Procopian Excerpts from Origen on the Song of Songs

EXCERPTA PROCOPIANA EX ORIGENE IN CANTICUM CANTICORUM

...they are said to enter into the lower parts of the earth: or, perhaps, because those who teach earthly things sin more grievously than those who merely live in such a way, a still heavier punishment awaits them, and they are prophesied to be delivered into the hands of the sword, perhaps that flaming and revolving one. Let us, as an assertion, gather from the divine volumes those places where mention of this animal is made. We find, therefore, in the sixty-second psalm, it is said concerning the ungodly thus: *But they in vain have sought my soul, they shall enter into the lower parts of the earth, they shall be delivered into the hands of the sword, they shall be portions for foxes*. ^A And in the Gospel according to Matthew, the Savior, to the Scribe who said to Him, "Master, I will follow you whithersoever you go," answered: *Foxes have holes, and the birds of the air have nests where they may rest, but the Son of man has not where to lay his head*. Similarly also in the Gospel according to Luke, to those who said to the Lord, "Go out, and depart from hence, for Herod seeks to kill you," Jesus answered: *Go, tell that fox, Behold, I cast out devils and accomplish healings today and tomorrow, and on the third day I shall be perfected*. In the Book of Judges also, when Samson’s wife, who was of the race of the Philistines, had been taken from him, he said to her father: *I am innocent in this instance from the Philistines, for I will do you harm*. And Samson went and took three hundred foxes, and took torches, and tied tail to tail, and placed one torch between two tails of the foxes, and ignited fire in the torches, and sent them through the harvests of the Philistines, and burned all their harvests, and their stubble, and their vineyards, and their olive-groves. Furthermore, in the second book of Esdras, where Tobiah the Ammonite hindered the building of those who had returned from captivity, so that they might build the temple and the wall, he said to the Philistines: "Will these people sacrifice or eat what is offered in this place? Do not foxes go up, and will they destroy their wall which they are building?"

Let us see, however, how they become portions of foxes. Every soul is either a portion of God, or it is a portion of whoever has received power over men. For when the Most High divided the nations, and scattered the children of Adam, He set the bounds of the nations according to the number of the angels of God, and the portion of the Lord became Jacob. Since, therefore, it is established that every soul is either in the portion of God or in the portion of someone else, ^B because indeed by freedom of choice it is possible for everyone to pass from the portion of another, either to the portion of God if he chooses the better part with His help, or if he chooses more wickedly to the portion of the demons, hence mention of these is made in the psalm: *Those who have sought the soul of the just in vain shall be the portions of foxes*, as if he were to say that they shall be the portions of the worst and most wicked demons: so that every malignant and deceitful virtue, through which the deceptions and frauds of false science have been introduced, may figuratively be called foxes; and those who are led into this error, and will not acquiesce to the sound words of our Lord Jesus Christ and the doctrine which is according to godliness, but allow themselves to be deceived by such, these shall become portions of such foxes, and shall enter with them into the lower parts of the earth. They are also those in whom, according to the Gospel, those foxes which we mentioned above are said to have holes, in which the Son of man has not where to lay His head. Herod also, called a fox, is to be believed such because of his deceptive cunning.

Now, concerning Samson, who is recorded to have caught three hundred foxes and tied them by the tails and thrust burning torches into the middle of the tails, and sent them through the harvests of the Philistines, and burned them with their stubble and olive-groves and vineyards, the explanation of this form or figure seems to me very difficult. Let us attempt, however, to strike upon some of these according to our strength, and let us posit, as our exposition contains above, that foxes are deceitful and perverse teachers. Samson, who holds the image of the true and faithful teacher, taking the word of truth, will tie tail to tail—that is, he will refute those who contradict him and those who teach things diverse from one another—and, taking propositions and conclusions from their own words, he may send the fire of the conclusion into the cornfield of the Philistines, and from their own arguments burn all the fruits and vineyards and olive-groves of the most wicked generation. But even the number of the three hundred foxes, which were diverse and dissonant among themselves, indicates the triple form of sins. For every sin...

whether in deed, or in word, or in consent, is like a fox to the other hostile virtues, which is admitted from the outside of the mind. Furthermore, that which we mentioned was written in the second book of Esdras should not be entirely omitted: where, when the Holy of Holies was being built, that is, when the faith of Christ and the mysteries of his saints were being founded, the enemies of the truth and those contrary to the faith—who are the wise men of this world—seeing the walls of the Gospel rising without the art of grammar and philosophical skill, say with a certain derision that this can very easily be destroyed by the craftiness of words through cunning fallacies and dialectical arguments. These things, as far as brevity could allow, suffice to have been said concerning the adopted examples.

Now, let us return to our subject. It seems, therefore, that in the Song of Songs a precept is given by the bridegroom to his fellow virtues, that they should catch and refute the contrary powers which lie in wait for the souls of men, lest they destroy the beginnings of their faith and the flower of their virtues under the guise of some secret and occult wisdom, which like foxes in dens, thus lie concealed in those men who have offered themselves to pursue these things. And in order that they may be more easily refuted and brought to account, while these foxes are small and have the beginnings of a most wicked persuasion, they are commanded to be caught. For if by chance they should grow and have become larger foxes, they could no longer be caught by the enemies of the bridegroom, but perhaps only by the bridegroom himself.

But also all holy doctors and masters of the Church, just as they have received the power of treading upon serpents and scorpions, so do they also receive the power of catching foxes. For thus power has been given to them over all the power of the enemy. One, without doubt, ravages the flowering vineyards, and because it is still small, it is commanded to be caught, just as in the hundred and thirty-seventh psalm he is called blessed who holds and dashes the little ones of Babylon against the rock, and does not permit the Babylonian sense to grow and increase in himself, but when it is in its beginnings, he dashes it and holds it to the rock: for then it is easily destroyed.

Thus, therefore, let the order of the explanation run: *Catch for us the little foxes that spoil the flowering vineyards*. But that which he says to "us," this is, "to me, the bridegroom, and the bride," or certainly "to me and to you who are my companions." It can also be understood in this way: *Catch for us the foxes*, and after a distinction, it be said, *the little ones spoiling the vineyards*, so that we might refer "little ones" not so much to the foxes as to the vineyards; so that the little vineyards might be seen to be able to be spoiled, that is, whatever souls are small and have beginnings, not firm and robust, can be harmed by contrary powers. As it is said in the Gospel: *If anyone shall scandalize one of these little ones.* In which it is shown that the great and perfect soul cannot be scandalized, but the little and rude soul, as it is said in the psalm: *Much peace have they who love thy name, and there is no scandal for them.* By a similar example, therefore, it can be seen that every little vineyard, that is, a soul just beginning, can be harmed by foxes, that is, by malignant thoughts or perverse teachers, whereas the perfect and strong one cannot. But if these foxes are caught by good teachers and cast out from the soul, then it will progress in virtues, and will flower in faith. Amen.

Verse 16. My beloved is mine, and I to him.

Verse 17. Return, be made like, my beloved, to a roe.

^A to the more ineffable things, into the inner chambers of the one who has conceived the bride. But the same person is shown to be both mother and the one who has conceived, because in conception is the beginning of subsistence; yet she is called mother after the formation and the completion of the thing conceived.

Who is this who ascends? Very beautiful is the soul that ascends by life and reason, avoiding the sins to which the majority of men are subject, just as she is said to ascend out of the wilderness. That a just man is the good odor of Christ in every place to those who are being saved is understood as being offered like incense. For they are in a similar state, sending forth a sweet smoke that gladdens the breaths of those who call them blessed, and just as if they were emitting a pleasing vapor of incense, refreshing the sense of smell of those who are deemed blessed. ^B

CAP. IV. Verse 2. All bearing twin creatures. On account of the twofold meaning, the literal and the spiritual.

Verse 3. As a scarlet thread are thy lips. That is: Let the preparation of the Word be through fire, so that it may be able to gain the listener. Or it also signifies the blooded and vital [nature] of the words that go forth from the lips, as if dipped in the true drink of the blood of Christ.

Extra thy silence. He adds to the praise of chastity that which arises from silence, because the bride knows the times of a festive word and of a praiseworthy silence. And since a faithful person conceals matters with his breath, so too the bride conceals in the depth the contemplations, which are like the grains of the pomegranate: each in its own order embodied in the governing faculty. Therefore he added, "Extra thy silence," indicating the dogmas that are kept silent, as grains of the pomegranate covered ^C under its rind.

Verse 4. That is built in Thalpioth. Aquila translated "Thalpioth" as *propugnacula* (bulwarks); but Symmachus, *altitudines* (heights). From this it follows that the tower built upon the bulwarks is wisdom, from which alike hang the shields, which are indeed the trusted dogmas, which the Apostle Singularly called the "shield of faith"; but the javelins of the mighty ones are those words which mightily overthrow the persuasiveness of those who are opposed to the truth. In place of "bulwarks," the fifth edition translated "mandates," interpreting the meaning rather than the word. For unless mandates are first laid up, it is not possible for true knowledge to be built up. ^D

Verse 5. Thy two breasts are as two fawns. The governing faculty is as the breasts of the bride; which is most sharp-sighted. Therefore he likened them to two fawns of a doe feeding in beautiful and fragrant places, signifying both the things that are understood by the mind and those that are perceived by the senses. And he called them fawns, because now "we know in part, but when the end comes, we shall do away with" childhood; when the heat of the present life has ceased, and the time of the refreshing has arrived, with the shadow being dissolved—for the present life is a shadow.

^A Then indeed we shall be nourished as perfect ones, not as fawns.

Vers. 9. *In one of your necklaces.* The necklace, it is said, is joined and fitted to the neck of the bride. And if her breasts were as the two fawns of a doe, how could it be said with wonder: *How beautiful you have become!*? The twofold admiration indicates an increase of beauty, of which the second saying speaks: *You have heartened me*, spoken elsewhere. The garments of the bride are those who have put on Christ Jesus, bowels of mercy, kindness, and modesty of spirit. The lips, however, are the teachers; the honey-comb, good sermons. But the honey and the comb are what the prophets and apostles have wrought.

Vers. 11. *And the scent of your garments as the scent of frankincense.* That is, adorned with garments that breathe of theology; for the instruction in virtue and discipline is not of one kind or one manner. But just as in the construction of cloths, the weaver's art makes a garment from many threads, so in a life fashioned in virtue it is necessary that many things should concur, by which the beautiful garment is woven; which the divine Apostle also enumerates: joy, peace, longsuffering, and such like. Therefore he approves of the adornment in the garments of the bride, as being like the fragrance of frankincense: saying that you, O bride, display the form of divine beatitude in your dress, by the purity and imperturbable state of your mind, bringing back a similitude ^C of the inaccessible nature. For the scent of the garments is such as to be akin to frankincense, which is given over to divine honors.

Vers. 12. *A garden enclosed, my sister.* It is said again, "a garden enclosed," another for one making progress, and another for one who is perfect, when the mind of the one beholding is impressed with the style of theology; and even though at present the bride is only a garden enclosed; in the future age, because of its firmness, it is also called a fountain. For to him who has, it shall be given, and he shall have abundance ^D. Now indeed Scripture speaks of the garden simply; in another place, however, as of another person, it adds also "of herbs."

Vers. 16. *Arise, O north wind.* The bride seems to rebuke the north wind, having obtained power from the bridegroom who has commanded the wind. Wherefore the three evangelists obey him who gave the command to the wind. For the winds obey him simply. Christ, therefore, with the devil driven out, dwells in the souls. Whence it is understood: *God will come from Theman*, that is, from the south.

CAP. V.

Vers. 1. *Let my brother descend into his garden.* With a speech full of confidence! To all those who are, the bride sets forth the banquet, making the garden of the living trees of the soul overflow with life from its own fountain. We, however,

^A are trees, if indeed we also, by offering our own nourishment to Him, work for the salvation of our souls, according to the word: My food is to do the will of my Father. Our fruit is our own free choice. Since it is impossible for us to be taken up to the Most High in any other way unless we first approach Him who is lowly—for the Lord accepts the meek—therefore she prays suppliantly, saying: Let Him descend, truly showing to God the abundance of the fruits of virtue.

Vers. 2. Open to me, my sister. Necessarily was the word "open" added. It implies that it should be opened also to the opposing powers. He seems to speak as of something troublesome, like the dew, as also concerning the drops of the night: for He seeks rest from them. These things are consequent to the former. For after the ^B resurrection He entered when the doors were shut, and He calls Thomas, that through him every doubting soul might open its own heart and comprehend the full assurance of the resurrection; and he calls Him making the perfect confession: My Lord and my God! Dew signifies the resurrection which took place at dawn, at which time the dew falls.

Vers. 6. I opened my hand to the bolt. When the bride reached the bolt, so that she might open her soul to the Word, she then shows only her hand and certain of her actions, having passed by, so that there was nothing more she could display to the gaze of the bridegroom, while simultaneously she managed to inflame his love more. The soul departs and travels away from the body, because it possesses ^C in heaven its citizenship, according to the word of the bridegroom.

I sought him, and I did not find him. Continually the soul seeks the Word who is the bridegroom, and having found Him, it again seeks Him, panting after others; and having beheld that, it desires the revelation of others; and having obtained these, it wishes the bridegroom to arrive for others.

My brother is white and ruddy. White, because God is true; ruddy, because of the blood shed for the Church.

Vers. 11. His locks are like palm branches. The locks are compared for their thickness to the palm branches, which they say are like the female palm tree, so as to bear edible fruit; ^D and for their depth, as though springing up instead of hairs of thought, they are called black in a praiseworthy manner, and are adorned with beauty. But what is said as "raven" is not simply for the color, I think, but a symbol of the deepest and darkest waters in the clouds of the air; of which Job said: And who prepared food for the raven? Its young ones cry unto the Lord. For it is prepared for those who are more profound in mind, that God provides much food; whose young ones, that is, the disciples, kept by prayers, cry to the Lord, wandering and seeking the food that is stored up for them.

OUR FRUIT IS OUR WILL

We are trees, provided that we also set forth to Him, for our food, the salvation of our own souls, according to that saying: *My food is to do the will of my Father* (John IV, 34). Our fruit is our will. But because it is not possible for us to be taken up to the Most High unless the Lord, who receives the meek, bows down to a lower state, she prays suppliantly, saying: *Let it descend*, evidently showing to God the abundance of the fruits of virtue.

OPEN TO ME, MY SISTER

It was necessary for her to add the word *to me* to the word *open*. For it is possible for things to be opened even to adverse powers. Since she speaks of the dew as if it were a troublesome thing, as she also does of the drops of the night, for she seems to seek rest from these. These things are consistent with the previous ones. For after the resurrection He entered when the doors were shut, and He calls to Thomas, and through him to every unbelieving soul, to open its own heart and to grasp the certainty of the resurrection; and He calls to him, who says with a perfect confession: *My Lord and my God* (John XX, 28). The dew signifies the resurrection which took place at dawn, at which time dew falls.

UPON THE HANDS OF THE LOCK I OPENED

When the bride had reached the latch, so that she might open her soul to the Word, then He, showing only His hand and certain of His actions, passed by, as she was not yet able to grasp a greater view of Him. At the same time, He also acted so as to kindle her love all the more. The soul departs and journeys away from the body, having its conversation in heaven through the word of the bridegroom (Phil. III, 20).

*I sought him, and I did not find him.* The soul constantly inquires after the Bridegroom Word, and having found Him, it again seeks Him through other doubts; and when it has looked upon Him, it desires other things to be manifested to it, and when it has attained these, it requests through prayers the advent of the Bridegroom for the sake of others.

*My kinsman is white and ruddy.* White, because He is the true God; ruddy, on account of the blood shed for the Church.

*His locks are palm-clusters.* The locks are compared, because of their density, to the clusters of palm trees, which they say serve as seed for the female palms, so that they may bear edible fruit. But because of the depth of the reasons, which sprout up like hair, they are praised as being black, if they are compared with the beauty of the Bridegroom. But that he is called *like a raven* (Cant. V, 11), I do not think is said merely on account of the color, but as a symbol of the deepest things, full of dark water in the clouds of the air; concerning which Job said: *Who has prepared food for the raven?* (Job XXXVIII, 41). *And his young ones will cry to the Lord.* For God has prepared abundant food for those who are endowed with a higher mind, whose young ones (that is, the disciples), constant in prayers, cried out to the Lord, wandering and seeking the grain that is contained in those doubtful places.