PG 13 · cols. 61–84

Origenis in Canticum canticorum prologus, interprete Rufino

Editors' preface

Epithalamium libellus hic, id est nuptiale carmen, dramatis in modum mihi videtur a Salomone conscriptus, quem cecinit instar nubentis sponsae, et erga sponsum suum, qui est sermo Dei coelesti amore flagrantis. Adamavit enim eum, sive anima quae ad imaginem ejus facta est, sive Ecclesia. Sed et magnificus hic ipse atque perfectus sponsus, quibus verbis usus sit ad conjunctam sibi animam, vel

This little book seems to me to have been written by Solomon as an epithalamium, that is, a nuptial song, after the manner of a drama, which he sang in the character of a bride about to marry, and burning with heavenly love towards her bridegroom, who is the Word of God. For she fell deeply in love with Him, whether she is the soul which was made according to His image, or the Church. But also what words this magnificent and perfect Bridegroom Himself used to the soul joined to Him, or

Editors' notes and page, col. 61

Footnotes

(1) ‹anchor: INTERPRETE RUFINO› · call in col 61 (in the title, set across both columns)

Collatus est hic commentarius cum mss. uno cathedralis ecclesiae S. Petri Belvacensis; altero Turonensi, et tertio monasterii Beccensis.

This commentary has been collated with manuscripts: one of the cathedral church of St Peter at Beauvais, a second of Tours, and a third of the monastery of Bec.

(printed under page 36)

Page

other: col 62 is the right-hand number of a full-width page, set whole under col 61 (corpus full_width rule); nothing of its own: pointer only

PG 13:63

Ecclesiam, haec ipsa Scriptura nos docet. Sodales quoque sponsae adolescentulae cum ipsa sponsa positae quae dixèrint, quaeque etiam amici ac sodales sponsi, ex eodem nihilominus libro, qui Canticum canticorum attitulatur, cognoscimus. Possibilitas enim data est etiam ipsis amicis sponsi aliqua dicere, ea duntaxat quae audierant ab ipso sponso laetantes de conjunctione sponsae. Fit ergo sermo ab ipsa sponsa, non solum ad sponsum, sed etiam ad adolescentulas ; et rursum sponsi sermo non tantummodo ad sponsam, sed etiam ad amicos dirigitur sponsi. Et hoc est quod supra diximus, carmen nuptiale in modum dramatis esse conscriptum. Drama enim dicitur, ut in scenis agi fabula solet, ubi diversae personae introducuntur ; et aliis accedentibus, aliis etiam discedentibus, a diversis et ad diversos textus narrationis expletur. Quae singula suo ordine scriptura haec continet, totumque corpus ejus mysticis formatur eloquiis. Sed primo scire nos oportet, quoniam sicut puerilis aetas non movetur ad amorem passibilem, ita nec ad capienda quidem verba haec, parvula et infantilis interioris hominis aetas admittitur, illorum scilicet qui lacte in Christo aluntur, non cibo forti, et qui nunc primum rationabile et sine dolo lac concupiscunt. In verbis enim Cantici canticorum ille cibus est, de quo dicit Apostolus : Perfectorum autem est solidus cibus ; et tales requirit auditores, qui pro possibilitate sumendi exercitatos habeant sensus ad discretionem boni et mali. Et quidem parvuli quos diximus, si veniant ad haec loca, potest fieri ut nihil quidem ex hac Scriptura proficiant, nec tamen valde laedantur, vel ipsa quae scripta sunt legentes, vel quae ad explanationem eorum dicenda sunt recensentes. Si vero aliquis accesserit, qui secundum carnem tantummodo vir est, huic tali non parum ex hac Scriptura discriminis periculique nascetur. Audire enim pure et castis auribus amoris nomina nesciens, ab interiori homine ad exteriorem et carnalem virum omnem deflectet auditum, et a spiritu convertetur ad carnem nutrietque in semetipso concupiscentias carnales, et occasione divinae Scripturae commoveri et incitari videbitur ad libidinem carnis. Ob hoc ergo moneo, et consilium do omni qui nondum carnis et sanguinis molestiis caret, neque ab affectu naturae materialis abscedit, ut a lectione libelli hujus eorumque quae in eo dicentur, penitus temperet. Aiunt enim observari etiam apud Hebraeos, quod nisi quis ad aetatem perfectam maturamque pervenerit, libellum hunc ne quidem in manibus tenere permittatur. Sed et illud ab eis accepimus custodiri, quandoquidem moris est apud eos omnes

the Church, this very Scripture teaches us. What the companions of the bride also, the young maidens placed with the bride herself, said, and what the friends and companions of the bridegroom also said, we learn nonetheless from the same book, which is entitled the Song of Songs. For the possibility was given even to the friends of the bridegroom themselves to say some things, those things at least which they had heard from the bridegroom himself, rejoicing over the union of the bride. Speech is made, therefore, by the bride herself, not only to the bridegroom, but also to the young maidens; and again the speech of the bridegroom is directed not only to the bride, but also to the friends of the bridegroom. And this is what we said above, that a nuptial song is composed in the manner of a drama. For a drama is so called, as a play is wont to be acted on the stage, where diverse characters are introduced; and with some approaching, and others departing, the thread of the narrative is fulfilled by diverse persons and to diverse persons. All these things one by one in their own order this Scripture contains, and its whole body is formed of mystical utterances. But first we ought to know that just as the age of childhood is not moved to passible love, so neither is the small and infantile age of the inner man admitted even to grasp these words—namely, of those who are nourished with milk in Christ, not with strong food, and who now for the first time desire the rational milk without guile. For in the words of the Song of Songs is that food of which the Apostle says: But solid food is for the perfect; and it requires such hearers as, according to their capacity for taking it, have their senses exercised for the discernment of good and evil. And indeed the little ones of whom we have spoken, if they come to these passages, it may happen that they derive no profit indeed from this Scripture, and yet are not greatly harmed, either reading the very things that are written, or going over the things that are to be said for their explanation. But if someone approaches who is a grown man according to the flesh only, to such a one no small hazard and danger will arise from this Scripture. For not knowing how to hear the names of love purely and with chaste ears, he will turn all his hearing away from the inner man to the outer and carnal man, and will be turned from the spirit to the flesh, and will nourish carnal lusts in himself, and on the occasion of divine Scripture will seem to be stirred up and incited to the lust of the flesh. On this account, therefore, I warn and give counsel to everyone who is not yet free from the troubles of flesh and blood, nor withdraws from the affection of material nature, to refrain altogether from the reading of this little book and of the things that will be said in it. For they say that it is observed among the Hebrews also, that unless one has reached a full and mature age, he is not even permitted to hold this little book in his hands. Moreover, we have received from them that this also is observed, seeing that it is the custom among them that all

Editors' notes and page, col. 63

Footnotes

¹ ‹anchor: boni et mali› · call in col 63 Heb. V, 14.

Hebrews 5:14.

(printed under page 37)

(2) ‹anchor: not visible in the crop› · call in col 63

Mss., attitulatur. Libb. editi, intitulatur.

The manuscripts read attitulatur; the printed books, intitulatur.

(printed under page 37)

(3) ‹anchor: not visible in the crop› · call in col 63

In libb. editis, dicitur multarum personarum cantilena, ut in scenis, etc. Sed in mss. omnibus nostris deest multarum personarum cantilena.

In the printed books: "it is called a song of many persons, as on the stage," etc. But in all our manuscripts "a song of many persons" is lacking.

(printed under page 37)

(4) ‹anchor: not visible in the crop› · call in col 63

Mss., passibilem. Libb. editi, possibilium.

The manuscripts read passibilem; the printed books, possibilium.

(printed under page 37)

(5) ‹anchor: In verbis› · call in col 63

Codex Beccensis et alter Belvacensis, in proverbiis.

The Bec manuscript and the other, of Beauvais, read "in proverbiis" (in the proverbs).

(printed under page 37)

Page

running head: 63 ORIGENIS IN CANTICUM
marginal letters: A Ecclesiam, haec ipsa; B accedentibus, aliis etiam; C tionem boni et mali; D nondum carnis et
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 13:64

Scripturas a doctoribus et a sapientibus tradi pueris, simul et eas quas δευτερώσεις appellant, ad ultimum quatuor ista observari, id est principium Genesis, in quo mundi creatura describitur, et Ezechielis prophetae principia, in quibus de cherubim refertur, et finem in quo templi aedificatio continetur, et hunc Cantici canticorum librum. Igitur necessarium mihi videtur, antequam ad ea quae in hoc libello scripta sunt, discutienda veniamus, de amore prius ipso qui est scripturae ejus causa praecipua, pauca disserere, et post haec de ordine librorum Salomonis, in quibus hic liber tertio loco positus videtur ; tum etiam de attitulatione libelli ipsius, cur Canticum canticorum superscriptus sit ; atque etiam quomodo dramatis in modum, et tanquam fabula quae in scenis personarum immutatione agi solet, videatur esse compositus. Apud Graecos quidem plurimi eruditorum virorum volentes investigare veritatis indaginem, de amoris natura multa ac diversa etiam dialogorum stylo scripta protulerunt, conantes ostendere non aliud esse amoris vim, nisi quae animam de terris ad fastigia coeli celsa perducat, nec ad summam posse beatitudinem perveniri, nisi amoris desiderio provocante. Sed et quaestiones de hoc quasi in conviviis propositae referuntur, inter eos puto inter quos non ciborum, sed verborum convivium gerebatur. Alii vero etiam artes quasdam quibus amor hic in anima gigni vel augeri posse videatur, conscriptas reliquerunt. Sed has artes carnales homines ad vitiosa desideria et culpabilis amoris mysteria traxerunt. Non ergo mirum sit, si et apud nos ubi quanto plures simpliciores, tanto plures et imperitiores videntur, difficilem diximus et periculo proximam de amoris natura disputationem : cum apud Graecos qui eruditi et sapientes videntur, fuerint tamen aliqui qui de his non ita acceperint, ut scriptum est, sed occasione eorum quae de amore dicta sunt, in lapsus carnis et in impudicitiae praecipitia corruerunt, sive ex his quae scripta erant, ut supra memoravimus, admonitiones quasdam et incitamenta sumentes, sive incontinentiae suae velamen scripta veterum praeferentes. Ne ergo et nos tale aliquid incurramus, ea quae a veteribus bene et spiritaliter scripta sunt, vitiose et carnaliter advertentes, tam corporis quam animae nostrae palmas protendamus ad Deum, ut Dominus qui dedit verbum evangelizantibus virtute multa, donet et nobis in virtute sua verbum quo possimus ex his quae scripta sunt, intellectum sanum, et ad aedificationem pudicitiae aptum, vel nomini ipsi, vel naturae amoris ostendere.

the Scriptures are handed down to boys by the teachers and wise men, and at the same time those which they call deuteroseis, while to the very last these four are reserved: that is, the beginning of Genesis, in which the creation of the world is described; and the beginnings of the prophet Ezekiel, in which the account of the cherubim is given, and the end, in which the building of the temple is contained; and this book of the Song of Songs. Therefore it seems necessary to me, before we come to discuss the things that are written in this little book, first to discourse a little about love itself, which is the chief subject of this Scripture, and after this about the order of the books of Solomon, among which this book seems to be placed in the third place; then also about the title of the little book itself, why it is superscribed the Song of Songs; and also how it seems to be composed in the manner of a drama, and like a play that is wont to be acted on the stage with a change of characters. Among the Greeks indeed very many learned men, wishing to search out the investigation of truth, produced many and diverse writings about the nature of love, even in the style of dialogues, endeavouring to show that the power of love is nothing other than that which leads the soul from the earth to the lofty heights of heaven, and that it is impossible to arrive at the highest beatitude except when incited by the desire of love. Moreover, questions about this are also related as having been proposed at banquets—among those, I think, among whom a banquet not of meats, but of words, was held. Others, too, even left behind certain treatises written by which this love might seem able to be begotten or increased in the soul. But carnal men dragged these treatises down to vicious desires and the mysteries of culpable love. Let it not be wondered at, therefore, if among us also, where the more numerous the simpler folk are, the more numerous also the more unskilled appear to be, we have called the disputation concerning the nature of love difficult and very near to danger: seeing that among the Greeks, who seem learned and wise, there were nevertheless some who did not take these things as they were written, but on the occasion of the things that were said about love, fell into slips of the flesh and precipices of unchastity, either taking from the things that were written, as we mentioned above, certain suggestions and incitements, or holding forth the writings of the ancients as a veil for their own incontinence. Lest therefore we also run into anything of the sort, attending viciously and carnally to the things that were well and spiritually written by the ancients, let us stretch forth the palms both of our body and of our soul to God, that the Lord, Who gave the word with much power to those who preach good tidings, may grant to us also in His power a word whereby we may be able, from the things that are written, to show a sound understanding, and one fitted for the edification of chastity, both for the name itself and for the nature of love.

Editors' notes and page, col. 64

Footnotes

(6) ‹anchor: propositae referuntur› · call in col 64

Codex Turonensis et Beccensis: Sed et quaestionem de hoc quasi in conviviis propositam esse ferunt.

The Tours and Bec manuscripts: "But they also report that a question about this was put forward as at banquets."

(printed under page 37)

(7) ‹anchor: amoris mysteria› · call in col 64

Codex Beccensis, mysteria. Libb. edit., ministeria.

The Bec manuscript reads mysteria; the printed books, ministeria.

(printed under page 37)

(8) ‹anchor: velamen scripta› · call in col 64

Mss., scripta. Libb. edit., scriptis.

The manuscripts read scripta; the printed books, scriptis.

(printed under page 37)

Page

running head: S IN CANTICUM CANTIC. 64
marginal letters: A Scripturas a doctoribus; B fabula quae in; C has artes carnales; D sunt, vitiose et
old-edition numerals: 27 after diversa
other: Latin only, no Greek printed

PG 13:65

In principio verborum Moysi, ubi de mundi conditione conscribitur, duos invenimus homines creatos referri. Primum ad imaginem et similitudinem Dei factum, secundum e limo terrae factum. Hoc Paulus apostolus bene sciens, et ad liquidum in his eruditus, in suis litteris apertius et evidentius binos esse et per singulos quosque homines scripsit. Sic enim dixit : Nam si is qui foris est homo noster corrumpitur, sed ille qui intus est, renovatur de die in diem. Et iterum : Condelector enim legi Dei secundum interiorem hominem, et his similia quanta conscribit? Unde puto neminem jam debere dubitare, quod Moyses de duorum hominum factura vel figmento scripserit in principio Genesis, cum videat Paulum qui melius utique quam nos intelligebat ea quae a Moyse scripta sunt, duos homines esse per singulos quosque dicentem. Quorum unum, id est interiorem, renovari per singulos dies memorat ; alterum vero, id est exteriorem, in quibusdam sanctis et talibus qualis erat Paulus, corrumpi perhibet et infirmari. Quod si alicui videbitur de hoc adhuc aliquid dubitandum, in locis propriis melius explanabitur. Nunc autem propter quid memoriam fecerimus interioris et exterioris hominis prosequamur. Ostendere enim ex his volumus, quod Scripturis divinis per homonymias, id est per similes appellationes, imo per eadem vocabula et exterioris hominis membra, et illius interioris hominis partes affectusque nominantur, eaque non solum vocabulis, sed et rebus ipsis sibi invicem comparantur. Verbi gratia, aetate aliquis est puer secundum exteriorem hominem, quem possibile est crescere, et ad aetatem juvenis adduci, atque inde succedentibus incrementis pervenire ad virum perfectum, et effici patrem. His autem nominibus uti voluimus, ut consona divinae Scripturae, illi scilicet quae ab Joanne scripta est, vocabula poneremus. Ait enim ille : Scripsi vobis, pueri, quoniam cognovistis patrem ; scripsi vobis, patres, quoniam cognovistis eum qui ab initio est ; scripsi vobis, juvenes, quoniam fortes estis, et verbum Dei manet in vobis, et vicistis malignum. Evidens utique est nec ab ullo arbitror omnino dubitari, quod pueros hic Joannes vel adolescentes, vel juvenes, vel etiam patres secundum animae, non secundum corporis appellet aetatem. Sed et Paulus dicit in quodam loco : Non potui vobis loqui quasi spiritalibus, sed quasi carnalibus ; tanquam parvulis in Christo lac vobis potum dedi, non escam. In Christo parvulus procul dubio secundum animae, non secundum carnis nominatur aetatem. Denique idem Paulus etiam in alio loco ait:

In the beginning of the words of Moses, where the creation of the world is written about, we find it related that two men were created: the first made according to the image and likeness of God, the second made from the slime of the earth. The Apostle Paul, knowing this well, and clearly instructed in these things, wrote in his letters more openly and evidently that there are two men in each single person. For thus he said: For though our outer man is corrupted, yet the inner man is renewed day by day. And again: For I delight in the law of God according to the inner man; and how many things like these does he write! Whence I think that no one ought any longer to doubt that Moses wrote in the beginning of Genesis about the making or fashioning of two men, when he sees Paul, who assuredly understood better than we the things that were written by Moses, saying that there are two men in each single person. One of whom, that is, the inner, he mentions is renewed day by day; whereas the other, that is, the outer, in certain saints and such as Paul was, he declares is corrupted and weakened. But if it seems to anyone that there is still some doubt about this, it will be better explained in the proper places. Now however let us pursue the reason why we have made mention of the inner and the outer man. For we wish to show from these things that in the divine Scriptures, by homonyms, that is, by similar designations, nay, by the very same words, both the members of the outer man and the parts and affections of that inner man are named, and that these are compared to one another not only in words, but also in the realities themselves. For example, someone is a child in age according to the outer man, who is able to grow, and to be brought to the age of a young man, and thence by succeeding increases to arrive at a full-grown man, and to become a father. Now we wished to use these names so that we might employ words consonant with divine Scripture, namely, that which was written by John. For he says: I have written to you, children, because you have known the Father; I have written to you, fathers, because you have known Him Who is from the beginning; I have written to you, young men, because you are strong, and the word of God abides in you, and you have overcome the evil one. It is assuredly evident, and I think not doubted at all by anyone, that John here calls them children, or youths, or young men, or even fathers, according to the age of the soul, not according to the age of the body. Moreover, Paul also says in a certain place: I could not speak to you as to spiritual men, but as to carnal; as to little ones in Christ, I gave you milk to drink, not meat. A little one in Christ is without doubt named according to the age of the soul, not according to the age of the flesh. Finally, the same Paul also says in another place:

Editors' notes and page, col. 65

Footnotes

(²–¹⁸) ‹anchor: scripture references, calls ² to ¹⁸ in cols 65–66; line set across both columns› · call in col 65-66 ² Gen. I, 26; ii, 7. ³ II Cor. IV, 16. ⁴ Rom. VII, 22. ⁵ I Joan. II, 13, 14. ⁶ I Cor. III, 1, 2. ⁷ I Cor. XIII, 11. ⁸ Ephes. IV, 13. ⁹ Eccle. II, 14. ¹⁰ Matth. XIII, 43. ¹¹ Jerem. xxi, 1. ¹² Prov. III, 23. ¹³ Psal. LXXIII, 2. ¹⁴ Isa. xxvi, 18. ¹⁵ Psal. V, 9. ¹⁶ Psal. LV, 9. ¹⁷ Psal. III, 7. ¹⁷* Psal. X, 15. ¹⁸ Joan. IV, 13.

² Genesis 1:26; 2:7. ³ 2 Corinthians 4:16. ⁴ Romans 7:22. ⁵ 1 John 2:13–14. ⁶ 1 Corinthians 3:1–2. ⁷ 1 Corinthians 13:11. ⁸ Ephesians 4:13. ⁹ Ecclesiastes 2:14. ¹⁰ Matthew 13:43. ¹¹ Jeremiah 21:1. ¹² Proverbs 3:23. ¹³ Psalm 73(74):2. ¹⁴ Isaiah 26:18. ¹⁵ Psalm 5:9(10). ¹⁶ Psalm 55(56):9. ¹⁷ Psalm 3:7(8). ¹⁷* Psalm 10:15. ¹⁸ John 4:13.

(printed under page 38)

(9) ‹anchor: secundum exteriorem› · call in col 65

Codd. Beccensis et Turonensis, aetate aliquis est puer secundum exteriorem. Libb. edit., vetatur aliquis esse puer secundum interiorem.

The Bec and Tours manuscripts read "someone is a boy in age according to the outer [man]." The printed books: "someone is forbidden to be a boy according to the inner [man]."

(printed under page 38)

(10) ‹anchor: vicistis malignum› · call in col 65

Et verbum Dei manet in vobis, et vicistis. Sic habent mss., sed libri editi, et per verbum Dei quod manet in coelo, vicistis malignum.

"And the word of God abides in you, and you have overcome." So the manuscripts read; but the printed books: "and through the word of God which abides in heaven you have overcome the evil one."

(printed under page 38)

(11) ‹anchor: In Christo› · call in col 65

In Christo, etc. Sic mss., libri vero editi: in Christo autem parvuli procul dubio . . . . nominantur.

"In Christ," etc. So the manuscripts; but the printed books: "but in Christ little ones beyond doubt . . . . are named."

(printed under page 38)

Page

running head: 65 PROLOGUS.
marginal letters: A In principio verborum; B quae a Moyse; C Verbi gratia, aetate; D animae, non secundum
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 13:66

Cum essem parvulus, loquebar sicut parvulus, sicut parvulus sapiebam, sicut parvulus cogitabam. Cum autem factus sum vir, destruxi quae erant parvuli. Et iterum alibi dicit : Donec occurramus omnes in virum perfectum, in mensuram aetatis plenitudinis Christi. Scit enim occursuros esse omnes qui credunt, in virum perfectum, et in mensuram aetatis plenitudinis Christi. Igitur sicut haec quae memoravimus aetatum nomina, eisdem vocabulis et exteriori homini ascribuntur et interiori : ita invenies etiam membrorum nomina corporalium transferri ad animae membra, seu potius efficientiae haec animae affectusque dicendi sunt. Dicitur ergo in Ecclesiaste : Sapientis oculi in capite ejus. Item in Evangelio : Qui habet aures audiendi, audiat. In prophetis quoque : Sermo Domini qui factus est in manu prophetae Jeremiae, sive alterius cujuslibet. Simile est etiam illud quod ait ille : Pes autem tuus non offendit. Et iterum : Mei autem paulo minus moti sunt pedes. Evidenter quoque et venter animae designatur, ubi dicitur : Domine, a timore tuo in utero concepimus. Nam inde quis dubitet, cum dicitur : Sepulcrum patens est guttur eorum? Et iterum : Praecipita, Domine, et divide linguas eorum. Sed et id quod scriptum est : Dentes peccatorum contrivisti. Et iterum : Contere brachium peccatoris et maligni. Et quid opus est me de his plura colligere, cum abundantissimis testimoniis Scripturae divinae repletae sunt? Ex quibus evidenter ostenditur membrorum haec nomina nequaquam corpori visibili aptari posse, sed ad invisibilis animae partem virtutesque debere revocari : quoniam et vocabula quidem habent similia, aperte autem et sine ulla ambiguitate non exterioris, sed interioris hominis significantias gerunt. Est ergo materialis hujus hominis, qui et exterior appellatur, cibus potusque naturae suae cognatus, corporeus iste scilicet et terrenus. Similiter autem et spiritalis hominis ipsius qui et interior dicitur, est proprius cibus, ut panis ille vivus qui de coelo descendit. Sed et potus ille est ex illa aqua quam promittit Jesus, dicens : Quicunque biberit ex hac aqua quam ego do ei, non sitiet in aeternum. Sic ergo per omnia similitudo quidem vocabulorum secundum utrumque hominem ponitur : rerum vero proprietas unicuique discreta servatur, et corruptibilia praebentur, incorruptibili vero incorruptibilia proponuntur. Unde accidit, ut simpliciores quidam nescientes distinguere ac secernere quae sint quae in Scripturis divinis interiori homini, quae vero exteriori deputanda sint, vocabulorum similitudinibus falsi ad ineptas quasdam fabulas

When I was a child, I spoke as a child, I understood as a child, I thought as a child. But when I became a man, I put away the things of a child. And again elsewhere he says: Until we all meet into a perfect man, into the measure of the age of the fullness of Christ. For he knows that all who believe will meet into a perfect man, and into the measure of the age of the fullness of Christ. Therefore just as these names of ages which we have mentioned are ascribed by the same words both to the outer man and to the inner: so you will find that the names of bodily members also are transferred to the members of the soul, or rather these ought to be called the powers and affections of the soul. Thus it is said in Ecclesiastes: The eyes of a wise man are in his head. Likewise in the Gospel: He who has ears to hear, let him hear. In the prophets also: The word of the Lord that came in the hand of the prophet Jeremiah, or of anyone else. Similar also is that which he says: And your foot does not stumble. And again: But my feet were almost moved. Evidently also the belly of the soul is designated, where it is said: Lord, from fear of Thee we have conceived in the womb. For who could doubt of that, when it is said: Their throat is an open sepulchre? And again: Cast down, O Lord, and divide their tongues. And also that which is written: Thou hast crushed the teeth of sinners. And again: Break the arm of the sinner and the evil-doer. And what need is there for me to collect more examples of these things, when the divine Scriptures are filled with the most abundant testimonies? From which it is evidently shown that these names of members can by no means be fitted to the visible body, but ought to be referred to the part and powers of the invisible soul: since they have indeed similar words, but openly and without any ambiguity carry the meanings not of the outer, but of the inner man. This material man therefore, who is also called the outer, has food and drink akin to his own nature, namely, this bodily and earthly kind. And similarly that spiritual man himself, who is also called the inner, has his own proper food, such as that living bread which came down from heaven. And that drink also is from that water which Jesus promises, saying: Whoever drinks of this water that I give him shall never thirst. Thus therefore throughout all things a similarity indeed of words is set down according to each man: but the proper nature of the realities is kept distinct for each, and to the corruptible corruptible things are offered, whereas to the incorruptible incorruptible things are set forth. Whence it has happened that certain simpler folk, not knowing how to distinguish and separate which things in the divine Scriptures are to be assigned to the inner man, and which to the outer, deceived by the similarities of the words, have betaken themselves to certain foolish fables

Editors' notes and page, col. 66

Page

running head: PROLOGUS. 66
marginal letters: A Cum essem parvulus,; B phetis quoque : Sermo; C ostenditur membrorum haec; D ponitur : rerum vero
old-edition numerals: 28 before Evidenter
other: Latin only, no Greek printed; ends mid-word fa-

PG 13:67

et figmenta inania se contulerint ; ut etiam post resurrectionem cibis corporalibus utendum crederent, potumque sumendum non solum ex illa vite vera et vivente in saecula, verum et ex his vitibus et fructibus ligni. Sed de his alias videbimus. Nunc ergo, ut praecedenti observatione distinximus, est quidem secundum interiorem hominem alius sine filiis et sterilis, alius vero abundans in filiis. Secundum quod et illud advertimus dictum : Sterilis peperit septem, et fecunda in filiis infirmata est. Et ut in benedictionibus dicitur : Non erit in vobis sine filiis et sterilis. Igitur si haec ita se habent, sicut dicitur aliquis carnalis amor, quem et cupidinem appellaverunt poetae, secundum quem qui amat, in carne seminat ; ita est et quidam spiritalis amor, secundum quem ille interior homo amans in spiritu seminat. Et ut evidentius dicam, si quis est qui portat adhuc imaginem terreni secundum exteriorem hominem, agitur cupidine et amore terreno. Qui vero portat imaginem coelestis secundum interiorem hominem, agitur cupidine et amore coelesti. Amore autem et cupidine coelesti agitur anima cum perspecta pulchritudine et decore verbi Dei, speciem ejus adamaverit, et ex ipso telum quoddam et vulnus amoris acceperit. Est enim verbum hoc imago, et splendor Dei invisibilis, primogenitus omnis creaturae, in quo creata sunt omnia quae in coelis sunt, et quae in terris, sive visibilia, sive invisibilia. Igitur si quis potuerit capaci mente conjicere et considerare horum omnium quae in ipso creata sunt decus et speciem, ipsa rerum venustate percussus, et splendoris magnificentia ceu jaculo, ut ait propheta, electo terebratus, salutare ab ipso vulnus accipiet, et beato igne amoris ejus ardebit.

and empty figments; so that they believed that even after the resurrection bodily foods are to be used, and drink is to be taken not only from that true vine that lives unto the ages, but also from these vines and fruits of the wood. But concerning these things we shall see elsewhere. Now therefore, as we distinguished in the preceding observation, there is indeed according to the inner man one who is childless and barren, and another who abounds in children. According to which we also note that saying: The barren has borne seven, and she that had many children has grown weak. And as it is said in the blessings: There shall not be among you one childless and barren. Therefore if these things are so, just as there is said to be a certain carnal love, which the poets have also called Cupid, according to which he who loves sows in the flesh; so there is also a certain spiritual love, according to which that inner man, loving, sows in the spirit. And to speak more clearly, if there is anyone who still bears the image of the earthly according to the outer man, he is driven by earthly desire and love. But he who bears the image of the heavenly according to the inner man is driven by heavenly desire and love. Now the soul is driven by heavenly love and desire when, having beheld the beauty and comeliness of the Word of God, it has fallen in love with His form, and has received from Him a certain dart and wound of love. For this Word is the image and splendour of the invisible God, the firstborn of all creation, in Whom were created all things that are in heaven and that are on earth, whether visible or invisible. Therefore if anyone is able with a capacious mind to conjecture and consider the comeliness and beauty of all these things that were created in Him, struck by the very loveliness of the things, and pierced by the magnificence of the splendour as by a chosen dart, as the prophet says, he will receive from Him a saving wound, and will burn with the blessed fire of His love.

Oportet etiam nos illud scire, quod illicitus amor et contra legem sicut accidere potest homini exteriori, verbi gratia, ut non sponsam vel conjugem amet, sed aut meretricem aut adulteram ; ita et interiori homini, hoc est animae, accidere potest amor, non in legitimum sponsum quem diximus esse Verbum Dei, sed in adulterum aliquem et corruptorem. Quod sub hac eadem figura evidenter declarat Ezechiel propheta, ubi Oollam et Oolibam introducit sub specie Samariae et Hierusalem, adulterino amore corruptas, sicut locus ipse scripturae propheticae ostendit volentibus plenius scire. Exardescit autem etiam hic spiritalis amor animae aliquando quidem, ut edocuimus, erga aliquos spiritus nequitiae, aliquando erga Spiritum sanctum et Verbum Dei, qui est sponsus fidelis et eruditae animae vir dicitur, et cujus ipsa sponsa in hac praecipue scriptura quae habetur in manibus nominatur, sicut praestante Domino plenius ostendemus, cum verba ipsius libelli explanare coeperimus. Videtur autem mihi divina

We ought also to know this, that just as an illicit love and contrary to the law can happen to the outer man—for example, that he should love not his bride or wife, but either a harlot or an adulteress—so also to the inner man, that is, to the soul, there can happen a love not towards the lawful bridegroom, Whom we have said to be the Word of God, but towards some adulterer and corrupter. Which under this very same figure the prophet Ezekiel evidently declares, where he introduces Oolla and Ooliba under the figure of Samaria and Jerusalem, corrupted by adulterous love, as that passage itself of prophetic Scripture shows to those who wish to know more fully. Now this spiritual love of the soul also blazes up sometimes indeed, as we have taught, towards certain spirits of wickedness, and sometimes towards the Holy Spirit and the Word of God, Who is the faithful bridegroom and is called the husband of the instructed soul, and Whose bride herself is named especially in this Scripture which we have in hand, as with the Lord's help we shall show more fully when we begin to explain the words of the little book itself. Moreover, it seems to me that divine

Editors' notes and page, col. 67

Footnotes

(¹⁹–³⁰) ‹anchor: scripture references, calls ¹⁹ to ³⁰ in cols 67–68; lines set across both columns› · call in col 67-68 ¹⁹ I Reg. II, 5. ²⁰ Exod. XXIII, 26. ²¹ Isa. xlix, 2. ²² Ezech. XXIII. ²³ Gen. XXIV, 67. ²⁴ Gen. XXIX, 17, 18. ²⁵ II Reg. XIII, 1. ²⁶ ibid., 2. ²⁷ ibid. 14, 15. ²⁸ Prov. IV, 6, 8. ²⁹ Sap. VIII, 2. ³⁰ Cant. V, 8.

¹⁹ 1 Kings (1 Samuel) 2:5. ²⁰ Exodus 23:26. ²¹ Isaiah 49:2. ²² Ezekiel 23. ²³ Genesis 24:67. ²⁴ Genesis 29:17–18. ²⁵ 2 Kings (2 Samuel) 13:1. ²⁶ Ibid., 2. ²⁷ Ibid., 14–15. ²⁸ Proverbs 4:6, 8. ²⁹ Wisdom 8:2. ³⁰ Song of Songs 5:8.

(printed under page 39)

(12) ‹anchor: Et fructibus (call not visible in the crop)› · call in col 67

Et fructibus. Deest in libris antea editis, sed habetur in mss.

"And with fruits": lacking in the books previously printed, but found in the manuscripts.

(printed under page 39)

Page

running head: 67 ORIGENIS IN CANTICUM
marginal letters: A bulas et figmenta; B talis amor, secundum; C cere et considerare; D corruptas, sicut locus
old-edition numerals: (none)
other: Latin only, no Greek printed; begins with fragment bulas from col. 66 fa-bulas

PG 13:68

Scriptura, volens cavere ne lapsus aliquis legentibus sub amoris nomine nasceretur, pro infirmioribus quibusque eum qui apud sapientes saeculi cupido, seu amor dicitur, honestiori vocabulo charitatem vel dilectionem nominasse. Verbi gratia, ut cum dixit de Isaac : Et accepit Rebeccam, et facta est ei uxor, et dilexit eam. Et iterum de Jacob et Rachel similiter dicit Scriptura : Rachel autem erat decora oculis, et pulchra facie, et dilexit Jacob Rachel, et dixit : Serviam tibi septem annis pro Rachel filia tua juniore. Evidentius autem immutatus usus vocabuli hujus apparet in Amnon, qui adamavit sororem suam Thamar. Scriptum est enim : Et factum est post haec, et erat Absalon filio David soror decora facie valde, et nomen ei Thamar, et dilexit eam Amnon filius David. Dilexit, posuit pro, adamavit. Et tribulabatur, inquit, Amnon, ita ut infirmaretur propter Thamar sororem suam : quoniam virgo erat, et grave videbatur in oculis Amnon facere ei aliquid. Et post pauca de violentia quam intulit Amnon Thamar sorori suae, ita dicit Scriptura : Et noluit Amnon audire vocem ejus, sed invaluit super eam, et humiliavit eam, et dormivit cum ea, et odivit eam odio Amnon magno valde : quoniam majus erat odium quo oderat eam, quam dilectio qua dilexerat eam. Et in his ergo, et in pluribus aliis locis invenies Scripturam divinam refugisse amoris vocabulum, et charitatis dilectionisque posuisse. Interdum, licet raro, proprio tamen vocabulo amorem nominat, et invitat ad eum atque incitat animas, ut cum dicit in Proverbiis de sapientia : Adama eam, et servabit te ; circumda eam, et exaltabit te ; honora eam, et complectetur te. Sed et in eo libello qui dicitur Sapientia Salomonis, ita scriptum est de ipsa sapientia : Amator factus sum decoris ejus. Arbitror autem quod ubi nulla lapsus videbatur occasio, ibi tantum nomen amoris inseruit. Quid enim passibile, aut quid indecorum possit aliquis advertere in amore sapientiae, vel in eo qui se amatorem profiteatur esse sapientiae? Nam si dixisset, quia adamavit vel Isaac Rebeccam, vel Jacob Rachel, passio utique aliqua indecora per haec verba erga sanctos Dei homines potuisset intelligi, apud eos praecipue qui nesciunt a littera conscendere ad spiritum. Apertissime autem in hoc ipso libello qui habetur in manibus, amoris nomen charitatis vocabulo permutatum est, in eo ubi dixit : Adjuravi vos, filiae Hierusalem, si inveneritis fratruelem meum, ut annuntietis ei, quia vulneratae charitatis ego sum ; pro eo utique ut diceret : Amoris ejus telo percussa sum. Nihil ergo interest in Scripturis divinis, utrum charitas dicatur, an amor, vel dilectio, nisi quod in tantum nomen charitatis extollitur, ut etiam ipse

Scripture, wishing to guard lest any slip should arise for readers under the name of love, for the sake of the weaker ones called that which among the wise of the world is called desire, or love, by the more honourable word charity or affection. For example, as when it said concerning Isaac: And he took Rebecca, and she became his wife, and he loved her. And again concerning Jacob and Rachel the Scripture similarly says: Now Rachel was comely of eyes, and beautiful of face, and Jacob loved Rachel, and said: I will serve you seven years for Rachel your younger daughter. Moreover, the changed use of this word appears more evidently in Amnon, who fell in love with his sister Tamar. For it is written: And it came to pass after this, that Absalom the son of David had a sister very comely of face, and her name was Tamar, and Amnon the son of David loved her. It put loved instead of fell in love with. And Amnon, it says, was distressed, so that he fell sick on account of Tamar his sister: because she was a virgin, and it seemed hard in the eyes of Amnon to do anything to her. And after a few words, concerning the violence that Amnon offered to Tamar his sister, the Scripture speaks thus: And Amnon would not hearken to her voice, but prevailed over her, and humbled her, and lay with her, and Amnon hated her with an exceedingly great hatred: because the hatred wherewith he hated her was greater than the love wherewith he had loved her. Both in these passages, therefore, and in many other places, you will find that divine Scripture shunned the word erotic love, and put that of charity and affection. Sometimes, though rarely, it nevertheless names erotic love by its own proper word, and invites and incites souls to it, as when it says in Proverbs concerning wisdom: Fall in love with her, and she will keep you; encompass her, and she will exalt you; honour her, and she will embrace you. Moreover, in that book which is called the Wisdom of Solomon, it is written thus concerning wisdom herself: I became a lover of her beauty. Now I think that where there appeared no occasion of a slip, there only did it insert the name of erotic love. For what passible or what unbecoming thing could anyone observe in the love of wisdom, or in him who professes himself to be a lover of wisdom? For if it had said that either Isaac fell in love with Rebecca, or Jacob with Rachel, assuredly some unbecoming passion towards the holy men of God could have been understood through these words, especially among those who do not know how to ascend from the letter to the spirit. Most openly, however, in this very little book which we have in hand, the name of erotic love has been exchanged for the word charity, in that place where she said: I have adjured you, O daughters of Jerusalem, if you find my cousin, that you tell him that I am wounded with charity; instead, assuredly, of saying: I have been struck by the dart of his love. It makes no difference, therefore, in the divine Scriptures, whether charity is spoken of, or erotic love, or affection, except that the name of charity is extolled to such a degree that even

Editors' notes and page, col. 68

Page

running head: S IN CANTICUM CANTIC. 68
marginal letters: A Scriptura, volens cavere; B lexit eam Amnon; C tamen vocabulo amorem; D praecipue qui nesciunt
old-edition numerals: 29 after dormivit
other: Latin only, no Greek printed

PG 13:69

Deus charitas appelletur, sicut Joannes dixit : Charissimi, diligamus invicem, quia charitas ex Deo est, et omnis qui diligit, ex Deo natus est, et cognoscit Deum ; qui autem non diligit, non cognoscit Deum, quia Deus charitas est. Et quamvis alterius temporis sit dicere aliquid de his quae exempli causa ex Joannis Epistola protulimus, tamen breviter etiam aliqua perstringere non est visum absurdum. Diligamus, inquit, invicem, quia charitas ex Deo est ; et post pauca : Deus charitas est. In quo ostendit et ipsum Deum charitatem esse, et iterum eum qui ex Deo est, charitatem esse. Quis autem ex Deo est, nisi ille qui dicit : Ego ex Deo exivi, et veni in hunc mundum? Quod si Deus Pater charitas est, et Filius charitas est ; charitas autem Patris et charitas Filii unum sunt, non unus ; consequenter ergo Pater et Filius unum bene dicuntur. Et ideo convenienter Christus sicut sapientia, et virtus, et justitia, et verbum, et veritas, ita et charitas dicitur. Et ideo dicit Scriptura quia si charitas manet in nobis, Deus in nobis manet. Deus autem, id est Pater et Filius, qui et veniunt ad eum qui perfectus in charitate est, secundum verbum Domini et Salvatoris dicentis : Ego et Pater veniemus ad eum, et mansionem faciemus apud eum. Sciendum ergo est, quod haec charitas quae Deus est, cum in aliquo fuerit, nihil terrenum, nihil materiale, nihil corruptibile diligit. Contra naturam namque est ei corruptibile aliquid diligere, cum ipsa sit incorruptionis fons. Ipsa est enim sola quae habet immortalitatem : siquidem Deus charitas est, qui solus habet immortalitatem, lucem habitans inaccessibilem. Quid autem aliud immortalitas nisi vita aeterna est, quam daturum se promittit Deus credentibus in ipsum solum verum Deum, et quem misit Jesum Christum Filium ejus? Propterea ergo in primis, et ante omnia hoc amabile et placitum dicitur esse Deo, ut quis diligat Dominum Deum suum ex toto corde suo, et ex tota anima sua, et ex totis viribus suis. Et quia Deus charitas est, et Filius qui ex Deo est, charitas est, sui simile aliquid requirit in nobis : ut per hanc charitatem quae est in Christo Jesu, qui est charitas, velut cognata quadam per charitatis nomen affinitate sociemur ; sicut et ille qui jam conjunctus ei dicebat : Quis nos separabit a charitate Dei, quae est in Christo Jesu Domino nostro? Haec autem charitas omnem hominem proximum diligit. Ob hoc enim arguit Salvator quemdam, qui opinabatur quod justa anima erga eam quae iniquitatibus involuta est, propinquitatis jura non servet : et ista de causa texuit istam parabolam, quae dicit, quod in latrones incidit quidam, dum descendit ab Hierusalem in

God Himself is called charity, just as John said: Dearly beloved, let us love one another, because charity is from God, and everyone who loves is born of God, and knows God; he who does not love does not know God, because God is charity. And although it belongs to another time to say something about these things which we have brought forward by way of example from the Epistle of John, nevertheless to touch briefly upon a few points also did not seem absurd. Let us love one another, he says, because charity is from God; and after a few words: God is charity. Wherein he shows both that God Himself is charity, and again that He Who is from God is charity. And who is from God, save He Who says: I came forth from God, and have come into this world? Now if God the Father is charity, and the Son is charity; and the charity of the Father and the charity of the Son are one thing, not one person; consequently therefore the Father and the Son are well said to be one. And therefore fittingly Christ, just as He is called wisdom, and power, and righteousness, and the Word, and truth, so also is He called charity. And therefore the Scripture says that if charity abides in us, God abides in us. Now God, that is, the Father and the Son, Who also come to him who is perfect in charity, according to the word of the Lord and Saviour saying: I and the Father will come to him, and will make Our abode with him. It must be known, therefore, that when this charity which is God is in anyone, it loves nothing earthly, nothing material, nothing corruptible. For it is contrary to its nature to love anything corruptible, seeing that it is itself the fountain of incorruption. For it alone has immortality: since God is charity, Who alone has immortality, dwelling in light unapproachable. And what else is immortality save eternal life, which God promises that He will give to those who believe in Himself, the only true God, and in Jesus Christ His Son Whom He has sent? On this account, therefore, first and before all things this is said to be lovely and pleasing to God, that one should love the Lord his God with his whole heart, and with his whole soul, and with all his strength. And because God is charity, and the Son Who is from God is charity, He requires something like Himself in us: so that through this charity which is in Christ Jesus, Who is charity, we may be joined together as it were by a certain kindred affinity through the name of charity; just as he also who was already united to Him said: Who shall separate us from the charity of God, which is in Christ Jesus our Lord? Moreover, this charity loves every man as a neighbour. For on this account the Saviour reproves a certain man who supposed that a righteous soul does not keep the laws of kinship towards one that is wrapped in iniquities: and for that reason He wove that parable which says that a certain man fell among robbers, as he went down from Jerusalem to

Editors' notes and page, col. 69

Footnotes

(³¹–³⁹) ‹anchor: scripture references, calls ³¹ to ³⁹ in cols 69–70; lines set across both columns› · call in col 69-70 ³¹ I Joan. IV, 7, 8. ³² Joan. XVI, 27, 28. ³³ I Joan. IV, 12. ³⁴ Joan. XIV, 23. ³⁵ I Tim. VI, 16. ³⁶ Rom. VIII, 35, 39. ³⁷ Luc. X, 37. ³⁸ Psal. LXXXII, 1. ³⁹ Psal. XCVI, 5.

³¹ 1 John 4:7–8. ³² John 16:27–28. ³³ 1 John 4:12. ³⁴ John 14:23. ³⁵ 1 Timothy 6:16. ³⁶ Romans 8:35, 39. ³⁷ Luke 10:37. ³⁸ Psalm 82(81):1. ³⁹ Psalm 96(95):5.

(printed under page 40)

(13) ‹anchor: not visible in the crop› · call in col 69

Libb. edit., et filius charitatis est. Charitas autem et charitas unum est, et in nullo differt: consequenter, etc. Sed mss. ut in textu nostro.

The printed books: "and is the son of charity. But charity and charity are one and differ in nothing: consequently," etc. But the manuscripts read as in our text.

(printed under page 40)

(14) ‹anchor: not visible in the crop› · call in col 69

Mss., in nobis, Deus in nobis. Libb. edit., in vobis, Deus in vobis.

The manuscripts read "in us, God in us"; the printed books, "in you, God in you."

(printed under page 40)

Page

running head: 69 PROLOGUS.
marginal letters: A Deus charitas appelletur,; B charitas Filii unum; C cum ipsa sit; D mur; sicut et
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 13:70

Hiericho ; et culpat quidem sacerdotem ac levitam, qui videntes seminecem, praeterierunt ; amplectitur autem Samaritanum qui misericordiam fecerit, et hunc fuisse ei proximum ipsius qui proposuerat responsione firmavit, et ait ei : Vade, et tu fac similiter. Etenim natura omnes nobis invicem proximi sumus. Operibus vero charitatis fit proximus ille qui potest benefacere, ei qui non potest. Unde et Salvator noster factus est proximus nobis, nec pertransivit nos cum semineces ex latronum vulneribus jaceremus. Igitur sciendum est Dei charitatem semper ad Deum tendere, a quo originem duxit, et ad proximum respicere, cum quo participium inierit, utpote similiter creatum in corruptione. Sic ergo quaecunque de charitate scripta sunt, quasi de amore dicta suscipe, nihil de nominibus curans. Eadem namque in utroque virtus ostenditur. Quod si quis dicat, quia et pecuniam, meretricem, et alia similiter mala eodem vocabulo quod a charitate duci videtur, diligere appellamur : sciendum est in his non proprie, sed abusive charitatem nominari. Sicut, verbi gratia, et Deus nomen principaliter in eo est, ex quo omnia, et per quem omnia, et in quo omnia : quod utique aperte virtutem, et naturam trinae singularitatis enuntiat. Secundo vero in loco, et, ut ita dixerim, abusive deos dicit Scriptura etiam illos ad quos sermo Dei fit, sicut confirmat Salvator in Evangeliis. Sed et coelestes virtutes sub hoc nomine appellari videntur, dum dicitur : Deus stetit in synagoga deorum, in medio autem deos dijudicat. Tertio vero in loco jam non abusive, sed falso, dii gentium daemones appellantur, cum dicit Scriptura : Omnes dii gentium daemonia. Itaque et primum charitatis nomen in Deo est, propter quod jubemur diligere Deum ex toto corde nostro, ex tota anima nostra, et ex totis viribus nostris, utpote eum a quo habemus hoc ipsum, ut diligere possimus. In ipso jam sine dubio continetur, ut et sapientiam, et justitiam, et pietatem, et veritatem omnesque virtutes pariter diligamus. Unum enim atque idem est diligere Deum, et diligere bona. Secundo loco, quasi abusivo et inde derivato nomine etiam proximum diligere jubemur, tanquam nos ipsos. Tertium vero est quod falso sub charitatis titulo nominatur, diligere vel pecuniam, vel voluptates, vel omne quidquid ad corruptelam pertinet et errorem. Non ergo interest utrum amari dicatur Deus, an diligi. Nec puto quod culpari possit si quis Deum sicut Joannes charitatem, ita ipse amorem nominet. Denique memini aliquem sanctorum dixisse Ignatium nomine de Christo : Meus autem amor crucifixus est ; nec reprehendi eum pro hoc dignum judico.

Jericho; and He blames indeed the priest and the Levite, who seeing him half-dead, passed by; whereas He embraces the Samaritan who showed mercy, and confirmed by the answer of him who had put the question that this man was neighbour to him, and said to him: Go, and do you likewise. For by nature we are all neighbours to one another. But by the works of charity he who is able to do good becomes neighbour to him who is not able. Whence our Saviour also became neighbour to us, and did not pass us by when we were lying half-dead from the wounds of the robbers. Therefore it must be known that the charity of God always tends towards God, from Whom it drew its origin, and looks towards the neighbour, with whom it shares a fellowship, as being similarly created in corruption. Thus therefore receive whatever things are written concerning charity as though spoken concerning erotic love, caring nothing about the names. For the same virtue is shown in both. But if anyone should say that we are also said to love money, a harlot, and other similarly evil things by the same word that seems to be derived from charity: it must be known that in these things charity is named not properly, but improperly. Just as, for example, the name God also is principally in Him from Whom are all things, and through Whom are all things, and in Whom are all things: which assuredly openly declares the power and nature of the trine singularity. In the second place, however, and, so to speak, improperly, the Scripture calls gods even those to whom the word of God comes, as the Saviour confirms in the Gospels. Moreover, the heavenly powers also seem to be called under this name, when it is said: God stood in the synagogue of the gods, and in the midst He judges the gods. In the third place, however, now not improperly, but falsely, the demons are called the gods of the nations, when the Scripture says: All the gods of the nations are demons. And so the first name of charity is in God, on account of which we are commanded to love God with our whole heart, with our whole soul, and with all our strength, as being Him from Whom we have this very power to love. In Him without doubt it is already contained that we love wisdom, and righteousness, and piety, and truth, and all the virtues alike. For it is one and the same thing to love God and to love good things. In the second place, as it were by an improper name and derived thence, we are commanded to love our neighbour also as ourselves. And the third is that which is falsely named under the title of charity, to love either money, or pleasures, or whatever pertains to corruption and error. It makes no difference, therefore, whether God is said to be loved with erotic love or with charity. Nor do I think that anyone can be blamed if, just as John calls God charity, so he himself calls Him erotic love. Finally, I remember that one of the saints, Ignatius by name, said concerning Christ: But my Love has been crucified; nor do I judge him worthy to be rebuked for this.

Editors' notes and page, col. 70

Footnotes

(15) ‹anchor: not visible in the crop› · call in col 70

Codex Beccensis, inierit. Libb. edit., gerit.

The Bec manuscript reads inierit; the printed books, gerit.

(printed under page 40)

(16) ‹anchor: singularitatis enuntiat› · call in col 70

Codex Belvacensis, Trinitatis enuntiat.

The Beauvais manuscript reads "Trinitatis enuntiat" (declares [the nature] of the Trinity).

(printed under page 40)

Page

running head: PROLOGUS. 70
marginal letters: A Hiericho ; et culpat; B de amore dicta; C medio autem deos; D falso sub charitatis
old-edition numerals: 30 before Deus
other: Latin only, no Greek printed

PG 13:71

Sciendum autem quod omnis qui vel pecuniam diligit, vel ea quae in mundo sunt materiae corruptibilis, virtutem charitatis quae ex Deo est, ad terrena et ad caduca deducit, et rebus Dei abutitur ad ea quae non vult Deus. Non enim Deus dilectionem horum, sed usum hominibus dedit. Haec autem paulo latius discussimus, volentes de natura charitatis et amoris apertius attentiusque distinguere, ne forte quoniam Scriptura dicit, quia Deus charitas est, omne quod diligitur etiam si corruptibile sit, ex Deo esse, et hoc charitas et dilectio putaretur. Sed ostenditur res quidem Dei, et munus ejus esse charitas, non tamen semper ab hominibus, ad ea quae Dei sunt, et quae Deus vult opus ejus assumi ; sed et hoc scire oportet, quod impossibile est, ut non semper humana natura aliquid amet. Omnis namque qui ad id aetatis venerit, quam pubertatem vocant, amat aliquid seu minus recte, cum amat quae non oportet ; seu recte et utiliter, cum amat quae oportet. Verum nonnulli hunc amoris affectum, qui animae rationabili insitus est beneficio Conditoris, aut ad amorem pecuniae trahunt et avaritiae studium, aut erga gloriam captandam, et fiunt inanis gloriae cupidi ; aut erga scorta sectanda, et inveniuntur impudicitiae libidinisque captivi ; aut ad alia his similia virtutem tanti boni hujus effundunt. Sed et cum erga diversas artes amor iste ducitur, quae manu ministrantur, aut per studia praesentis vitae non solum necessaria, ut verbi gratia dixerim, erga artem palaestricam, vel cursus exercitia, aut certe etiam erga geometricam, vel musicam, vel arithmeticam confertur, atque ad alias vel hujuscemodi disciplinas, nec sic quidem mihi videtur usus ejus probabiliter sumi. Si enim quod bonum est, hoc et probabile est ; bonum autem proprie non erga usus corporeos, sed in Deo primum et animi virtutibus intelligitur ; consequenter ille amor probabilis est, qui Deo et animi virtutibus coaptatur. Et hoc ita se habere definitione ipsius Salvatoris ostenditur, ubi interrogatus a quodam, quod esset mandatum omnium maximum, et primum in lege, respondit : Diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex totis viribus tuis. Secundum vero simile est illi : Diliges proximum tuum sicut teipsum. Et adjecit : In his duobus mandatis omnis lex pendet et prophetae : ostendens per haec duo justum amorem legitimumque constare, atque in his universam legem prophetasque pendere. Sed et quod ait : Non adulterabis ; non occides ; non furtum facies ; non falsum testimonium dices ; et si quod aliud mandatum, in hoc verbo restauratur, in quo ait : Diliges proximum tuum sicut teipsum, quod hoc modo facilius explanabitur.

It must be known, however, that everyone who loves either money, or the things of corruptible matter that are in the world, draws down the virtue of charity, which is from God, to earthly and perishable things, and abuses the things of God for those things which God does not will. For God gave to men not the love of these things, but the use of them. Now we have discussed these things somewhat more broadly, wishing to distinguish more openly and attentively concerning the nature of charity and erotic love, lest perchance, because the Scripture says that God is charity, everything that is loved, even if it be corruptible, should be thought to be from God, and this should be thought charity and affection. Rather, it is shown that charity is indeed a thing of God and His gift, yet its work is not always taken up by men for the things that are of God and that God wills; moreover, one ought also to know this, that it is impossible that human nature should not always love something. For everyone who has come to that time of life which they call puberty loves something, either less rightly, when he loves things that he ought not; or rightly and profitably, when he loves things that he ought. But some drag this affection of love, which is implanted in the rational soul by the kindness of the Creator, either to the love of money and the pursuit of avarice, or towards catching at glory, and become desirous of vainglory; or towards following after harlots, and are found captives of unchastity and lust; or pour out the virtue of so great a good upon other things like these. Moreover, even when this love is led towards diverse arts that are ministered by the hand, or through the pursuits of the present life that are not solely necessary—as, for example, I might say, when it is bestowed upon the gymnastic art, or exercises of running, or even certainly upon geometry, or music, or arithmetic, and upon other disciplines of this sort—not even thus does its use seem to me to be laudably taken up. For if that which is good is also laudable, and the good is properly understood not in relation to bodily uses, but first in God and in the virtues of the mind; consequently that love is laudable which is fitted to God and to the virtues of the mind. And that this is so is shown by the definition of the Saviour Himself, where, when asked by a certain man what was the greatest commandment of all and the first in the law, He answered: You shall love the Lord your God with your whole heart, and with your whole soul, and with all your strength. And the second is like to it: You shall love your neighbour as yourself. And He added: On these two commandments hang all the law and the prophets: showing that through these two righteous and lawful love consists, and that on these hang the whole law and the prophets. Moreover, that which He says: You shall not commit adultery; you shall not kill; you shall not steal; you shall not bear false witness; and if there be any other commandment, it is summed up in this word, wherein He says: You shall love your neighbour as yourself; which will be more easily explained in this way.

Ponamus, verbi causa, mulierem amore alicujus viri ardentem, cupientemque in consortium ejus ascisci, nonne omnia ita aget, et omnes motus suos

Let us suppose, for example, a woman burning with love for some man, and desiring to be received into his fellowship: will she not do all things thus, and so regulate all her motions,

Editors' notes and page, col. 71

Footnotes

(⁴⁰–⁴⁵) ‹anchor: scripture references, calls ⁴⁰ to ⁴⁵ in cols 71–72; lines set across both columns› · call in col 71-72 ⁴⁰ I Joan. IV, 8. ⁴¹ Matth. XXII, 37, 39, 40. ⁴² Matth. XIX, 18. ⁴³ Gen. XIX. ⁴⁴ I Cor. XIII 7, 8. ⁴⁵ Matth. XI, 27.

⁴⁰ 1 John 4:8. ⁴¹ Matthew 22:37, 39, 40. ⁴² Matthew 19:18. ⁴³ Genesis 19 [as printed]. ⁴⁴ 1 Corinthians 13:7–8. ⁴⁵ Matthew 11:27.

(printed under page 41)

Page

running head: 71 ORIGENIS IN CANTICUM
marginal letters: A Sciendum autem quod; B non semper humana; C citia, aut certe; D liges proximum tuum
old-edition numerals: (none)
other: Latin only, no Greek printed

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ita temperabit, ut scit illi placere quem diligit : ne forte si in aliquo contra voluntatem illius egerit, consortia ejus vir ille optimus refutet atque spernat? Poteritne haec mulier quae erga amorem viri illius toto corde, tota anima, totisque viribus fervet, aut adulterium committere quae eum noverit amare pudicitiam? aut homicidium, quae eum noverit mitem? aut furtum, quae ei sciat liberalitatem placere? aut concupiscet aliena, quae omnes suas concupiscentias erga amorem viri illius habeat occupatas? Sic ergo in charitatis perfectione, et omne mandatum restaurari dicitur, et legis virtus prophetarumque pendere. Propter istud charitatis vel amoris bonum, sancti nec in tribulatione angustiantur, nec aporiati exaporiantur, nec dejecti pereunt, sed quod in praesenti est momentaneum, et leve tribulationis eorum supra modum aeternum gloriae pondus operatur illis. Non enim omnibus, sed Paulo, et his qui ei similes sunt, praesens haec et momentanea ac levis dicitur tribulatio : quia perfectam charitatem Dei in Christo Jesu per Spiritum sanctum habent in corde suo diffusam. Sic denique et Jacob patriarcham amor Rachel per septem ann⟨o⟩s continuos in laboribus positum diurni aestus et nocturni frigoris ustionem sentire non sivit. Sic ipsum Paulum in amore hujus incensum audito dicentem : Charitas omnia patitur, omnia credit, omnia sperat, omnia tolerat, charitas nunquam cadit. Nihil ergo est quod non toleret, qui perfecte diligit. Plura autem quando non toleramus, certum quod ob hoc quia charitatem quae omnia tolerat, non habemus. Et si non ferimus aliqua patienter, idcirco est quia charitas nobis deest, quae omnia patitur. In luctamine quoque eo quod est nobis adversus diabolum, quod frequenter cadimus, non dubium est quin ob hoc fiat quod non est in nobis charitas illa quae nunquam cadit. Hunc ergo amorem loquitur praesens Scriptura, quo erga verbum Dei anima beata utitur et inflammatur ; et istud epithalamii carmen per spiritum canit quo Ecclesia sponso coelesti Christo conjungitur ac sociatur, desiderans misceri ei per verbum, ut concipiat ex eo, et salvari possit per hanc castam filiorum generationem, cum permanserint in fide, et sanctitate cum sobrietate : utpote concepti ex semine quidem Verbi Dei, editi vero genitique vel ab immaculata Ecclesia, vel ab anima nihil corporeum, nihil materiale requirente, sed solo Verbi Dei amore flagrante. Haec interim nobis ad praesens de amore, vel charitate, quae in epithalamio hoc Cantici canticorum refertur, occurrere potuerunt. Sed sciendum est tam multa esse quae dici debeant de charitate hac, quanta et de Deo : siquidem ipse est charitas. Sicut enim nemo novit Patrem nisi Filius, et cui voluerit Filius revelare ; ita nemo novit charitatem nisi Filius. Similiter autem etiam ipsum Filium, quoniam et ipse charitas est, ipsaque ex Deo Patre

as she knows pleases him whom she loves: lest perchance, if in anything she acts contrary to his will, that best of men should refuse and spurn her fellowship? Will this woman, who glows towards the love of that man with her whole heart, her whole soul, and all her strength, be able either to commit adultery, when she knows that he loves chastity? or murder, when she knows that he is gentle? or theft, when she knows that generosity pleases him? or will she covet the things of others, when she has all her desires occupied towards the love of that man? Thus therefore in the perfection of charity both every commandment is said to be summed up, and the virtue of the law and the prophets to hang. On account of this good of charity or love, the saints are neither straitened in tribulation, nor perplexed are they driven to despair, nor cast down do they perish, but that which is at present momentary and light of their tribulation works for them above measure an eternal weight of glory. For not to all, but to Paul and to those who are like him, is this present tribulation called both momentary and light: because they have the perfect charity of God in Christ Jesus poured forth in their heart through the Holy Spirit. Thus finally the love of Rachel did not suffer the patriarch Jacob also, placed in labours through seven continuous years, to feel the burning of the daytime heat and of the nighttime frost. Thus hear Paul himself, kindled in the love of Him, saying: Charity suffers all things, believes all things, hopes all things, endures all things, charity never falls. There is nothing, therefore, that he who loves perfectly does not endure. And when we do not endure many things, it is certain that it is for this reason, because we do not have the charity that endures all things. And if we do not bear some things patiently, it is therefore because charity is lacking to us, which suffers all things. In that wrestling also which we have against the devil, the fact that we frequently fall is without doubt because that charity which never falls is not in us. Of this love, therefore, the present Scripture speaks, wherewith the blessed soul uses and is inflamed towards the Word of God; and it sings through the Spirit this marriage song whereby the Church is joined and united to the heavenly bridegroom Christ, desiring to be mingled with Him through the Word, that she may conceive from Him, and be able to be saved through this chaste generation of children, when they have continued in faith, and holiness with sobriety: as being conceived indeed from the seed of the Word of God, and brought forth and born either by the spotless Church, or by the soul that seeks nothing bodily, nothing material, but blazes with the love of the Word of God alone. These things in the meantime have been able to occur to us for the present concerning erotic love, or charity, which is related in this marriage song of the Song of Songs. But it must be known that the things which ought to be said concerning this charity are as many as those concerning God: since He Himself is charity. For just as no one knows the Father save the Son, and he to whom the Son wills to reveal Him; so no one knows charity save the Son. And similarly the Son Himself also, since He Himself also is charity, and that charity is from God the Father,

Editors' notes and page, col. 72

Page

running head: S IN CANTICUM CANTIC. 72
marginal letters: A ita temperabit, ut; B quod in praesenti; C git. Plura autem; D sobrietate : utpote
old-edition numerals: 31 before habent
other: Latin only, no Greek printed; damaged type in ann⟨o⟩s

PG 13:73

est charitas, nemo scit nisi Pater. Tamen secundum hoc quod charitas dicitur ipse Deus Pater, sic et Filius qui ex Patre procedit, et ideo scit quae in Deo sunt, sicut spiritus hominis scit quae in homine sunt. Nunc vero Paracletus, Spiritus veritatis, qui de Patre procedit, circuit quaerens si quas inveniat dignas et capaces animas, quibus revelet magnitudinem charitatis hujus quae ex Deo est. Nunc ergo jam ipsum Deum Patrem, qui charitas est, invocantes, per eam quae ex ipso est charitatem, etiam ad reliqua discutienda veniamus. (Et tentemus primum de eo requirere quid illud sit, quod cum tria volumina Ecclesia Dei a Salomone scripta susceperit, primus ex ipsis Proverbiorum liber positus sit, secundus is qui Ecclesiastes appellatur, tertio vero in loco Cantici canticorum volumen habeatur. Quae ergo nobis occurrere possint in hoc loco, ista sunt. Generales disciplinae quibus ad rerum scientiam pervenitur tres sunt, quas Graeci ethicam, physicam et theoricen appellaverunt, nos has dicere possumus moralem, naturalem et inspectivam. Nonnulli sane apud Graecos etiam logicen, quam nos rationalem possumus dicere, quarto in numero posuere. Alii non extrinsecus eam, sed per has tres quas supra memoravimus disciplinas innexam consertamque per omne corpus esse dixerunt. Est enim logices, et velut nos dicimus rationalis, quae verborum dictorumque videtur continere rationes, proprietatesque, et improprietates, generaque, et species, et figuras singulorum quoque edocere dictorum ; quam utique disciplinam, non tam separari quam inseri caeteris convenit et intexi. Moralis autem dicitur per quam mos vivendi honestus aptatur, et instituta ad virtutem tendentia praeparantur. Naturalis dicitur ubi uniuscujusque rei natura discutitur, quo nihil contra naturam geratur in vita, sed unumquodque his usibus deputetur, in quos a Creatore productum est. Inspectiva dicitur, qua supergressi visibilia, de divinis aliquid et coelestibus contemplamur, eaque sola mente intuemur, quoniam corporeum supergrediuntur aspectum. Haec ergo, ut mihi videtur, sapientes quique Graecorum sumpta a Salomone, utpote qui aetate et tempore longe ante ipsos prior ea per Dei spiritum didicisset, tanquam propria inventa protulerunt, et institutionum suarum voluminibus comprehensa posteris tradenda reliquere. Sed haec, ut diximus, Salomon ante omnes invenit, et docuit per sapientiam quam accepit a Deo, sicut scriptum est : Et dedit Deus prudentiam Salomoni, et sapientiam multam valde, et latitudinem cordis sicut arenam

no one knows save the Father. Nevertheless, according as God the Father Himself is called charity, so also is the Son Who proceeds from the Father, and therefore He knows the things that are in God, just as the spirit of a man knows the things that are in a man. Now however the Paraclete, the Spirit of truth, Who proceeds from the Father, goes about seeking if He may find any worthy and capacious souls, to whom He may reveal the greatness of this charity which is from God. Now therefore, invoking God the Father Himself, Who is charity, through that charity which is from Him, let us come to discuss the remaining matters also. And let us attempt first to inquire about this, what it means that when the Church of God received three volumes written by Solomon, the book of Proverbs was placed first among them, second that which is called Ecclesiastes, while the volume of the Song of Songs is held in the third place. The things therefore that can occur to us in this place are these. The general disciplines by which one arrives at the knowledge of things are three, which the Greeks called ethics, physics, and theoretics; these we can call moral, natural, and contemplative. Some indeed among the Greeks placed logic also, which we can call rational, fourth in number. Others said that it is not outside, but interwoven and intertwined throughout these three disciplines which we mentioned above, throughout the whole body. For logic, or as we say rational science, is that which seems to contain the meanings of words and sayings, and their proper and improper uses, and their genera and species, and to teach the figures of each single saying also; which discipline assuredly it is fitting not so much to separate as to insert and interweave into the rest. Now that is called moral through which an honourable manner of living is fitted, and habits tending to virtue are prepared. That is called natural where the nature of each single thing is discussed, whereby nothing contrary to nature is done in life, but each thing is assigned to those uses for which it was produced by the Creator. That is called contemplative whereby, having transcended visible things, we contemplate something of divine and heavenly things, and behold them with the mind alone, since they transcend bodily sight. These things therefore, as it seems to me, the wise men of the Greeks took from Solomon—inasmuch as he in age and time long before them had first learned them through the Spirit of God—and brought them forth as their own inventions, and left them comprised in the volumes of their teachings to be handed down to posterity. But these things, as we have said, Solomon found before all, and taught through the wisdom that he received from God, just as it is written: And God gave prudence to Solomon, and very much wisdom, and breadth of heart as the sand

Editors' notes and page, col. 73

Footnotes

(⁴⁶–⁴⁸) ‹anchor: scripture references, calls ⁴⁶ to ⁴⁸ in cols 73–74; line set across both columns› · call in col 73-74 ⁴⁶ III Reg. IV, 29, 30. ⁴⁷ Joan. XVI, 25. ⁴⁸ Prov. I, 4.

⁴⁶ 3 Kings (1 Kings) 4:29–30. ⁴⁷ John 16:25. ⁴⁸ Proverbs 1:4.

(printed under page 42)

(17) ‹anchor: not visible in the crop; the variant concerns the passage "nemo novit Patrem nisi Filius…" at the foot of col 72 and the head of col 73› · call in col 73

Sic habent mss., libri autem editi: Scit enim nemo Patrem nisi Filius, et cui voluerit Filius revelare. Similiter autem etiam ipsum Filium, quoniam et ipse charitas est, nemo scit nisi Pater, et secundum hoc quod charitas dicitur. Solus autem Spiritus sanctus est, qui ab Patre procedit, et ideo scit quae in Deo sunt, sicut spiritus hominis scit quae in homine sunt. Hic vero Paracletus, etc. Paulo post mss., per eum qui ex ipso est Dominum nostrum Jesum Christum, ubi libri editi habent per eam quae ex ipso est charitatem. Mox mss., et tempus est primum. Libri autem editi, et tentemus primum.

So the manuscripts read; but the printed books: "For no one knows the Father except the Son, and he to whom the Son wills to reveal him. Likewise also the Son himself, since he too is charity, no one knows except the Father, and according to this, that he is called charity. But it is the Holy Spirit alone who proceeds from the Father, and therefore he knows the things that are in God, as the spirit of a man knows the things that are in the man. But this Paraclete," etc. A little after, the manuscripts read "through him who is from him, our Lord Jesus Christ," where the printed books have "through her who is from him, charity." Next, the manuscripts read "and it is time first"; but the printed books, "and let us first try."

(printed under page 42)

Page

running head: 73 PROLOGUS.
marginal letters: A est charitas, nemo; B tertio vero in; C raque, et species,; D didicisset, tanquam propria
old-edition numerals: (none)
other: Latin only, no Greek printed; stray opening parenthesis before Et tentemus kept as printed

PG 13:74

quae est ad oram maris, et multiplicata est in eo sapientia super omnes antiquos filios hominum, et super omnes sapientes Aegypti.

that is on the seashore, and wisdom was multiplied in him above all the ancient sons of men, and above all the wise men of Egypt.

Salomon ergo tres istas, quas supra diximus generales esse disciplinas, id est moralem, naturalem et inspectivam, distinguere ab invicem ac secernere volens, tribus eas libellis edidit, suo quoque ordine singulis consequenter aptatis. Primo ergo in Proverbiis moralem docuit locum, succinctis, ut decuit, brevibusque sententiis vitae instituta componens. Secundam vero quae naturalis appellatur, comprehendit in Ecclesiaste : in quo multa de rebus naturalibus disserens, et inania ac vana ab utilibus necessariisque secernens, relinquendam vanitatem monet, et utilia rectaque sectanda. Inspectivum quoque locum in hoc libello tradidit, qui habetur in manibus, id est in Cantico canticorum, in quo amorem coelestium divinorumque desiderium incutit animae sub specie sponsae ac sponsi, charitatis et amoris viis perveniendum docens ad consortium Dei. Hoc vero eum verae philosophiae fundamentum ponentem, et ordinem disciplinarum institutionumque condentem, quod non latuerit, neque ab eo abjectus sit etiam rationalis locus, evidenter ostendit in principio statim Proverbiorum suorum. Primo omnium per hoc ipsum quod Proverbia attitulavit libellum suum, quod utique nomen significat aliud quidem palam dici, aliud vero intrinsecus indicari. Hoc enim et communis usus proverbiorum docet, et Joannes in Evangelio Salvatorem ita scribit dicentem : Haec in proverbiis locutus sum vobis ; veniet hora cum jam non in proverbiis loquar vobis, sed manifeste de Patre annuntiem vobis. Haec interim in ipsa tituli inscriptione. In sequenti vero statim subjungit discretionem sermonis, et distinguit scientiam a sapientia, et a sapientia disciplinam, et intellectum verborum aliud ponit ; et prudentiam dicit in eo esse, ut excipere quis possit verborum versutiam. Distinguit etiam justitiam veram a directione judicii ; sed et astutiam nominat quamdam his quos imbuit necessariam, illam credo per quam sophismatum intelligi ac declinari possit argutia. Et ideo dicit innocentibus per sapientiam dari astutiam, sine dubio ne in verbo Dei decipiantur fraude sophistica. Sed in hoc mihi videtur rationalis disciplinae meminisse, per quam doctrina verborum dictorumque significantiae discernuntur, et uniuscujusque sermonis proprietas certa cum ratione distinguitur. In qua praecipue erudiri convenit pueros. Hoc enim hortatur, cum dicit : Ut det puero juniori sensum et cogitationem.

Solomon therefore, wishing to distinguish and separate from one another these three disciplines which we said above are general—that is, the moral, the natural, and the contemplative—published them in three books, each also consecutively fitted in its own order. First, therefore, in Proverbs he taught the moral branch, composing rules of life in succinct and brief sentences, as was fitting. The second, which is called natural, he comprised in Ecclesiastes: wherein, discoursing much about natural things, and separating empty and vain things from useful and necessary ones, he counsels that vanity is to be forsaken, and useful and right things pursued. The contemplative branch also he handed down in this book which we have in hand, that is, in the Song of Songs, wherein he instils into the soul the love of heavenly things and the desire of divine things under the figure of the bride and the bridegroom, teaching that one must arrive at the fellowship of God by the ways of charity and love. Moreover, as he lays this foundation of true philosophy, and establishes the order of disciplines and teachings, the fact that the rational branch also did not escape him, nor was cast aside by him, he evidently shows right at the beginning of his Proverbs: first of all by the very fact that he entitled his book Proverbs, which name assuredly signifies that one thing is said openly, while another is indicated inwardly. For both the common use of proverbs teaches this, and John in the Gospel writes that the Saviour speaks thus: These things I have spoken to you in proverbs; the hour will come when I shall no longer speak to you in proverbs, but shall declare to you plainly concerning the Father. These things in the meantime in the very inscription of the title. And in what follows he immediately subjoins the discernment of speech, and distinguishes knowledge from wisdom, and instruction from wisdom, and sets down the understanding of words as another thing; and says that prudence consists in this, that one is able to grasp the subtlety of words. He also distinguishes true righteousness from the uprightness of judgement; and he also names a certain shrewdness necessary for those whom he instructs—that, I believe, through which the subtlety of sophisms can be understood and avoided. And therefore he says that shrewdness is given through wisdom to the innocent, without doubt lest in the word of God they be deceived by sophistical fraud. Now in this he seems to me to have called to mind the rational discipline, through which the doctrine of words and the meanings of sayings are discerned, and the proper force of each single expression is distinguished with sure reason. Wherein it is fitting that boys especially be instructed. For this he exhorts when he says: That it may give to the young boy sense and thought.

Editors' notes and page, col. 74

Page

running head: PROLOGUS. 74
marginal letters: A quae est ad; B quoque locum in; C proverbiorum docet, et; D Dei decipiantur fraude
old-edition numerals: 32 before in manibus,
other: Latin only, no Greek printed

PG 13:75

Et quia qui in his eruditur, necessario rationabiliter per ea quae didicit semetipsum gubernat, et vitam suam moderatius librat, propterea dicit : Intelligens autem gubernacula acquiret. Post haec vero cognoscens in verbis divinis quibus per prophetas humano generi traditus est ordo vivendi, diversos esse eloquii tropos, et varias dicendi species : ac sciens haberi in eis aliquam figuram, quae parabola appelletur, et aliam quae obscura dictio vocetur, aliasque quae aenigmata nominentur, et alias quae dicta sapientum dicantur, scribit : Intelliges quoque parabolam et obscurum sermonem, dictaque sapientum et aenigmata. Per haec ergo singula rationalem locum manifeste et evidenter exponit, ac more veterum succinctis brevibusque sententiis ingentes et perfectos explicat sensus. Quae, si quis in lege Domini meditetur die ac nocte, et si quis est sicut justi os quod meditatur Domini sapientiam, investigare diligentius poterit, et invenire ; si tamen recte quaesierit, et quaerens pulsaverit ostium sapientiae, petens a Deo ut aperiatur sibi, et mereatur accipere per Spiritum sanctum verbum sapientiae, verbum scientiae, fierique particeps illius sapientiae quae dicebat : Extendebam enim verba mea, et non audiebatis. Et merito extendere se dixit verba in ejus corde, cui dederit Deus, sicut supra diximus, latitudinem cordis. Dilatatur namque illius cor qui potest ea quae breviter in mysteriis dicta sunt, latiore doctrina sumptis ex voluminibus divinis assertionibus explanare. Oportet igitur secundum hanc eamdem sapientissimi Salomonis doctrinam eum qui sapientiam scire desiderat, incipere ab eruditione morali, et intelligere illud quod scriptum est : Concupisti sapientiam, serva mandata, et Dominus dabit eam tibi. Ob hoc magister hic qui primus homines divinam philosophiam docet, operis sui exordium Proverbiorum posuit libellum, in quo, ut diximus, moralis traditur locus : ut cum intellectu moribusque quis profecerit, veniat etiam ad naturalis intelligentiae disciplinam, atque ibi rerum causas naturasque distinguens agnoscat vanitatem relinquendam, ad aeterna autem et perpetua properandum : et ideo post Proverbia, ad Ecclesiasten venitur, qui docet, ut diximus, visibilia omnia et corporea caduca esse et fragilia, quae utique cum ita esse deprehenderit is qui sapientiae studet, sine dubio contemnet ea ac despiciet, et universo, ut ita dicam, saeculo renuntians tendet ad invisibilia et aeterna, quae spiritalibus quidem sensibus, sed adopertis amorum quibusdam figuris docentur in Cantico canticorum. Ideo enim novissimum locum tenet hic liber, ut tunc ad eum veniatur, cum et moribus quis fuerit defaecatus, et rerum corruptibilium atque incorruptibilium scientiam distinctionemque

And because he who is instructed in these things necessarily governs himself rationally through the things that he has learned, and balances his life more moderately, therefore he says: And a man of understanding shall acquire guidance. After these things, knowing that in the divine words whereby the order of living was handed down to the human race through the prophets, there are diverse tropes of speech and various kinds of expression: and knowing that there is contained in them a certain figure which is called a parable, and another which is called a dark saying, and others which are named riddles, and others which are called the sayings of the wise, he writes: You will also understand a parable and a dark speech, the sayings of the wise and riddles. Through each of these things, therefore, he manifestly and evidently sets forth the rational branch, and after the manner of the ancients unfolds vast and complete meanings in succinct and brief sentences. Which things, if anyone meditates on the law of the Lord day and night, and if anyone is like the mouth of the righteous that meditates on the wisdom of the Lord, he will be able to investigate more diligently and find; if only he seeks rightly, and seeking knocks at the door of wisdom, asking of God that it may be opened to him, and that he may merit to receive through the Holy Spirit the word of wisdom and the word of knowledge, and to become a partaker of that wisdom which said: For I stretched out my words, and you did not hear. And rightly did she say that she stretches out her words in the heart of him to whom God has given, as we said above, breadth of heart. For the heart of him is enlarged who is able, by a broader teaching and with proofs taken from the divine volumes, to explain the things that have been spoken briefly in mysteries. According to this same teaching of the most wise Solomon, therefore, he who desires to know wisdom ought to begin from moral instruction, and understand that which is written: You have desired wisdom; keep the commandments, and the Lord will give her to you. On this account this master, who first teaches men divine philosophy, placed as the beginning of his work the book of Proverbs, in which, as we have said, the moral branch is handed down: so that when one has advanced in understanding and morals, he may come also to the discipline of natural understanding, and there, distinguishing the causes and natures of things, may recognize that vanity is to be forsaken, and that one must hasten to eternal and perpetual things: and therefore after Proverbs one comes to Ecclesiastes, which teaches, as we have said, that all visible and bodily things are fleeting and frail; which assuredly, when he who studies wisdom has discovered them to be so, he will without doubt contemn and despise, and renouncing, so to speak, the whole world, will reach out towards invisible and eternal things, which are taught in the Song of Songs with spiritual meanings indeed, yet veiled under certain figures of love. For this book holds the last place for this reason, that one may come to it then, when one has both been purified in morals, and the knowledge and distinction of things corruptible and incorruptible

Editors' notes and page, col. 75

Footnotes

(⁴⁹–⁵⁶) ‹anchor: scripture references, calls ⁴⁹ to ⁵⁶ in cols 75–76; lines set across both columns› · call in col 75-76 ⁴⁹ Prov. I, 5. ⁵⁰ ibid. 6. ⁵¹ ibid. 24. ⁵² Eccli. I, 26. ⁵³ Gen. XII, 1. ⁵⁴ Gen. XXII. ⁵⁵ Gen. XXVI. ⁵⁶ Gen. XXVIII.

⁴⁹ Proverbs 1:5. ⁵⁰ Ibid., 6. ⁵¹ Ibid., 24. ⁵² Ecclesiasticus (Sirach) 1:26. ⁵³ Genesis 12:1. ⁵⁴ Genesis 22. ⁵⁵ Genesis 26. ⁵⁶ Genesis 28.

(printed under page 43)

(18) ‹anchor: Cantico canticorum› · call in col 75

Mss., Cantico canticorum. Libb. edit., Canticis canticorum.

The manuscripts read "Cantico canticorum" (in the Song of Songs); the printed books, "Canticis canticorum."

(printed under page 43)

(19) ‹anchor: fuerit defaecatus› · call in col 75

Mss., defaecatus. Libb. edit., defaecatis.

The manuscripts read defaecatus (purified); the printed books, defaecatis.

(printed under page 43)

Page

running head: 75 ORIGENIS IN CANTICUM
marginal letters: A Et quia qui; B Quae, si quis; C hanc eamdem sapientissimi; D ita esse deprehenderit
old-edition numerals: (none)
other: Latin only, no Greek printed; ends mid-word distin-

PG 13:76

didicerit, per quae in nullo possit ex his figuris, quibus sponsae ad sponsum coelestem, id est animae perfectae amor ad verbum Dei describitur ac formatur, offendere. Praemissis namque his quibus purificatur anima per actus ac mores, et in rerum discretionem naturalium perducitur, competenter ad dogmatica venitur, et ad mystica, atque ad divinitatis contemplationem sincero et spiritali amore conscenditur. Hanc ergo triplicem divinae philosophiae formam etiam in illis sanctis ac beatis viris arbitror praesignatam, pro quorum sanctissimis institutionibus Deus summus dici voluit Deus Abraham, Deus Isaac, Deus Jacob. Abraham tanquam moralem declarat philosophiam, per obedientiam. Tanta enim ejus fuit obedientia et observatio mandatorum, ut cum audiret : Exi de terra tua, et de cognatione tua, et de domo patris tui, non sit cunctatus, sed statim fecerit, imo et aliquid amplius fecerit. Audiens enim ut immolaret filium suum, nec inde quidem dubitat, sed obtemperat praecepto : et ad exemplum obedientiae quae est moralis philosophia, posteris dandum, nec filio suo unico pepercit. Isaac quoque naturalem philosophiam tenet, cum et puteos fodit, et rerum profunda rimatur. Sed et Jacob inspectivum tenet locum, quippe qui et Israel ob divinorum contemplationem nominatus sit, et qui castra coeli viderit, et domum Dei, atque angelorum vias, id est scalas a terris in coelum porrectas prospexit. Unde et merito invenimus tres istos beatos viros altaria fixisse Deo, hoc est philosophiae suae consecrasse profectus, quod scilicet edocerent non haec ad artes humanas, sed ad Dei gratiam referenda. Sed et in tabernaculis degunt, ut per haec ostendant, neque in terris habendum esse aliquid proprium huic qui divinae philosophiae studet, sed semper promovendum, non tam de loco ad locum, quam de scientia inferiorum ad scientiam perfectorum. Sed et alia multa in Scripturis divinis invenies quae ordinem hunc quem in libellis Salomonis contineri diximus, secundum hanc eamdem formam designant : sed ea nunc nobis prosequi aliud in manibus habentibus longum est. Si quis ergo primum locum in emendandis moribus mandatisque servandis, qui per proverbia designatur implevit : post haec autem deprehensa vanitate mundi, et rerum caducarum fragilitate perspecta, venit in hoc ut renuntiet mundo, et omnibus quae in mundo sunt : consequenter veniet etiam ad contemplanda et desideranda ea quae non videntur et aeterna sunt. Ad quae tamen ut pervenire possimus, indigemus divina misericordia, si forte valeamus perspecta pulchritudine Verbi Dei salutari in eum amore succendi, ut et ipse dignetur hujusmodi

he has learned, through which he may in no way stumble at these figures whereby the love of the bride towards the heavenly bridegroom, that is, of the perfect soul towards the Word of God, is described and fashioned. For when those things have been sent ahead whereby the soul is purified through actions and morals, and is led to the discernment of natural things, one comes fittingly to dogmatic and mystical matters, and ascends with a sincere and spiritual love to the contemplation of the Godhead. This threefold form of divine philosophy, therefore, I think was also prefigured in those holy and blessed men, for the sake of whose most holy ways of life the Most High God willed to be called the God of Abraham, the God of Isaac, the God of Jacob. Abraham sets forth, as it were, moral philosophy, through obedience. For so great was his obedience and observance of the commandments, that when he heard: Go forth out of your land, and out of your kindred, and out of the house of your father, he did not delay, but straightway did it, nay, even did something more. For hearing that he should sacrifice his son, not even therein does he hesitate, but obeys the command: and to give to posterity an example of obedience, which is moral philosophy, he did not even spare his only son. Isaac also holds natural philosophy, when he digs wells, and searches out the depths of things. Moreover, Jacob also holds the contemplative branch, inasmuch as he was both named Israel on account of the contemplation of divine things, and saw the camps of heaven, and the house of God, and beheld the ways of the angels, that is, ladders stretched out from earth to heaven. Whence also we rightly find that these three blessed men set up altars to God, that is, consecrated the advancements of their philosophy, because namely they taught that these things are to be referred not to human arts, but to the grace of God. Moreover, they also dwell in tents, that through these things they may show that he who studies divine philosophy ought to have nothing of his own on earth, but must always be advancing, not so much from place to place, as from the knowledge of lower things to the knowledge of perfect things. And you will find many other things also in the divine Scriptures that designate according to this same form this order which we have said is contained in the books of Solomon: but for us who now have something else in hand, to pursue them would be long. If anyone therefore has fulfilled the first branch in amending his morals and keeping the commandments, which is designated through Proverbs; and after this, having discovered the vanity of the world, and having beheld the frailty of perishable things, comes to this, that he renounces the world and all things that are in the world; consequently he will come also to contemplate and desire the things that are not seen and are eternal. Yet that we may be able to arrive at these things, we stand in need of divine mercy, if perchance, having beheld the beauty of the Word of God, we may be able to be kindled with a saving love towards Him, so that He Himself also may deign such a

Editors' notes and page, col. 76

Footnotes

(20) ‹anchor: not visible in the crop› · call in col 76

Mss., coelestem. Impressi libri, coelestis.

The manuscripts read coelestem; the printed books, coelestis.

(printed under page 43)

(21) ‹anchor: not visible in the crop› · call in col 76

Mss., dogmatica. Impressi, domestica.

The manuscripts read dogmatica (doctrinal); the printed books, domestica (domestic).

(printed under page 43)

Page

running head: S IN CANTICUM CANTIC. 76
marginal letters: A ctionemque didicerit, per; B servatio mandatorum, ut; C beatos viros altaria; D datisque servandis, qui
old-edition numerals: 33 after fecerit,
other: Latin only, no Greek printed; begins with fragment ctionemque from col. 75 distin-ctionemque; ends mid-word hujus-
other: the word hujusmodi was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 77

PG 13:77

animam diligere, quam desiderium sui habere perspexit.

soul to love, one which He has beheld to have a desire for Himself.

Post haec exigit nos consequentia sermonis dicere etiam de superscriptione ipsa Cantici canticorum. Simile enim est hoc illis quae in tabernaculo testimonii appellantur Sancta sanctorum, et illis quae in libro Numerorum memorantur opera operum, quaeque apud Paulum dicuntur saecula saeculorum. Sed quomodo differant a sanctis Sancta sanctorum in Exodo, et quomodo differant opera ab operibus operum in Numerorum libro, tractatibus, prout potuimus, dictum est a nobis. Sed et de saeculo saeculorum in locis quibus occurrit, non omissum est, et ne eadem repetamus illa sufficiant. Nunc ergo requiramus primo quae sint cantica, quorum canticorum hoc esse canticum dicitur. Puto ergo quod cantica sint illa quae dudum per prophetas, vel per angelos canebantur. Lex enim dicitur per ⟨a⟩ngelos ministrata in manu mediatoris. Illa ergo omnia quae per illos annuntiabantur, cantica erant per amicos sponsi praecedentia. Istud vero unum canticum est, quod ipsi jam sponso sponsam suam suscepturo epithalamii specie erat canendum : in quo sponsa non adhuc per amicos sponsi cantari sibi vult, sed ipsius jam sponsi praesentis audire verba desiderat, dicens : Osculetur me osculo oris sui. Unde et omnibus canticis merito praefertur, videtur enim caetera cantica quae lex et prophetae cecinerunt, parvulae adhuc sponsae, et quae nondum vestibula maturae aetatis ingressa sit, decantata ; hoc vero canticum adultae, et jam valde robustae, et quae capax sit jam virilis potentiae perfectique mysterii, decantari. Secundum quod dicitur de ipsa quia una sit perfecta columba. Quasi perfecta ergo perfecti viri sponsa perfectae suscepit verba doctrinae.

After these things the sequence of our discourse requires us to speak also about the superscription itself of the Song of Songs. For this is similar to those things which in the tabernacle of witness are called the Holy of Holies, and to those things which in the book of Numbers are mentioned as the works of works, and those which in Paul are called the ages of ages. Now how the Holy of Holies differs from the holy things in Exodus, and how works differ from the works of works in the book of Numbers, has been stated by us in our treatises, so far as we were able. Moreover, concerning the age of ages in the places where it occurs, it has not been omitted, and lest we repeat the same things, let those suffice. Now therefore let us inquire first what the songs are, of which songs this is said to be the song. I think, then, that the songs are those which were sung of old by the prophets, or by the angels. For the law is said to have been ministered by angels in the hand of a mediator. All those things, therefore, which were announced by them were songs going before through the friends of the bridegroom. But this is the one song which was to be sung in the form of a marriage song to the bridegroom Himself now about to receive His bride: wherein the bride no longer wishes songs to be sung to her through the friends of the bridegroom, but desires to hear the words of the present bridegroom Himself, saying: Let him kiss me with the kiss of his mouth. Whence also it is deservedly preferred to all songs; for the other songs which the law and the prophets sang seem to have been sung to the bride while she was still a little child, and had not yet entered the thresholds of mature age; whereas this song seems to be sung to her when grown up, and now exceedingly strong, and now capable of manly power and of the perfect mystery. According to which it is said of her that my dove, my perfect one, is but one. As a perfect bride, therefore, of a perfect husband, she received the words of perfect doctrine.

Primum ergo canticum cecinit Deo Moyses et filii Israel quando viderunt Aegyptios mortuos ad littus maris, et quando viderunt manum fortem et brachium excelsum Domini, et crediderunt Deo et famulo ejus Moysi. Tunc cantaverunt dicentes : Cantemus Domino, gloriose enim glorificatus est. Ego autem arbitror quod non possit ad istud perfectum quis et mysticum canticum pervenire, et ad istam perfectionem sponsae, quae in hac scriptura continetur, nisi prius ambulet per siccum in medio mari, et fiat ei aqua murus a dextera laevaque, et sic evadat de manibus Aegyptiorum ; ita ut videat eos mortuos ad littus maris, atque intuens manum fortem Domini, quia interfecit Aegyptios, credat Domino et famulo ejus Moysi. Moysi autem dico legi atque Evangeliis, omnibusque divinis Scripturis,

The first song, therefore, Moses and the sons of Israel sang to God when they saw the Egyptians dead upon the seashore, and when they saw the strong hand and the lofty arm of the Lord, and believed in God and in His servant Moses. Then they sang, saying: Let us sing to the Lord, for He has been gloriously glorified. Now I think that no one can arrive at this perfect and mystical song, and at that perfection of the bride which is contained in this Scripture, unless first he walks through dry land in the midst of the sea, and the water becomes a wall to him on the right hand and on the left, and thus he escapes from the hands of the Egyptians; so that he sees them dead upon the seashore, and beholding the strong hand of the Lord, that He has slain the Egyptians, believes in the Lord and in His servant Moses. By Moses, moreover, I mean the law and the Gospels, and all the divine Scriptures,

Editors' notes and page, col. 77

Footnotes

(⁵⁷–⁶⁸) ‹anchor: scripture references, calls ⁵⁷ to ⁶⁸ in cols 77–78; lines set across both columns› · call in col 77-78 ⁵⁷ Exod. XXX, 29. ⁵⁸ Rom. XVI. ⁵⁹ Gal. III, 19. ⁶⁰ Cant. I, 2. ⁶¹ Exod. XV, 1. ⁶² Num. XXI, 16. ⁶³ ibid. 17, 18. ⁶⁴ Deut. XXXI, 19. ⁶⁵ Deut. XXXII, 1. ⁶⁶ ibid. 2. ⁶⁷ Jud. V, 1, 2, 3. ⁶⁸ ibid. 12.

⁵⁷ Exodus 30:29. ⁵⁸ Romans 16. ⁵⁹ Galatians 3:19. ⁶⁰ Song of Songs 1:2. ⁶¹ Exodus 15:1. ⁶² Numbers 21:16. ⁶³ Ibid., 17–18. ⁶⁴ Deuteronomy 31:19. ⁶⁵ Deuteronomy 32:1. ⁶⁶ Ibid., 2. ⁶⁷ Judges 5:1–3. ⁶⁸ Ibid., 12.

(printed under page 44)

(22) ‹anchor: not visible in the crop› · call in col 77

Mss., tractatibus. Impressi, tractantibus.

The manuscripts read tractatibus; the printed books, tractantibus.

(printed under page 44)

(23) ‹anchor: mysterii, decantari› · call in col 77

In libris impressis post decantari additur videtur, quod abest ab omnibus mss. utpote superfluum.

In the printed books videtur ("seems") is added after decantari; it is absent from all the manuscripts, as being superfluous.

(printed under page 44)

(24) ‹anchor: ergo perfecti› · call in col 77

Sic mss.; libri vero editi, quae si perfecta, ergo et perfecti.

So the manuscripts; but the printed books: "which if perfect, therefore also of the perfect."

(printed under page 44)

(25) ‹anchor: glorificatus est› · call in col 77

Mss. hoc loco et infra, glorificatus. Libb. editi, honorificatus.

The manuscripts, here and below, read glorificatus; the printed books, honorificatus.

(printed under page 44)

Page

running head: 77 PROLOGUS.
marginal letters: A modi animam diligere,; B cantica, quorum canticorum; C aetatis ingressa sit,; D istam perfectionem sponsae,
old-edition numerals: (none)
other: Latin only, no Greek printed; begins with fragment modi from col. 76 hujus-modi; damaged type in ⟨a⟩ngelos; ends mid-word Scriptu-

PG 13:78

tunc enim merito cantabit et dicet : Cantemus Domino, gloriose enim glorificatus est. Sed istius canticum canet quis cum primum liberatus fuerit a servitute Aegyptiorum. Post haec autem cum transierit per haec omnia quae in Exodo et quae in Levitico scripta sunt, et venerit ad hoc ut in divinos numeros assumatur, tunc iterum secundum canticum canet, cum exierit de valle Zareth, quod interpretatur aliena descensio, et venerit ad puteum de quo scriptum est : Et dixit Dominus ad Moysen : Congrega populum, et dabo eis aquam de puteo bibere. Ibi enim cantabit et dicet : Initiate ei puteum. Foderunt illum principes, excuderunt eum reges gentium in regno suo cum dominantur eorum. Sed de his plenius in Numerorum libro, secundum quod dedit nobis Dominus, dictum est. Oportet igitur venire ad puteum, qui a principibus fossus est, et a regibus excusus est, in quo opere nemo plebeius operatur, sed omnes principes, omnes reges, regales scilicet et principales animae, quae altitudinem putei aquam vivam continentis inquirunt. Post illud canticum venitur ad Deuteronomii canticum, de quo dicit Dominus : Et nunc scribite vobis verba cantici hujus, et docete illud filios Israel, et injicite illud in os eorum, ut fiat mihi canticum istud ad testimonium in filiis Israel. Et vide quantum et quale sit canticum istud cui ad audiendum terra non sufficit, sed convocatur et coelum. Ait enim : Attende coelum quae loquar, et audiat terra verba ex ore meo. Vide quam magna sint, quam ingentia quae dicuntur. Exspectetur, ait, sicut pluvia eloquium meum, et descendat sicut ros super gramen, et sicut nix super faenum, quia nomen Domini invocavi, et reliqua. Quartum canticum est in libro Judicum, de quo scriptum est : Et cantavit Debbora et Barach filius Abinoem in die illa dicentes : Incipiendo principales in Israel in proposito populi benedicite Dominum. Audite, reges, auribus percipite, et reliqua. Haec autem quae canit apis esse debet, cujus opus tale est, ut eo reges et mediocres utantur ad sanitatem. Debbora namque apis interpretatur quae istud canticum canit, sed et Barach cum ipsa : interpretatur autem Barach coruscatio. Et canitur istud canticum post victoriam, quia nec ante quis potest quae perfecta sunt canere, nisi ubi adversarios vicerit. Sic denique et in ipso cantico dicitur : Exsurge, exsurge, Debbora, exsuscita millia populi. Exsurge, exsurge, cane canticum, exsurge, Barach. Verum et de his plenius in illis oratiunculis quas de libello Judicum edidimus, disserta reperies. Quintum post haec canticum est in secundo libro Regnorum, cum

for then he will rightly sing and say: Let us sing to the Lord, for He has been gloriously glorified. Now someone will sing the song of this one when first he has been freed from the bondage of the Egyptians. And after these things, when he has passed through all these things that are written in Exodus and that are written in Leviticus, and has come to this, that he is received into the divine numbers, then again he will sing the second song, when he has gone out from the valley of Zered, which is interpreted strange descent, and has come to the well of which it is written: And the Lord said to Moses: Gather the people together, and I will give them water to drink from the well. For there he will sing and say: Dedicate the well to Him. The princes dug it, the kings of the nations hewed it out in their kingdom when they rule over them. But concerning these things we have spoken more fully in the book of Numbers, according as the Lord gave to us. One must therefore come to the well which was dug by the princes and hewed out by the kings, in which work no commoner labours, but all princes, all kings, that is, royal and princely souls, which search out the depth of the well that contains living water. After that song one comes to the song of Deuteronomy, of which the Lord says: And now write for yourselves the words of this song, and teach it to the sons of Israel, and put it into their mouth, that this song may be for Me for a testimony among the sons of Israel. And see how great and of what sort this song is, for the hearing of which the earth does not suffice, but heaven also is called together. For he says: Give ear, O heaven, to the things that I shall speak, and let the earth hear the words out of my mouth. See how great, how vast are the things that are spoken. Let my utterance, he says, be looked for like rain, and let my words descend like dew upon the grass, and like snow upon the hay, because I have called upon the name of the Lord, and the rest. The fourth song is in the book of Judges, of which it is written: And Deborah and Barak the son of Abinoam sang in that day, saying: At the beginning of the leaders in Israel, in the purpose of the people, bless the Lord. Hear, O kings; give ear with your ears, and the rest. Now she who sings these things ought to be a bee, whose work is such that both kings and ordinary men use it for health. For Deborah, who sings this song, is interpreted bee, and Barak also with her: and Barak is interpreted flashing. And this song is sung after victory, because no one can sing the things that are perfect before he has conquered his adversaries. Thus finally it is also said in the song itself: Arise, arise, Deborah, stir up the thousands of the people. Arise, arise, sing a song, arise, Barak. But concerning these things also you will find fuller discussions in those brief homilies which we published on the book of Judges. The fifth song after these is in the second book of Reigns, when

Editors' notes and page, col. 78

Page

running head: PROLOGUS. 78
marginal letters: A ris, tunc enim; B quod dedit nobis; C terra verba ex; D victoriam, quia nec
old-edition numerals: 34 after omnes
other: Latin only, no Greek printed; begins with fragment ris from col. 77 Scriptu-ris

PG 13:79

locutus est David ad Dominum verba cantici hujus in die qua liberavit eum Dominus de manu omnium inimicorum suorum, et de manu Saul, et dixit : Dominus mihi petra et munitio mea, liberator Dominus, Deus meus custos erit mihi. Si ergo et tu potueris considerare qui sunt inimici David, quos in primo et secundo Regnorum libro superat ac prosternit, et quomodo dignus factus est ut Domini adjutorium mereretur et liberaretur ab hujusmodi inimicis : tunc poteris et tu quintum istud canticum canere. Sextum est canticum in primo Paralipomenon libro, ubi constituit David in principio ad laudandum Dominum Asaph, et fratres ejus, et est initium cantici istius tale : Laudate Dominum et confitemini, et invocate eum in nomine ejus, notas facite in populis voluntates ejus, canite ei, et hymnum dicite, narrate omnes adinventiones ejus quas fecit Dominus, etc. Sciendum tamen est quod canticum quidem quod est in secundo Regnorum libro, valde simile est psalmo XVII. Quod autem est in primo libro Paralipomenon in initiis quidem usque ad eum locum ubi dicit : Et in prophetis nolite malignari, simile est CIV psalmo. Posteriora vero ab hoc loco similitudinem gerunt primarum partium XCV psal., ubi dicitur : Cantate Domino, omnis terra, usque ad eum locum ubi ait : Quia venit judicare terram. Igitur si in his concludendus est numerus canticorum, septimo in loco ponendus videbitur liber hic Cantici canticorum. Si quis vero etiam Isaiae canticum cum caeteris numerandum putet, licet non valde convenire videatur, ut praecessisse putetur Isaiae canticum, quod longe posterioribus temporibus Isaias scripserit : tamen si quis putet quod prophetica dicta non temporibus, sed ratione pensanda sint, adjunget etiam illud canticum ; et dicet hoc quod Salomon cecinit Canticum esse canticorum non tantum eorum quae prius, sed et eorum quae postmodum canenda videbantur. Si quis vero putet etiam ex libro Psalmorum debere assumi, sicubi in eo vel canticum scribitur, vel canticum psalmi, multitudinem congregabit praecedentium canticorum. Junget enim caeteris etiam XV simul graduum cantica : et requirens singulorum virtutes canticorum, atque ex his proficientis animae gradus colligens ac spiritalis ordinem iterum consequentiamque componens, ostendere poterit quam magnificis gressibus incedens sponsa per haec omnia perveniat usque ad thalamum sponsi, digrediens in locum tabernaculi admirabilis usque ad domum Dei in voce exsultationis et confessionis sonus epulantis ; et perveniens usque ad ipsum, ut diximus, thalamum sponsi ut audiat et loquatur cuncta haec quae continentur in Cantico canticorum. Adhuc autem possumus et haec inquirere priusquam ad ipsum corpus libelli veniamus : cur Salomon qui videtur obtemperare

David spoke to the Lord the words of this song in the day that the Lord delivered him out of the hand of all his enemies, and out of the hand of Saul, and said: The Lord is my rock and my fortress, my deliverer the Lord, my God will be my keeper. If therefore you also are able to consider who the enemies of David are, whom in the first and second book of Reigns he overcomes and strikes down, and how he was made worthy to merit the help of the Lord and be delivered from enemies of this sort: then you also will be able to sing this fifth song. The sixth song is in the first book of Chronicles, where in the beginning David appointed Asaph and his brothers to praise the Lord, and the beginning of that song is such: Praise the Lord and give thanks, and call upon Him in His name, make known His counsels among the peoples, sing to Him, and utter a hymn, relate all His wondrous works that the Lord has done, etc. Yet it must be known that the song which is in the second book of Reigns is very similar to the seventeenth Psalm. And that which is in the first book of Chronicles, in its beginning parts indeed down to that place where it says: And in My prophets be not wicked, is similar to the hundred and fourth Psalm. While the latter parts from this place onward bear a likeness to the first parts of the ninety-fifth Psalm, where it is said: Sing to the Lord, all the earth, down to that place where it says: Because He comes to judge the earth. Therefore if the number of the songs is to be concluded in these, it will seem that this book of the Song of Songs is to be placed in the seventh place. But if anyone thinks that the song of Isaiah also should be numbered with the rest, although it does not seem very fitting that the song of Isaiah should be thought to have preceded, which Isaiah wrote in much later times: nevertheless, if anyone thinks that prophetic sayings are to be weighed not by times, but by reason, he will add that song also; and will say that this which Solomon sang is the Song of Songs not only of those that went before, but also of those that seemed to be sung afterwards. And if anyone thinks that songs ought also to be taken from the book of Psalms, wherever in it there is written either a song, or a song of a psalm, he will gather together a multitude of preceding songs. For he will join to the rest the fifteen songs of degrees together as well: and inquiring into the powers of each of the songs, and gathering from them the steps of the advancing soul, and composing again the spiritual order and sequence, he will be able to show with what magnificent steps the bride, advancing through all these things, arrives even at the bridal chamber of the bridegroom, passing over into the place of the wonderful tabernacle, even to the house of God, in the voice of exultation and thanksgiving, the sound of one feasting; and arriving even at the very bridal chamber of the bridegroom, as we have said, that she may hear and speak all these things that are contained in the Song of Songs. Moreover, we can also inquire into these things before we come to the body itself of the little book: why Solomon, who seems to obey

Editors' notes and page, col. 79

Footnotes

(⁶⁹–⁷⁹) ‹anchor: scripture references, calls ⁶⁹ to ⁷⁹ in cols 79–80; lines set across both columns› · call in col 79-80 ⁶⁹ II Reg. XXII, 2, 3. ⁷⁰ I Paral. XVI, 8, 9. ⁷¹ Isa. vi. ⁷² Psal. XLI, 5. ⁷³ Prov. I. ⁷⁴ Eccli. I, 1. ⁷⁵ Cant. I, 7. ⁷⁶ Philipp. II, 6, 7. ⁷⁷ I Cor. 1, 30. ⁷⁸ Coloss. I, 20. ⁷⁹ I Cor. XV, 24, 25, 26.

⁶⁹ 2 Kings (2 Samuel) 22:2–3. ⁷⁰ 1 Paralipomenon (1 Chronicles) 16:8–9. ⁷¹ Isaiah 6 [as printed]. ⁷² Psalm 41(42):5. ⁷³ Proverbs 1. ⁷⁴ "Eccli." 1:1 [as printed; the text refers to Ecclesiastes]. ⁷⁵ Song of Songs 1:7. ⁷⁶ Philippians 2:6–7. ⁷⁷ 1 Corinthians 1:30. ⁷⁸ Colossians 1:20. ⁷⁹ 1 Corinthians 15:24–26.

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running head: 79 ORIGENIS IN CANTICUM
marginal letters: A locutus est David; B tas facite in; C numerandum putet, licet; D ordinem iterum consequentiamque
old-edition numerals: (none)
other: Latin only, no Greek printed

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in his tribus libellis voluntati Spiritus sancti, in Proverbiis quidem dicatur Salomon filius David qui regnavit in Israel ; in secundo vero libello non Salomon scribitur, sed verba, inquit, Ecclesiastae filii David regis Israel in Jerusalem ; et filium quidem se esse David, similiter ut in primo, et regem Israel scribit, sed ibi proverbia, hic verba ponit ; et seipsum quem ibi Salomonem, hic Ecclesiasten nominat. Et cum ibi gentem solam in qua regnaverat posuisset, hic et gentem posuit, et locum regni Jerusalem designat. In Cantico canticorum vero neque gentis nomen, neque locum in quo regnet, neque omnino quod rex sit, neque quod patrem David habeat scribit, sed tantummodo Canticum, ait, canticorum quod est ipsi Salomoni. Et quamvis difficile mihi videatur, aut perscrutari, aut pertingere posse horum differentias, aut utcunque investigatas palam proferre, et chartulis credere : tamen in quantum capere vel sensus noster, vel auditus legentium potest, paucis aperire tentabimus. In plurimis Salomonem Christi typum ferre, vel secundum quod pacificus dicitur, vel secundum hoc quod regina austri venit a finibus terrae audire sapientiam Salomonis, non puto dubitandum. Hic ergo et secundum quod filius David dicitur, regnat in Israel, et secundum quod supra eos reges pro quibus ipse rex regum dicitur, regnat. Et rursus verus Ecclesiastes ipse est, qui cum in forma Dei esset, semetipsum exinanivit formam servi accipiens, ut congregaret Ecclesiam ; a congregando enim Ecclesiam Ecclesiastes appellatur. Tum vero quis ita Salomon, id est pacificus, sicut Dominus noster Jesus Christus, qui factus est nobis sapientia a Deo et justitia et pax? Igitur in primo Proverbiorum libro cum nos moralibus instituit disciplinis, rex esse dicitur in Israel, necdum in Hierusalem : quia etsi Israel dicamur propter fidem, non tamen in hoc perventum est ut ad Hierusalem coelestem pervenisse videamur. Ubi vero profecerimus, et in hoc ventum fuerit, ut Ecclesiae primitivorum quae in coelis est, sociemur, atque Hierusalem coelestem discussis diligentius priscis et naturalibus causis matrem nostram esse cognoscamus coelestem : tunc jam nobis etiam ipse Christus Ecclesiastes efficitur, et non solum in Israel, sed et in Hierusalem regnare dicitur. Cum vero ad perfectionem omnium ventum fuerit, et sponsa ei perfecta omnis duntaxat rationalis creatura jungetur, quia pacificavit per sanguinem suum non solum quae in terris sunt, sed et quae in coelis : tunc Salomon tantummodo dicetur, cum tradiderit regnum Deo et Patri, cum evacuaverit omnem principatum et potestatem. Oportet enim eum regnare donec ponat inimicos suos sub pedibus suis, et novissimus inimicus destruatur mors. Et ita pacificatis omnibus, Patrique subjectis, cum erit jam Deus omnia in omnibus,

the will of the Holy Spirit in these three books, in Proverbs indeed is called Solomon the son of David, who reigned in Israel; whereas in the second book he is not written Solomon, but The words, he says, of Ecclesiastes, the son of David, king of Israel in Jerusalem; and he writes indeed that he is the son of David, similarly as in the first, and king of Israel, but there he puts proverbs, here words; and himself, whom there he names Solomon, here he names Ecclesiastes. And whereas there he had put only the nation in which he had reigned, here he both put the nation and designates Jerusalem as the place of the kingdom. In the Song of Songs, however, he writes neither the name of the nation, nor the place in which he reigns, nor at all that he is king, nor that he has David for his father, but only says: The Song of Songs, which is Solomon's himself. And although it seems difficult to me either to search out thoroughly or to be able to attain to the differences of these things, or when investigated in whatever way to bring them forth openly and entrust them to pages: nevertheless, in so far as either our understanding or the hearing of the readers is able to grasp, we shall attempt to open them in a few words. That in very many things Solomon bears the type of Christ, either according as he is called peaceful, or according to this, that the Queen of the South came from the ends of the earth to hear the wisdom of Solomon, I think is not to be doubted. He therefore both reigns in Israel according as He is called the son of David, and reigns according as He is above those kings on account of whom He Himself is called King of kings. And again He Himself is the true Ecclesiastes, Who, though He was in the form of God, emptied Himself, taking the form of a servant, that He might gather together the Church; for from gathering together the Church He is called Ecclesiastes. And then who is so Solomon, that is, peaceful, as our Lord Jesus Christ, Who was made for us wisdom from God, and righteousness, and peace? Therefore in the first book, that of Proverbs, when He instructs us in moral disciplines, He is said to be king in Israel, not yet in Jerusalem: because although we may be called Israel on account of faith, yet we have not arrived at this, that we should seem to have arrived at the heavenly Jerusalem. But when we have made progress, and have come to this, that we are united to the Church of the firstborn which is in the heavens, and having more diligently discussed first and natural causes, recognize that the heavenly Jerusalem is our heavenly mother: then already for us Christ Himself also becomes Ecclesiastes, and is said to reign not only in Israel, but also in Jerusalem. And when we have come to the perfection of all things, and every rational creature, once made perfect, shall be joined to Him as a perfect bride, because He has made peace through His blood not only for the things that are on earth, but also for the things that are in the heavens: then He shall be called Solomon only, when He shall have delivered up the kingdom to God and the Father, when He shall have brought to nought all principality and power. For He must reign until He has put all His enemies under His feet, and the last enemy, death, shall be destroyed. And thus, when all things have been made peaceful and subjected to the Father, when God shall now be all in all,

Editors' notes and page, col. 80

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running head: IN CANTICUM CANTIC. 80
marginal letters: A in his tribus; B Et quamvis difficile; C congregando enim Ecclesiam; D Ecclesiastes efficitur, et
old-edition numerals: 35 before typum
other: Latin only, no Greek printed

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Salomon tantummodo, id est solus pacificus nominabitur. Competenter ergo in hoc libello qui de amore sponsae et sponsi erat scribendus, etiam pro hoc neque filius David, neque rex, neque aliud horum quod ad corporeum pertinere possit intellectum, scribitur, ut merito de eo perfecta jam sponsa dicat, quia et si aliquando cognovimus Christum secundum carnem, sed nunc jam non novimus, ne quis putet eam corporeum aliquid amare, aut in carne positum, et macula aliqua amori ejus credatur induci. Propterea Canticum canticorum Salomoni tantummodo est, neque filio David, neque regi Israel, neque aliqua in his prorsus miscetur carnalis nominis intelligentia. Et ne mireris quod cum unus atque idem sit Dominus atque Salvator noster, dicamus eum velut minorem primo in Proverbiis, et deinde proficientem in Ecclesiaste, et post haec habere perfectionem in Cantico canticorum, cum haec etiam in Evangeliis videas scripta, ubi propter nos et ipse in nobis dicitur proficere. Sic enim refertur, quia Jesus proficiebat aetute et sapientia apud Deum et homines. Puto ergo quod pro his omnibus, neque filius David, neque rex Israel scribitur : sed et pro eo adhuc, quod in Cantico canticorum sponsa jam in tantum profecerat, ut majus aliquid esset quam est regnum Hierusalem. Nam Hierusalem coelestem dicit Apostolus esse, atque ad eam memorat credentes accedere. Hunc ergo sponsum ad quem nunc sponsa festinat, idem Paulus cum eum pontificem maximum dicit, ita de eo scribit, quasi qui non in coelis sit, sed pertransierit omnes coelos, et illuc quoque eum haec sua perfecta sponsa sectetur, imo illuc adhaerens ei et conjuncta conscenderit, est enim facta cum eo unus spiritus. Unde videtur mihi et ad Petrum, qui non poterat eum primo sequi cum diceret : Quo ego vado, vos non potestis venire modo, dixisse : Sequeris autem postea. Quod autem sit aliquid majus et ab Israel, inde colligimus, quod in Numerorum libro omnis quidem Israel numeratur, et duodecim tribus Israel certo sub numero censentur ; tribus vero Levitica, utpote caeteris eminentior supra hunc numerum habetur, et nequaquam in Israelitico numero deputatur. Dicit enim ita : Haec est visitatio in qua recensiti sunt filii Israel secundum domus familiarum suarum. Omnis visitatio eorum cum virtute sua sexcenta tria millia quingenti quinquaginta. Levitae autem non sunt numerati cum eis, sicut praecepit Dominus Moysi. Vides quomodo ut eminentiores a filiis Israel sequestrantur Levitae, nec in eorum numero sociantur. Et rursum Levitis eminentiores scribuntur sacerdotes. Sic enim in eadem Scriptura continetur : Et locutus est, inquit, Dominus ad Moysen, dicens : Accipe summam Levitarum, et constitues eos in conspectu Aaron sacordotis, et ministrent ei. Vides et in hoc quomodo superiores Levitis nominet sacerdotes, et rursus Levitas eminentiores ponit filiis Israel?

Solomon only, that is, the sole peacemaker, will be named. Fittingly, therefore, in this little book which was to be written concerning the love of the bride and the bridegroom, on this account as well neither son of David, nor king, nor any other of these things which could pertain to a bodily understanding, is written, so that the bride, now perfected, may deservedly say of Him, Even if we once knew Christ according to the flesh, yet now we know Him so no longer (2 Cor. 5:16), lest anyone suppose that she loves anything bodily, or set in the flesh, and some stain be believed to be brought upon her love. On this account the Song of Songs belongs to Solomon only, neither to the son of David, nor to the king of Israel, nor is any understanding of a fleshly name mingled in these things at all. And do not wonder that, although our Lord and Saviour is one and the same, we speak of Him as if lesser first in Proverbs, and afterwards advancing in Ecclesiastes, and after these things having perfection in the Song of Songs, since you see these things written in the Gospels as well, where for our sakes He Himself also is said to advance in us. For thus it is recorded, that Jesus advanced in age and wisdom before God and men (Luke 2:52). I think, therefore, that on account of all these things He is written neither as son of David nor as king of Israel: and besides on this account as well, that in the Song of Songs the bride had now advanced so far that she was something greater than the kingdom of Jerusalem is. For the Apostle says that there is a heavenly Jerusalem, and mentions that believers draw near to it (Heb. 12:22). This bridegroom, therefore, to whom the bride now hastens, when the same Paul calls Him the great high priest, he writes thus concerning Him, as of One Who is not in the heavens, but has passed through all the heavens (Heb. 4:14), and thither also this His perfected bride follows Him, nay rather, cleaving to Him and joined to Him, has ascended thither, for she has become one spirit with Him. Whence He seems to me also to have said to Peter, who could not follow Him at first when He said: Whither I go, you cannot come now, You shall follow afterwards (John 13:36). And that there is something greater even than Israel, we gather from this, that in the book of Numbers all Israel indeed is numbered, and the twelve tribes of Israel are assessed under a fixed number; whereas the Levitical tribe, as being more eminent than the rest, is held above this number, and is by no means reckoned in the Israelite number. For it speaks thus: This is the visitation in which the sons of Israel were mustered according to the houses of their families. All the visitation of them with their host was six hundred and three thousand five hundred and fifty. But the Levites were not numbered with them, as the Lord commanded Moses (Num. 2:32–33). You see how, as being more eminent, the Levites are set apart from the sons of Israel, and are not joined in their number. And again, the priests are written down as more eminent than the Levites. For thus it is contained in the same Scripture: And the Lord, it says, spoke to Moses, saying: Take the sum of the Levites, and you shall set them before Aaron the priest, and they shall minister to him (Num. 3:5–6). Do you see in this also how He names the priests superior to the Levites, and again sets the Levites as more eminent than the sons of Israel?

Editors' notes and page, col. 81

Footnotes

(⁸⁰–⁸⁸) ‹anchor: scripture references, calls ⁸⁰ to ⁸⁸ in cols 81–82; lines set across both columns› · call in col 81-82 ⁸⁰ II Cor. V, 16. ⁸¹ Luc. II, 52. ⁸² Hebr. XII, 22. ⁸³ Hebr. IV, 14. ⁸⁴ Joan. XIII, 36. ⁸⁵ Num. II, 32, 33. ⁸⁶ Num. III, 5, 6. ⁸⁷ Cant. I, 1. ⁸⁸ III Reg. IV, 29, 30, 31, 32.

⁸⁰ 2 Corinthians 5:16. ⁸¹ Luke 2:52. ⁸² Hebrews 12:22. ⁸³ Hebrews 4:14. ⁸⁴ John 13:36. ⁸⁵ Numbers 2:32–33. ⁸⁶ Numbers 3:5–6. ⁸⁷ Song of Songs 1:1. ⁸⁸ 3 Kings (1 Kings) 4:29–32.

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running head: 81 PROLOGUS.
marginal letters: A Salomon tantummodo,; B eum velut minorem; C qui non in coelis; D censiti sunt filii
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-sentence with "Salomon"

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Haec autem visi sumus discutere paulo curiosius, volentes etiam per haec ostendere rationem, quia in ipsis quoque attitulationibus librorum suorum Salomon differentiis usus est necessariis, et aliud in Proverbiis, aliud in Ecclesiaste, aliud etiam in Canticorum cantico ex ipsa inscriptione tituli designavit. Et adhuc quod in Cantico canticorum ubi jam perfectio ostenditur, neque filius David, neque rex scribitur, potest etiam hoc dici ; quia cum factus fuerit servus sicut dominus, et discipulus sicut magister, videtur jam neque servus esse servus, factus videlicet sicut dominus; neque discipulus esse discipulus, quippe qui sicut magister effectus est; sed fuisse quidem aliquando discipulus, nunc vero esse sicut magister: et fuisse quidem servus aliquando, nunc vero esse sicut Dominus. Simili igitur ratione etiam de rege et in his quos regnat adverti posse videbitur, cum regnum jam tradetur Deo et Patri. Sed et hoc non lateat, nonnullos attitulationem libelli hujus Cantica canticorum scribere, quod non recte scribitur. Non enim pluraliter, sed singulariter Canticum hic dicitur canticorum. Haec quasi in praefatione dicta sunt a nobis de superscriptione ipsa, vel attitulatione libelli. Jam nunc Domino nostro nos adjuvante ipsius operis adoriamur exordia, et tamen ne illud quidem remaneat in nobis omissum, quod quibusdam requirendum visum est adhuc de ipsa attitulatione ac superscriptione libri, quae ita habetur : Canticum canticorum quod est ipsi Salomoni. Sic enim accipiunt, quasi Canticum hoc esse dixerit canticorum Salomonis, ut ex plurimis suis canticis hoc unum esse signaverit. Sed nos quomodo recipiemus hujusmodi intelligentiam, cum neque Ecclesia Dei ulla extrinsecus Salomonis cantica legenda susceperit : neque apud Hebraeos, a quibus eloquia Dei ad nos videntur esse translata, aliquid praeter hos tres libellos Salomonis, qui et apud nos sunt, amplius habeatur in canone? Volunt tamen qui hoc asserunt, inde confirmare sententiam, quod in Regnorum tertio libro scriptum est, multa fuisse Salomonis cantica, ut unum ex multis esse confirment. Hoc ibi ergo refertur : Et Deus dedit prudentiam Salamoni, et sapientiam multam valde, et latitudinem cordis sicut arenam quae est ad oram maris, et factus est sapiens Salomon valde super sapientiam omnium antiquorum, et super omnes sapientes Aegypti, et super Ethan Ezraïten et Hemam, et Chalcal et Dorda filios Maol, et erat nominatus in universis gentibus per circuitum : et locutus est Salomon tria millia parabolarum, et erant cantica ejus quinque millia. Ex his ergo quinque millibus canticis volunt videri hoc unum esse canticum quod habemus : sed usquequo, vel ubi cantata sint, non solum ad usum, sed ne ad notitiam quidem pervenit Ecclesiarum Dei. Operosum est autem et procul ab opere proposito, si velimus nunc inquirere quam multorum librorum commemoratio fiat in Scripturis

Now we have seen fit to discuss these things somewhat more carefully, wishing through them also to show the reason why, in the very titles of his books as well, Solomon made use of necessary distinctions, and indicated one thing in Proverbs, another in Ecclesiastes, and another also in the Song of Songs from the very inscription of the title. And further, as to the fact that in the Song of Songs, where perfection is now shown, neither son of David nor king is written, this also can be said: that when the servant has become as the lord, and the disciple as the master, the servant now seems no longer to be a servant, having namely become as the lord; nor the disciple to be a disciple, inasmuch as he has been made as the master; but to have been indeed once a disciple, yet now to be as the master; and to have been indeed once a servant, yet now to be as the Lord. By a like reason, therefore, it will seem possible for this to be observed also concerning the king and among those over whom he reigns, when the kingdom shall now be delivered up to God the Father. Yet let this also not escape notice, that some write the title of this little book as Songs of Songs, which is not rightly written. For here it is called not in the plural, but in the singular, the Song of Songs. These things have been said by us, as it were by way of preface, concerning the superscription itself, or title of the little book. Now at last, with our Lord helping us, let us enter upon the beginnings of the work itself, and yet let not even that remain omitted in us which some have thought should still be inquired into concerning the very title and superscription of the book, which runs thus: The Song of Songs, which is for Solomon himself (Song 1:1). For they take it thus, as though he said that this is the Song of the songs of Solomon, so as to signify that this is one out of his very many songs. But how shall we receive an understanding of this sort, seeing that neither has the Church of God accepted any external songs of Solomon to be read, nor among the Hebrews, from whom the oracles of God appear to have been translated down to us, is anything more held in the canon besides these three little books of Solomon which are among us as well? Nevertheless, those who assert this wish to confirm their opinion from the fact that in the third book of Kings it is written that the songs of Solomon were many, so as to confirm that this is one out of many. Now this is what is recorded there: And God gave prudence to Solomon, and wisdom exceeding much, and largeness of heart as the sand that is on the seashore, and Solomon became wise exceedingly above the wisdom of all the ancients, and above all the wise men of Egypt, and above Ethan the Ezrahite, and Heman, and Chalcol and Darda the sons of Mahol, and he was renowned in all nations round about: and Solomon spoke three thousand proverbs, and his songs were five thousand (1 Kgs. 4:29–32). Out of these five thousand songs, therefore, they wish it to appear that this is the one song which we have: but until when, or where they were sung, has come neither into the use nor even to the knowledge of the Churches of God. Moreover, it is a laborious matter and far from our proposed work, if we should now wish to inquire of how many books mention is made in the divine Scriptures,

Editors' notes and page, col. 82

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running head: PROLOGUS. 82
marginal letters: A Haec autem visi; B nunc vero esse; C lomoni. Sic enim; D maris, et factus
old-edition numerals: 36 after sicut
other: Latin only, no Greek printed; ends mid-word with "Scriptu-"

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divinis, quorum lectio nulla nobis omnino est tradita. Sed neque apud Judaeos haberi quidem usum hujusmodi reperimus lectionum, quas sive pro eo quod aliqua supra humanam intelligentiam continebant, placuit Spiritui sancto auferri de medio, sive quod essent de scripturis his quae appellantur apocyphae, pro eo quod multa in eis corrupta et contra fidem veram inveniuntur a majoribus tradita, non placuit eis dari locum, nec admitti ad auctoritatem. Supra nos est pronuntiare de talibus. Illud tamen palam est multa vel ab apostolis, vel ab evangelistis exempla esse prolata, et Novo Testamento inserta, quae in his Scripturis quas canonicas habemus, nunquam legimus, in apocryphis tamen inveniuntur, et evidenter ex ipsis ostenduntur assumpta. Sed ne sic quidem locus apocryphis dandus est : non enim transeundi sunt termini quos statuerunt

of which no reading at all has been handed down to us. Nor indeed do we find even among the Jews the use of readings of this kind to be held, which either because they contained some things beyond human understanding, it pleased the Holy Spirit to take away from the midst, or because they belonged to those scriptures which are called apocryphal, inasmuch as many things in them are found corrupted and handed down by the elders contrary to the true faith, it did not please them to give them a place, nor for them to be admitted to authority. It is beyond us to pronounce upon such matters. Yet this much is plain, that many examples have been brought forward either by the apostles or by the evangelists, and inserted into the New Testament, which we never read in these Scriptures that we hold as canonical, yet they are found in the apocryphal writings, and are clearly shown to have been taken from them. Yet not even so is a place to be given to the apocryphal writings: for the bounds are not to be passed which

patres nostri. Potuit enim fieri, ut apostoli vel evangelistae sancto Spiritu repleti sciverint quid assumendum ex illis esset Scripturis, quidve refutandum; nobis autem non est absque periculo aliquid tale praesumere, quibus non est tanta spiritus abundantia. Et ideo de praesenti versiculo nos eam tenemus editionem quam supra exposuimus, maxime cum evidens in eo habeatur distinctio, ubi ait : Canticum canticorum, quod est ipsi Salomoni. Si enim voluisset intelligi canticorum Salomonis hoc esse Canticum, dixisset utique, Canticum canticorum quae sunt Salomoni, vel Canticum ex canticis Salomonis : nunc autem quia dixit, quod est Salomoni, ostenditur istud Canticum quod est in manibus, et quod erat ei canendum, esse Salomonis. Et hoc de attitulatione quam proposuit continere. Videamus ergo jam et quae sequuntur.

our fathers have set. For it could happen that the apostles or evangelists, filled with the Holy Spirit, knew what was to be taken from those Scriptures, or what was to be rejected; for us, however, in whom there is not so great an abundance of the Spirit, it is not without danger to presume anything of the sort. And therefore concerning the present verse we hold to that exposition which we set forth above, especially since there is a clear distinction in it where it says: The Song of Songs, which is for Solomon himself. For if he had wished it to be understood that this Song is one of the songs of Solomon, he would certainly have said, The Song of the songs which are Solomon's, or A Song from the songs of Solomon: but as it is, because he said, which is for Solomon, it is shown that this Song which is in our hands, and which was to be sung by him, belongs to Solomon. And this is what he purposed to include concerning the title. Let us now therefore see also the things that follow.

Editors' notes and page, col. 83

Footnotes

⁸⁹ ‹anchor: manu mediatoris› · call in col 84 Galat. III, 19.

Galatians 3:19.

(printed under page 47)