atque iterum adesse sentimus per singula quae aut aperiuntur, aut clauduntur in sensibus nostris. Et hoc eo usque patimur donec tales efficiamur, ut non solum revisere nos, sed et manere dignetur apud nos, secundum quod interrogatus a quodam discipulo dicente : Domine, quid est factum quod incipis nobis manifestare temetipsum, et non huic mundo? respondit Salvator : Si quis diligit me, verbum meum custodit, et Pater meus diliget eum, et ad ipsum veniemus, et mansionem apud eum faciemus. Si ergo et nos volumus videre Verbum Dei atque animae sponsum salientem super montes, et exsultantem super colles, primo audiamus vocem ejus ; et cum audierimus eum in omnibus, tunc etiam eum videre poterimus, secundum ea quae in praesenti loco vidisse describitur sponsa. Nam et ipsa quamvis et prius eum viderit, non eum tamen ita viderat, ut nunc salientem super montes et exsilientem super colles, neque per fenestras suas procumbentem, neque per retia prospicientem, sed magis videtur quod prius hiemis tempore eum viderit. Nunc enim primum dicit ei : Quia hiems transiit. Igitur ut res indicat etiam per hiemem sponsae suae apparet, id est tribulationum et tentationum tempore. Sed et alia est illa visitatio, in qua visitatur paululum, et iterum deseritur, ut probetur, ac rursus requiritur, ut caput ejus sustentetur, et ut tota complectatur, ne forte aut in fide titubet, aut corpus ejus tentationum pondere praegravetur. Et ideo videtur mihi hiems fuisse illud tempus, cum caput suum fidei scilicet summitatem laeva sponsi contineri poscebat, et dextera ejus omne corpus amplecti. Nunc autem ista visio quae de montibus apparet et collibus, gratiarum puto spiritalium altitudines, potentiasque designat. Sed et per fenestras quod prospicere dicitur, sensibus mihi lumen videtur praebere. Et retia quae dirumpit, et conterit, laqueos indicari diabolicos puto, utpote tentationum tempore tanquam hieme jam peracta. Ostenduntur etiam signa veris, et aestatis, sicut in Psalmis dictum est : Aestatem et ver, tu fecisti ea. Inde denique et flores perfectuum protulit Ecclesia, tentationibus superatis, et putationis. dispensatione transacta, sicut in suis locis cum ad haec disserenda ventum fuerit ostendetur.
she makes progress, and flourishes in faith and good works, He is understood to be present to her. Moreover, when the soul seeks some meaning, and desires to recognize obscure and secret things, so long as it cannot find them, the Word of God is without doubt absent from it. But when that which is sought occurs and appears, who doubts that the Word of God is present, and illuminates the mind and affords it the light of knowledge? And again we feel Him to be withdrawn from us and again to be present through each thing that is either opened or closed in our senses. And this we experience until we become such that He deigns not only to revisit us, but also to abide with us, according as when asked by a certain disciple saying: Lord, how is it that Thou art about to manifest Thyself to us, and not to this world? the Saviour answered: If anyone loves Me, he keeps My word, and My Father will love him, and We will come to him, and will make Our abode with him. If therefore we also wish to see the Word of God and the bridegroom of the soul leaping upon the mountains, and exulting upon the hills, let us first hear His voice; and when we have heard Him in all things, then we shall also be able to see Him, according to those things which the bride is described as having seen in the present passage. For although she herself also had seen Him before, yet she had not so seen Him as now leaping upon the mountains and skipping over the hills, nor leaning through her windows, nor looking forth through the nets, but rather it seems that before she had seen Him in the time of winter. For now for the first time He says to her: For the winter is past. Therefore, as the matter indicates, even during the winter He appears to His bride, that is, in the time of tribulations and temptations. Yet another is that visitation in which she is visited a little while, and again is forsaken, that she may be proved, and again is sought, that her head may be sustained, and that she may be wholly embraced, lest perchance either she stagger in faith, or her body be weighed down by the weight of temptations. And therefore it seems to me that winter was that time when she asked that her head, namely the summit of faith, be held by the left hand of the bridegroom, and that His right hand embrace her whole body. Now, however, this vision which appears from the mountains and hills designates, I think, the heights and powers of spiritual graces. And that He is said to look forth through the windows seems to me to afford light to the senses. And the nets which He bursts and crushes indicate, I think, the snares of the devil, inasmuch as the time of temptations, like winter, is now past. The signs of spring and of summer are also shown, just as it is said in the Psalms: Summer and spring, Thou hast made them. Thence finally the Church also brought forth the flowers of advancements, when temptations have been overcome, and the dispensation of pruning has been completed, as will be shown in its own places when we come to discuss these things.
Ecce hic venit saliens super montes, transiliens
Behold, He comes leaping upon the mountains, skipping
Editors' notes and page, col. 169
Footnotes
(72) ‹anchor: et non huic mundo› · call in col 169
Joan. XIV, 22.
John 14:22.
(printed under page 90)
(73) ‹anchor: apud eum faciemus› · call in col 169
Ibid. 23.
The same chapter, verse 23.
(printed under page 90)
(74) ‹anchor: hiems transiit› · call in col 169
Cant. II, 11.
Song of Songs 2:11.
(printed under page 90)
(75) ‹anchor: tu fecisti ea› · call in col 169
Psal. LXXIV, 17.
Psalm 74:17 (as printed; the verse is Psalm 73:17 in the Vulgate numbering).
(printed under page 90)
(70) ‹anchor: et putationis› · call in col 169
Putationis. Codex Turonensis, tentationis.
Putationis ("of pruning"): the Tours manuscript reads tentationis ("of temptation").
(printed under page 90)
Page
- running head: 169 LIBER TERTIUS
- marginal letters: A proficit, et in; B mundo? respondit Salvator :; C eum viderit. Nunc; D cere dicitur, sensibus
- old-edition numerals: 80 before fuisse illud
- other: Latin only, no Greek printed
super colles. Historicum ordinem jam prosecuti sumus ; nunc autem quomodo Christus ad Ecclesiam veniens saliat super montes, et exsiliat super colles, videndum est. Exsiliens enim magis quam transiliens propositi sermonis proprietas habet. Isaac enim ambulans et progrediens major fiebat, usquequo fieret magnus valde. Paulus autem non jam ambulando profecit, sed currendo, cum dicit : Cursum consummari. Salvator autem noster et Ecclesiae sponsus, neque ambulare, neque currere, sed super haec salire dicitur et exsilire. Si enim consideres quomodo parvi temporis spatio occupatum falsis superstitionibus mundum sermo Dei percurrit, et ad agnitionem verae fidei revocavit, intelliges quomodo saliat super montes, magna videlicet quaeque regna saltibus suis superans, et ad recipiendam cognitionem divinae religionis inclinans ; et exsiliat super colles, cum etiam minora regna velociter subjugat atque ad pietatem veri cultus adducit ; et sic de loco ad locum, de regno ad regnum, de provinciis ad provincias praedicationis illustratione transiliens per eum qui dicebat, quia ab Hierusalem in circuitu usque ad Illyricum replevit Evangelium Dei, intelliges quomodo super montes saliens veniat, et exsiliens super colles. Sed et alio modo potest intelligi, sicut supra jam diximus, quoniam quidem Moyses de ipso scripsit, et prophetae nihilominus de ipso annuntiaverunt. Sed et haec annuntiatio in lectione Veteris Testamenti velamen habet superpositum : ubi vero sponsae, Ecclesiae scilicet ad eum conversae, ablatum est velamen, subito videt eum in istis montibus, legis scilicet voluminibus salientem et in collibus Scripturae propheticae pro evidenti manifestatione non tam apparentem quam exsilientem, verbi gratia, quasi si revolvens singulas propheticae lectionis paginas inveniat de ipsis exsilientem Christum, et per loca singula lectionum ablato nunc demum quo prius tegebatur velamine, ebullire eum cernat, et emergere atque evidenti jam manifestatione prorumpere. Ob hoc credo et ipse Jesus cum ad transformandum se venit, non in aliqua planitie aut convalle fuit, sed montem conscendit, ubi et transformatus est ; ut scias eum semper in montibus, aut in collibus apparere, et ut te doceat ne usquam eum nisi in legis et prophetarum montibus quaeras. Quod autem sancti quique montes appellantur, in multis Scripturae locis invenies indicari, sicut ait in Psalmis : Fundamenta ejus in montibus sanctis. Et iterum : Levavi oculos meos in montes, unde veniet auxilium mihi. Auxilium namque in tribulationibus, ex Scripturarum divinarum sensibus capimus. Possumus adhuc et montes in quibus salire Verbum Dei dicitur, et quasi liberius efferri, Novum accipere Testamentum ; colles vero
over the hills. We have already followed out the historical order; now however we must see how Christ coming to the Church leaps upon the mountains, and leaps forth upon the hills. For the propriety of the proposed word holds leaping forth rather than skipping over. For Isaac walking and advancing became greater, until he became very great. Paul, however, made progress no longer by walking, but by running, when he says: I have finished the course. But our Saviour and the bridegroom of the Church is said neither to walk nor to run, but beyond these things to leap and to leap forth. For if you consider how in a short space of time the word of God ran through the world occupied by false superstitions, and recalled it to the knowledge of the true faith, you will understand how He leaps upon the mountains, namely overcoming all the great kingdoms by His bounds, and inclining them to receive the knowledge of the divine religion; and leaps forth upon the hills, when He swiftly subjugates the lesser kingdoms as well and leads them to the piety of true worship; and thus skipping over from place to place, from kingdom to kingdom, from provinces to provinces by the illumination of preaching through him who said that from Jerusalem round about even unto Illyricum he has fulfilled the Gospel of God, you will understand how He comes leaping upon the mountains, and leaping forth upon the hills. Yet it can also be understood in another way, as we have already said above, since indeed Moses wrote concerning Him, and the prophets nonetheless announced concerning Him. Yet this announcement also in the reading of the Old Testament has a veil laid over it: whereas when the veil is taken away for the bride, namely the Church turned to Him, suddenly she sees Him leaping in those mountains, namely the volumes of the law, and in the hills of prophetic Scripture for His evident manifestation not so much appearing as leaping forth—for example, as if turning over each page of the prophetic reading she should find Christ leaping forth from them, and through each passage of the readings, now at last that the veil by which He was previously covered has been taken away, she should behold Him bubbling up, and emerging, and bursting forth in an already evident manifestation. On this account, I believe, Jesus Himself also, when He came to transfigure Himself, was not in some plain or valley, but ascended a mountain, where also He was transfigured; that you may know that He always appears in the mountains or in the hills, and that He may teach you never to seek Him anywhere save in the mountains of the law and the prophets. Moreover, that all the saints are called mountains, you will find indicated in many passages of Scripture, just as he says in the Psalms: His foundations are in the holy mountains. And again: I have lifted up mine eyes to the mountains, from whence help shall come to me. For help in tribulations we take from the senses of the divine Scriptures. Further, we can also take the mountains in which the Word of God is said to leap, and as it were to be borne along more freely, as the New Testament; and the hills,
Editors' notes and page, col. 170
Footnotes
(76) ‹anchor: call not visible in the foot image› · call in col 170
I Tim. IV, 7.
1 Timothy 4:7.
(printed under page 90)
(77) ‹anchor: call not visible in the foot image› · call in col 170
Rom. XV, 19.
Romans 15:19.
(printed under page 90)
(78) ‹anchor: ubi et transformatus est› · call in col 170
Matth. XVII.
Matthew 17.
(printed under page 90)
(79) ‹anchor: in montibus sanctis› · call in col 170
Psal. LXXXVII, 1.
Psalm 87 [86], 1.
(printed under page 90)
(80) ‹anchor: veniet auxilium mihi› · call in col 170
Psal. CXXI, 1.
Psalm 121 [120], 1.
(printed under page 90)
Page
- running head: LIBER TERTIUS. 170
- marginal letters: A super colles. Historicum; B cet quaeque regna; C velamen habet superpositum :; D tibus, aut in
- old-edition numerals: (none)
- other: Latin only, no Greek printed
de quibus quasi diu compressus et occultatus exsiliit, Veteris Testamenti sentire volumina. Sed et apud Jeremiam venatores et piscatores qui mittuntur capere homines ad salutem, in montibus et collibus eos capere dicuntur ; sic enim ait : Ecce mitto multos piscatores, et multos venatores, et capient eos super omnem montem et super omnem collem. Quod ego magis ad futurum tempus in consummatione saeculi implendum puto, ut cum missi fuerint angeli secundum evangelicam parabolam messis tempore, ut separent frumenta a zizaniis, qui excelsioris vitae et eminentioris fuerit conversationis, iste inveniatur, aut in collibus. Non invenietur in humilibus et dejectis locis, ne ibi mistus videatur esse zizaniis : sed in excelsioribus sensibus, et in eminentia fidei positus, salienti in montibus Verbo Dei, et exsilienti in collibus semper adhaerens. Quod per aliam nihilominus parabolam, sub eodem tamen intellectu, dicitur in Evangelio : Si quis in tecto est, non descendat tollere aliquid de domo. Potest adhuc et alium nobis sensum praedives iste praesentis versiculi sermo suggerere. Possibile namque et omnem qui plena fide credit in Deum, vel montem, vel collem appellari, pro qualitate scilicet vitae et magnitudine intelligentiae : etiamsi fuerit aliquando vallis, proficiente in eo Jesu aetate, et sapientia, et gratia, omnis vallis implebitur. Superbi autem quique et elati ut montes et colles, humiliabuntur : quoniam qui se exaltat humiliabitur, et qui se humiliat exaltabitur. De ipsis enim dicitur : Qui confidunt in Domino sicut mons Sion, et Hierusalem dicitur : Montes in circuitu ejus. Unde puto quod merito etiam Salvator noster, quoniam et ipse dicitur lapis de monte excisus sine manibus, et factus esse mons magnus, sicut rex regum, et pontificum pontifex, potest etiam mons montium appellari. Verum ut etiam tertia expositio habeat locum, ad unamquamque animam sermo dirigatur. Si qui sint capaciores verbi Dei, qui ab Jesu aquam sibi datam biberunt, et haec facta est in eis fons aquae vivae salientis in vitam aeternam, in his scilicet in quibus verbum Dei crebris sensibus et copiosis, velut perennibus ebullit fluentis ; in his vitae ac scientiae et doctrinae merito montibus et collibus effectis, dignissime salire verbum Dei dicitur et exsilire, factus in eis per affluentiam doctrinae fons aquae vivae salientis in vitam aeternam.
from which as if long compressed and hidden He leaped forth, we can understand as the volumes of the Old Testament. Moreover, in Jeremiah the hunters and fishers who are sent to catch men for salvation are said to catch them in the mountains and hills; for thus He says: Behold, I send many fishers, and many hunters, and they shall catch them upon every mountain and upon every hill. Which I think is rather to be fulfilled at the future time in the consummation of the world, so that when the angels are sent according to the Gospel parable at the time of harvest, to separate the wheat from the tares, he who has been of a loftier life and more eminent conduct may be found there, or in the hills. He will not be found in lowly and abject places, lest there he seem to be mingled with the tares: but placed in loftier thoughts and in the eminence of faith, always cleaving to the Word of God leaping in the mountains and leaping forth in the hills. Which through another parable nonetheless, yet under the same understanding, is said in the Gospel: If anyone is on the housetop, let him not come down to take anything out of the house. This richly stored word of the present verse can suggest still another sense to us as well. For it is possible that everyone who with full faith believes in God is called either a mountain or a hill, according to the quality of his life, namely, and the greatness of his understanding: even if he was once a valley, as Jesus advances in him in age, and wisdom, and grace, every valley shall be filled. Whereas all the proud and lofty as mountains and hills shall be humbled: because he that exalts himself shall be humbled, and he that humbles himself shall be exalted. For concerning them it is said: They that trust in the Lord are as Mount Sion, and of Jerusalem it is said: Mountains are round about her. Whence I think that deservedly our Saviour also, since He Himself is called a stone cut out of a mountain without hands, and is said to have become a great mountain, just as He is King of kings and High Priest of high priests, can also be called the Mountain of mountains. But that a third exposition also may have place, let the discourse be directed to each soul. If there are any more capable of receiving the word of God, who have drunk the water given to them by Jesus, and it has become in them a fountain of living water springing up into eternal life—in those, namely, in whom the word of God bubbles up in frequent and copious thoughts, as if in perennial streams—in these, deservedly made mountains and hills of life and knowledge and doctrine, most worthily is the word of God said to leap and to leap forth, having become in them through the abundance of doctrine a fountain of living water springing up into eternal life.
Vers. 9. Similis est fraternus meus capreae, hinnuloque cervorum in montibus Bethel. Caprea vel cervus quod inter munda habeantur animalia, manifeste ex his quae in Deuteronomio scripta sunt indicatur, est enim hoc modo scriptum : Haec enim sunt animalia quae manducabitis, vitulum, et agnum ex pecoribus, et hircum ex capris, cervum, et capream,
Verse 9. My cousin is like a roe, and a fawn of the stags upon the mountains of Bethel. That the roe or the stag is accounted among the clean animals is manifestly indicated from the things that are written in Deuteronomy; for it is written in this manner: For these are the animals which you shall eat: the calf, and the lamb from the flocks, and the kid from the goats, the stag, and the roe,
Editors' notes and page, col. 171
Footnotes
(81) ‹anchor: super omnem collem› · call in col 171
Jerem. XVI, 16.
Jeremiah 16:16.
(printed under page 91)
(82) ‹anchor: frumenta a zizaniis› · call in col 171
Matth. XIII.
Matthew 13.
(printed under page 91)
(83) ‹anchor: aliquid de domo› · call in col 171
Matth. XXIV, 17.
Matthew 24:17.
(printed under page 91)
(84) ‹anchor: se humiliat exaltabitur› · call in col 171
Luc. XVIII, 14.
Luke 18:14.
(printed under page 91)
(85) ‹anchor: Montes in circuitu ejus› · call in col 171
Psal. CXXV, 1, 2.
Psalm 125:1–2 (as printed; Psalm 124:1–2 in the Vulgate numbering).
(printed under page 91)
(86) ‹anchor: sicut rex regum› · call in col 171
Dan. II, 34, 37.
Daniel 2:34, 37.
(printed under page 91)
Page
- running head: 171 ORIGENIS IN CANTICUM
- marginal letters: A de quibus quasi; B et in eminentia; C ipsis enim dicitur :; D merito montibus et
- old-edition numerals: 81 after pontificum
- other: Latin only, no Greek printed; ends mid-word ca-
et bubalum, et tragelaphum, et ibicem, camelum et pardum. Sed et quod sanctus cervo comparatur, in multis Scripturae divinae locis habetur, ut in Psalmo, ubi dicit : Sicut cervus desiderat ad fontes aquarum, ita desiderat anima mea ad te, Deus. Verumtamen in sermonibus quos ex Deuteronomio assumpsimus, etiam hoc non negligenter considerandum videtur, quam dignum in animalibus mundis enumerandis ordinem tenuerit, ut primo vitulum, secundo agnum, tertio hircum scriberet. In his vero quae secundum eumdem Moysen non offeruntur ad altare, primo cervum, secundo capream nominat ; et ita post haec reliqua per ordinem describit animantia. Quorum ratio his quibus abundantior gratia spiritalis in dono scientiae concessa est per Spiritum sanctum manifesta et evidens fiet. Nobis interim quoniam de cervo et caprea dicere nunc in expositione praesentis versiculi incumbit, conveniens videtur ex Scripturis divinis congregare pro viribus, quae de his animalibus referuntur, de quibus idem Moyses cum de carnibus loqueretur quae in omni desiderio animae comederentur non oblatae ad altare ; sicut caprea, inquit, et cervus. Egregium vero quid XXVIII psalmus, ubi de virtutibus et efficacia vocis Dei per ordinem scribit, de cervo hoc modo dicit : Vox Domini perficientis cervos, id est, perfectos facientis cervos, et revelabit condensa. Sicut enim vox Domini intercidere dicitur flammam ignis, et concutere desertum, ita perficere cervos ac revelare condensa memoratur.
and the buffalo, and the goat-stag, and the ibex, the camel and the leopard. Moreover, that a holy man is compared to a stag is held in many passages of divine Scripture, as in the Psalm, where he says: As the stag pants after the fountains of waters, so my soul pants after Thee, O God. Nevertheless, in the words which we have taken from Deuteronomy, this also seems to be considered not negligently, what a worthy order he kept in enumerating the clean animals, so that first he wrote the calf, second the lamb, third the goat. Whereas among those which according to the same Moses are not offered at the altar, he names first the stag, second the roe; and so after these he describes the remaining animals in order. The reason of which things will become manifest and evident through the Holy Spirit to those to whom more abundant spiritual grace has been granted in the gift of knowledge. For us in the meantime, since it is now incumbent upon us in the exposition of the present verse to speak concerning the stag and the roe, it seems fitting to gather from the divine Scriptures according to our strength the things that are related concerning these animals, of which the same Moses spoke when he was speaking of the meats that might be eaten in every desire of the soul without being offered at the altar; as the roe, he says, and the stag. Moreover, the twenty-eighth Psalm says something remarkable concerning the stag, where it writes in order of the powers and efficacy of the voice of God, in this manner: The voice of the Lord perfecting the stags, that is, making the stags perfect, and He will lay bare the thickets. For just as the voice of the Lord is said to cleave the flame of fire, and to shake the wilderness, so it is recorded to perfect the stags and to lay bare the thickets.
Sed et in Job de cervo ita invenimus referri, ubi Dominus ad Job per turbinem loquens et nubem ait : Aut ergo observasti partus cervorum, aut numerasti menses eorum plenos ad partum, dolores autem eorum solvisti, aut nutristi eorum natos, aut sine doloribus partus eorum emittes? Abrumpent filii eorum, et multiplicabuntur in nativitate ; exibunt, et non revertentur. His adjungenda sunt etiam illa quae in Proverbiis legimus hoc modo : Cervus amicitiarum, et pullus gratiarum loquitur tibi. Haec interim ad praesens de cervo nobis scripta occurrere potuerunt. Quae ob hoc assumpsimus, ut loquamur non in doctrina humanae sapientiae, sed in doctrina spiritus, spiritalia spiritalibus comparantes. Et ideo invocemus Deum Patrem Verbi, quod nobis Verbi sui manifestet arcana, sensumque nostrum removeat a doctrina humanae sapientiae, et exaltet atque elevet ad doctrinam Spiritus, ut non ea quae sentit carnalis auditus, sed ea quae continet voluntas Spiritus sancti loquamur. Paulus apostolus nos docet quod invisibilia Dei ex invisibilibus intelligantur, et ea quae non videntur, ex eorum quae videntur, ratione et similitudine contemplentur ; ostendens per hoc quod visibilis hic mundus
Moreover, in Job also we find it related thus concerning the stag, where the Lord speaking to Job through the whirlwind and the cloud says: Have you then observed the birth of the stags, or have you numbered their months full unto birth, and have you loosed their pangs, or have you nourished their young, or will you send forth their births without pangs? Their young shall break forth, and shall be multiplied in birth; they shall go forth, and shall not return. To these must also be joined those things which we read in Proverbs in this manner: The stag of friendships and the foal of graces converses with you. These things written concerning the stag have been able to occur to us in the meantime for the present. Which we have taken up on this account, that we may speak not in the doctrine of human wisdom, but in the doctrine of the Spirit, comparing spiritual things with spiritual. And therefore let us call upon God the Father of the Word, that He may manifest to us the mysteries of His Word, and remove our sense from the doctrine of human wisdom, and exalt and raise it up to the doctrine of the Spirit, so that we may speak not the things which carnal hearing perceives, but the things which the will of the Holy Spirit contains. Paul the Apostle teaches us that the invisible things of God are understood from the invisible things, and that the things which are not seen are contemplated by the reason and similitude of the things which are seen; showing by this that this visible world
Editors' notes and page, col. 172
Footnotes
(87) ‹anchor: camelum et pardum› · call in col 172
Deut. XIV, 4, 5.
Deuteronomy 14:4–5.
(printed under page 91)
(88) ‹anchor: ad te, Deus› · call in col 172
Psal. XLII, 1.
Psalm 42:1 (as printed; Psalm 41 in the Vulgate numbering).
(printed under page 91)
(89) ‹anchor: et revelabit condensa› · call in col 172
Psal. XXVIII, 9.
Psalm 28, verse 9 as printed (the Vulgate's numbering; Ps. 29:9 in the Hebrew).
(printed under page 91)
(90) ‹anchor: et non revertentur› · call in col 172
Job XXXIX, 1, 2, 3, 4.
Job 39:1–4.
(printed under page 91)
(91) ‹anchor: gratiarum loquitur tibi› · call in col 172
Prov. V, 19.
Proverbs 5:19.
(printed under page 91)
(92) ‹anchor: similitudine contemplentur› · call in col 172
Rom. I.
Romans 1.
(printed under page 91)
Page
- running head: S IN CANTICUM CANTIC. 172
- marginal letters: A pream, et bubalum,; B tiae concessa est; C condensa memoratur.; D doctrina spiritus, spiritalia
- old-edition numerals: (none)
- other: Latin only, no Greek printed; begins with fragment pream from col. 171 ca-pream; ends mid-word mun-
de invisibili doceat, et exemplaria quaedam coelestium contineat positio ista terrena ; ut ab his quae deorsum ad ea quae sursum sunt possimus ascendere, atque ex his quae videmus in terris, sentire et intelligere ea quae habentur in coelis. Ad quorum similitudinem quamdam, quo facilius colligi per haec ac sentiri possent diversitates, creaturarum quae in terris sunt similitudinem conditor dedit. Et fortassis sicut hominem Deus ad imaginem et similitudinem suam fecit, ita etiam caeteras creaturas ad alias quasdam coelestes imagines per similitudinem condidit ; et fortasse in tantum singula quaeque quae in terris sunt, habent aliquid imaginis et similitudinis in coelestibus, ut etiam granum sinapis quod minimum est in omnibus seminibus, habeat aliquid imaginis et similitudinis in coelis ; et hoc quod talis ei quaedam composita est alternatio naturae, ut cum minimum sit omnium seminum, majus fiat omnibus oleribus, ita ut possent venire aves coeli, et habitare in ramis ejus ; similitudinem ferat non solum alicujus coelestis imaginis, sed et ipsius regni coelorum. Sic ergo possibile est etiam caetera semina quae in terris sunt, ut habeant aliquid in coelestibus similitudinis et rationis. Quod si semina, sine dubio et virgulta ; et si virgulta, sine dubio et animantia, vel alitum, vel repentium, et quadrupedum. Sed et illud adhuc potest intelligi, quod sicut granum sinapis non unam similitudinem tenet regni coelorum et habitationis scilicet avium in ramis suis, sed habet et aliam similitudinem vel imaginem, perfectionis scilicet fidei, ita ut si quis habeat fidem sicut granum sinapis, dicat monti transferre se, et transferet ; ita possibile est ut etiam caetera non in uno aliquo, sed in pluribus speciem et imaginem coelestium ferant. Et cum plures sint, verbi gratia, in grano sinapis virtutes quae rerum coelestium imagines teneant, ultimus et extremus ejus usus est iste qui habetur apud homines in ministerio corporali. Ita etiam in reliquis, vel seminibus, vel virgultis, vel herbarum radicibus, vel etiam in animantibus intelligi potest ; ut usum quidem et ministerium hominibus praebeant corporale, habeant autem incorporalium rerum formas et imagines, quibus doceri anima possit, et instrui ad contemplanda etiam ea quae sunt invisibilia et coelestia. Et hoc fortassis est quod ille scriptor divinae sapientiae dicit : Ipse enim mihi dedit eorum quae sunt scientiam veram, ut sciam substantiam mundi, et virtutes elementorum, initium, et finem, et medietatem temporum, vicissitudinum permutationes, et conversiones temporum, et anni circulos, et stellarum positiones, naturas animalium, et iras bestiarum, spirituum violentias, et cogitationes hominum, differentias virgultorum, et virtutes radicum ; sed et quaecunque occulta et manifesta sunt cognovi. Vide ergo si possimus ex his Scripturae sermonibus ea, quae discutere
teaches concerning the invisible, and that this earthly arrangement contains certain copies of heavenly things; so that from these things which are below we may be able to ascend to those things which are above, and from these things which we see on earth, perceive and understand those things which are held in the heavens. To a certain likeness of which things, that the diversities might more easily be gathered and perceived through them, the Creator gave the likeness of the creatures that are on earth. And perhaps just as God made man to His own image and likeness, so also He created the remaining creatures by likeness to certain other heavenly images; and perhaps each single thing that is on earth has so much of image and likeness in heavenly things that even a grain of mustard seed, which is the least among all seeds, has something of image and likeness in the heavens; and in this, that such an alternation of nature has been composed for it that, though it is the least of all seeds, it becomes greater than all herbs, so that the birds of the air can come and dwell in its branches, it bears the likeness not only of some heavenly image, but even of the kingdom of heaven itself. Thus therefore it is possible that the remaining seeds also which are on earth have something of likeness and reason in heavenly things. And if seeds, without doubt shrubs also; and if shrubs, without doubt living creatures also, whether of birds, or of creeping things, and of four-footed beasts. Moreover, this also can still be understood, that just as a grain of mustard seed holds not one likeness of the kingdom of heaven, namely of the dwelling of the birds in its branches, but has also another likeness or image, namely of the perfection of faith, so that if anyone has faith as a grain of mustard seed, he shall say to a mountain to remove itself, and it shall remove; so it is possible that the rest of things also bear the form and image of heavenly things not in some one point, but in many. And whereas there are many properties, for example, in a grain of mustard seed which hold the images of heavenly things, its last and lowest use is that which is held among men in bodily service. So also in the rest of things, whether seeds, or shrubs, or roots of herbs, or even in living creatures, it can be understood: that they afford indeed a bodily use and service to men, yet have the forms and images of incorporeal things, whereby the soul can be taught and instructed to contemplate those things also which are invisible and heavenly. And this perhaps is what that writer of divine wisdom says: For He Himself gave me true knowledge of the things that are, that I may know the substance of the world, and the powers of the elements, the beginning, and the end, and the midst of times, the alternations of the solstices, and the changes of seasons, and the cycles of the year, and the positions of the stars, the natures of living creatures, and the ragings of wild beasts, the violences of winds, and the thoughts of men, the differences of plants, and the virtues of roots; and all things whatsoever that are hidden and manifest I have known. See therefore whether we can from these words of Scripture gather more clearly and more evidently those things which we have proposed to discuss.
Editors' notes and page, col. 173
Footnotes
(93) ‹anchor: manifesta sunt cognovi› · call in col 173
Sap. VII, 17, 18, 19, 20, 21.
Wisdom 7:17–21.
(printed under page 92)
Page
- running head: 173 LIBER TERTIUS
- marginal letters: A dus de invisibili; B minibus, habeat aliquid; C aliam similitudinem vel; D ceri anima possit,
- old-edition numerals: 82 after verbi
- other: Latin only, no Greek printed; begins with fragment dus from col. 172 mun-dus; ends mid-word discu-
proposuimus, lucidius evidentiusque colligere. Etenim scriptor iste sapientiae divinae cum singula quaeque enumerasset, ad ultimum dixit, quia occultorum, et manifestorum acceperit scientiam : ostendens sine dubio quod unumquodque eorum quae in manifesto sunt, referatur ad aliquid eorum quae in occulto sunt ; id est, singula quaeque visibilia habere aliquid similitudinis et rationis ad invisibilia. Quia ergo impossibile est homini in carne viventi agnoscere aliquid de occultis et invisibilibus, nisi imaginem aliquam et similitudinem conceperit de visibilibus ; ob hoc arbitror, quod ille qui omnia in sapientia fecit, ita creavit unamquamque visibilium speciem in terris, ut in his doctrinam quamdam et agnitionem rerum invisibilium et coelestium poneret ; quo per haec ascenderet mens humana ad spiritalem intelligentiam, et rerum causas in coelestibus quaereret, ut posset edocta per sapientiam Dei etiam ipsa dicere : Quae in occulto sunt, et quae in manifesto, cognovi. Secundum haec quoque agnoscit et substantiam mundi, non solum hanc visibilem corporeamque, quae palam est, sed et illam incorpoream invisibilemque quae in occulto est. Agnoscit etiam elementa mundi non solum visibilia, sed et invisibilia, et utrorumque virtutes. Sed et initium quod dicit, et finem, et medietatem temporum, initium ait visibilis quidem mundi, quod ante sex millia non integros annos initium designat Moyses ; medietatem quoque secundum temporum rationem, finemque illum qui speratur cum coelum et terra transibunt. Secundum occultorum vero scientiam, initium illud quod intelligit is quem sapientia Dei docuerit, quod nulla possunt tempora, nulla saecula comprehendere. Medietatem vero haec quae nunc sunt, finem vero ea quae futura sunt, id est, perfectionem consummationemque universitatis, quae tamen ex his visibilibus conjici possunt et intelligi. Sed et vicissitudinum permutationes, et temporum conversiones, anni circulos, ex his quae videntur refert ad invisibiles rerum corporalium permutationes ac vicissitudines.
For when that writer of divine wisdom had enumerated each single thing, at the last he said that he had received the knowledge of things hidden and manifest: showing without doubt that each one of the things that are in the open is referred to something of the things that are in secret; that is, that each single visible thing has some likeness and relation to invisible things. Because therefore it is impossible for a man living in the flesh to recognize anything concerning hidden and invisible things unless he has conceived some image and likeness from visible things; on this account I think that He Who made all things in wisdom so created each kind of visible things on earth that in them He placed a certain teaching and recognition of invisible and heavenly things; whereby through these things the human mind might ascend to spiritual understanding, and seek the causes of things in heavenly places, so that, instructed through the wisdom of God, it too might be able to say: The things that are in secret, and the things that are in the open, I have known. According to these things also he recognizes the substance of the world, not only this visible and corporeal one which is in the open, but also that incorporeal and invisible one which is in secret. He recognizes also the elements of the world, not only the visible, but also the invisible, and the powers of both. Moreover, as for the beginning of which he speaks, and the end, and the midst of times, he speaks of the beginning of the visible world indeed, which Moses designates as a beginning not quite six thousand years ago; the midst also according to the reckoning of times, and that end which is hoped for when heaven and earth shall pass away. Whereas according to the knowledge of hidden things, he speaks of that beginning which he understands whom the wisdom of God has taught, which no times, no ages can comprehend. And the midst, these things which now are; and the end, those things which are to come, that is, the perfection and consummation of the universe, which nevertheless can be conjectured and understood from these visible things. Moreover, the alternations of the solstices, and the changes of seasons, and the cycles of the year, from these things which are seen he refers to the invisible alternations and changes of corporeal things.
Circulos quoque annorum temporalium, et praesentium refert ad antiquiores aliquos ac sempiternos annos, secundum eum qui dicebat : Et annos aeternos in mente habui. Sed et stellarum positiones non dubitavit ab his quae palam videntur referre ad illa quae in occultis sunt, quae occultorum manifestorumque scientiam meruit : et dicit esse aliquod sanctorum genus quod de Abrahae praecipue stirpe descendit, sicut stellas coeli. Sed et resurrectionis futurae gloriam stellas esse secundum occultorum scientiam pronuntiavit, sequens eum qui dixit : Alia gloria solis, et alia stellarum. Stella enim a stella differt in gloria, ita et resurrectio mortuorum. Nisi secundum haec intelligeretur illud quod ait : Naturas animalium, irasque bestiarum,
The cycles also of temporal and present years he refers to certain more ancient and eternal years, according to him who said: And I had in mind the eternal years. Moreover, the positions of the stars also she who merited the knowledge of hidden and manifest things did not hesitate to refer from these which are seen openly to those which are in secret: and says that there is a certain race of saints which descends especially from the stock of Abraham, as the stars of heaven. And he also pronounced that the glory of the future resurrection is the stars according to the knowledge of hidden things, following him who said: There is one glory of the sun, and another of the stars. For star differs from star in glory, so also the resurrection of the dead. Unless what he says: The natures of living creatures, and the ragings of wild beasts, were understood according to these things,
Editors' notes and page, col. 174
Footnotes
(94) ‹anchor: in mente habui› · call in col 174
Psal. LXXVII, 5.
Psalm 77:5.
(printed under page 92)
(95) ‹anchor: et resurrectio mortuorum› · call in col 174
II Cor. XV, 41, 42.
2 Corinthians 15:41–42 (as printed; the passage is 1 Cor. 15:41–42).
(printed under page 92)
(96) ‹anchor: irasque bestiarum› · call in col 174
Sap. VII, 20.
Wisdom 7:20.
(printed under page 92)
Page
- running head: LIBER TERTIUS. 174
- marginal letters: A tere proposuimus, lucidius; B coelestium poneret ; quo; C speratur cum coelum; D nos annos, secundum
- old-edition numerals: (none)
- other: Latin only, no Greek printed; begins with fragment tere from col. 173 discu-tere
nunquam dixisset in Evangeliis Salvator : Dicite vulpi huic, neque Joannes de quibusdam dixisset : Serpentes generatio viperarum, sed neque propheta diceret de nonnullis quod equi admissarii facti sunt, et item alius : Homo cum in honore esset non intellexit, comparatus est jumentis insipientibus, et similis factus est illis. Sed et ille diligenter agnovit iras bestiarum qui dicebat : Furor illis secundum similitudinem serpentis sicut aspidis surdae, obturantis aures suas. Haec erit ratio etiam de eo quod ait, spirituum violentias ; visibiliter quidem de ventis, et flatibus aeris, invisibiliter vero de violentiis immundorum spirituum loquens, quos et Paulus ventos doctrinae nominavit. Post haec jam sequitur ut cogitationes hominum sciat corporaliter quidem quae de humano corde procedunt, invisibiliter autem intelligat eos, qui injiciunt hominibus malas et pessimas cogitationes, sicut in Evangelio scriptum est : Cum diabolus misisset in cor Judae Iscariotis, ut traderet Dominum. Et ut in Proverbiis dicitur : Si spiritus potestatem habentis ascenderit super te, locum tuum ne derelinquas, quia sanitas compescit peccata magna. Sed et bonarum cogitationum est aliquis auctor : propter quod et in Psalmis puto scriptum esse : Beatus homo cujus est auxilium abs te, Domine, ascensiones in corde suo disposuit. Et iterum : Cogitatio hominis confitebitur tibi, et reliquiae cogitationum diem festum agent tibi. Ita igitur cuncta secundum ea quae praefati sumus, ex visibilibus referri possunt ad invisibilia, et a corporalibus ad incorporea, et a manifestis ad occulta, ut ipsa creatura mundi tali quadam dispensatione condita intelligatur per divinam sapientiam, quae rebus ipsis et exemplis invisibilia nos de visibilibus doceat, et a terrenis nos transferat ad coelestia.
the Saviour would never have said in the Gospels: Go tell that fox, nor would John have said concerning some: You serpents, generation of vipers, nor would the prophet say concerning some that they have become as stallions, and likewise another: Man when he was in honour did not understand; he has been compared to senseless beasts, and has become like them. Moreover, he also diligently recognized the ragings of wild beasts who said: Their fury is according to the likeness of a serpent, like the deaf asp that stops her ears. This will be the reckoning also concerning what he says, the violences of spirits; speaking visibly indeed of the winds and blasts of the air, but invisibly of the violences of unclean spirits, which Paul also named winds of doctrine. After these things it now follows that he knows the thoughts of men, corporeally indeed those which proceed from the human heart, while invisibly he understands those who cast evil and worst thoughts into men, just as it is written in the Gospel: When the devil had put into the heart of Judas Iscariot to betray the Lord. And as is said in Proverbs: If the spirit of him that has power ascend upon you, do not leave your place, because soundness restrains great sins. Moreover, of good thoughts also there is a certain author: on account of which I think it is written in the Psalms as well: Blessed is the man whose help is from Thee, O Lord; in his heart he has disposed ascensions. And again: The thought of man shall confess to Thee, and the remainders of thoughts shall keep a feast day to Thee. Thus therefore all things, according to what we have premised, can be referred from visible things to invisible, and from corporeal to incorporeal, and from manifest to hidden, so that the very creation of the world is understood to have been founded by a certain dispensation of this sort through divine wisdom, which by the very things and examples teaches us invisible things from visible, and transfers us from earthly things to heavenly.
Hae autem rationes non solum in creaturis omnibus habentur, sed et Scriptura divina tali quadam sapientiae arte conscripta est. Propter quaedam namque occulta, et mystica visibiliter populus educitur de Aegypto ista terrena, et iter agit per desertum, ubi serpens erat mordens, et scorpius, et sitis, ubi non erant aquae, et caetera quae in his gesta referuntur. Quae omnia, ut diximus, occultorum quorumdam formas et imagines tenent. Et hoc, non in scripturis tantum veterum, sed et in gestis Domini et Salvatoris nostri, quae in Evangeliis referuntur, invenies. Igitur si omnia quae in manifesto sunt, secundum ea quae superius approbavimus, ad aliqua referuntur quae in occulto sunt, consequens sine dubio est ut cervus iste visibilis, vel caprea quae in Cantico canticorum scribitur secundum rationem naturae suae quam corporaliter gerunt, referantur ad aliquas rerum incorporalium
Now these reckonings are held not only in all creatures, but divine Scripture also has been written with a certain art of wisdom of this sort. For on account of certain hidden and mystical things the people is visibly led out of this earthly Egypt, and makes its journey through the wilderness, where there was the biting serpent, and the scorpion, and thirst, where there was no water, and the rest of the things that are related as done among them. All which things, as we have said, hold the forms and images of certain hidden things. And this you will find not only in the writings of the ancients, but also in the deeds of our Lord and Saviour which are related in the Gospels. Therefore, if all things that are in the open, according to what we have established above, are referred to certain things that are in secret, it follows without doubt that this visible stag, or the roe which is written of in the Song of Songs, according to the nature which they corporeally bear, are referred to certain causes of incorporeal
Editors' notes and page, col. 175
Footnotes
(97) ‹anchor: call not visible in the foot image› · call in col 175
Luc. XIII, 32.
Luke 13:32.
(printed under page 93)
(98) ‹anchor: call not visible in the foot image› · call in col 175
Matth. III, 7.
Matthew 3:7.
(printed under page 93)
(99) ‹anchor: call not visible in the foot image› · call in col 175
Jer. V, 8.
Jeremiah 5:8.
(printed under page 93)
(1) ‹anchor: call not visible in the foot image› · call in col 175
Psal. XLIX, 12.
Psalm 49 [48], 12.
(printed under page 93)
(2) ‹anchor: call not visible in the foot image› · call in col 175
Psal. LVIII, 4.
Psalm 58 [57], 4.
(printed under page 93)
(3) ‹anchor: call not visible in the foot image› · call in col 175
Sap. VII, 20.
Wisdom 7:20.
(printed under page 93)
(4) ‹anchor: call not visible in the foot image› · call in col 175
Ephes. IV, 14.
Ephesians 4:14.
(printed under page 93)
(5) ‹anchor: call not visible in the foot image› · call in col 175
Joan. XIII, 2.
John 13:2.
(printed under page 93)
(6) ‹anchor: call not visible in the foot image› · call in col 175
Eccli. X, 4.
Sirach 10:4.
(printed under page 93)
(7) ‹anchor: in corde suo disposuit› · call in col 175
Psal. LXXXIV, 5.
Psalm 84 [83], 5.
(printed under page 93)
(8) ‹anchor: diem festum agent tibi› · call in col 175
Psal. LXXVI, 10.
Psalm 76 [75], 10.
(printed under page 93)
(71) ‹anchor: no call in col 175; the call stands in the facing col 176› · printed under col 175's half of page 93
Mss., Deum decet. Libb. editi, Domini docet.
The manuscripts read Deum decet ("befits God"); the printed books, Domini docet ("teaches ... of the Lord").
(printed under page 93)
Page
- running head: 175 ORIGENIS IN CANTICUM
- marginal letters: A nunquam dixisset in; B ter quidem quae; C lia, et a; D quorumdam formas et
- old-edition numerals: 83 after incorporea,
- other: Latin only, no Greek printed
causas, ut illis occultis et invisibilibus cervis videatur posse convenire quod dictum est : Vox Domini perficientis cervos. Quae enim perfectio ex voce Domini fit istis visibilibus cervis? Aut quae ad eos doctrina unquam ex Domini voce descendit? Si vero spiritales cervos quaeramus, quorum formam et imaginem tenet illud animal corporale, illos invenias ad summam perfectionis ex voce Domini posse perduci. Sed et quorum cervorum Dominum servare decuerit partus, et velut medendi officia praebentem parturientibus astare convenerit, donec parerent filios tales, qui adversarentur, et persequerentur serpentium genus, ut dignum est divina majestate, debemus advertere qualium cervorum Deum decet servare partus, ne in aborsum decidant ; sed et menses eorum numerare plenos ad partum, eorumque labores et dolores custodire, ut generationes eorum non cadant in vanum, sed ut perfecta sit eorum nativitas, et tandiu parturiant donec formetur Christus in eis. Hujusmodi cervorum pullos Dominus nutrit, eorum duntaxat qui jactant in Domino cogitationem suam, ut ipse eos nutriat, et ipse servet dolores partus eorum, cum ex timore Dei et in ventre conceperint, et parturierint, et spiritum salutis pepererint. Hujusmodi partus dolores ipse Dominus servat et curat. Sed et emittit dolores eorum, ut euntes eant, et fleant portantes semina sua, et sint in doloribus hominum ac flagellentur cum hominibus, ne forte teneat eos superbia. Isti quoque ipsi cervi abrumpunt, ut ait, natos suos. Quos enim genuerint per Evangelium, abrumpunt eos a vinculis peccatorum, et a laqueis diaboli, ne ultra voluntati eorum teneantur obstricti. Isti etiam multiplicabuntur, et, ut ait, non revertentur. Non enim imitabuntur uxorem Loth, non redibunt retrorsum. Sciunt enim quia qui mittit manum suam ad aratrum, si retrospexerit aptus non erit regno coelorum ; sed semper quae retro sunt obliviscuntur, et in ea quae ante se sunt se extendunt. Tales enim cervos vox Domini facit esse perfectos. Quae vox Domini, nisi illa quae in lege et in prophetis habetur, et pervenit usque ad Joannem, qui erat vox clamantis in deserto? Et ipsa enim vox Joannis, qui dicebat : Parate viam Domini, rectas facite semitas Dei nostri, perfectos faciebat cervos, ut essent perfecti in eodem sensu et in eadem scientia. Qui enim talis est, merito dicit : Sicut cervus desiderat ad fontes aquarum, ita desiderat anima mea ad te, Deus. Cervus quoque amicitiarum quis alius videbitur nisi ille qui peremit serpentem illum qui seduxerat Evam, et eloquii sui flatibus peccati in eam venena diffundens, omnem posteritatis sobolem contagio praevaricationis infecerat : et venerat solvere inimicitias in
things, so that what was said: The voice of the Lord perfecting the stags, may seem able to suit those hidden and invisible stags. For what perfection from the voice of the Lord comes to these visible stags? Or what teaching ever descended to them from the voice of the Lord? Whereas if we seek spiritual stags, whose form and image that bodily animal holds, you will find that they can be led to the summit of perfection by the voice of the Lord. Moreover, as to what stags it befitted the Lord to preserve the birth of, and as it were affording the offices of healing to stand by those in travail until they brought forth such offspring as would oppose and pursue the race of serpents, as is worthy of the divine majesty, we ought to observe of what sort of stags it befits God to preserve the birth, lest they fall into miscarriage; and also to number their months full unto birth, and to guard their labours and pangs, so that their generations may not fall in vain, but that their birth may be perfect, and that they may travail so long until Christ be formed in them. The young of such stags the Lord nourishes, of those namely who cast their thought upon the Lord, so that He Himself nourishes them, and He Himself preserves the pangs of their birth, when from the fear of God they have conceived in the womb, and have travailed, and have brought forth the spirit of salvation. Pangs of birth of this sort the Lord Himself preserves and cares for. Moreover, He sends forth their pangs, that going they may go and weep, bearing their seeds, and may be in the troubles of men and be scourged with men, lest perchance pride take hold of them. These very stags also break off, as he says, their young. For whomsoever they have begotten through the Gospel, they break them off from the bonds of sins and from the snares of the devil, lest they be held bound any further to their will. These also shall be multiplied, and, as he says, shall not return. For they shall not imitate the wife of Lot, they shall not turn back. For they know that he who puts his hand to the plough, if he looks back, will not be fit for the kingdom of heaven; but they always forget the things that are behind, and stretch forth to the things that are before them. For such stags the voice of the Lord makes to be perfect. What voice of the Lord, save that which is held in the law and in the prophets, and reached even to John, who was the voice of one crying in the wilderness? For the very voice of John also, who said: Prepare the way of the Lord, make straight the paths of our God, made the stags perfect, that they might be perfect in the same mind and in the same knowledge. For he who is such deservedly says: As the stag pants after the fountains of waters, so my soul pants after Thee, O God. The stag of friendships also, who else will he seem to be save He Who destroyed that serpent which had seduced Eve, and pouring into her the poisons of sin by the blasts of his speech, had infected the whole offspring of posterity with the contagion of transgression: and Who had come to dissolve enmities in
Editors' notes and page, col. 176
Footnotes
(9) ‹anchor: perficientis cervos› · call in col 176
Psal. XXVIII, 9.
Psalm 28, verse 9 as printed (the Vulgate's numbering; Ps. 29:9 in the Hebrew).
(printed under page 93)
(10) ‹anchor: uxorem Loth› · call in col 176
Gen. XIX.
Genesis 19.
(printed under page 93)
(11) ‹anchor: regno coelorum› · call in col 176
Luc. IX, 62.
Luke 9:62.
(printed under page 93)
(12) ‹anchor: clamantis in deserto› · call in col 176
Matth. III, 3.
Matthew 3:3.
(printed under page 93)
(13) ‹anchor: semitas Dei nostri› · call in col 176
Is. XL, 3.
Isaiah 40:3.
(printed under page 93)
(14) ‹anchor: ad te, Deus› · call in col 176
Psal. XLII, 1.
Psalm 42:1 as printed (Ps. 41:2 in the Vulgate's numbering).
(printed under page 93)
(15) ‹anchor: qui seduxerat Evam› · call in col 176
Gen. III.
Genesis 3.
(printed under page 93)
(71) ‹anchor: Deum decet› · call in col 176
Mss., Deum decet. Libb. editi, Domini docet.
The manuscripts read "it befits God"; the printed books, "the Lord teaches".
(printed under page 93)
Page
- running head: IN CANTICUM CANTIC. 176
- marginal letters: A causas, ut illis; B decidant ; sed et; C perbia. Isti quoque; D Domini, rectas facite
- old-edition numerals: (none)
- other: Latin only, no Greek printed
carne sua, quas inter Deum et hominem noxius mediator effecerat? Pullus vero gratiarum potest accipi Spiritus sanctus a quo sitientes, et desiderantes Deum, spiritales gratias et dona coelestia consequuntur.
His flesh, which the noxious mediator had wrought between God and man? And the foal of graces can be taken as the Holy Spirit, from Whom those thirsting and longing for God obtain spiritual graces and heavenly gifts.
Haec autem omnia a nobis dicta sunt, ut manifestior fieret causa, qua sponsa comparare videtur fraternum suum hinnulo cervorum. Quod si etiam hoc requirendum est, cur non cervo, ut in aliis, sed hinnulo cervorum comparatur, illud adverte, quod cum in forma Dei esset, filius datus est nobis, et puer natus est nobis, cujus potestas super humerum ejus. Ideo ergo hinnulus cervorum, quia parvulus puer natus est. Et forte possunt cervi accipi sancti quique, ut Abraham, Isaac, et Jacob, et David, et Salomon, et omnes ex quorum semine Christus secundum carnem descendit. Quos cervos vox Domini perfectos facit, et ipsorum est hinnulus iste, qui ex ipsis secundum carnem natus est puer. Movet me etiam illud quod in centesimo tertio psalmo scriptum est, ubi ait : Montes excelsi cervis. Et quidem de cervis jam superius diximus quod sancti quique accipiuntur, qui ob hoc in hunc mundum venerunt, ut serpentis venena perimerent. Qui autem sint montes excelsi videamus, quasi qui solis cervis sequestrati videntur, et ad quos nisi cervus sit aliquis non possit ascendere. Ego puto quod personas Trinitatis montes excelsos appellaverit, ad cujus capacitatem nullus nisi cervus efficiatur, ascendit. Sed iidem ipsi qui hic montes excelsi pluraliter appellantur, in aliis mons excelsus singulariter dicitur ; sicut Isaias ait : In montem excelsum conscende qui evangelizas Sion. Exalta in fortitudine vocem tuam, qui evangelizas Hierusalem. Idem namque ipse qui ibi Trinitas propter distinctionem personarum, hic unus Deus intelligitur pro unitate substantiae. Satis sint ista de hinnulo cervorum. Nunc videamus quomodo etiam capreae vel damulae comparetur fraternus.
Now all these things have been said by us that the reason might become more manifest whereby the bride seems to compare her cousin to a fawn of the stags. And if this also is to be inquired, why He is compared not to a stag, as in other passages, but to a fawn of the stags, observe that although He was in the form of God, a Son was given to us, and a child was born to us, Whose government is upon His shoulder. Therefore He is a fawn of the stags, because He was born a little child. And perhaps all the saints can be taken as the stags, such as Abraham, Isaac, and Jacob, and David, and Solomon, and all from whose seed Christ descended according to the flesh. Which stags the voice of the Lord makes perfect, and theirs is this fawn, the child Who was born from them according to the flesh. That also moves me which is written in the one hundred and third Psalm, where he says: The high mountains are for the stags. And indeed concerning the stags we have already said above that all the saints are understood, who came into this world on this account, that they might destroy the poisons of the serpent. Let us see, however, what the high mountains are, which seem as it were set apart for the stags alone, and to which no one can ascend unless he is a stag. I think that he called the Persons of the Trinity high mountains, to the capacity of which no one ascends unless he becomes a stag. Yet the very same which here are called high mountains in the plural, in other passages are called a high mountain in the singular; just as Isaiah says: Get you up into a high mountain, you that bring good tidings to Sion; lift up your voice in strength, you that bring good tidings to Jerusalem. For the very same Who there is the Trinity on account of the distinction of Persons, here is understood as one God on account of the unity of substance. Let these things suffice concerning the fawn of the stags. Now let us see how the cousin is also compared to a roe or a gazelle.
Hoc animal, quantum ad Graeca vocabula, nomen a videndo atque clarius prospiciendo sortitum est. Et quis est qui ita videat ut videt Christus? Solus namque est qui videt, id est, agnoscit Patrem. Nam et si dicantur hi qui mundo sunt corde Deum visuri, videbunt ipso sine dubio revelante, quia et caprea habet in natura sua, ut non solum videat ipsa et perspiciat acerrime, sed et aliis visum praebeat. Asserunt namque hi quibus medicinae peritia est, inesse huic animali intra viscera humorem quemdam qui caliginem depellat oculorum, et obtusiores quosque visus exacuat. Merito ergo capreae vel damulae Christus comparatur, quia non solum videt ipse Patrem, sed et videri ab aliis facit, quorum visus ipse curaverit. Observa autem ne audiens Patrem videri corporeum aliquid sentias, et Deum visibilem putes. Visus quo Deus videtur,
This animal, as far as the Greek words are concerned, obtained its name from seeing and looking forth more clearly. And who is there that sees as Christ sees? For He alone is the One Who sees, that is, recognizes the Father. For even if those who are pure in heart are said to be about to see God, they will see Him without doubt when He Himself reveals Him, because the roe also has it in its nature not only to see itself and perceive most keenly, but also to afford sight to others. For those who have skill in medicine affirm that there is in this animal within its inwards a certain humour which drives away dimness of the eyes, and sharpens all the duller sights. Deservedly therefore is Christ compared to a roe or a gazelle, because He not only Himself sees the Father, but also causes Him to be seen by others whose sight He Himself has healed. Observe, however, lest hearing that the Father is seen you think of something corporeal, and suppose God to be visible. The sight whereby God is seen
Editors' notes and page, col. 177
Footnotes
(16) ‹anchor: call not visible in the foot image› · call in col 177
Isa. IX, 6.
Isaiah 9:6.
(printed under page 94)
(17) ‹anchor: call not visible in the foot image› · call in col 177
Psal. CIII, 18.
Psalm 104 [103], 18.
(printed under page 94)
(18) ‹anchor: qui evangelizas Hierusalem› · call in col 177
Isa. XL, 9.
Isaiah 40:9.
(printed under page 94)
(19) ‹anchor: corde Deum visuri› · call in col 177
Matth. V, 8.
Matthew 5:8.
(printed under page 94)
Page
- running head: 177 LIBER TERTIUS
- marginal letters: A carne sua, quas; B et Salomon, et; C montes excelsi pluraliter; D suri, videbunt ipso
- old-edition numerals: 84 after Sed
- other: Latin only, no Greek printed
non est corporis, sed mentis, et spiritus. Quod etiam ipse Salvator in Evangelio vocabulo proprio distinguens dixit : Nemo videt Patrem nisi Filius. Denique et iis quos facit Deum videre, dat spiritum scientiae, et spiritum sapientiae, ut per ipsum spiritum videant Deum. Et ideo dicebat ad discipulos, quia qui me videt, videt et Patrem. Et utique non ita inepti erimus, ut putemus quod qui secundum corpus eum vidit, viderit etiam Patrem : alioqui inveniuntur et Scribae, et Pharisaei, et hypocritae, et Pilatus qui eum flagellis cecidit, et omnis populus qui clamabat : Crucifige, crucifige eum, videntes Jesum secundum carnem, etiam Deum Patrem vidisse. Quod utique non solum absurdum videtur esse, sed et impium. Sicut enim cum turbae eum comprimerent euntem cum discipulis, nullus eorum qui premebant et coarctabant eum, tetigisse dicitur eum, nisi illa sola quae profluvium sanguinis passa venit et tetigit fimbriam vestimenti ejus, et ipsi soli testimonium perhibet dicens, quia tetigit me aliquis, ego enim sensi virtutem de me exisse ; ita et cum plures essent qui eum videbant, nullus eum vidisse dicitur, nisi qui agnovit quod Verbum Dei et Filius Dei est : in quo utique simul agnosci et videri dicitur Pater. Sed et hoc nos non praetereat, quod prius capreae, et nunc hinnulo cervorum comparatur, cum utique majus animal cervus quam caprea videatur. Sed animadverte ne illa potius in his habenda sit ratio : quia cum dupliciter constet salus credentium, per agnitionem fidei et operum perfectionem, ratio fidei quae pro intuitu et inspectione contemplationis capreae, ut diximus, comparatur, primus habeatur salutis gradus ; secundo vero in loco operum perfectio quae cervi formam tenet vincentis et perimentis venena serpentium, id est artes diabolicas, memoretur. Si ergo sponsa similem dicit esse fraternum suum capreae, vel hinnulo cervorum in montibus Bethel, Bethel vero domus Dei interpretatur, montes ergo qui in domo Dei sunt, possunt legis et prophetarum, sed et evangelica et apostolica accipi volumina, in quibus et fides Dei perficitur et contemplatur, et operum perfectio dicitur et adimpletur.
is not of the body, but of the mind and spirit. Which the Saviour Himself also in the Gospel, distinguishing by its proper word, said: No one sees the Father save the Son. Finally, to those also whom He causes to see God, He gives the spirit of knowledge and the spirit of wisdom, that through that spirit they may see God. And therefore He said to the disciples that he that sees Me, sees the Father also. And assuredly we shall not be so foolish as to think that he who saw Him according to the body saw the Father also: otherwise both the scribes, and the Pharisees, and the hypocrites, and Pilate who scourged Him, and all the people who cried out: Crucify Him, crucify Him, seeing Jesus according to the flesh, are found to have seen God the Father also. Which assuredly seems to be not only absurd, but also impious. For just as when the crowds were thronging Him as He went with the disciples, none of those who pressed and crowded Him is said to have touched Him, save that woman alone who, suffering from an issue of blood, came and touched the hem of His garment, and to her alone He bears witness, saying, Someone has touched Me, for I perceived that power had gone out from Me; so also, though there were many who saw Him, no one is said to have seen Him save he who recognized that He is the Word of God and the Son of God: in Whom assuredly the Father is said to be at the same time recognized and seen. Moreover, let this also not escape us, that first He is compared to a roe, and now to a fawn of the stags, although assuredly the stag seems to be a larger animal than the roe. Yet consider whether this reckoning ought not rather to be held in these things: that since the salvation of believers consists in two things, through the knowledge of faith and the perfection of works, the reckoning of faith, which on account of the gaze and inspection of contemplation is compared, as we have said, to a roe, is held as the first degree of salvation; while in the second place is mentioned the perfection of works, which holds the form of the stag overcoming and destroying the poisons of serpents, that is, the arts of the devil. If therefore the bride says that her cousin is like a roe, or a fawn of the stags upon the mountains of Bethel, and Bethel is interpreted the house of God, the mountains therefore which are in the house of God can be taken as the volumes of the law and the prophets, and also the evangelical and apostolic volumes, in which both the faith of God is perfected and contemplated, and the perfection of works is spoken of and fulfilled.
Vers. 9, 10. Ecce hic stetit post parietem nostrum incumbens super fenestras, prospiciens per retia. Respondet fraternus meus, et dicit mihi. Cum considero difficultates investigandi sensus in his qui propositi sunt Scripturae sermonibus, simile me aliquid pati video huic, qui ad investigandum venationem odoratibus sagacis canis procedit : ubi interdum moris est, ut cum vestigiis intentus proximum se venator latentibus effectum putaverit esse cubilibus, subito vestigiorum desideretur indiciis et rursum fixius impressis odoratibus easdem quas explicaverat, retrorsum redeat vias, donec inveniat locum
Verse 9, 10. Behold, He stands behind our wall, leaning upon the windows, looking forth through the nets. My cousin answers, and says to me. When I consider the difficulties of investigating the meaning in these words of Scripture which have been set forth, I see that I experience something similar to him who goes forth to track game by the scents of a keen-scented hound: where at times it is customary that when the hunter, intent upon the tracks, thinks that he has come very near to the hidden lairs, suddenly he is left wanting by the traces of the tracks, and again, with scents more firmly impressed, goes back over the same paths which he had untangled, until he finds the place
Editors' notes and page, col. 178
Footnotes
(20) ‹anchor: nisi Filius› · call in col 178
Joan. VI, 46.
John 6:46.
(printed under page 94)
(21) ‹anchor: videt et Patrem› · call in col 178
Joan. XIV, 9.
John 14:9.
(printed under page 94)
(22) ‹anchor: crucifige eum› · call in col 178
Luc. XXIII, 21.
Luke 23:21.
(printed under page 94)
(23) ‹anchor: de me exisse› · call in col 178
Luc. VIII, 46.
Luke 8:46.
(printed under page 94)
Page
- running head: LIBER TERTIUS. 178
- marginal letters: A non est corporis,; B cum turbae eum; C quia cum dupliciter; D Vers. 9, 10. Ecce hic
- old-edition numerals: (none)
- other: Latin only, no Greek printed
In quo se altius excutiens venatio latenter ad aliam transtulit viam : quam cum venator invenerit, alacrior insequitur spe praedae certior, et vestigii firmitate securior. Ita ergo et nos ubi se propositae explanationis quodammodo substraxere vestigia, paululum emensa repetentes, et planiorem quam dudum videbatur expositionis ordinem persequentes, speramus quod Dominus Deus noster tradat in manus nostras venationem, quam praeparantes, et secundum scientiam matris Rachel rationalis verbi salibus condientes, benedictiones mereamur consequi a spiritali patre Jacob. Propter quod necessarium videtur, ut diximus, breviter dicta repetere, explanationemque priorem retexere, ut qui sit lucidior sensus aperiatur. Intelligi ergo mihi videtur ex initio propositi dramatis sponsam foris stare in bivio, et ob amorem sponsi hinc atque inde prospicere si forte veniat, si forte appareat, nec viam ingredi velle aliquam dum ignorat unde magis veniat, nec domi, sed foris stare, et desiderio ejus agitari ac dicere : Osculetur me osculo oris sui ; ubi autem venit sponsus, dicat : Bona sunt ubera tua super vinum, et reliqua, usque ad eum locum ubi ait : Post te curremus. Post haec dilecta jam et vicem charitatis ab ipso sponso recipiens, introducatur in cubiculum ejus, et dicat : Introduxit me rex in cubiculum suum. Sed et caetera quae postea sunt scripta, intus posita loquatur ad sponsum praesentibus et assistentibus sponsae quidem adolescentulis, sponsi vero sodalibus. Verumtamen intelligatur sponsus utpote vir, non semper in domo, neque semper assidere sponsae intra domum positae : sed exeat frequenter, et illa eum quasi amore ejus sollicita requirat absentem ; sed et ipse interdum redeat ad eam. Propter quod et videatur per totum libellum aliquando quidem velut absens requiri sponsus, aliquando sicut praesens loqui cum sponsa. Ipsa autem sponsa cum multa et magnifica in sponsi cubiculo pervidisset, petit se etiam in domum vini introduci. Quo cum ingressa perspexisset quod sponsus utpote vir non resederit in domo, ipsa rursus amore ejus exagitata, exierit foras, et circumiens peragret circa domum non ingrediens, et ex omni parte prospiciat quando ad eam redeat sponsus ; et ecce subito videat eum vicinorum montium juga immensis saltibus superantem descendere ad domum in qua amore ejus sollicita aestuat sponsa. Perveniens vero sponsus ad parietem domus, stet paululum post ipsum, considerans, ut fieri solet, aliquid, et animo retractans. Jam vero etiam ipse sentiens aliquid amoris erga sponsam, usus altitudine sua quae attingit usque ad domus fenestras, quae fenestrae habeant aliquam partem operis, ut aiunt, reticulati. Et tunc incumbat quidem per fenestras, eminentior autem sic sit fenestris, attingatque usque ad superiora earum quae reticulato, ut diximus, opere distinctae sunt,
in which the game, shaking itself higher, secretly transferred itself to another path: which when the hunter has found, he pursues more eagerly, more certain in the hope of the prey, and more secure in the firmness of the track. So therefore we also, where the tracks of the proposed explanation have in a way withdrawn themselves, going back a little over the ground traversed, and pursuing a plainer order of exposition than appeared a little while ago, hope that the Lord our God may deliver the game into our hands, preparing which, and seasoning it according to the knowledge of mother Rachel with the salt of the rational word, we may merit to obtain blessings from our spiritual father Jacob. On account of which it seems necessary, as we have said, briefly to repeat what has been said, and to reweave the prior explanation, so that what is the clearer meaning may be opened. It seems to me therefore to be understood that from the beginning of the proposed drama the bride stands outside at the crossroads, and on account of love for the bridegroom looks forth on this side and on that, if perchance He may come, if perchance He may appear, and is unwilling to enter upon any path while she does not know whence rather He may come, and stands not at home, but outside, and is stirred by desire for Him and says: Let Him kiss me with the kiss of His mouth; and when the bridegroom comes, she says: Thy breasts are better than wine, and the rest, even to that passage where she says: We will run after Thee. After these things, being now loved and receiving a return of charity from the bridegroom Himself, she is brought into His bedchamber, and says: The king has brought me into His bedchamber. And the rest of the things also which are written afterwards, placed within, she speaks to the bridegroom while the young maidens indeed of the bride, and the companions of the bridegroom, are present and standing by. Nevertheless let the bridegroom, as a man, be understood not always to be in the house, nor always to sit beside the bride placed within the house: but He goes out frequently, and she, as if anxious with love for Him, seeks Him when absent; and He Himself also at times returns to her. On account of which throughout the whole little book the bridegroom seems sometimes indeed to be sought as absent, sometimes to speak with the bride as present. Now when the bride herself had thoroughly seen many and magnificent things in the bedchamber of the bridegroom, she asks to be brought into the house of wine as well. Having entered which, when she perceived that the bridegroom, as a man, had not remained sitting in the house, she herself, again stirred up by love for Him, went outside, and going about wanders around the house without entering, and looks forth on every side when the bridegroom may return to her; and behold, suddenly she sees Him, overcoming the ridges of the neighbouring mountains with immense bounds, descending to the house in which the bride, anxious with love for Him, is burning. And the bridegroom, arriving at the wall of the house, stands a little while behind it, considering something, as is wont to happen, and turning it over in His mind. And now He Himself also, feeling some love towards the bride, uses His height which reaches even to the windows of the house, which windows have some part of lattice-work, as they call it. And then He leans indeed through the windows, and is thus higher than the windows, and reaches even to the upper parts of them which are adorned, as we have said, with lattice-work,
Editors' notes and page, col. 179
Footnotes
(24) ‹anchor: osculo oris sui› · call in col 179
Cant. I, 2.
Song of Songs 1:2.
(printed under page 95)
(25) ‹anchor: rex in cubiculum suum› · call in col 179
Cant. I, 4.
Song of Songs 1:4.
(printed under page 95)
Page
- running head: 179 ORIGENIS IN CANTICUM
- marginal letters: A in quo se; B et ob amorem; C intelligatur sponsus utpote; D eam redeat sponsus ;
- old-edition numerals: 85 before rex in cubiculum
- other: Latin only, no Greek printed
indeque prospiciens alloquatur sponsam, et dicat ei :
and looking forth from thence speaks to the bride, and says to her:
Vers. 10. Exsurge, veni, proxima mea, formosa mea, columba mea, et reliqua. Haec sunt quae, ut superius designavimus, difficultatem plurimam dirigendi ordinis et aperiendae intelligentiae habere nobis visa sunt. Quae, ut puto, evidentiora fecerit repetita haec nunc indago sermonum. Spiritalis autem in his expositio, non ita laboriosa ac difficilis habetur. Sponsa enim verbi anima, quae in domo regali, hoc est in Ecclesia, consistit, docetur a Verbo Dei, qui est sponsus suus, quaecunque reposita sunt et recondita intra aulam regiam et cubiculum regis ; discit in hac domo, quae est Ecclesia Dei vivi, cellas etiam vini illius quod de sanctis torcularibus congregatum est, cellas vini non solum novi sed et veteris ac suavis, quae est doctrina legis et prophetarum ; in quibus sufficienter exercitata recipiat in se ipsum qui erat in principio apud Deum Deus Verbum, sed non semper secum permanentem : non enim possibile est hoc humanae naturae : sed interdum quidem visitetur ab eo, interdum vero relinquatur, ut amplius desideret eum. Cum vero visitatur a Verbo Dei secundum propositi versiculi sensum, per montes saliens venire dicitur ad eam ; excelsos scilicet et elevatos revelans ei coelestis scientiae sensus, ita ut perveniat usque ad aedificationem Ecclesiae, quae est domus Dei vivi, columna, et firmamentum veritatis, et stet juxta parietem, vel post parietem, ut neque penitus abscondatur, neque omnino in promptu sit. Verbum enim Dei, et sermo scientiae non in publico et palam positus, neque conculcandus pedibus apparet ; sed cum quaesitus fuerit invenitur, et invenitur non, ut diximus, in propatulo positus, sed obtectus, et quasi post parietem latens.
Verse 10. Arise, come, my neighbour, my fair one, my dove, and the rest. These are the things which, as we indicated above, seemed to us to have extreme difficulty in setting the order straight and opening up the understanding. Which things, as I think, this repeated investigation of the words now will have made clearer. The spiritual exposition in these matters, however, is not accounted so laborious and difficult. For the soul, the bride of the Word, which abides in the royal house, that is, in the Church, is taught by the Word of God, Who is her bridegroom, whatsoever things are laid up and hidden within the royal court and the chamber of the king; she learns in this house, which is the Church of the living God, the cellars also of that wine which has been gathered from the holy winepresses, the cellars of wine not only new, but also old and sweet, which is the doctrine of the law and the prophets; sufficiently exercised in which, she may receive into herself Him Who was in the beginning with God, God the Word, yet not always remaining with her—for this is not possible for human nature—but sometimes indeed she is visited by Him, and sometimes she is left, that she may desire Him the more. And when she is visited by the Word of God according to the sense of the verse set forth, He is said to come to her leaping over the mountains; namely, revealing to her the lofty and elevated senses of heavenly knowledge, so that He reaches even to the building up of the Church, which is the house of the living God, the pillar and ground of the truth, and stands beside the wall, or behind the wall, so that He is neither wholly hidden, nor altogether in open view. For the Word of God and the word of knowledge does not appear set in public and openly, nor to be trodden under foot; but when He has been sought He is found, and He is found not, as we have said, set in the open, but covered, and as it were hiding behind a wall.
Anima autem quae in Ecclesia esse dicitur, non intra aedificia parietum collocata intelligitur, sed intra munimenta fidei et aedificia sapientiae posita, celsisque fastigiis charitatis obtecta. Propositum ergo bonum, et fides rectorum dogmatum animam esse in domo Ecclesiae facit ; cujus domus membra quaedam sunt, vel cubiculum, vel domus vini, vel alia hujusmodi pro gratiarum scilicet gradibus et donorum spiritalium diversitatibus appellantur. Sic ergo et paries nunc pars quaedam domus hujus est, quae potest indicare dogmatum firmitatem ; sub qua stare dicitur sponsus, et in quibus tam magnus et excelsus est, ut emineat omne aedificium, et prospiciat sponsam, id est animam ; et nondum quidem apertum se ei totumque manifestet, sed quasi per retia prospiciens hortetur eam, et provocet non sedere intrinsecus segnem, sed exire ad se foras ; et conari ut non jam per fenestras et retia, neque per speculum in aenigmate, sed procedens foras facie ad faciem videat eum. Nunc enim, quia nondum potest ita eum intueri, propterea non ante, sed retro
Now the soul which is said to be in the Church is not understood as placed within the buildings of walls, but set within the bulwarks of faith and the buildings of wisdom, and covered by the lofty roofs of charity. A good purpose, therefore, and the faith of right doctrines makes the soul to be in the house of the Church; of which house there are certain members, which are called either the chamber, or the house of wine, or other things of this sort, namely according to the degrees of graces and the diversities of spiritual gifts. Thus therefore the wall also is now a certain part of this house, which can indicate the firmness of doctrines; under which the bridegroom is said to stand, and among which He is so great and lofty that He overtops the whole building, and looks forth upon the bride, that is, the soul; and does not yet indeed manifest Himself to her openly and wholly, but looking forth as it were through the nets exhorts her, and provokes her not to sit slothful within, but to go forth to Him outside; and to strive that no longer through the windows and the nets, nor through a glass in a riddle, but going forth outside she may see Him face to face (1 Cor. 13:12). For now, because she cannot yet so behold Him, on that account He stands not before, but behind
Editors' notes and page, col. 180
Footnotes
(26) ‹anchor: call not visible in the foot image› · call in col 180
Joan. I, 1.
John 1:1.
(printed under page 95)
(27) ‹anchor: ad faciem videat eum› · call in col 180
I Cor. XIII, 12.
1 Corinthians 13:12.
(printed under page 95)
Page
- running head: S IN CANTICUM CANTIC. 180
- marginal letters: A indeque prospiciens; B sanctis torcularibus; C et stet juxta; D donorum spiritalium
- old-edition numerals: (none)
- other: Latin only, no Greek printed; ends mid-word re-
ei et post parietem stet. Incumbit autem per fenestras, quae sine dubio patebant ad recipiendum lumen ad illuminandam domum. Per has ergo sermo Dei incumbens et prospiciens, provocat exsurgere et ad se venire animam. Possumus autem sensus corporeos fenestras intelligere, per quas aut mors, aut vita intrat ad animam ; sic enim designat Jeremias propheta cum de peccatoribus loquitur, dicens : Ascendit mors per fenestras vestras. Quomodo ascendit mors per fenestras? Si oculi peccatoris videant mulierem, et moechentur eam in corde suo, sic mors ingressa est ad animam per fenestras oculorum. Sed et cum recipit quis auditum vanum, et praecipue falsae scientiae dogmatum perversorum ; tunc per aurium fenestras mors intrat ad animam. Si vero anima intuens ornamentum mundi et ex pulchritudine creaturarum conditorem omnium intelligat Deum, et opera ejus miretur, laudetque operum creatorem, ad animam hanc vita ingreditur per fenestras oculorum. Sed et cum auditum inclinat ad Verbum Dei, et rationibus sapientiae ac scientiae ejus delectatur, huic per aurium fenestras ad animam sapientiae lumen ingreditur. Per has ergo fenestras prospiciens Verbum Dei, et prospectum suum ad sponsam animam dirigens, assurgere hortatur eam, et venire ad se, id est, corporea et visibilia relinquere, et ad incorporea et invisibilia ac spiritalia properare. Quoniam quae videntur, temporalia sunt, quae autem non videntur, aeterna sunt. Sic et spiritus Dei circumire dicitur, et quaerere dignas animas, quae apte recteque fieri possint ad habitaculum sapientiae. Quod autem per retia fenestrarum prospicere dicitur, illud sine dubio indicat, quod donec in domo hujus corporis posita sit anima, non potest nudam et apertam Dei sapientiam capere, sed per exempla quaedam et indicia atque imagines rerum visibilium. Illa quae sunt invisibilia et incorporea contemplatur ; et hoc est prospicere ad eam sponsum per retia fenestrarum.
her and behind the wall. Moreover, He leans through the windows, which without doubt lay open to receive light for illuminating the house. Leaning and looking forth through these, therefore, the word of God provokes the soul to arise and come to Him. Moreover, we can understand the bodily senses as the windows, through which either death or life enters into the soul; for so Jeremiah the prophet indicates when he speaks of sinners, saying: Death is come up through your windows (Jer. 9:21). How does death come up through the windows? If the eyes of a sinner see a woman, and commit adultery with her in his heart (Matt. 5:28), thus death has entered into the soul through the windows of the eyes. And also when anyone receives vain hearing, and especially the perverse doctrines of false knowledge, then through the windows of the ears death enters into the soul. But if the soul, beholding the adornment of the world and from the beauty of creatures, understands God the Creator of all, and admires His works, and praises the Creator of the works, life enters into this soul through the windows of the eyes. And also when she inclines her hearing to the Word of God, and delights in the reasons of His wisdom and knowledge, to her through the windows of the ears the light of wisdom enters into the soul. Looking forth through these windows, therefore, the Word of God, and directing His gaze towards the bride the soul, exhorts her to rise up and come to Him, that is, to leave bodily and visible things, and to hasten to incorporeal and invisible and spiritual things. Since the things which are seen are temporal, but the things which are not seen are eternal (2 Cor. 4:18). Thus also the Spirit of God is said to go about and seek worthy souls, which may aptly and rightly become a dwelling-place of wisdom. And as for what He is said to do, looking forth through the nets of the windows, that without doubt indicates that so long as the soul is placed in the house of this body, she cannot grasp the naked and open wisdom of God, but through certain examples and tokens and images of visible things she contemplates those things which are invisible and incorporeal; and this is for the bridegroom to look forth upon her through the nets of the windows.
Si vero de Christo haec et Ecclesia exponamus, domus in qua habitabat Ecclesia, Scripturae sunt legis et prophetarum. Ibi enim et cubiculum regis est omnibus divitiis scientiae ac sapientiae repletum. Ibi et domus vini, doctrina scilicet vel mystica, vel moralis, quae laetificat cor hominis. Adveniens ergo
But if we expound these things of Christ and the Church, the house in which the Church dwelt is the Scriptures of the law and the prophets. For there also is the chamber of the king filled with all the riches of knowledge and wisdom. There also is the house of wine, namely the doctrine either mystical or moral, which gladdens the heart of man. Coming therefore,
Editors' notes and page, col. 181
Footnotes
(28) ‹anchor: call not visible in the foot image› · call in col 181
Jer. IX, 21.
Jeremiah 9:21.
(printed under page 96)
(29) ‹anchor: call not visible in the foot image› · call in col 181
Matth. V, 28.
Matthew 5:28.
(printed under page 96)
(30) ‹anchor: quae autem non videntur, aeterna sunt› · call in col 181
II Cor. IV, 18.
2 Corinthians 4:18.
(printed under page 96)
(72) ‹anchor: call not visible in the foot image› · call in col 181
Surge, veni, etc. Procopius ex Origene: Ἀνάστα, φησὶν, ἀπὸ τῶν αἰσθητῶν πρὸς τὰ νοητὰ, ἵνα συνῇς μὲν δι' ὧν αὐτὰ θεωρεῖς. Ὁ γὰρ χειμὼν ἀπῆλθεν· ὁ ὑετὸς ἀπῆλθεν. Εἴποιμεν ἂν ὑετὸν γεγονέναι, τὸν πρὸ τῆς ἐπιδημίας καιρὸν, τοῦ Θεοῦ ἐντειλαμένου ταῖς νεφέλαις ὕειν τὸν νομικὸν καὶ προφητικὸν λόγον· πεπαῦσθαι δὲ τοῦτον, ἐπειδὴ ὁ νόμος καὶ οἱ προφῆται ἕως Ἰωάννου· ἔαρ δὲ καὶ θέρος μετὰ τὴν ἐπιδημίαν, ὅτε μηκέτι ὑετῶν χρεία, ὅτε τὰ διὰ Χριστὸν ἄνθη ὤφθη ἐν τῇ γῇ. Καὶ ἀπὸ τῆς ἐπιδημίας αὐτοῦ ἡ συκῆ οὐ κόπτεται ἄκαρπος ἐν τῷ προτέρῳ γενομένη καιρῷ· νυνὶ γὰρ ὀλύνθους ἤνεγκε, καὶ κυπρίζουσιν αἱ ἄμπελοι· διό φησιν ἓν τῶν κλημάτων· Χριστοῦ εὐωδία ἐσμὲν τῷ Θεῷ. Surge, inquit, ab iis quae sub sensum cadunt, ad spiritalia, ut intelligas per quae haec intueris. « Hiems enim transiit, imber abiit. » Dicere possumus pluviam fuisse, tempus quod Verbi in carnem adventum praecessit, mandante Deo nubibus, ut legalem et propheticum sermonem pluerent; cessasse vero hunc imbrem, quia « lex et prophetae usque ad Joannem; » ver autem ac aestatem ab ejus deinceps adventu, quando non amplius imbribus opus est, cum jam propter Christum flores in terra apparuerunt. Et ab ejus adventu ficulnea non succiditur, quae omni retro superiori tempore infructifera fuerat. Nunc enim grossos protulit, ac vites florent. Idcirco ait unus palmitum: « Christi bonus odor sumus Deo. »
Arise, come, etc. Procopius from Origen: "Arise, he says, from the things of sense to the things of the mind, so that you may understand by what means you behold them. For the winter is past; the rain is gone. We might say that the rain was the time before the [Lord's] coming, when God commanded the clouds to rain down the word of the Law and the prophets; and that this has ceased, since the law and the prophets were until John; and that spring and summer came after the coming, when there is no more need of rain, when the flowers that are through Christ appeared on the earth. And since his coming the fig tree, barren in the former season, is not cut down; for now it has put forth its green figs, and the vines are in blossom. So one of the branches says: We are the fragrance of Christ to God." [The Latin that follows renders the same Greek.]
(printed under page 96)
Page
- running head: 181 LIBER TERTIUS
- marginal letters: A tro ei et; B mors intrat ad; C videntur, aeterna sunt; D Ibi et domus
- old-edition numerals: 86 after sapientiae
Christus stetit paululum post parietem Veteris Testamenti. Stetit enim post parietem, cum non manifestaretur ad populum : ubi vero adfuit tempus, et coepit per fenestras legis ac prophetarum, per ea scilicet quae de eo praedicata fuerant, apparere, et ostendere se Ecclesiae intra domum, hoc est intra litteram legis sedenti, provocat eam inde exire, et venire foras ad se. Nisi enim exeat, nisi procedat, et progrediatur a littera ad spiritum, non potest sponso suo conjungi, neque Christo sociari. Vocat ergo eam, et invitat a carnalibus ad spiritalia, a visibilibus ad invisibilia, a lege venire ad Evangelia. Et ideo dicit ei : Surge, veni, proxima mea, formosa mea, columba mea. Et ut aliqua etiam de his quae postmodum dicenda sunt praeveniamus, timentes sensum perdere qui occurrit in hoc loco : propterea fortassis et illud dicit ad eam, quia etiam hiems transiit, pluvia abiit simul et passionis suae tempus indicans, quod transacta hieme, et dejectis imbribus ipse passus est : simul et illud quoque per spiritalem designans intelligentiam, quod usque ad illud tempus quo Christus passus est, imbres fuerunt super terram. Mandabat enim adhuc Dominus imbribus, scilicet prophetis, ut pluerent verbi pluviam super terram. Sed quia usque ad Joannem Baptistam prophetica finiuntur officia, merito imbres abiisse et discessisse dicuntur. Cessarunt autem prophetici imbres non ad damnum credentium, sed ad majora Ecclesiae lucra. Quid enim imbribus opus est, ubi flumen Dei laetificat civitatem? ubi in corde uniuscujusque credentium fons aquae vivae fit salientis in vitam aeternam? Quid opus imbribus, ubi jam flores apparuerunt in terra nostra, et ex adventu Domini jam non exciditur ficulnea, quae prius non attulerat fructum? Nunc enim jam produxit grossos suos. Sed et vineae dederunt odorem suum. Unde et unus quidam ex ista vinea dicebat : Quia Christi bonus odor sumus Deo in omni loco in his qui salvi fiunt, et in his qui pereunt. Sed haec, sicut supra designavimus, antequam ad ipsa Scripturae loca venire praesumpsimus, ne forte fugeret nos sensus qui occurrisse videbatur in tempore : nunc repetamus quomodo per retia prospicere dicatur.
Christ stood a little while behind the wall of the Old Testament. For He stood behind the wall when He was not manifested to the people: but when the time was at hand, and He began to appear through the windows of the law and the prophets, namely through those things which had been preached concerning Him, and to show Himself to the Church sitting within the house, that is, within the letter of the law, He provokes her to go out from thence, and to come forth outside to Him. For unless she goes out, unless she proceeds and advances from the letter to the spirit, she cannot be joined to her bridegroom, nor united to Christ. He calls her, therefore, and invites her to come from carnal things to spiritual, from visible things to invisible, from the law to the Gospels. And therefore He says to her: Arise, come, my neighbour, my fair one, my dove. And that we may also anticipate some of those things which are to be spoken afterwards, fearing to lose the sense which presents itself in this place: on this account perhaps He says that also to her, that the winter also is past, the rain is over and gone, indicating at the same time the season of His passion as well, because when the winter was past and the rains cast down He Himself suffered: and at the same time designating that also through spiritual understanding, that right up to that time when Christ suffered, there were rains upon the earth. For the Lord still commanded the rains, namely the prophets, that they should rain the rain of the word upon the earth. But because the prophetic offices end at John the Baptist, deservedly the rains are said to have gone away and departed. Yet the prophetic rains ceased not to the loss of believers, but to the greater gains of the Church. For what need is there of rains, where the river of God gladdens the city? where in the heart of each of the believers there becomes a fountain of living water springing up into eternal life? What need is there of rains, where the flowers have already appeared in our land, and from the coming of the Lord the fig tree, which before had not borne fruit, is no longer cut down? For now it has already put forth its green figs. Moreover, the vines also have given their scent. Whence also a certain one from that vine said: Because we are the good odour of Christ unto God in every place, in them that are saved, and in them that perish (2 Cor. 2:15). But these things, just as we indicated above, we have presumed to touch upon before coming to the passages of Scripture themselves, lest perchance the sense which seemed to have presented itself at the moment should escape us: now let us resume how He is said to look forth through the nets.
Scriptum est : Non enim inique tenduntur retia avibus. Et iterum : Justus si incurrerit in peccatum,
It is written: For not unjustly are nets spread for birds (Prov. 1:17). And again: If the righteous man fall into sin,
Editors' notes and page, col. 182
Footnotes
(31) ‹anchor: in his qui pereunt› · call in col 182
II Cor. II, 15.
2 Corinthians 2:15.
(printed under page 96)
(32) ‹anchor: tenduntur retia avibus› · call in col 182
Prov. I, 17.
Proverbs 1:17.
(printed under page 96)
Page
- running head: IBER TERTIUS. 182
- marginal letters: A Christus stetit paululum; B timentes sensum perdere; C enim imbribus opus; D Scriptum est :
- old-edition numerals: (none)
- other: Latin only, no Greek printed; ends mid-word pec-
- other: the word peccatum, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 183
effugere jubetur, sicut et damula ex laqueis, et avis ex retibus. Plena est ergo vita mortalium laqueis offensionum, retibus plena deceptionum, quas tendit adversum genus humanum ille, qui contra Dominum gigas venator Nemrod appellatur. Verus etenim gigas quis alius est nisi diabolus, qui etiam adversus Deum rebellat? Laquei ergo tentationum, et decipulae insidiarum, diaboli retia appellantur. Et quoniam haec retia ubique tetenderat inimicus, atque in ipsis pene omnes involverat, oportebat esse aliquem qui fortior et eminentior fieret his, et contereret ea, ut sequentibus se viam posset aperire. Idcirco ergo et Salvator prius quam in conjugium et societatem veniret Ecclesiae, tentatur a diabolo, ut vincens retia tentationum per ipsa prospiceret, et per ipsa vocaret eam ad se, docens sine dubio et ostendens ei quod non per otium et delicias, sed per multas tribulationes et tentationes veniendum sibi esset ad Christum. Nullus ergo alius fuit, qui retia ista superare potuerit. Omnes enim peccaverunt, sicut scriptum est. Et rursus, ut Scriptura dicit : Non est justus super terram qui fecerit bonum, et non peccaverit. Et iterum : Nemo mundus a sorde, nec si unius diei fuerit vita ejus. Solus ergo est Dominus et Salvator noster Jesus Christus qui peccatum non fecit, sed peccatum eum Pater fecit pro nobis, ut
he is bidden to escape, even as a roe from the snares, and a bird from the nets. Full therefore is the life of mortals of the snares of offences, full of the nets of deceptions, which he spreads against the human race who is called Nimrod, the giant hunter against the Lord. For who else is the true giant unless the devil, who also rebels against God? The snares of temptations, therefore, and the traps of plots are called the nets of the devil. And since the enemy had spread these nets everywhere, and had entangled almost all in them, there needed to be someone who should prove stronger and more eminent than they, and should crush them, so that he might be able to open a way for those following him. On this account, therefore, the Saviour also, before He came into marriage and fellowship with the Church, is tempted by the devil, so that conquering the nets of temptations He might look forth through them, and through them call her to Himself, teaching her without doubt and showing her that not through ease and delights, but through many tribulations and temptations must she come to Christ. There was therefore no other who was able to overcome those nets. For all have sinned (Rom. 3:23), as it is written. And again, as the Scripture says: There is not a just man upon earth, that does good, and does not sin (Eccl. 7:21). And again: No one is clean from filth, not even if his life be of one day (Job 15:14). Only our Lord and Saviour Jesus Christ, therefore, is He Who did no sin, but the Father made Him to be sin for us, that
in similitudine carnis peccati, de peccato damnaret peccatum. Venit ergo ad ista retia, sed involvi in eis solus ipse non potuit : quinimo diruptis eis et contritis dat Ecclesiae suae fiduciam ut audeat jam cassare laqueos, et transire per retia, et cum omni alacritate dicere : Anima nostra sicut passer erepta est de laqueo venantium ; laqueus contritus est, et nos liberati sumus. Quis autem contrivit laqueos, nisi ille qui solus in eis teneri non potuit? Quamvis et ipse in morte fuerit voluntarie, et non ut nos necessitate peccati. Solus est enim qui fuit inter mortuos liber. Et quia liber inter mortuos fuit, idcirco devicto eo qui habuit mortis imperium, abstraxit captivitatem quae tenebatur in mortem. Et non solum semetipsum resuscitavit a mortuis, sed et eos qui tenebantur in morte, simul excitavit, simulque sedere in coelestibus fecit. Ascendens enim in altum captivam duxit captivitatem, non solum animas educens, sed et corpora eorum resuscitans, sicut testatur Evangelium quod multa corpora sanctorum resuscitata sunt, et apparuerunt multis, et introierunt in sanctam civitatem Dei viventis Hierusalem. Haec nobis expositio de retibus secundo in loco assumpta est. Sit sane legentis judicium, quae earum mysticis dignius aptari possit eloquiis.
in the likeness of sinful flesh, from sin He might condemn sin. He came therefore to those nets, yet He alone could not be entangled in them: nay rather, having burst and crushed them, He gives confidence to His Church that she may now dare to break the snares to pieces, and pass through the nets, and say with all eagerness: Our soul is escaped as a sparrow out of the snare of the fowlers; the snare is broken, and we are delivered (Ps. 123:7). And who broke the snares, unless He Who alone could not be held in them? Although He Himself also was in death voluntarily, and not as we by the necessity of sin. For He alone is the One Who was free among the dead. And because He was free among the dead, therefore, having vanquished him who had the empire of death, He led away the captivity which was held unto death (Eph. 4:8). And He not only raised Himself from the dead, but also raised up together with Him those who were held in death, and made them sit together in the heavenly places. For ascending on high He led captivity captive, not only leading forth souls, but also raising up their bodies, just as the Gospel testifies that many bodies of the saints were raised, and appeared to many, and entered into the holy city of the living God, Jerusalem (Matt. 27:52–53). This exposition concerning the nets has been taken up by us in the second place. Let it belong indeed to the reader's judgement which of them can more worthily be fitted to the mystical utterances.
Editors' notes and page, col. 183
Footnotes
(33) ‹anchor: Omnes enim peccaverunt› · call in col 183
Rom. III, 23.
Romans 3:23.
(printed under page 97)
(34) ‹anchor: et non peccaverit› · call in col 183
Eccl. VII, 21.
Ecclesiastes 7:21 [7:20 in modern numbering].
(printed under page 97)
(35) ‹anchor: fuerit vita ejus› · call in col 183
Job. XV, 14.
Job 15:14.
(printed under page 97)
(39) ‹anchor: sed in spiritu› · call in col 183
Rom. VIII, 9.
Romans 8:9.
(printed under page 97)
Page
- running head: 183 ORIGENIS IN CANTICUM
- marginal letters: A catum, effugere jubetur,; B ipsa prospiceret, et; C Vers. 10, 11, 12, 13.; D perioribus ei loqueretur
- old-edition numerals: 87 after Salvator
- other: Latin only, no Greek printed; begins with fragment catum from col. 182 pec-catum; full-width heading LIBER QUAR[TUS.] across cols. 183-184 above Vers. 10, 11, 12, 13 not set
- other: a full-width band stands across cols 183/184 in mid-page: the 1 paragraph(s) above it in col 184 are set here, after the 1 above it in col 183 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
- other: the column continues with Vers. 10 (another unit); not set here
Editors' notes and page, col. 184
Footnotes
(36) ‹anchor: et nos liberati sumus› · call in col 184
Psal. CXXIV, 7.
Psalm 124:7.
(printed under page 97)
(37) ‹anchor: quae tenebatur in mortem› · call in col 184
Ephes. IV, 8.
Ephesians 4:8.
(printed under page 97)
(38) ‹anchor: viventis Hierusalem› · call in col 184
Matth. XXVII, 52, 53.
Matthew 27:52–53.
(printed under page 97)
(40) ‹anchor: et requiescam› · call in col 184
Psal. LV, 6.
Psalm 55:6.
(printed under page 97)
Page
- running head: IN CANTICUM CANTIC. 184
- marginal letters: A in similitudine carnis; B sed et eos; C nisi videret imaginem; D columbae fiant, ut
- old-edition numerals: (none)
- other: Latin only, no Greek printed; full-width heading [LIB]ER QUARTUS. across cols. 183-184 above second paragraph not set; ends mid-word disces-
- other: the 1 paragraph(s) of this column above the full-width band are set under col 183 (reading order, moved on receipt)
- other: the text of this column below the full-width band belongs to the next unit; not set here (rail-only part)