predicted, viz. that “man shall not live by bread alone, but by every word which proceedeth from the mouth of God.” And they also are to be understood to be the princes and rulers who both govern those of lower rank, and instruct them, and teach them, and train them to divine things.
4. But if these views should not appear to fill the minds of those who hope for such results with a becoming desire, let us go back a little, and, irrespective of the natural and innate longing of the mind for the thing itself, let us make inquiry so that we may be able at last to describe, as it were, the very forms of the bread of life, and the quality of that wine, and the peculiar nature of the principalities, all in con- formity with the spiritual view of things.” Now, as in those arts which are usually performed by means of manual labour, the reason why a thing is done, or why it is of a special quality, or for a special purpose, is an object of investigation to the mind,® while the actual work itself is unfolded to view by the agency of the hands; so, in those works of God which were created by Him, it is to be observed that the reason and understanding of those things which we see done by Him remains undisclosed. And as, when our eye beholds the products of an artist’s labour, the mind, immediately on per- ceiving anything of unusual artistic excellence, burns to know of what nature it is, or how it was formed, or to what purposes it was fashioned; so, in a much greater degree, and in one that is beyond all comparison, does the mind burn with an inexpressible desire to know the reason of those things which we see done by God. This desire, this longing, we believe to be unquestionably implanted within us by God; and as the eye naturally seeks the light and vision, and our body natu- rally desires food and drink, so our mind is possessed with a becoming and natural desire to become acquainted with the truth of God and the causes of things. Now we have re- ceived this desire from God, not in order that it should never ' Deut. vii. 3.
2 The passage is somewhat obscure, but the rendering in the text secms to convey the meaning intended.
5 Versatur in sensu.
Cnap. XI. | ORIGEN DE PRINCIPIIS. | 149 be gratified or be capable of gratification; otherwise the love of truth would appear to have been implanted by God into our minds to no purpose, if it were never to have an oppor- tunity of satisfaction. Whence also, even in this life, those who devote themselves with great labour to the pursuits of piety and religion, although obtaining only some small frag- ments from the numerous and immense treasures of divine knowledge, yet, by the very circumstance that their mind and soul is engaged in these pursuits, and that in the eager- ness of their desire they outstrip themselves, do they derive much advantage; and, because their minds are directed to the study and love of the investigation of truth, are they made fitter for receiving the instruction that is to come; as if, when one would paint an image, he were first with a light pencil to trace out the outlines of the coming picture, and prepare marks for the reception of the features that are to be afterwards added, this preliminary sketch in outline is found to prepare the way for the laying on of the true colours of the painting; so, in a measure, an outline and sketch may be traced on the tablets of our heart by the pencil of our Lord Jesus Christ. And therefore perhaps is it said, “ Unto every one that hath shall be given, and be added.”* By which it is established, that to those who possess in this life a kind of outline of truth and knowledge, shall be added the beauty of a perfect image in the future.
5. Some such desire, I apprehend, was indicated by him who said, “I am in a strait betwixt two, having a desire to depart, and to be with Christ, which is far better;”* knowing that when he should have returned to Christ he would then know more clearly the reasons of all things which are done on earth, either respecting man, or the soul of man, or the mind; or regarding any other subject, such as, for instance, what is the Spirit that operates, what also is the vital spirit, or what is the grace of the Holy Spirit that is given to believers. Then also will he understand what Israel appears to be, or what is meant by the diversity of nations; what the twelve tribes of Israel mean, and what the individual people of each tribe.
+ Luke xix. 263 ef. Matt. xxv. £9, 2 Phil. i, 23.
150 ORIGEN DE PRINCIPIS. [Book 1.
Then, too, will he understand the reason of the priests and Levites, and of the different priestly orders, the type of which was in Moses, and also what is the true meaning of the jubilees, and of the weeks of years with God. He will see also the reasons for the festival days, and holy days, and for all the sacrifices and purifications. He will perceive also the reason of the purgation from leprosy, and what the different kinds of leprosy are, and the reason of the purgation of those who lose their seed. He will come to know, moreover, what are the good influences,’ and their greatness, and their qualities; and those too which are of a contrary kind, and what the affection of the former, and what the strife-causing emulation of the latter is towards men. He will behold also the nature of the soul, and the diversity of animals (whether of those which live in the water, or of birds, or of wild beasts), and why each of the genera is subdivided into so many species; and what intention of the Creator, or what purpose of His wisdom, is concealed in each individual thing. He will become acquainted, too, with the reason why certain properties are found associated with certain roots or herbs, and why, on the other hand, evil effects are averted by other herbs and roots. He will know, moreover, the nature of the apostate angels, and the reason why they have power to flatter in some things those who do not despise them with the whole power of faith, and why they exist for the purpose of deceiving and leading men astray. He will learn, too, the judgment of Divine Providence on each individual thing; and that, of those events which happen to men, none occur by accident or chance, but in accordance with a plan so carefully considered, and so stupendous, that it does not overlook even the number of the hairs of the heads, not merely of the saints, but per- haps of all human beings, and the plan of which providential government extends even to caring for the sale of two sparrows for a denarius, whether sparrows there be understood figura- tively or literally. Now indeed this providential gov ernment is still a subject of investigation, but then it will be fully manifested. From all which we are to suppose, that mean- 1 Virtutes.
Cuap. XI. ] ORIGEN DE PRINCIPIS. 151 while not a little time may pass by until the reason of those things only which are upon the earth be pointed out to the worthy and deserving after their departure from life, that by the knowledge of all these things, and by the grace of full knowledge, they may enjoy an unspeakable joy. Then, if that atmosphere which is between heaven and earth is not devoid of inhabitants, and those of a rational kind, as the apostle says, ‘‘ Wherein in times past ye walked according to the course of this world, according to the prince of the power of the air, the spirit who now worketh in the children of disobedience.”* And again he says, “ We shall be caught up in the clouds to meet Christ in the air, and so shall we ever be with the Lord.”’
6. We are therefore to suppose that the saints will remain there until they recognise the twofold mode of government in those things which are performed in the air. And when I say “twofold mode,” I mean this: When we were upon earth, we saw either animals or trees, and beheld the differ- ences among them, and also the very great diversity among men; but although we saw these things, we did not under- stand the reason of them; and this only was suggested to us from the visible diversity, that we should examine and in- quire upon what principle these things were either created or diversely arranged. And a zeal or desire for knowledge of this kind being conceived by us on earth, the full understand- ing and comprehension of it will be granted after death, if indeed the result should follow according to our expectations. When, therefore, we shall have fully comprehended its nature, we shall understand in a twofold manner what we saw on earth. Some such view, then, must we hold regarding this abode in the air. I think, therefore, that all the saints who depart from this life will remain in some place situated on the earth, which holy Scripture calls paradise, as in some place of instruction, and, so to speak, class-room or school of souls, in which they are to be instructed regarding all the 1 Eph. ii. 2. There is an evident omission of scime words in the text, such as, ‘6 They will enter into it,” ete. 21 Thess. iv. 17.
152 ORIGEN DE PRINCIPIIS. [Book 1.
things which they had seen on earth, and are to receive also some information respecting things that are to follow in the future, as even when in this life they had obtained in some degree indications of future events, although “through a glass darkly,” all of which are revealed more clearly and dis- tinctly to the saints in their proper time and place. If any one indeed be pure in heart, and holy in mind, and more practised in perception, he will, by making more rapid pro- gress, quickly ascend to a place in the air, and reach the kingdom of heaven, through those mansions, so to speak, in the various places which the Greeks have termed spheres, t.e. globes, but which holy Scripture has called heavens; in each of which he will first see clearly what is done there, and in the second place, will discover the reason why things are so done: and thus he will in order pass through all gradations, following Him who hath passed into the heavens, Jesus the Son of God, who said, “I will that where I am, these may be also.” + And of this diversity of places He speaks, when He says, “In my Father’s house are many mansions.” He Him- self is everywhere, and passes swiftly through all things; nor are we any longer to understand Him as existing in those narrow limits in which He was once confined for our sakes, i.e. not in that circumscribed body which He occupied on earth, when dwelling among men, according to which He might be considered as enclosed in some one place.
7. When, then, the saints shall have reached the celestial abodes, they will clearly see the nature of the stars one by one, and will understand whether they are endued with life, or their condition, whatever it is. And they will comprehend also the other reasons for the works of God, which He Him- self will reveal to them. For IIe will show to them, as to children, the causes of things and the power of His creation,” and will explain why that star was placed in that particular quarter of the sky, and why it was separated from another by so great an intervening space; what, e.g., would have been the consequence if it had been nearer or more remote; or if 1 John xiv. 2. 2 Virtutem sux conditionis, Seine Schupferkraft (Schnitzer).
Crap. x1. | ORIGEN DE PRINCIPITS. 153 that star had been larger than this, how the totality of things would not have remained the same, but all would have been transformed into a different condition of being. And so, when they have finished all those matters which are connected with the stars, and with the heavenly revolutions, they will come to those which are not seen, or to those whose names only we have heard, and to things which are invisible, which the Apostle Paul has informed us are numerous, although what they are, or what difference may exist among them, we cannot even conjecture by our feeble intellect. And thus the rational nature, growing by each individual step, not as it grew in this life in flesh, and body, and soul, but enlarged in understanding and in power of perception, is raised as a mind already perfect to perfect knowledge, no longer at all impeded by those carnal senses, but increased in intellectual growth; and ever gazing purely, and, so to speak, face to face, on the causes of things, it attains perfection, firstly, viz. that by which it ascends to [the truth],’ and secondly, that by which it abides in it, having problems and the understanding of things, and the causes of events, as the food on which it may feast. For as in this life our bodies grow physically to what they are, through a sufficiency of food in early life supplying the means of increase, but after the due height has been attained we use food no longer to grow, but to live, and to be preserved in life by it; so also I think that the mind, when it has attained perfection, eats and avails itself of suitable and appropriate food in such a degree, that nothing ought to be either deficient or superfluous. And in all things this food is to be understood as the contemplation and understanding of God, which is of a measure appropriate and suitable to this nature, which was made and created; and this measure it is proper should be observed by every one of those who are beginning to see God, te. to understand Him through purity of heart.
1In id: To that state of the soul in which it gazes purcly on the causes of things.
BOOK III. PREFACE OF RUFINUS.
¥IADER, remember me in your prayers, that we too may deserve to be made emulators of the spirit. The two former books on Zhe Principles I translated not only at your instance, but even under pressure from you during the days of Lent;' but as you, my devout brother Macarius, were not only living near me during that time, but had more leisure at your command than now, so I also worked the harder; whereas I have been longer in explaining these two latter books, seeing you came less frequently from a distant extremity of the city to urge on my labour. Now if you remember what I warned you of in my former preface,—that certain persons would be indignant, if they did not hear that we spoke some evil of Origen, —that, I imagine, you have forthwith experi- enced, has come to pass. But if those demons? who excite the tongues of men to slander were so infuriated by that work, in which he had not as yet fully unveiled their secret proceedings, what, think you, will be the case in this, in which he will expose all those dark and hidden ways, by which they creep into the hearts of men, and deceive weak and unstable souls? You will immediately see all things thrown into confusion, seditions stirred up, clamours raised throughout the whole city, and that individual summoned to receive sentence of condemnation who endeavoured to dispel the diabolical darkness of ignorance by means of the light of the gospel lamp.? Let such things, however, be lightly 1 Diebus quadragesima. 2 Deemoncs. § Evangelice lucerne lumine diabolicas ignorantia tenebras.
Book 11. | PREFACE OF RUIFINUS. 155 esteemed by him who is desirous of being trained in divine learning, while retaining.in its integrity the rule of the . Catholic faith.’ I think it necessary, however, to remind you that the principle observed in the former books has been observed also in these, viz. not to translate what appeared contrary to Origen’s other opinions, and to our own belief, but to pass by such passages as being interpolated and forged by others. But if he has appeared to give expression to any novelties regarding rational creatures (on which subject the essence of our faith does not depend), for the sake of discus- sion and of adding to our knowledge, when perhaps it was necessary for us to answer in such an order some heretical opinions, I have not omitted to mention these either in the present or preceding books, unless when he wished to repeat in the following books what he had already stated in the previous ones, when I have thought it convenient, for the sake of brevity, to curtail some of these repetitions. Should any one, however, peruse these passages from a desire to enlarge his knowledge, and not to raise captious objections, he will do better to have them expounded by persons of skill. For it is an absurdity to have the fictions of poetry and the ridiculous plays of comedy’ interpreted by grammarians, and to suppose that without a master and an interpreter any one is able to learn those things which are spoken either of God or of the heavenly virtues, and of the whole universe of things, in which some deplorable error either of pagan philo- sophers or of heretics is confuted; and the result of which is, that men would rather rashly and ignorantly condemn things that are difficult and obscure, than ascertain their meaning by diligence and study. 1 Salva fidei Catholic regula. 2 Comoadiarum ridiculas fabulas, TRANSLATED FROM LATIN OF RUFINUS.
—iee CHAPTER I. ON THE FREEDOM OF THE WILL.
1. Some such opinions, we believe, ought to be entertained regarding the divine promises, when we direct our under- standing to the contemplation of that eternal and infinite ‘world, and gaze on its ineffable joy and blessedness. But as 1 The whole of this chapter has been preserved in the original Greek, which is literally translated in corresponding portions on each page, 80 that the differences between Origen’s own words and the amplifica- tions and alterations of the paraphrase of Rufinus may be at once patent to the reader.
' TRANSLATION FROM THE GREEK.
CHAPTER I.
ON THE FREEDOM OF THE WILL,! WITH AN EXPLANATION AND INTERPRETATION OF THOSE STATEMENTS OF SCRIP- TURE WHICH APPEAR TO NULLIYFY IT.
1. Since in the preaching of the church there is included the doctrine respecting a just judgment of God, which, when believed to be true, incites those who hear it to live virtuously, and to shun sin by all means, inasmuch as they manifestly acknowledge that things worthy of praise and blame are 1 sepl roy adreSovaiov.
eee eee «a _ i Cuap. 1. ] ORIGEN DE PRINCIPIS. 157 FROM THE LATIN.
the preaching of the church includes a belief in a future and just judgment of God, which belief incites and persuades men to a good and virtuous life, and to an avoidance of sin by all possible means; and as by this it is undoubtedly indi- cated that it is within our own power to devote ourselves either to a life that is worthy of praise, or to one that is worthy of censure, I therefore deem it necessary to say a few words regarding the freedom of the will, seeing that this topic has been treated by very many writers in no mean style. And that we may ascertain more easily what is the freedom of the will, let us inquire into the nature of will and of desire.’
2. Of all things which move, some have the cause of their motion within themselves, others receive it from without: and all those things only are moved from without which are without life, as stones, and pieces of wood, and whatever things are of such a nature as to be held together by the con- stitution of their matter alone, or of their bodily substance.” That view must indeed be dismissed which would regard 1 Natura ipsius arbitrii voluntatisque.
2 Quecunque hujusmodi sunt, que solo habitu materiz suze vel cor- porum constant.
FROM THE GREEK, within our own power, come and let us discuss by themselves a few points regarding the freedom of the will—a question of all others most necessary. And that we may understand what the freedom of the will is, it is necessary to unfold the conception of it,’ that this being declared with precision, the subject may be placed before us.
2. Of things that move, some have the cause of their motion within themselves; others, again, are moved only from without. Now only portable things are moved from without, such as pieces of wood, and stones, and all matter that is held together by their constitution alone.” And let that view be removed from consideration which calls the flux of bodies 1 ray Evvotay avrov dvawrveas. 2 bm0 Elews peouns.
158 ORIGEN DE PRINCIPIIS. [Book m1.
FROM THE LATIN, the dissolution of bodies by corruption as motion, for it has no bearing upon our present purpose. Others, again, have the cause of motion in themselves, as animals, or trees, and all things which are held together by natural life or soul; among which some think ought to be classed the veins of metals. Tire, also, is supposed to be the cause of its own motion, and perhaps also springs of water. And of those things which have the causes of their motion in themselves, some are said to be moved out of themselves, others by them- selves. And they so distinguish them, because those things are moved out of themselves which are alive indeed, but have no soul;* whereas those things which have a soul are moved by themselves, when a phantasy,’ i.e. a desire or in- citement, is presented to them, which excites them to move towards something. Finally, in certain things endowed with a soul, there is such a phantasy, ze. a will or feeling,’ as by a kind of natural instinct calls them forth, and arouses them to orderly and regular motion; as we sce to be the case with spiders, which are stirred up in a most orderly manner by a phantasy, z.e. a sort of wish and desire for weaving, to under- take the production of a web, some natural movement un- doubtedly calling forth the effort to work of this kind. Nor 1 Non tamen animantia sunt. 2 Phantasia. 8 Voluntas vel sensus.
FROM THE GEEK, motion, since it is not needed for our present purpose. But animals and plants have the cause of their motion within themselves, and in general whatever is held together by nature and a soul, to which class of things they say that metals also belong. And besides these, fire too is self-moved, and perhaps also fountains of water. Now, of those things which have the cause of their movement within themselves, some, they say, are moved out of themselves, others from themselves: things without life, out of themselves; animate things, from themselves. For animate things are moved from themselves, a phantasy’ springing up in them which incites 1 Cavracias.
Cnap. 1.] ORIGEN DE PRINCIPIIS. 159 FROM THE LATIN. is this very insect found to possess any other feeling than the natural desire of weaving; as in like manner bees also exhibit a desire to form honeycombs, and to collect, as they say, aerial honey.
3. But since a rational animal not only has within itself these natural movements, but has moreover, to a greater ex- tent than other animals, the power of reason, by which it can judge and determine regarding natural movements, and dis- approve and reject some, while approving and adopting others, so by the judgment of this reason may the movements of men be governed and directed towards a commendable life. And from this it follows that, since the nature of this reason which is in man has within itself the power of distinguishing between good and evil, and while distinguishing possesses the faculty of selecting what it has approved, it may justly be deemed worthy of praise in choosing what is good, and deserving of censure in following that which is base or wicked. This in- 1 Mella, ut aiunt, acria congregandi. Rufinus seems to have read, in the original, depowAacriiy instead of xxco7vAaoreiv,—an evidence that he followed in general the worst readings (Redepenning).
FROM THE GlhEEK, to effort. And again, in certain animals phantasies are formed which call forth an effort, the nature of the phantasy’ stirring up the effort in an orderly manner, as in the spider is formed the phantasy of weaving; and the attempt to weave follows, the nature of its phantasy inciting the insect in an orderly manner to this alone. And besides its phiantasial nature, nothing else is believed to belong to the insect.” And in the bee there is formed the phantasy to produce wax.
3. The rational animal, however, has, in addition to its phantasial nature, also reason, which judges the phantasics, and disapproves of some and accepts others, in order that thie animal may be led according to them. Therefore, since 1 Qucews Davracrixys.
2 wal ovdevds AArOU eta Try Cavractinyy avTOU Quoi TETIOTIU“LEVOY TOD (wou.
160 ORIGEN DE PRINCIPLIS. [ Boox 111.
FROM THE LATIN.
deed must by no means escape our notice, that in some dumb animals there is found a more regular movement’ than in others, as in hunting-dogs or war-horses, so that they may appear to some to be moved by a kind of rational sense. But we must believe this to be the result not so much of reason as of some natural instinct,” largely bestowed for purposes of that kind. Now, as we had begun to remark, seeing that such is the nature of a rational animal, some things may happen to us human beings from without; and these, coming in contact with our sense of sight, or hearing, or any other of our senses, may incite and arouse us to good movements, or the contrary; and seeing they come to us from an external source, it is not within our own power to prevent their com- ing. But to determine and approve what use we ought to make of those things which thus happen, is the duty of no other than of that reason within us, ze. of our own judg- ment; by the decision of which reason we use the incitement, 1 Ordinatior quidem motus. 2 Incentivo quodam et naturali motu.
FROM TUE GREEK. there are in the nature of reason aids towards the contempla- tion of virtue and vice, by following which, after beholding good and evil, we select the one and avoid the other, we are deserving of praise when we give ourselves to the practice of virtue, and censurable when we do the reverse. We must not, however, be ignorant that the greater part of the nature assigned to all things is a varying quantity’ among animals, both in a greater and a less degree; so that the instinct in hunting-dogs and in war-horses approaches somehow, so to speak, to the faculty of reason. Now, to fall under some one of those external causes which stir up within us this phantasy or that, is confessedly not one of those things that are dependent upon ourselves; but to determine that we shall use the occurrence in this way or differently, is the preroga- tive of nothing else than of the reason within us, which, as occasion offers,’ arouses us towards efforts inciting to what is FoowWs. 2 race Tas éPopmas.
Cuap. 1. | ORIGEN DE PRINCIPIS. 161 FROM THE LATIN, which comes to us from without for that purpose, which reason approves, our natural movements being determined by its aged either to good actions or the reverse.
. If any one now were to say that those things which Bike to us from an external cause, and call forth our movements, are of such a nature that it is impossible to resist them, whether they incite us to good or evil, let the holder of this opinion turn his attention for a little upon himself, and carefully inspect the movements of his own mind, unless he has discovered already, that when an enticement to any desire arises, nothing is accomplished until the assent of the soul is gained, and the authority of the mind has granted indulgence to the wicked suggestion; so that a claim might seem to be made by two parties on certain probable grounds as to a judge residing within the tribunals of our heart, in order that, after the statement of reasons, the decree of execution may proceed from the judgment of reason.’ For, to take an illus- tration: if, to a man who has determined to live continently and chastely, and to keep himself free from all pollution with 1 Ita ut etiam verisimilibus quibusdam causis intra cordis nostri tri- bunalia velut judici residenti ex utraque parte adhiberi videatur assertiv, ut causis prius expositis gerendi sententia de rationis judicio proferatur.
FROM THE GREEK, virtuous and becoming, or turns us aside to what is the reverse.
4. But if any one maintain that this very external cause is of such a nature that it is impossible to resist it when it comes in such a way, let him turn his attention to his own feelings and movements, [and see] whether there is not an approval, and assent, and inclination of the controlling prin- ciple towards some object on account of some specious argu- ments.' For, to take an instance, a woman who has appeared. before a man that has determined to be chaste, and to refrain from carnal intercourse, and who has incited him to act con- trary to his purpose, is not a perfect? cause of annulling his 1 dic raode ras widavernras. 3 evroreans.
ORIG.. L 162 ORIGEN DE PRINCIPITS. [ Boox uz.