FROM THE LATIN. The same style of scriptural narrative occurs abundantly in the Gospels, as when the devil is said to have placed Jesus on a lofty mountain, that he might show Him from thence all the kingdoms of the world, and the glory of them. How could it literally come to pass, either that Jesus should be led up by the devil into a high mountain, or that the latter should show Him all the kingdoms of the world (as if they were lying beneath his bodily eyes, and adjacent to one mountain), #.e. the kingdom of the Persians, and Scythians, and Indians? or how could he show in what manner the kings of these kingdoms are glorified by men? And many other instances similar to this will be found in the Gospels by any one who will read them with attention, and will ob- serve that in those narratives which appear to be literally recorded, there are inserted and interwoven things which cannot be admitted historically, but which may be accepted in a spiritual signification.
17. In the passages containing the commandments also, similar things are found. For in the law Moses is com- FROM THE GREEK, _ take place? Nay, the Gospels themselves are filled with the same kind of narratives; e.g. the devil leading Jesus up into a high mountain, in order to show Him from thence the king- doms of the whole world, and the glory of them. For who is there among those who do not read such accounts care- lessly, that would not condemn those who think that with the eye of the body—which requires a lofty height in oriler that the parts lying [immediately] under and adjacent may be seen—the kingdoms of the Persians, and Scythians, and Indians, and Parthians, were beheld, and the manner in which their princes are glorified among men? And the attentive reader may notice in the Gospels innumerable other passages like these, so that he will be convinced that in the histories that are literally recorded, circumstances that did not occur are inserted. | 17. And if we come to thie legislation of Moses, many of 318 ORIGEN DE PRINCIPIIS. [ Book rv.
FROM THE LATIN.
manded to destroy every male that is not circumcised on the eighth day, which is exceedingly incongruous,’ since it would be necessary, if it were related that the law was executed according to the history, to command those parents to be punished who did not circumcise their children, and also those who were the nurses of little children. The declara- tion of Scripture now is, “ The uncircumcised male, t.e. who shall not have been circumcised, shall be cut off from his people.”* And if we are to inquire regarding the impossi- bilities of the law, we find an animal called the goat-stag," which cannot possibly exist, but which, as being in the number of clean beasts, Moses commands to be eaten; and a griffin,® which no one ever remembers or heard of as yielding to human power, but which the legislator forbids to be used for 1 Tnconsequens. 2 Cf. Gen. xvii. 14. 3 Tragelaphus; “ wild goat,” auth. vers. Deut. xiv. 5; Heb. its, awake rey, * Gryphus; ‘ossifrage,” auth. vers. Lev. xi. 15; Heb. p13.
FROM THE GREK, the Jaws manifest the irrationality, and others the impossi- bility, of their literal’ observance. The irrationality [in this], that the people are forbidden to eat vultures, although no one even in the direst famines was [ever] driven by want to have recourse to this bird; and that children eight days old, which are uncircumcised, are ordered to be exterminated from among their people, it being necessary, if the law were to be carried out at all literally with regard to these, that their fathers, or those with whom they are brought up, should be commanded to be put to death. Now the Scripture says: “ Every male that is uncircumcised, who shall not be circum- cised on the eighth day, shall be cut off from among his people.”? And if you wish to see impossibilities contained in the legislation, let us observe that the goat-stag is one of those animals that cannot exist, and yet Moses commands us to offer it as being a clean beast; whereas a griffin, which is 1 Cooy ini 7a xa0 imvreds vapsicdas 2 Gen. xvii. 14.
ey) pd eo) Crap. 1.] ORIGEN DE PRINCIPIS.
FROM THE LATIN.
food. Respecting the celebrated’ observance of the Sabbath also he thus speaks: “ Ye shall sit, every one in your dwell- ings; no one shall move from his place on the Sabbath-day.”? Which precept it is impossible to observe literally; for no man can sit a whole day so as not to move from the place where he sat down. With respect to each one of these points now, those who belong to the circumcision, and all who would have no more meaning to be found in sacred Scripture than what is indicated by the letter, consider that there should be no investigation regarding the goat-stag, and the griffin, and the vulture; and they invent some empty and trifling tales about the Sabbath, drawn from some traditional sources or other, alleging that every one’s place is computed to him within two thousand cubits.’ Others, again, among whom is Dositheus the Samaritan, censure indeed expositions of this kind, but themselves lay down something more ridiculous, viz. that each one must remain until the evening in the 1 Opinatissima, 2 Cf. Ex. xvi. 29. 3 Ulnas.
FROM THE GREEK, not recorded ever to have been subdued by man, the lawgiver forbids to be eaten. Nay, he who carefully considers [the famous injunction relating to] the Sabbath, “ Ye shall sit each one in your dwellings; let no one go out from his place on the seventh day,”? will deem it impossible to be literally observed: for no living being is able to sit throughout a whole day, and remain without moving from a sitting posi- tion. And therefore those who belong to the circumcision, and all who desire that no meaning should be exhibited, save the literal one, do not investigate at all such sub- jects as those of the goat-stag and griffin and vulture, but indulge in foolish talk on certain points, multiplying words and adducing tasteless? traditions; as, for example, with regard to the Sabbath, saying that two thousand cubits is each one’s limit.’ Others, again, among whom is Dositlicus 1 Ex. xvi. 29. 2 Yuxods wapudcosss.
TOTOY EXAGTW ELYAL OIGYLALOUS WYXEIS.: 320 ORIGEN DE PRINCIPIS. [Book tv.
FROM THE LATIN. posture, place, or position in which he found himsclf on the Sabbath-day; «te. if found sitting, he is to sit the whole day, or if reclining, he is to recline the whole day. Moreover, the injunction which runs, “ Bear no burden on the Sabbath- day,”’ seems to me an impossibility. For the Jewish doctors, in consequence of these [prescriptions], have betaken them- selves, as the holy apostle says, to innumerable fables, saying that it is not accounted a burden if a- man wear shoes with- out nails, but that it is a burden if shoes with nails be worn; and that if it be carried on one shoulder, they consider it a burden; but if on both, they declare it to be none.
18. And now, if we institute a similar examination with regard to the Gospels, how shall it appear otherwise than absurd to take the injunction literally, “Salute no man by the way?”? And yet there are simple individuals, who think that our Saviour gave this command to His apostles! How, also, can it appear possible for such an order as this to be FROM THE GREEK. — the Samaritan, condemning such an interpretation, think that in the position in which a man is found on the Sabbath-day, he is to remain until evening. Moreover, the not carrying of a burden on the Sabbath-day is an impossibility; and therefore the Jewish teachers have fallen into countless ab- surdities,’ saying that a shoe of such a kind was a burden, but not one of another kind; and that a sandal which had nails was a burden, but not one that was without them; and in like manner what was borne on one shoulder [was a load], but not that which was carried on both.
18. And if we go to the Gospel and institute a similar examination, what would be more irrational than [to take literally the injunction], “ Salute no man by the way,”? which simple persons think the Saviour enjoined on the apostles? The command, moreover, that the right check should be smitten, is most incredible, since every one who 1 Eis éwepavroroylay sanavdccos. 2 Luke x. 4.
Cuar. 1. ] ORIGEN DE PRINCIPIIS. 321 FROM THE LATIN.
observed, especially in those countries where there is a rigorous winter, attended by frost and ice, viz. that one should possess “neither two coats, nor shoes?”* And this, that when one is smitten on the right cheek, he is ordered to present the left also, since every one who strikes with the right hand smites the left cheek? This precept also in the Gospels must be accounted among impossibilities, viz. that if the right eye “offend” thee, it is to be plucked out; for even if we were to suppose that bodily eyes were spoken of, how shall it appear appropriate, that when both eyes have the property of sight, the responsibility of the “offence” should be transferred to one eye, and that the right one? Or who shall be considered free of a crime of the greatest enormity, that lays hands upon himself? But perhaps the epistles of the Apostle Paul will appear to be beyond this. For what is his meaning, when he says, “Is any man called, being circumcised? Let him not. become uncircumcised.”? This expression indeed, in the first place, does not on careful consideration seem to be spoken FROM THE GREEK. strikes, unless he happen to have some bodily defect,’ smites the left cheek with his right hand. And it is impossible to take [literally, the statement] in the Gospel about the “offend- ing” of the right eye. For, to grant the possibility of one being “ offended” by the sense of sight, how, when there are two eyes that see, should the blame be laid upon the right eye? And who is there that, condemning himself for having looked upon a woman to lust after her, would rationally transfer the blame to the right eye alone, and throw t away? The apostle, moreover, lays down the law, saying, “Is any man called, being circumcised? Let him not become uncir- cumcised.”? In the first place, any one will see that he does not utter these words in connection with the subject before him. For, when laying down precepts on marriage and purity, how will it not appear that he has introduced these words at 1 gi pm dpa zexovbac tt mapa Drow ryyzavol. 21 Cor. vii. 18. ORIG. x $22 ORIGEN DE PRINCIPIIS. [Book tv.
FROM THE LATIN.
with reference to the subject of which he was treating at the time, for this discourse consisted of injunctions relating to marriage and to chastity; and these words, therefore, will have the appearance of an unnecessary addition to such a subject. Inthe second place, however, what objection would there be, if, for the sake of avoiding that unseemliness which is caused by circumcision, a man were able to become un- circumcised #7 And, in the third place, that is altogether impossible.
The object of all these statements on our part, is to show that it was the design of the Holy Spirit, who deigned to bestow upon us the sacred Scriptures, to show that we were not to be edified by the letter alone, or by everything in it,— a thing which we see to be frequently impossible and incon- sistent; for in that way not only absurdities, but impossibili- ties, would be the result; but that we are to understand that certain occurrences were interwoven in this “ visible” history, which, when considered and understood in their inner mean- ing, give forth a law which is advantageous to men and worthy of God.
1 Secundo vero, quid obessct, si obsccenitatis vitandz causa ejus, que ex circumcisione est, posset aliquis revocare preputium?
a FROM THE GREEK.
random?’ But, in the second place, who will say that a man does wrong who endeavours to become uncircumcised, if that be possible, on account of the disgrace that is con- sidered by the multitude to attach to circumcision?
All these statements have been made by us, in order to show that the design of that divine power which gave us the sacred Scriptures is, that we should not receive what is pre- sented by the letter alone (such things being sometimes not true in their literal acceptation, but absurd and impossible), but that certain things have been introduced into the actual history and into the legislation that are useful in their literal sense.”
1 sixg. 3 zal rH xara ro Pyros xproimav vopeobecle.
Cuap. 1. ] ORIGEN DE PRINCIPIIS. 323 FROM THE LATIN.
19. Let no one, however, entertain the suspicion that we do not believe any history in Scripture to be real, because we suspect certain events related in it not to have taken place; or that no precepts of the law are to be taken literally, because we consider certain of them, in which either the nature or possibility of the case so requires, incapable of being observed; or that we do not believe those predictions which were written of the Saviour to have been fulfilled in a manner palpable to the senses; or that His commandments are not to be literally obeyed. We have therefore to state in answer, since we are manifestly so of opinion, that the truth of the history may and ought to be preserved in the majority of instances. For who can deny that Abraham was buried in the double cave* at Hebron, as well as Isaac and Jacob, and each of their wives? Or who doubts that Shechem was given as a portion to Joseph?” or that Jerusalem is the metropolis of Judea, on which the temple of God was built by Solomon?—and countless other statements. For the passages which hold 1 Duplici spelunca. 2 Cf. Gen. xlviii. 22 and Josh. xxiv. 82.
FROM THE GREEK.
19. But that no one may suppose that we assert respecting the whole that no history is real’ because a certain one is not; and that no law is to be literally observed, because a certain one, [understood] according to the letter, is absurd or impossible; or that the statements regarding the Saviour are not true in a manner perceptible to the senses >? or that no commandment and precept of his ought to be obeyed;— we have to answer that, with regard to certain things, it is perfectly clear to us that the historical account is true; as that Abraham was buried in the double cave at Hebron, as also Isaac and Jacob, and the wives of each of them; and that Shechem was given as a portion to Joseph;°* and that Jerusalem is the metropolis of Judea, in which the temple of God was built by Solomon; and innumerable other state- 1 yivvovey. 3 xara To alcdnrey.
3 Cf. Gen. xlviii. 22 and Josh. xxiv. 32.
324 ORIGEN DE PRINCIPIIS. [Book rv.
FROM THE LATIN. good in their historical acceptation are much more numerous than those which contain a purely spiritual meaning. Then, again, who would not maintain that the command to “ honour thy father and thy mother, that it may be well with thee,’”’ is sufficient of itself without any spiritual meaning, and necessary for those who observe it? especially when Paul also has con- firmed the command by repeating it in the same words. And what need is there to speak of the prohibitions, ‘“ Thou shalt not commit adultery,” ‘Thou shalt not steal,” ‘ Thou shalt not bear false witness,”? and others of the same kind? And with respect to the precepts enjoined in the Gospels, no doubt can be entertained that very many of these are to be literally observed, as e.g. when our Lord says, “ But I say unto you, Swear not at all;”° and when He says, “‘ Whosoever looketh upon a woman to lust after her, hath committed adultery with 1 Cf. Ex. xx. 12 and Eph. vi. 2, 3.
FROM THE GREEK. ments. For the passages that are true in their historical meaning are much more numerous than those which are interspersed with a purely spiritual signification. And again, who would not say that the command which enjoins to “honour thy father and thy mother, that it may be well with thee,”' is useful, apart from all allegorical meaning,’ and ought to be observed, the Apostle Paul also having employed these very same words? And what need is there to speak of the [prohibitions], “ Thou shalt not commit adultery,” “Thou shalt not kill,” “Thou shalt not steal,” “Thou shalt not bear false witness?”* And again, there are commandments contained in the Gospel which admit of no doubt whether they are to be observed according to the letter or not; eg. that which says, “ But I say unto you, Whoever is angry with his brother,’ * and so on. And again, 1 Ex. xx. 12 and Eph. vi. 2, 3. 3 vapls waons dvayorvits. 3 Cf. Ex. xx. 12 and Eph. vi. 2, 8. * Cf. Ex. xx. 13.
Cuap. 1. | ORIGEN DE PRINCIPIS. 325 FROM THE LATIN, her already in his heart;”' the admonitions also which are found in the writings of the Apostle Paul, “ Warn them that are unruly, comfort the feeble-minded, support the weak, be patient towards all men,”? and very many others. And yet I have no doubt that an attentive reader will, in numerous instances, hesitate whether this or that history can be con- sidered to be literally true or not; or whether this or that precept ought to be observed according to the letter or no. And therefore great pains and labour are to be employed, until every reader reverentially understand that he is dealing with divine and not human words inserted in the sacred books. 20. The understanding, therefore, of holy Scripture which a ae a ae FROM THE GREEK, ‘But I say unto you, Swear not at all.”? And in the writings of the apostle the literal sense is to be retained: ‘Warn them that are unruly, comfort the feeble-minded, support the weak, be patient towards all men;”? although it is possible for those ambitious of a deeper meaning to retain the profundities of the wisdom of God, without setting aside the commandment in its literal meaning.’ The care- ful [reader], however, will be in doubt* as to certain points, being unable to show without long investigation whether this history so deemed literally occurred or not, and whether the literal meaning of this law is to be observed or not. And therefore the exact reader must, in obedience to the Saviour’s injunction to “search the Scriptures,”® carefully ascertain in how far the literal meaning is true, and in how far impossible; and so far as he can, trace out, by means of similar state- ments, the meaning everywhere scattered through Scripture of that which cannot be understood in a literal signification. 20. Since, therefore, as will be clear to those who read, the S El xcel wapa& trois Qirorimoréposs Ovvceras cooler Exaoroy avray, wire TOU oH bberEicbces THY xceTe TO Pytoy EyTOAyY, Babn Osov coPias.
326 ORIGEN DE PRINCIPIIS. [Book rv.
FROM THE LATIN.
we consider ought to be deservedly and consistently main- tained, is of the following kind. A certain nation is declared by holy Scripture to have been chosen by God upon the earth, which nation has received several names: for some- times the whole of it is termed Israel, and sometimes Jacob; and it was divided by Jeroboam son of Nebat into two portions; and the ten tribes which were formed under him were called Israel, while the two remaining ones (with which were united the tribe of Levi, and that which was descended from the royal race of David) was named Judah. Now the whole of the country possessed by that nation, which it had received from God, was called Judea, in which was situated the metropolis, Jerusalem; and it is called metropolis, being as it were the mother of many cities, the names of which you FROM THE GREEK. connection taken literally is impossible, while the sense pre- ferred’ is not impossible, but even the true one, it must be our object to grasp the whole meaning, which connects the account of what is literally impossible in an intelligible manner with what is not only not impossible, but also historically true, and which is allegorically understood, in respect of its not having literally occurred.’ For, with respect to holy Scripture, our opinion is that the whole of it has a “ spiritual,” but not the whole a “bodily” meaning, because the bodily meaning is in many places proved to be impossible. And therefore great attention must be bestowed by the cautious reader on the divine books, as being divine writings; the manner of understanding which appears to us to be as follows:—The Scriptures relate that God chose a certain nation upon the earth, which they call by several names. For the whole of this nation is termed Israel, and also Jacob. And when it 1 ¢ rponyoumevos. 2°QAoy roy vooy QGiroripnrioy xararauGavery, ouveipovta toy <:ol Tas nara Thy Aéliv dOvYaTUY Acyoy vONTUEG TOIS OV feovOY Ox aOvYAaTOIS, BAAS wal hAndics xarta thy ioTopiay, cuvaAAnyopoussvols Toig cooy Eel TH Assit, LON Yeyiunutvosg.
Cuar. 1. | ORIGEN DE PRINCIPIS. 327 FROM THE LATIN.
will frequently find mentioned here and there in the other books of Scripture, but which are collected together into one catalogue in the book of Joshua the son of Nun.’
21. This, then, being the state of the case, the holy apostle desiring to elevate in some degree, and to raise our under- standing above the earth, says in a certain place, “ Behold Israel after the flesh;”? by which he certainly means that 1 In libro Jesu Naue. 21 Cor. x. 18.
FROM THE GREEK. was divided in the times of Jeroboam the son of Nebat, the ten tribes related as being subject to him were called Israel; and the remaining two, along with the tribe of Levi, being ruled over by the descendants of David, were named Judah. And the whole of the territory which the people of this nation inhabited, being given them by God, receives the name of Judah, the metropolis of which is Jerusalem,—a metro- polis, namely, of numerous cities, the names of which: lie scat- tered about in many other passages [of Scripture], but are enumerated together in the book of Joshua the son of Nun." 21. Such, then, being the state of the case, the apostle, elevating our power of discernment [above the letter], says somewhere, “ Behold Israel after the flesh,”? as if there were an Israel “ according to the Spirit.”. And in another place he says, “ For they who are the children of the flesh are not the children of God;” nor are “ they all Israel who are of Israel;”* nor is “he a Jew who is one outwardly, nor is that ‘circumcision’ which is outward in the flesh: but he is a Jew who is one ‘inwardly;’ and circumcision is that of the heart, in the spirit, and not in the letter.”* For if the judgment respecting the “Jew inwardly” be adopted, we must understand that, as there is a “bodily” race of Jews, so also is there a race of “ Jews inwardly,” the soul having acquired this nobility for certain mysterious reasons. Moreover, there are many prophecies which predict regarding ley lyon re roy Navi. 21 Cor. x. 18.
328 ORIGEN DE PRINCIPIS. [ Book rv.
FROM THE LATIN. there is another Israel which is not according to the flesh, but according to the Spirit. And again in another passage, “For they are not all Israelites who are of Israel.” * 22. Being taught, then, by him that there is one Israel FROM THE GREEK. Israel and Judah what is about to befall them. And do not such promises as are written concerning them, in respect of their being mean in expression, and manifesting no elevation [of thought], nor anything worthy of the promise of God, need a mystical interpretation? And if the “ spiritual” pro- mises are announced by visible signs, then they to whom the promises are made are not “corporeal.” And not to linger over the point of the Jew who is a Jew “inwardly,” nor over that of the Israelite according to the “inner man”— these statements being sufficient for those who are not devoid of understanding—we return to our subject, and say that Jacob is the father of the twelve patriarchs, and they of the rulers of the people; and these, again, of the other Israelites. Do not, then, the “corporeal” Israelites refer their descent to the rulers of the people, and the rulers of the people to the patriarchs, and the patriarchs to Jacob, and those still higher up; while are not the “spiritual” Israelites, of whom the “cor- poreal” Israelites were the type, sprung from the families, and the families from the tribes, and the tribes from some one individual whose descent is not of a “ corporeal” but of a better kind,—he, too, being born of Isaac, and he of Abraham, —all going back to Adam, whom the apostle declares to be Christ? For every beginning of those families which have relation to God as to the Father of all, took its commencement lower down with Christ, who is next to the God and Father of all,’ being thus the Father of every soul, as Adam is the father of all men. And if Eve also is intended by the apostle to refer to the church, it is not surprising that Cain, who was born of Inve, and all after him, whose descent goes 1Tldoe yep apxyn xartpiov tay we xpos Toy Tay GAwy Osox, xazwrita azo TOD Xpsorov ypLaro rou wera toy Tay CAwy Oscy nai Taripan CuaP. 1. | ORIGEN DE PRINCIPIIS. 529 FROM THE LATIN.
according to the flesh, and another according to the Spirit, when the Saviour says, “I am not sent but to the lost sheep of the house of Israel,”! we do not understand these words as those do who savour of earthly things, t.e. the Ebionites, who derive the appellation of “poor” from their very name (for “ Ebion” means “ poor” in Hebrew’); but we understand that there exists a race of souls which is termed “ Israel,” as is indicated by the interpretation of the name itself: for Israel is interpreted to mean a “mind,” or “man seeing God.” The apostle, again, makes a similar revelation re- specting Jerusalem, saying, “The Jerusalem which is above is free, which is the mother of us all.’? And in another of his epistles he says: “ But ye are come unto mount Zion, and to the city of the living God, and to the heavenly Jeru- salem, and to an innumerable company of angels, and to the FROM THE GREEK. back to Eve, should be types of the church, inasmuch as in a pre-eminent sense they are all descended from the church. 22. Now, if the statements made to us regarding Israel, and its tribes and its families, are calculated to impress us, when the Saviour says, “I was not sent but to the lost sheep of the house of Israel,”* we do not understand the ex- pression(as the Ebionites do, who are poor in understanding (deriving their name from the poverty of their intellect— Ebion signifying “ poor” in Hebrew),)so as to suppose that . the Saviour came specially to the “carnal” Israelites; for “they who are the children of the flesh are not the children of God.”? Again, the apostle teaches regarding Jerusalem as follows: “The Jerusalem which is above is free, which is the mother of us all.”° And in another epistle: “ But ye are come unto mount Zion, and to the city of the living God, to the heavenly Jerusalem, and to an innumerable company 1 Matt. xv. 24. 2 Rom. ix. 8. 8 Gal. iv. 26.
330 ORIGEN DE PRINCIPIIS. [Book rv.
FROM THE LATIN. church of the first-born which is written in heaven.”’ If, then, there are certain souls in this world who are called Israel, and a city in heaven which is called Jerusalem, it fol- lows that those cities which are said to belong to the nation of Israel have the heavenly Jerusalem as their metropolis; and that, agreeably to this, we understand as referring to the whole of Judah (of which also we are of opinion that the prophets have spoken in certain mystical narratives), any predictions delivered either regarding Judea or Jerusalem, or invasions of any kind, which the sacred histories declare to have happened to Judea or Jerusalem. Whatever, then, is either narrated or predicted of Jerusalem, must, if we accept the words of Paul as those of Christ speaking in him, be understood as spoken in conformity with his opinion re- garding that city which he calls the heavenly Jerusalem, and all those places or cities which are said to be cities of the holy land, of which Jerusalem is the metropolis. For we are to suppose that it is from these very cities that the Saviour, wishing to raise us to a higher grade of intelligence, promises to those who have well managed the money entrusted to them by Himself, that they are to have power over ten or five cities. If, then, the prophecies delivered concerning FROM THE GREEK. of angels, to the general assembly and to the church of the first-born which are written in heaven.”* If, then, Israel is among the race of souls,’ and if there is in heaven a city of Jerusalem, it follows that the cities of Israel have for their metropolis the heavenly Jerusalem, and it consequently is the metropolis of all Judea. Whatever, therefore, is pre- dicted of Jerusalem, and spoken of it, if we listen to the words of Paul as those of God, and of one who utters wisdom, we must understand the Scriptures as speaking of the heavenly city, and of the whole territory included within the cities of the holy land. For perhaps it is to these 1 Heb. xii. 22, 23. 2 ty Wuxay vive.
Cuap. t. ] ORIGEN DE PRINCIPUS. 331