FROM THE GREEK. those spoken of by the apostle, when he says, “ We speak wisdom among them that are perfect, but not the wisdom of the world, nor of the rulers of this world, who come to nought; but we speak the wisdom of God in a mystery, the hidden wisdom, which God hath ordained before the ages, unto our glory,”* [may receive edification] from the spiritual Jaw, which has a shadow of good things to come. For as man consists of body, and soul, and spirit, so in the same way does Scripture, which has been arranged to be given by God for the salvation of men. And therefore we deduce this also from a book which is despised by some — The Shepherd—in respect of the command given to Hermas to write two books, and after so doing to announce to the presbyters of the church what he had learned from the 302 ORIGEN DE PRINCIPIIS. [Book rv.
FROM THE LATIN. and let Clement send through all the cities which are abroad, while you will announce to the presbyters of the church.”’ Grapte, accordingly, who is commanded to admonish the orphans and widows, is the pure understanding of the letter itself; by which those youthful minds are admonished, who have not yet deserved to have God as their Father, and are on that account styled orphans. They, again, are the widows, who have withdrawn themselves from the unjust man, to whom they had been united contrary to law; but who have remained widows, because they have not yet advanced to the stage of being joined to a heavenly Bridegroom. Clement, moreover, is ordered to send into those cities which are abroad what is written to those individuals who already are withdrawing from the letter,—as if the meaning were to those souls who, being built up by this means, have begun to rise above the cares of the body and the desires of the flesh; while he himself, who had learned from the Holy Spirit, is commanded to announce, not by letter nor by book, but by FROM THE GREEK. Spirit. The words are as follow: “ You will write two books, and give one to Clement, and one to Grapte. And Grapte shall admonish the widows and the orphans, and Clement will send to the cities abroad, while you will an- nounce to the presbyters of the church.” Now Grapte, who admonishes the widows and the orphans, is the mere letter [of Scripture], which admonishes those who are yet children in soul, and not able to call God their Father, and who are on that account styled orphans,—admonishing, moreover, those who no longer have an unlawful bridegroom,” but who remain widows, because they have not yet become worthy of the [heavenly] Bridegroom; while Clement, who is already beyond the letter, is said to send what is written to the cities abroad, as if we were to call these the “ souls,” who are above [the influence of] bodily [affections] and 1 Cf. Ante-Nicene Library, vol. ‘ Apostolic Fathers,” p. 331 and note.
WLPLIOUW YUL.
Cuap. 1. ] ORIGEN DE PRINCIPIIS. 303 FROM THE LATIN, the living voice, to the presbyters of the church of Christ, i.e. to those who possess a mature faculty of wisdom, capable of receiving spiritual teaching.
12. This point, indeed, is not to be passed by without notice, viz. that there are certain passages of Scripture where this “ body,” as we termed it, ze. this inferential historical sense,’ is not always found, as we shall prove to be the case in the following pages, but where that which we termed “soul” or “spirit” can only be understood. And this, I think, is indicated in the Gospels, where there are said to be placed, according to the manner of purification among the Jews, six water-vessels, containing two or three firkins* a-piece; by which, as I have said, the language of the Gospel seems to indicate, with respect to those who are secretly called by the apostle “ Jews,” that they are purified by the word of Scripture,—receiving indeed sometimes two firkins, te. the understanding of the “ soul” or “ spirit,” 1 Consequentia historialis intelligentiz. 2 Metretes.
FROM THE GREEK.
degraded’ ideas,—the disciple of the Spirit himself being enjoined to make known, no longer by letters, but by living words, to the presbyters of the whole church of God, who have become grey * through wisdom.
12. But as there are certain passages of Scripture which do not at all contain the “corporeal” sense, as we shall show in the following [paragraphs], there are also places where we must seek only for the “ soul,” as it were, and “spirit” of Scripture. And perhaps on this account the water-vessels containing two or three firkins a-picce are said to lie for the purification of the Jews, as we read in the Gospel according to John: the expression darkly intimating, with respect to those who [are called] by the apostle “Jews” secretly, that they are purified by the word of Scripture, receiving sometimes two firkins, 2.e., so to speak, the “ psychi- cal” and “spiritual” sense; and sometimes three firkins, THY %LTW VONKATOY. WETOMIDUEIOSS.
304 ORIGEN DE PRINCIPIS. [ Boos Iv.
FROM THE LATIN. according to our statement as above; sometimes even three [firkins], when in the reading [of Scripture] the “ bodily ” sense, which is the “ historical,’ may be preserved for the edification of the people. Now six water-vessels are appro- priately spoken of, with regard to those persons who are puri- fied by being placed in the world; for we read that in six days—which is the perfect number—this world and all things in it were finished. How great, then, is the utility of this first “‘ historical ” sense which we have mentioned, is attested by the multitude of all believers, who believe mith adequate faith and ‘simplicity, and does not need much argument, because it is openly manifest to all; whereas of that sense which we have called above the “soul,” as it were, of Scripture, the Apostle Paul has given us numerous examples in the first Epistle to the Corinthians. For we find the expression, “Thou shalt not muzzle the mouth of the ox that treadeth out the corn.”* And afterwards, when explaining what precept ought to be understood by this, he adds the words: “Doth God take care for oxen? or saith He it altogether for our sakes? For our sakes, no doubt, this is written; 1 Cf. 1 Cor. ix. 9 and Deut. xxv. 4.
FROM THE GREEK. since some have, in addition to those already mentioned, also the “corporeal” sense, which is capable of [producing] edi- fication. And six water-vessels are reasonably [appropriate ] to those who are purified in the world, which was made in six days—the perfect number. That the first “ sense,” then, is profitable in this respect, that it is capable of imparting edification, is testified by the multitudes of genuine and simple believers; while of that interpretation which is re- ferred back to the “soul,” there is an illustration in Paul’s first Epistle to the Corinthians. The expression is, “Thou shalt not muzzle the mouth of the ox that treadeth out the corn;”? to which he adds, “ Doth God take care of oxen? or saith He it altogether for our sakes? For our sakes, no 1 Cf. 1 Cor. ix. 9 and Deut. xxv. 4.
Crap. 1. | ORIGEN DE PRINCIPIIS. 305 FROM THE LATIN. that he who plougheth should plough in hope, and he that thresheth, in hope of partaking.”* Very many other pas- sages also of this nature, which are in this way explained of the law, contribute extensive information to the hearers.
13. Now a “spiritual” interpretation is of this nature: when one is able to point out what are the heavenly things of which these serve as the patterns and shadow, who are Jews “according to the flesh,” and of what things future the law contains a shadow, and any other expressions of this kind that may be found in holy Scripture; or when Jit is a subject of inquiry, what is that wisdom hidden in a mystery which “God ordained before the world for our glory, which none of the princes of this world knew;”? or the meaning of the apostle’s language, when, employing certain illustrations from Exodus or Numbers, he says: “ These things happened to them in a ficure,® and they are written on our account, on 3 In figura. Greek (tert. recept.) r¥vo1. Lachmann reads ruzimas.
FROM THE GREEK. doubt, this was written: that he that plougheth should plough in hope, and that he who thresheth, in hope of partaking.” And there are numcrous interpretations adapted to the multi- tude which are in circulation, and which edify those who are unable to understand profounder meanings, and which have somewhat the same character.
13. But the interpretation is “ spiritual,” when one is able to show of what heavenly things the Jews “ according to the flesh” served as an example and a shadow, and of what future blessings the law contains a shadow. And, generally, we must investigate, according to the apostolic promise, “ the wisdom in a mystery, the hidden wisdom which God ordained before the world for the glory” of the just, which “none of the princes of this world knew.”? And the same apostle says somewhere, after referring to certain events mentioned as occurring in Exodus and Numbers, “that these things ORIG. U 306 ORIGEN DE PRINCIPIS. ~ [Boor rv.
FROM THE LATIN. whom the ends of the ages have come.”* Now, an oppor- tunity is afforded us of understanding of what those things which happened to them were figures, when he adds: “ And they drank of that spiritual rock which followed them, and that rock was Christ.”? In another epistle also, when re- ferring to the tabernacle, he mentions the direction which was given to Moses: “Thou shalt make [all things] according to the pattern which was showed thee in the mount.”* And writing to the Galatians, and upbraiding certain individuals who seem to themselves to read the law, and yet without understanding it, because of their ignorance of the fact that an allegorical meaning underlies what is written, he says to them in a certain tone of rebuke: “Tell me, ye who desire to be under the law, do ye not hear the law? For it is written that Abraham had two sons; the one by a bond maid, the other by a free woman. But he who was of the bond 3 Cf. Ex. xxv. 40 and Heb. viii. 5.
rm | FROM THE GREEK.
happened to them figuratively, but that they were written on our account, on whom the ends of the world are come.”! And he gives an opportunity for ascertaining of what things these were patterns, when he says: “ For they drank of the spiritual rock that followed them, and that rock was Christ.”? And in another epistle, when sketching the various matters relating to the tabernacle, he used the words: “Thou shalt make everything according to the pattern shcewed thee in the mount.”* Moreover, in the Epistle to the Galatians, as if upbraiding those who think that they read the law, and vet do not understand it, judging that those do not understand it who do not reflect that allegories are contained under what is written, he says: “Tell me, ye that desire to be under the law, do ye not hear the law? For it is written, Abraham had two sons; the one by the bond maid, the other by the 8 Cf. Ex. xxv. 40 and Heb. viii. 5.
See @) eee oo Se SP ee ee eee Cuar. 1. ] ORIGEN DE PRINCIPIS. 307 FROM THE LATIN. woman was born according to the flesh; but he of the free woman was by promise. Which things are an allegory: for these are the two covenants.”* And here this point is to be attended to, viz. the caution with which the apostle employs the expression, “ Ye who are under the law, do ye not hear the lav?” Do ye not hear, t.e. do ye not understand and know? In the Epistle to the Colossians, again, briefly sum- ming up and condensing the meaning of the whole law, he says: “ Let no man therefore judge you in mcat, or in drink, or in respect of holy days, or of the new moon, or of the Sabbath, which are a shadow of things to come.” Writing to the Hebrews also, and treating of those who be- long to the circumcision, he says: “Those who serve to the example and shadow of heavenly things.”* Now perhaps, throuch these illustrations, no doubt will be entertained regarding the five books of Moses, by those who hold the 1 Gal. iv. 21-24. 2 Col. ii. 16, 3 Heb. viii. 5.
FROM THE GREEK. free woman. But he who was by the bond maid was born according to the flesh; but he of the free woman was by promise. Which things are an allegory:’ for these are the two covenants,” and soon. Now we imust carefully observe each word employed by him. He says: “ Ye who desire to be under the law,” not “ Ye that are under the law;” and, “ Do ye not hear the law?”—“ hearing” being understood to mean “ comprehending” and “ knowing.” And in the Epistle to the Colossians, briefly abridging the meaning of the whole lcg's- lation, he says: “ Let no man therefore judge you in meat, and in drink, or in respect of a festival, or of a new moon, or of Sabbaths, which are a shadow of things to come.”? ~More- over, in the Itpistle to the Hebrews, discoursing of those who belong to the circumcision, he writes: “ who serve for an ensample and shadow of heavenly things.”* Now it is probable that, from these illustrations, those will entertain no doubt with respect to the five books of Moses, who have once 1 grAnyopovusve. 2 Col. ii. 16. 3 Heb. viii. 5.
308 ORIGEN DE PRINCIPIIS. [ Book tv.
FROM THE LATIN. writings of the apostle, as divinely inspired. And if they require, with respect to the rest of the history, that those events which are contained in it should be considered as having happened for an ensample to those of whom they are written, we have observed that this also has been stated in the Epistle to the Romans, where the apostle adduces an instance from the third book of Kings, saying, “I have left me seven thousand men who have not bowed the knee to Baal;”? which expression Paul understood as figuratively spoken of those who are called Israelites according to the election, in order to show that the advent of Christ had not only now been of advantage to the Gentiles, but that very many even of the race of Israel had been called to salvation. 14. This being the state of the case, we shall sketch out, as if by way of illustration and pattern, what may occur to us with regard to the manner in which Holy Scripture is to be understood on these several points, repeating in thie first 1 Rom. xi. 4; cf. 1 Kings xix. 18.
FROM THE GREEK.
FROM THE GREEK.
given in their adhesion to the apostle, as divinely inspired;* but do you wish to know, with regard to the rest of the history, if it also happened as a pattern? We must note, then, the expression in the Epistle to the Romans, “I have left to myself seven thousand men, who have not bowed the knee to Baal,”? quoted from the third book of Jings, which Paul has understood as equivalent [in meaning] to those who are Israelites according to election, because not only were the Gentiles benefited by the advent of Christ, but also certain of the race of God.?
14. This being the state of the case, we have to sketch what seem to us to be the marks of the [true] understanding of Scriptures. And, in the first place, this must be pointed out, that the object of the Spirit, which by the providence of 1 Gs bsiov dydoe. 2 Rom. xi. 43; ef. 1 Kings xix. 18. 8 tives ado Tou bsiov vivous, t.e. Israclites.
Cuap. 1. ] ORIGEN DE PRINCIPIIS. 309 _ FROM THE LATIN.
instance, and pointing out this fact, that the Holy Spirit, by the providence and will of God, through the power of His only-begotten Word, who was in the beginning God with God, enlightened the ministers of truth, the prophets and apostles, to understand the mysteries of those things or causes which take place among men, or with respect to men.’ And by “men,” I now mean souls that are placed in bodies, who, relating those mysteries that are known to them, and revealed through Christ, as if they were a kind of human transactions, or handing down certain legal observances and injunctions, described them figuratively;? not that any one who pleased might view these expcsitions as deserving to be trampled under foot, but that he who should devote himself with all chastity, and sobriety, and watchfulness, to studics of this kind, might be able by this means to trace out the meaning of the Spirit of God, which is perhaps lying pro- foundly buried, and the context, which may be pointing again in another direction than the ordinary usage of speech would 1 Que inter homines, vel de hominibus geruntur. | 2 Figuraliter describebant.
FROM THE GREEK, God, through the Word who was in the beginning with God, illuminated the ministers of truth, the prophets and apostles, was especially [the communication] of ineffable inysteries regarding the affairs of men (now by men I mean those souls that make use of bodies), in order that he who is capable of instruction may by investigation, and by devoting himself to the study of the profundities of meaning contained in the words, become a participator of all the doctrines of his counsel. And among those matters which relate to souls (who cannot otherwise obtain perfection apart from the rich and wise truth of God), the [doctrines] belonging to God and His only-begotten Son are necessarily laid down as primary, viz. of what nature He is, and in what manner Hle is the Son of God, and what are the causes of His descending even to [the assumption of] human flesh, and of complete 310 ORIGEN DE PRINCIPIIS. [Book tv.
FROM THE LATIN.
indicate. And in this way he might become a sharer in the knowledge of the Spirit, and a partaker in the divine counsel, because the soul cannot come to the perfection of knowledge otherwise than by inspiration of the truth of the divine wisdom. Accordingly, it is of God, ie. of the Father, and of the Son, and of the Holy Spirit, that these men, filled with the Divine Spirit, chiefly treat; then the mysteries relating to the Son of God—how the Word became flesh, and why He descended even to the assumption of the form of a servant—are the subject, as I have said, of explanation by those persons who are filled with the Divine Spirit. It next followed, necessarily, that they should instruct mortals by divine teaching, regarding rational creatures, both those of heaven and the happier ones of earth; and also [should explain] the differences among souls, and the origin of these differences; and then should tell what this world is, and why it was created; whence also sprung the great and terrible wickedness which extends over the earth. And whether that wickedness is found on this earth only, or in other places, is a point which it was necessary for us to learn from divine teaching. Since, then, it was the intention of the Holy Spirit EROM THE GREEK.
EROM THE GREEK.
humanity; and what, also, is the operation of this [Son], and upon whom and when exercised. And it was necessary also that the subject of kindred beings, and other rational creatures, both those who are divine and those who have fallen from blessedness, together with the reasons of their fall, should be contained in the divine teaching; and also that of the diversities of souls, and of the origin of these diversities, and of the nature of the world, and the cause of its existence. We must learn also the origin of the great and terrible wickedness which overspreads the earth, and whether it is confined to this earth only, or prevails else- where. Now, while these and similar objects were present to the Spirit, who enlightened the souls of the holy ministers of the truth, there was a second object, for the sake of those Cuap. 1. | ORIGEN DE PRINCIPIIS. 311 FROM THE LATIN. to enlichten with respect to these and similar subjects, those holy souls who had devoted themselves to the service of the truth, this object was kept in view, in the second place, viz. for the sake of those who either could not or would not give themselves to this labour and toil by which they might deserve to be instructed in or to recognise things of such value and importance, to wrap up and conceal, as we said before, in ordinary langnage, under the covering of some history and narrative of visible things, hidden mysteries. There is therefore introduced the narrative of the visible creation, and the creation and formation of the first man; then the offspring which followed from him in succession, and some of the actions which were done by the good among his posterity, are related, and occasionally certain crimes also, which are stated to have been committed by them as being human; and afterwards certain unchaste or wicked deeds also are narrated as being the acts of the wicked. The descrip- tion of battles, moreover, is given in a wonderful manner, and the alternations of victors and vanquished, by which cer- tain ineffable mysteries are made known to those who know how to investigate statements of that kind. By an admirable FROM THE GREEK.
FROM THE GREEK.
who were unable to endure the fatigue of investigating matters so important, viz. to conceal the doctrine relating to the previously mentioned subjects, in expressions containing a narrative which conveyed an announcement regarding the things of the visible creation,’ the creation of man, and the successive descendants of the first men until they became numerous; and other histories relating the acts of just men, and the sins occasionally committed by these same men as being human beings, and the wicked deeds, both of unchastity and vice, committed by sinful and ungodly men. And what is most remarkable, by the history of wars, and of the victors, and the vanquished, certain mysteries are indicated to those who are able to test these statements. And more wonderful 1 spl ray aladnray dnusoupyyatuy.
312° ORIGEN DE PRINCIPIIS. _ [Book Iv.
FROM THE LATIN discipline of wisdom, too, the law of truth, even of the prophets, is implanted in the Scriptures of the law, each of which is woven by a divine art of wisdom, as a kind of covering and veil of spiritual truths; and this 1s what we have called the “body” of Scripture, so that also, in this way, what we have called the covering of the letter, woven by the art of wisdom, might be capable of edifying and profiting many, when others would derive no benefit.
15. But as if, in all the instances of this covering (2.e. of this history), the logical connection and order of the law had been preserved, we would not certainly believe, when thus possessing the meaning of Scripture in a continuous series, that anything else was contained in it save what was indi- cated on the surface; so for that reason divine wisdom took care that certain stumbling-blocks, or interruptions,’ to the historical meaning should take place, by the introduction into 1 Intercapedines.
FROM THE GREEK, still, the laws of truth are predicted by the written legisla- tion;—all these being described in a connected series, with a power which is truly in keeping with the wisdom of God. Tor it was intended that the covering also of the spiritual truths—I mean the “bodily” part of Scripture—should not be without profit in many cases, but should be capable of improving the multitude, according to their capacity.
15. But since, if the usefulness of the legislation, and the sequence and beauty * of the history, were universally evident of itself,? we should not believe that any other thing could be understood in the Scriptures save what was obvious, the word of God has arranged that certain stumbling-blocks, as it were, and offences, and impossibilities, should be introduced into the midst of the law and the history, in order that we may not, through being drawn away in all directions by the merely attractive nature of the language,’ either altogether fall away 1 yraQupey. 2 cevrcdes. 3 ure Tig ALZEwe EAxOMEVOS TO AhyuyOY AExpaTtoy ExovENS.
Cuap. 1. ] ORIGEN DE PRINCIPIIS. 313 FROM THE LATIN..
the midst [of the narrative] of certain impossibilities and in- congruities; that in this way the very interruption of the narrative might, as by the interposition of a bolt, present an obstacle to the reader, whereby he might refuse to acknow- ledge the way which conducts to the ordinary meaning; and being thus excluded and debarred from it, we might be recalled to the beginning of another way, in order that, by entering upon a narrow path, and passing to a loftier and more sublime road, he might lay open the immense breadth of divine wisdom.’ This, however, must not be unnoted by us, that as the chief object of the Holy Spirit is to preserve the coherence of the spiritual meaning, either in those things which ought to be done or which have been already per- formed, if He anywhere finds that those events which, accord- ing to the history, took place, can be adapted to a spiritual meaning, He composed a texture of both kinds in one style of narration, always concealing the hidden meaning more deeply; but where the historical narrative could not be made appropriate to the spiritual coherence of the occurrences, He 1 Ut ita celsioris cujusdam et eminentioris tramitis per angusti callis ingressum immensam divine scientiz latitudinem pandat.
FROM THE GREEK. from the [true] doctrines, as learning nothing worthy of God, or, by not departing from the letter, come to the knowledge of nothing more divine. And this also we must know, that the principal aim being to announce the “spiritual” connection in those things that are done, and that ought to be done, where the Word found that things done according to the his- tory could be adapted to these mystical senses, Ile made use of them, concealing from the multitude the deeper meaning; but where, in the narrative of the development of super- sensual things,’ there did not follow the performance of those certain events, which was already indicated by the mystical meaning, the Scripture interwove in the history [the account of] some event that did not take place, sometimes what could 1 ty rn dinyyoes THs wepi Taw vonTav axorovbias.
314 ORIGEN DE PRINCIPIIS. [Book tv.
FROM THE LATIN. inserted sometimes certain things which either did not take place or could not take place; sometimes also what might happen, but what did not: and He does this at one time in a few words, which, taken in their “ bodily” meaning, seem incapable of containing truth, and at another by the inser- tion of many. And this we find frequently to be the case in the legislative portions, where there are many things mani- festly useful among the “ bodily ” precepts, but a very great number also in which no principle of utility is at all dis- cernible, and sometimes even things which are judged to be impossibilities. Now all this, as we have remarked, was done by the Holy Spirit in order that, seeing those events which lie on the surface can be neither true nor useful, we may be led to the investigation of that truth which is more deeply concealed, and to the ascertaining of a meaning worthy of God in those Scriptures which we believe to be inspired by Him.
16. Nor was it only with regard to those Scriptures which were composed down to the advent of Christ that the Holy FROM THE GREEK.
not have happened; sometimes what could, but did not. And sometimes a few words are interpolated which are not true in their literal acceptation,’ and sometimes a larger number. And a similar practice also is to be noticed with regard to the legislation, in which is often to be found what is useful in itself, and appropriate to the times of the legislation; and sometimes also what does not appear to be of utility; and at other times impossibilities are recorded for the sake of the more skilful and inquisitive, in order that they may give themselves to the toil of investigating what is written, and thus attain to a becoming conviction of the manner in which a meaning worthy of God must be sought out in such sub- jects.
16. It was not only, however, with the [Scriptures com- posed] before the advent [of Christ] that the Spirit thus l xareé TO GWU.
Cuar. 1.] ORIGEN DE PRINCIPIIS. 515 FROM THE LATIN. Spirit thus dealt; but as being one and the same Spirit, and proceeding from one God, He dealt in the same way with the evangelists and apostles. For even those narratives which He inspired them to write were not composed without the aid of that wisdom of His, the nature of which we have above explained. Whence also in them were intermingled not a few things by which, the historical order of the narrative being interrupted and broken up, the attention of the reader might be recalled, by the impossibility of the case, to an ex- amination of the inner meaning. But, that our meaning may be ascertained by the facts themselves, let us examine the passages of Scripture. Now who is there, pray, pos- sessed of understanding, that will regard the statement as appropriate, that the first day, and the second, and the third, in which also both evening and morning are mentioned, existed without sun, and moon, and stars—the first day even without a sky? And who is found so ignorant as to suppose 1 Consequenter, alii ‘ convenienter.”
FROM THE GREEK.
FROM THE GREEK.
dealt; but as being the same Spirit, and [proceeding] from the one God, He did the same thing both with the evangelists and the apostles,—as even these do not contain throughout a pure history of events, which are interwoven indeed accord- ing to the letter, but which did not actually occur." Nor even do the Jaw and the commandments wholly convey what is agreeable to reason. For who that has understanding will suppose that the first, and second, and third day, and the evening and the morning, existed without a sun, and moon, and stars? and that the first day was, as it were, also with- out asky? And who is so foolish as to suppose that God, after the manner of a husbandman, planted a paradise in 1 0088 rovray raven dxparoy civ loropiav ray epooufucutvay nore TC COLATIXOY EXCVTUY, LN YEyEUnmivay ovde TYY vopeobsciay xal Tas EvTOAdS wavras TO evAovoy tuQaivovra. One MS. reads yeysyneévn», referring to ioropiav, on which one editor remarks, ‘‘ Hic et in sequentibus imploro fidem codicum!”
316 ORIGEN DE PRINCIPIIS. [Book tv.
FROM THE LATIN.
that God, as if He had been a husbandman, planted trees in paradise, in Eden towards the east, and a tree of life in it, i.e. a visible and palpable tree of wood,’ so that any one eating of it with bodily teeth should obtain life, and, eating again of another tree, should come to the knowledge of good and evil? No one, I think, can doubt that the statement that God walked in the afternoon in paradise, and that Adam lay hid under a tree, is related figuratively in Scripture, that some mystical meaning may be indicated by it. The de parture of Cain from the presence of the Lord will manifestly cause a careful reader to inquire what is the presence of God, and how any one can go out from it. But not to extend the task which we have before us beyond its due limits, it is very casy for any one who pleases to gather out of holy Scripture what is recorded indeed as having been done, but what nevertheless cannot be believed as having reasonably and appropriately occurred according to the historical account.
1 Lignum.
FROM THE GREEK.
Eden, towards the east, and placed in it a tree of life, visible and palpable, so that one tasting of the fruit by the bodily teeth obtained life? and again, that one was a partaker of good and evil by masticating what was taken from the tree? And if God is said to walk in the paradise in the evening, and Adam to hide himself under a tree, I do not suppose that any one doubts that these things figuratively indicate certain mysteries, the history having taken place in appear- ance, and not literally. Cain also, when going forth from the presence of God, certainly appears to thoughtful men as likely to lead the reader to inquire what is the presence of God, and what is the meaning of going out from Him. And what need is there to say more, since those who are not altogether blind can collect countless instances of a similar kind recorded as having occurred, but which did not literally?
1 G1 doxovans ioropias xal ov Cwparinas yiyErnwEns. 2 xara thy Asli.
Cua. 1. ] ORIGEN DE PRINCIPIIS. 3817