Epithalamium as drama; the four speaking persons
This little book is an epithalamium — that is, a wedding song — and seems to me written by Solomon in the manner of a drama. He sang it in the likeness of a bride who is marrying and who burns with heavenly love toward her Bridegroom, who is the Word of God. For she has loved him — whether the soul made in his image, or the church. And this same Scripture also teaches us with what words this magnificent and perfect Bridegroom himself has spoken to the soul or church joined to him. We likewise learn from this same little book titled the Song of Songs what the Bride’s companions — the young women set with the Bride — have said, and also what the Bridegroom’s friends and companions have said. For leave is given even to the Bridegroom’s friends to say some things — at least those things they had heard from the Bridegroom himself — rejoicing at the Bride’s union. So speech comes from the Bride not only to the Bridegroom but also to the young women; and again the Bridegroom’s speech is directed not only to the Bride but also to the Bridegroom’s friends. And this is what we said above: the wedding song is written in the manner of a drama. For a drama is so called as a story is usually acted on stages, where diverse persons are introduced, and as some enter and others even depart, the fabric of the narrative is filled out from different speakers and toward different hearers. This Scripture contains each of these in its own order, and its whole body is shaped by mystical utterances.
Latin
Epithalamium libellus hic, id est nuptiale carmen, dramatis in modum mihi videtur a Salomone conscriptus, quem cecinit instar nubentis sponsae et erga sponsum suum, qui est sermo Dei, caelesti amore flagrantis. Adamavit enim eum sive anima, quae ad imaginem eius facta est, sive ecclesia. Sed et magnificus hic ipse ac perfectus sponsus quibus verbis usus sit ad coniunctam sibi animam vel ecclesiam, haec ipsa scriptura nos edocet. Sodales quoque sponsae adulescentulae cum sponsa positae quae dixerint, quaeque etiam amici ac sodales sponsi, ex eodem nihilominus libello, quod Canticum Canticorum attitulatur, agnoscimus. Possibilitas enim data est etiam ipsis amicis sponsi aliqua dicere, ea dumtaxat quae ab ipso audierant sponso, laetantes de coniunctione sponsae. Fit ergo sermo a sponsa non solum ad sponsum, sed etiam ad adulescentulas, et rursum sponsi sermo non tantummodo ad sponsam, sed etiam ad amicos dirigitur sponsi. Et hoc est quod supra diximus, carmen nuptiale in modum dramatis esse conscriptum. Drama enim dicitur ut in scaenis agi fabula solet, ubi diversae personae introducuntur et aliis accedentibus, aliis etiam discedentibus a diversis et ad diversos textus narrationis expletur. Quae singula suo ordine scriptura haec continet totumque eius corpus mysticis formatur eloquiis.
About this text
Origen’s Commentary on the Song of Songs, Prologus (Rufinus’s Latin). Complete on this page: §§1–20.
English follows Baehrens, Origenes Werke VIII (GCS 33, 1925), Rufinus’s Latin of the Commentary Prologus. Lawson ACW 26 was not used as wording. This page is Prologus §§1–20 (closeout).
Witnesses
- Copy-text Baehrens, Origenes Werke VIII = GCS 33 (1925) (Latin · Commentary Prologus §§1–20)
English is newly prepared for study from the stated edition. Open Latin on each section (or the Latin source witness link) for the source text. This is not a complete critical edition.