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to summon the righteous from Hades. But none of those who are of sound mind will ever define these things at all, lest he should decide contrary to the holy testimonies. 10.7 But when the madman asked a second time and, connecting, said to the woman, "What did you see?", she immediately again replied to the question and said: I saw "a man upright, ascending out of the earth, and he was clothed in a double cloak." 10.8 And having seen absolutely no one, when he became a hearer of the words, he "knew" according to his own thought that this was "Samuel," since he was being besieged by the demon from within; and when he was carried away by the naming of the signs, 20then, bowing his face to the earth,20 he "worshipped him." 10.9 First, then, one might very rightly say: if that had been Samuel, and not the wily serpent metamorphosed, he would have replied and said with pious reasoning: "You shall worship the Lord your God, and him only shall you serve." 10.10 And secondly, again, I would say: when Samuel ruled all the people and was an elect prophet, Saul, still a private person and seeking his father's asses, went to him to ask, as a prophet, about the 20lost beasts of burden, but he is nowhere seen20 to have worshipped him, although he needed him and was clearly subordinate as to a leader of the people. 10.11 How then does he who then 10.11 did not worship as a private person a ruler, now conversely as king worship a private person? And thirdly, in addition to these things, I have this to say: why, having heard that gods were ascending, did he worship none of them, but when he heard that the man had ascended upright, then did he worship and bow down? 10.12 And yet, as Origen boldly declared, if some of these were angels or choirs of prophets, he should have first submitted to the better and the more numerous, and not serve the one, but in folly leave the many with contempt. 10.13 For should it be unknown that the flame-like dignities of angels are always far more beautiful than those of men? Therefore, from all the deeds together it is easy to see that Saul's guiding mind was blinded, being driven by the demon, and the devil was changing himself into different forms, contriving to be worshipped by the ruler, so that by this he might deceive as many as possible to secretly submit to him. 10.14 And what strange thing is there to say, when indeed, having beheld the person of Christ, inwardly he saw him in deed and in act as God and by nature the true Son of God, but viewing him outwardly clothed in a pure, undefiled, unspotted humanity and a most beautiful temple, consecrated, inviolable, he nonetheless 20approached without delay to tempt him, fighting against God20 as was his custom? 10.15 But when, having provoked the first and second things against himself, he was wretchedly broken and defeated, again changing into another character, he attempted to show him the whole compass of this world and its kingdoms, and emboldened by madness and falsehood, he boasted, "All these things I will give you, if you will fall down and worship me." 10.16 Such words, then, the impious one uttered here, thinking to provoke to anger the character of long-suffering, and by such means thinking to get a hold. But with long-suffering the Lord divinely silenced the avenger; for it would be characteristic of God to bear all things without resentment. 10.17 If, then, he thought it nothing to bring such words against the Lord himself, how is it not clear that he did these things wanting to be worshipped as God? 10.18 This, I think, is perfectly plain to all of sound mind, that through a frenzied woman he deceived the mad ruler into submitting to him improperly.

11.1 Furthermore, we must discuss the things that follow these in order. When, therefore, Saul

bowed down to the phantom, having worshipped, again the treacherous one pretends to have suffered violence, having changed himself into the form of Samuel; 11.2 then with irony he answers more sullenly, saying, "Why have you troubled me to come up?".

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ᾅδου μεταπέμπεσθαι δικαίων. ἀλλὰ ταῦτα μὲν οὐδείς πω τῶν εὗ φρονούντων ὁριεῖται τὸ σύνολον, ἵνα μὴ ταῖς ἁγίαις ἐναντία ψηφιεῖται μαρτυρίαις. 10.7 ἐπειδὴ δὲ τὸ δεύτερον ὁ παραπλὴξ ἤρετο καὶ συνάψας εἶπεν τῇ γυναικί «τί ἔγνως;», αὐτίκα πάλιν ἀνθυπενέγκασα πρὸς τὴν ἐρώτησιν ἔφησεν· εἶδον «ἄνδρα ὄρθιον ἀναβαίνοντα ἐκ τῆς γῆς, καὶ οὗτος ἀναβεβλημένος διπλοΐδα.» 10.8 μηδένα δὲ τὸ παράπαν ἰδών, ὡς αὐτήκοος ἐγένετο τῶν λόγων, «ἔγνω» μὲν κατὰ τὴν ἔννοιαν τὴν ἑαυτοῦ τοῦτον εἶναι «Σαμουήλ», ἅτε δὴ πολιορκούμενος ὑπὸ τοῦ δαίμονος ἔνδοθεν· ὡς δὲ τῇ τῶν σημείων ὀνομασίᾳ συνηρπάσθη, 20τηνικαῦτα τὸ πρόσωπον ὑποκλίνας ἐπὶ τῇ γῇ20 «προσεκύνησεν αὐτῷ». 10.9 πρῶτον μὲν οὖν ὀρθότατα φαίη τις ἄν· εἰ Σαμουὴλ ἐτύγχανεν ἐκεῖνος, ἀλλὰ μὴ μεταμορφωθεὶς ὁ πολύτροπος ὄφις, ἀνθυπενέγκας ἔφρασεν ἂν εὐσεβεῖ λογισμῷ· «κυρίῳ τῷ θεῷ σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις». 10.10 δεύτερον δὲ πάλιν εἴποιμ' ἄν· ὁπηνίκα Σαμουὴλ τοῦ παντὸς ἦρχε λαοῦ καὶ προφήτης ἐτύγχανεν ἔκκριτος, ὁ Σαοὺλ ἰδιωτεύων ἔτι καὶ τὰς τοῦ πατρὸς ὄνους ἀναζητῶν ἀπῄει μὲν ὡς αὐτὸν ἐρωτήσων οἷα προφήτην ἕνεκα τῶν 20ἀπολομένων ὑποζυγίων, οὐδαμοῦ δὲ φαίνεται20 προσκυνήσας αὐτῷ, καίτοι χρῄζων αὐτοῦ καὶ προφανῶς ὑποκείμενος οἷα καθηγεμόνι λαοῦ. 10.11 πῶς οὖν ὁ τότε 10.11 μὴ προσκυνήσας ὡς ἰδιώτης ἄρχοντι, νῦν ἐκ τῶν ἐναντίων ὁ βασιλεὺς ἰδιωτεύοντι προσκυνεῖ; τρίτον δ' ἐπὶ τούτοις ἔχω λέγειν· τί δήποτε, θεοὺς ἀναβαίνοντας ἀκούσας οὐδενὶ τούτων προσεκύνησεν, ὅτε δὲ τὸν ἄνδρα ὄρθιον ἀκήκοεν ἀναβεβηκότα, τηνικαῦτα προσκυνήσας ὑπέκυψεν; 10.12 καὶ μήν, ὡς Ὠριγένης ἀπεφήνατο τολμηρῶς, εἴπερ ἄγγελοί τινες ἦσαν ἐκ τούτων ἢ χοροὶ προφητῶν, ἔδει τοῖς κρείττοσι καὶ πλείοσι πρῶτον ὑποπεσεῖν, οὐχὶ δὲ τὸν μὲν ἕνα θεραπεῦσαι, τοὺς δὲ πλείους ὑπεροψίας ἀνοίᾳ προλιπεῖν. 10.13 ἦ γὰρ ἀγνοητέον ὡς αἱ φλογοείκελοι τῶν ἀγγέλων ἀξίαι τῶν ἀνθρώπων ἀεὶ μακρῷ καλλίους εἰσίν; οὐκοῦν ἐκ πάντων ὁμοῦ τῶν ἔργων εὐχερῶς ἔστιν ἰδεῖν ὅτι τὸν ἡγεμόνα μὲν νοῦν ἐτύφλωττεν ὁ Σαοὺλ ὑπὸ τοῦ δαίμονος ἐλαυνόμενος, ὁ δὲ διάβολος εἰς διαφόρους ἐξήλλαττεν ἑαυτὸν ἰδέας ὑπὸ τοῦ δυνάστου προσκυνηθῆναι πραγματευόμενος, ἵνα ἐκ τούτου πλείστους ὅσους ἐξαπατήσοι λεληθότως ὑποκύπτειν αὐτῷ. 10.14 καὶ τί γε δὴ ξένον ἐστὶν εἰπεῖν, ὅπου γε καὶ τὸ τοῦ Χριστοῦ πρόσωπον εἰσιδὼν ἔργῳ μὲν ἔνδοθεν ἑώρα καὶ πράξει θεὸν καὶ φύσει θεοῦ γνήσιον υἱόν, ἄνθρωπον δὲ καθαρόν, ἄχραντον, ἀκηλίδωτον ἐξωτάτω περικείμενον ἐποπτεύων καὶ ναοῦ χρῆμα περικαλλές, ἀφιερωμένον, ἀσύλητον, οὐδὲν ἦττον 20ἐκπειράσων αὐτὸν ἀμελλητὶ προσῄει θεομαχῶν20 εἰωθότως; 10.15 ὡς δὲ τὰ πρῶτα καὶ τὰ δεύτερα καθ' ἑαυτοῦ προκαλεσάμενος ἡττήθη ῥαγεὶς ἀθλίως, αὖθις εἰς ἄλλο μεταλλάξας ἦθος ὑποδεικνύναι μὲν αὐτῷ πᾶσαν τὴν τοῦδε τοῦ κόσμου περιγραφὴν ἐπεχείρει καὶ τὰς βασιλείας αὐτῆς, ἀπονοίᾳ δὲ καὶ ψευδηγορίᾳ θρασυνόμενος ἐκόμπαζε «ταῦτα πάντα σοι δώσω, ἐὰν πεσὼν προσκυνήσῃς μοι». 10.16 τοιαύτας μὲν οὖν ὁ ἀσεβὴς ἔρρηξε δεῦρο φωνάς, οἰόμενος εἰς ὀργὴν ἐκκαλέσασθαι τὰ τῆς ἀνεξικακίας ἤθη, καὶ διὰ τοῦ τοιοῦδε δοκῶν ἐπιλαμβάνεσθαι. μακροθυμίᾳ δὲ κατεσίγασε τὸν ἀλάστορα θεοπρεπῶς ὁ κύριος· ἴδιον γὰρ ἂν εἴη θεῷ πάντα ἀνεξικάκως φέρειν. 10.17 εἰ τοίνυν αὐτῷ τῷ κυρίῳ τοιαῦτα προσοῖσαι ῥήματα παρ' οὐδὲν ἡγήσατο, πῶς οὐκ ἔστι σαφὲς ὅτι προσκυνεῖσθαι βουλόμενος ἴσα θεῷ ταῦτα διεπράττετο; 10.18 τοῦτο μέν, οἶμαι, τοῖς εὖ φρονοῦσι κατάφωρον ὑπάρχει πᾶσιν, ὅτι διὰ γυναικὸς ἐμμανοῦς ἠπάτησεν τὸν ἔκφρονα δυνάστην ὑποκύψειν αὐτῷ παρὰ τὸ δέον.

11.1 Ἔτι δὲ διαληπτέον αὐτὰ τὰ τούτοις ὑποκείμενα καθεξῆς. ὡς οὖν ὁ Σαοὺλ

ὑπεκλίθη τῷ φάσματι προσκυνήσας, αὖθις ὑποκρίνεται πεπονθέναι βίαν ὁ δολομήτης, εἰς τὸ σχῆμα τοῦ Σαμουὴλ ἀμείψας ἑαυτόν· 11.2 εἶτα μετὰ εἰρωνείας ἀποκρίνεται σκυθρωπότερον, «ἵνα τί παρηνώχλησάς μοι» φάσκων «ἀναβῆναι;».