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being non-existent; "Therefore 'Saul knew that it was Samuel, and he fell on his face to the ground and did him reverence.'" But lest I digress to other examples—I will pose the question from the very things he wrote here, and then I will proceed to the remaining examples. 5.3 And tell me, in God's name; what do you say, O Origen? Did the woman bring up Samuel himself in the body, or some shape clothed in the form of a shadow-painting? If, then, she brought him up as bodiless, she did not raise Samuel, but the form of a spirit; for he who is composed of soul and body, this is Samuel, the man who has a corresponding mixture of both. 5.4 But if she brought up the man whole-bodied, how is it that Saul did not see him? For if he had seen him with his own eyes, he would not have questioned the woman as one who could not see, saying in his very words, "What have you seen?" Therefore, if he was invisible, he was indisputably bodiless; but if he was appearing in a bodiless form, why ever did the pythoness say the opposite, that she had seen "an upright man ascending from the earth," and "clothed in a double-folded cloak" according to his former custom? 5.5 Do not the facts themselves then fight against your words, Origen? For Saul, having seen nothing at all, inquired as though speaking about an invisible phantom, saying, "What have you seen?"; but she, on the contrary, as if seeing a man himself, cried out, "an upright man ascending from the earth," and to persuade him that it is a man himself, she also gives him a sign, adding, "and he is clothed in a double-folded cloak." 5.6 Why then, O you tool of unholy divination, if he was a man, did Saul not see him? Unless perhaps you should say that his perceptible eye was blinded, just as indeed also his very intelligible eye of the mind.

6.1 But perhaps, being easily caught, you will say: the very instrument of the soul was shaped into human form at that hour, so that upon appearing it might declare the future with a prophetic message, just as indeed sometimes in dreams spirits and souls stand by men, displaying in all their limbs human features, and what is more, wearing different and various garments and bearing the marks of scars or prints or weals and of blows or wounds.

6.2 If, therefore, you maintain that only a soul was brought up, and not a man in his body (for not even if you wish does the scripture grant you this), you do not perceive that you are decreeing things that fight with themselves, and someone, objecting, will say this very thing to you: Why ever did the woman not say: "I saw a prophetic soul," but on the contrary, "an upright man"? 6.3 For in the way you said, saying "And why is it not said: 'The woman saw a demon which pretended to be Samuel'?", with this argument I for my part would say in objection: For what reason, when a soul had been brought up, did she not say she had seen a soul, if that was the case, but on the contrary "a man," and him "upright," which is a sign of bodily vigor? 6.4 For the madwoman did not say she saw an old man stooped or bent over, but upright, at attention, straightened for war, always young in the risings of wickedness; and luring the senseless man with deceit, she persuaded him by a sign that it was a man who was ascending from the earth, and she showed him to be clothed in a "double-folded cloak." 6.5 What then (one might say), if he was a man emerging in his own body, did Saul then not see him, but wishes to learn from another what he is like, as if struck with invisibility? Therefore the facts themselves cry out that it was not a man, but some shadow, as it seems, which was unseen; for he would not have been invisible. 6.6 But if you think, Origen, that it was the soul of 20Samuel there, why was the phantom seen clothed in a double-folded cloak20? For it is shown with clear meaning that all garments and coverings of clothing are more fitting for bodies, but not for souls; 6.7 for I do not think you would say, jesting with hypocrisy, that the double-folded cloak remained at the tomb for so many years until this day, so that the soul of the prophet might wear it, lest perhaps it go about walking naked.

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μὴ ὄν· "ἔγνω" οὖν "Σαοὺλ ὅτι Σαμουήλ ἐστιν καὶ ἔπεσε ἐπὶ πρόσωπον ἐπὶ τὴν γῆν καὶ προσεκύνησεν αὐτῷ"«. ἵνα δὲ μὴ παρεκβὰς ἐφ' ἕτερα τῶν παραδειγμάτων- ἐξ αὐτῶν ὧν ἔγραψεν ἐνταῦθα ποιήσομαι τὴν ἐρώτησιν, εἶθ' οὕτως ἐπὶ τὰ λοιπὰ βαδιοῦμαι παραδείγματα. 5.3 καί μοι λέγε πρὸς θεοῦ· τί φής, ὧ Ὠρίγενες; πότερον ἡ γυνὴ τὸν Σαμουὴλ ἀνήγαγεν αὐτῷ σώματι ἤ τί γε σχῆμα σκιαγραφίας εἴδει περιβεβλημένον; εἰ μὲν οὖν ἀσώματον ἀνήγαγεν αὐτόν, οὐκ ἄρα τὸν Σαμουὴλ ἀνέστησεν, ἀλλὰ πνεύματος ἰδέαν· ὁ γὰρ ἐκ ψυχῆς καὶ σώματος ἡρμοσμένος οὗτός ἐστι Σαμουήλ, ὁ ἄνθρωπος ὁ κρᾶσιν ἔχων ἐξ ἀμφοῖν ἀνάλογον. 5.4 εἰ δὲ ὁλόσωμον αὐτὸν ἀνήγαγεν τὸν ἄνδρα, πῶς οὐχ ἑόρακεν αὐτὸν ὁ Σαούλ; εἰ γὰρ ἦν αὐτοψεὶ θεασάμενος αὐτόν, οὐκ ἂν ὡς ἀβλεπτῶν ἐξήταζε τὴν γυναῖκα, φάσκων αὐτολεξεὶ τὸ «τί ἑόρακας;». οὐκοῦν εἰ μὲν ἀόρατος ἦν, ἀναμφίλογον ἀσώματος ἦν· εἰ δὲ ἀσωμάτῳ σχήματι διεφαίνετο, τί δήποτε τοὐναντίον ἔφραζεν ἡ πυθόμαντις, ἑορακέναι μὲν «ἄνδρα ὄρθιον ἐκ τῆς γῆς ἀναβαίνοντα», «διπλοΐδα» δὲ κατὰ τὸ πρόσθεν ἔθος «ἀναβεβλημένον»; 5.5 ἄρ' οὖν αὐτὰ τὰ πράγματα μάχεταί σου τοῖς λόγοις, Ὠρίγενες· ὁ μέν γε Σαοὺλ οὐδὲν ὅλως ἑορακὼς ὡς περὶ φαντάσματος ἀοράτου διαλεγόμενος ἐπυνθάνετο τὸ «τί ἑόρακας;» εἰπών, ἡ δὲ τοὐναντίον ὡς αὐτὸν ἄνθρωπον ἰδοῦσα κέκραγεν «ἄνδρα ὄρθιον ἀναβαίνοντα ἐκ τῆς γῆς», ὑπὲρ δὲ τοῦ πεῖσαι ὠς αὐτὸς ἄνθρωπός ἐστι, δίδωσιν αὐτῷ καὶ σημεῖον ἐπιφθεγξαμένη «καὶ οὖτος ἀναβεβλημένος διπλοΐδα». 5.6 τί οὖν, ὧ τῆς ἀθεμίτου μαντείας ὑποθήμων, εἴπερ ἐτύγχανεν ἀνήρ, οὐκ εἶδεν αὐτὸν ὁ Σαούλ; ἐκτὸς εἰ μή τι καὶ τὸ αἰσθητὸν ὄμμα τυφλώττειν αὐτὸν εἴποις, ὥσπερ οὖν ἀμέλει καὶ τὸ τῆς ἐννοίας αὐτὸ τὸ νοητόν.

6.1 Ἀλλ' ἴσως ἐρεῖς ἁλισκόμενος εὐπετῶς· αὐτὸ τὸ τῆς ψυχῆς ὄργανον

ἀνθρωπόμορφον ἐσχηματίζετο κατὰ τὴν ὥραν, ἵνα ἐπιφανὲν ἐξείποι προφητικῷ μηνύματι τὸ μέλλον, οἷα δὴ κατὰ τοὺς ὕπνους ἐνίοτε πνεύματα καὶ ψυχαὶ τοῖς ἀνθρώποις ἐφίστανται, παμμελεὶ τοὺς ἀνθρωπείους ἐπιδεικνύμεναι χαρακτῆρας, οὐ μὴν ἀλλά γε καὶ διάφορα καὶ ποικίλα φοροῦντες ἐσθήματα καὶ σημασίας οὐλῶν ἢ τύπων ἢ μωλώπων ἐπιφερόμενοι καὶ πληγῶν ἢ τρώσεων. 6.2 εἰ τοίνυν ὁρίζῃ ψυχὴν ἀνῆχθαι μόνον, ἀλλ' οὐκ ἄνθρωπον αὐτῷ σώματι (οὐδὲ γὰρ εἰ βούλῃ δίδωσί σοι τὸ γράμμα), μαχόμενα μὲν ἑαυτῷ θεσπίζων οὐκ αἰσθάνῃ, ταὐτὸν δὲ τοῦτό τις ἀνθυποφέρων ἐρεῖ σοι· τί δήποτε οὐκ εἶπεν ἡ γυνή· προφητικὴν εἶδον ψυχήν, ἀλλὰ τοὐναντίον «ἄνδρα ὄρθιον»; 6.3 ᾧ γὰρ ἔφησθα τρόπῳ· «καὶ διὰ τί» λέγων «οὐκ εἴρηται· εἶδεν ἡ γυνὴ δαιμόνιον ὃ προσεποιεῖτο εἶναι Σαμουήλ;», τούτῳ τῷ λόγῳ φαίην ἂν ἀνθυπενέγκας ἔγωγε· τίνος ἕνεκα ψυχῆς ἀναχθείσης οὐκ εἴρηκεν ἑορακέναι ψυχήν, εἴπερ οὕτως εἶχεν, ἀλλ' ἐκ τῶν ἐναντίων «ἄνδρα» καὶ τοῦτον «ὄρθιον», ὅπερ ἐστὶ γνώρισμα σωματικῆς εὐεξίας; 6.4 οὐ γὰρ ἀμφίκυρτον οὐδὲ κεκυφότα γέροντα θεωρεῖν ἔφασκεν ἡ μαινάς, ἀλλ' ὄρθιον, ἐντεταμένον, ἀπηυθυμένον εἰς πόλεμον, ἀεὶ νεάζοντα περὶ τὰς τῆς κακίας ἀναδόσεις· ἀπάτῃ δὲ τὸν ἔκφρονα δελεάζουσα, σημείῳ μὲν ἔπειθεν αὐτὸν ὡς ἄνθρωπός ἐστιν ὁ ἀνιὼν ἐκ τῆς γῆς, ἀναβεβλῆσθαι δὲ αὐτὸν ἔφαινε «διπλοΐδα». 6.5 τί οὖν (εἴποι τις ἄν), εἴπερ αὐτῷ σώματι προκύπτων ἐτύγχανεν ἀνήρ, οὐκ ἄρα ἑόρακεν αὐτὸν ὁ Σαούλ, ἀλλὰ παρ' ἑτέρου βούλεται μαθεῖν ὁποῖός ἐστιν, ὡς ἀορασίᾳ πληγείς; οὐκοῦν αὐτὰ τὰ πράγματα κέκραγεν ὡς ἄνθρωπος μὲν οὐκ ἦν, ἀλλὰ σκιά τις ὡς ἔοικεν ἀφανής· οὐ γὰρ ἂν ἀόρατος ἦν. 6.6 εἰ δὲ νομίζεις, Ὠρίγενες, ὅτι ψυχὴ τοῦ 20Σαμουὴλ ἐτύγχανεν αὐτόθι, διὰ τί διπλοΐδα20 περιβεβλημένον ἑωρᾶτο τὸ φάσμα; προδήλῳ γοῦν ἐκφαίνεται σημασίᾳ ὡς ἅπαντα τὰ τῆς ἐσθῆτος ἐνδύματα καὶ σκεπάσματα σώμασι πλέον, ἀλλ' οὐ ψυχαῖς ἁρμόττει· 6.7 οὐ γὰρ οἴομαί σε φῆσαι μεθ' ὑποκρίσεως ἀσταϊζόμενον ὅτι μεμένηκεν ἡ διπλοῒς ἐπὶ τοῦ τάφου τοσούτοις ἔτεσιν ἄχρι τῆσδε τῆς ἡμέρας, ἵνα ἡ ψυχὴ τοῦ προφήτου φορῇ, μή πῃ ἄρα γυμνὴ βαδίζουσα διάγοι.