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so that those who wish to pass from here to you cannot, nor can those from there cross over to us.” 14.12 If, therefore, there is a kind of chasm separating the just and the 20unjust, so that those from here cannot be ferried over there,20 nor can those from there arrive here, it is established that Saul, being unjust, is not with the prophet Samuel. 14.13 For if the rich man cannot be with the poor man, and this, though he had not wronged him nor persecuted him, but only had not readily shared with him from what he had, how much more is that wretched man unworthy to enjoy the fellowship of the saints?

15.1 But one must not consider how for the sake of shameful gain he disregards the divine commandment,

but, being struck incurably by a demon, he is driven by malice, he persecutes the saintly David in no fitting manner, although he was taming the fierceness of the demon raging in him with prophetic psalmody, 15.2 he slaughters the priests of the Lord, three hundred and fifty in number, does he not fall away from God, practicing divination impiously? If he did these things and things akin to them, how is it possible to think that he ended up with the wonder-worker Samuel, who in the season of summer asked for rain to fall, and immediately an immeasurable quantity of water was poured down? 15.3 But if it cannot be said that Saul is with Samuel, then the one who said to him, “Tomorrow you shall be with me,” lied. Therefore, if the one who said these things is a liar, it is very clear that this is not Samuel; for the prophet of the Lord would not have lied so foolishly, so that such words, when 20unfolded, plainly reveal the20 many-faced beast hiding deep within. 15.4 He it is, then, who dragged the frenzied Saul also into the chasm of Tartarus; whence, having gained power over him, he fittingly addressed him: “Tomorrow you shall be with me.” 15.5 And trying to establish in a twofold manner that a just man never differs from an unjust one, he also declared that Jonathan, along with his father, had received the same lot as he, although he had not joined in his cruelty. 15.6 For who that exists pretends not to know that the lover of the prophet David, having lived most excellently, and not having attempted to persecute a just man unjustly, does not receive the same reward as the persecutor? 15.7 For, to sum it all up, a son shall not die for an unjust father. But indeed, the weaver of lies is refuted also by this message.

16.1 And the writer, adding in unbroken sequence of order, said that

“Saul hurried and fell full length on the ground and was very much afraid,” saying, “because of the words of Samuel.” 16.2 For he knew those words to be Samuel’s, which he had prophesied to him when present in body and tongue, but the phantom repeated these words and uttered them as its own; and the ruler, being reminded of them, and seeing the signs of war set up right opposite, had become terrified, considering their outcome. 16.3 But Origen, fashioning dogmas for himself, knowing that very many happen to be of this opinion, and arguing against those who contradicted him, did not take care to establish what was needful with the due reverence; but rather, while proclaiming that the drama of the ventriloquist touches upon all things and invoking truth as necessary for the examination, he manifestly fights against truth itself. 16.4 Then, recounting the praises of Samuel, all that the divine scriptures proclaim about him, he then again declared him to be under the power of the demon, and expressed it in these very words and syllables: “If, then, so great a man was under the earth and the ventriloquist brought him up, does a demon have power over a prophetic soul?” 16.5 But he is sometimes suspected by some of saying these things as if raising a difficulty or perhaps asking a question; but in order that he might establish by his subsequent conclusions that these things are so, he added in clearer phrase, crying out, “What shall I say? These things are written,” he says.

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οἱ θέλοντες διαβῆναι ἔνθεν πρὸς ὑμᾶς μὴ δύνωνται, μηδὲ οἱ ἐκεῖθεν πρὸς ἡμᾶς διαπερῶσιν.» 14.12 εἰ τοίνυν ἐστὶ χάσματος ἰδέα διείργουσα μεταξὺ δικαίων ἠδ' 20ἀδίκων, ὥστε μὴ δύνασθαι τοὺς ἔνθεν ἐκεῖσε20 διαπορθμεῦσαι μήτε δεῦρο τοὺς ἐκεῖθεν ἀφικέσθαι, συνέστηκεν ὡς ὁ Σαοὺλ ἄδικος ὢν οὐκ ἔστι μετὰ προφήτου Σαμουήλ· 14.13 εἰ γὰρ ὁ πλούσιος οὐ δύναται μετὰ τοῦ πένητος εἶναι, καὶ ταῦτα μηδὲν ἀδικήσας μηδὲ διώξας αὐτόν, ἀλλὰ μὴ μεταδοὺς αὐτῷ προχείρως ἐξ ὧν εἶχεν, πόσῳ δὴ μᾶλλον ὁ σχέτλιος ἀνὴρ ἀνάξιός ἐστι τῆς τῶν ἁγίων ἀπολαῦσαι κοινωνίας;

15.1 Ἀλλ' οὐ διανοητέον ὅπως αἰσχροῦ μὲν ἕνεκα κέρδους ἀθετεῖ τὸ θεῖον

ἐπίταγμα, δαίμονι δὲ πληγεὶς ἀνιάτως ἐλαύνεται βασκανίᾳ, τὸν ἁγιοπρεπῆ διώκει ∆αβὶδ οὐδενὶ κόσμῳ πρέποντι, καίτοι ψαλμῳδίᾳ προφητικῇ τὴν ἀγριότητα τοῦ ἐμβακχεύοντος ἐν αὐτῷ δαίμονος ἡμεροῦντα, 15.2 τοὺς ἱερεῖς ἀποσφάττει τοῦ κυρίου τριακοσίους ὄντας πρὸς τοῖς πεντήκοντα τὸν ἀριθμόν, ἀφίσταται τοῦ θεοῦ μαντευόμενος ἀσεβῶς; εἰ δὲ ταῦτα καὶ τὰ τούτοις ἀδελφὰ διεπράξατο, πῶς οἷόν τε νομίζειν ὅτι μετὰ τοῦ θαυμασιουργοῦ κατέληξε Σαμουήλ, ὃς ἐν ὥρᾳ θέρους ὑετὸν ἠξίωσε γενέσθαι, καὶ παρ' αὐτὸ κατεσκεδάσθη πλῆθος ἀμέτρητον ὑδάτων; 15.3 εἰ δὲ οὐκ ἔστιν εἰπεῖν ὅτι Σαούλ ἐστιν μετὰ τοῦ Σαμουήλ, ἐψεύσατο μὲν ὁ λέγων αὐτῷ· «αὔριον ἔσῃ σὺ μετ' ἐμοῦ». τοιγαροῦν εἰ ψεύστης ὁ ταῦτα εἰρηκὼς ὑπάρχει, πρόδηλον ὡς οὐκ ἔστιν ὁ Σαμουὴλ οὗτος· οὐ γὰρ ἂν οὕτως ἀφρόνως ὁ τοῦ κυρίου ψεύσαιτο προφήτης, ὥστε τὰ τοιαῦτα δίχα 20διαπτυσσόμενα ῥήματα γυμνὸν ὑποδεικνύει τὸν20 πολυπρόσωπον ἐνδοτάτω θῆρα κρυπτόμενον. 15.4 αὐτὸς γοῦν ἐστιν ὁ κατασπάσας εἰς τοῦ ταρτάρου χάσμα καὶ τὸν ἐμμανῆ Σαούλ· ὅθεν οἰκείως αὐτῷ προσεφθέγγετο κρατήσας· «αὔριον ἔσῃ μετ' ἐμοῦ». 15.5 διττῷ δὲ συστῆσαι τρόπῳ πειρώμενος ὡς οὐδέποτε δίκαιος ἀδίκου διαφέρει, καὶ τὸν Ἰωνάθαν ἅμα τῷ πατρὶ τὸν αὐτὸν ἐκείνῳ κλῆρον ἀπενέγκασθαι συνωμολόγει, καίτοι μὴ συνενεχθέντα τῇ τούτου ὠμότητι. 15.6 τίς δὲ τῶν ὄντων ὑποκρίνεται μὴ νοεῖν ὅτι κράτιστα βιώσας ὁ τοῦ προφήτου ∆αβὶδ ἐραστής, ἀλλὰ μὴ διῶξαι δίκαιον ἀδίκως ἐγχειρήσας, οὐ τὴν αὐτὴν ἀποφέρεται τῷ διώξαντι μισθοφορίαν; 15.7 οὐ γὰρ ἀποθανεῖται, τὸ ξύμπαν εἰπεῖν, υἱὸς ὑπὲρ ἀδίκου πατρός. ἀλλὰ μὴν ἐλέγχεταί γε καὶ διὰ τοῦδε τοῦ μηνύματος ὁ ψευδορράφος.

16.1 Ἀπαραλείπτῳ δὲ τάξεως ἀκολουθίᾳ προσθεὶς ἔφησεν ὁ συγγραφεὺς ὅτι

«καὶ ἔσπευσε Σαοὺλ καὶ ἔπεσεν ἑστηκὼς ἐπὶ τὴν γῆν καὶ ἐφοβήθη σφόδρα» λέγων «ἀπὸ τῶν λόγων Σαμουήλ». 16.2 ἐκείνους γὰρ οἶδε τοῦ Σαμουὴλ εἶναι τοὺς λόγους, οὓς προεφήτευσε μὲν αὐτῷ σώματι καὶ γλώττῃ παρών, τὸ δὲ φάσμα τούτους ἀνελέξατο τοὺς λόγους καὶ προὔφερεν ὡς ἰδίους· ὧν ὁ δυνάστης ὑπομνησθείς, καὶ τὰ τοῦ πολέμου σύμβολα θεωρῶν ἄντικρυς ἱδρυμένα, περιδεὴς ἐγεγόνει, τὸ πέρας αὐτῶν ἐννοῶν. 16.3 ἀλλ' Ὠριγένης ἑαυτῷ δόγματα πλάττων, εἰδὼς ὅτι πλεῖστοι μὲν ὅσοι τυγχάνουσιν οἱ ταῦτα ψηφιζόμενοι, πρὸς δὲ τοὺς ἀντιλέγοντας αὐτῷ διαλεγόμενος, οὐκ ἐσπούδασε μετὰ τῆς ὀφειλομένης εὐλαβείας ἀκριβῶσαι τὸ δέον· ἀλλά γε τὸ τῆς ἐγγαστριμύθου δρᾶμα πάντων ἅπτεσθαι προλέγων καὶ τὴν ἀλήθειαν εἰς τὴν ἐξέτασιν ἀναγκαίαν ἐπικαλούμενος, αὐτῇ τῇ ἀληθείᾳ μάχεται προφανῶς. 16.4 εἶτα τοῦ Σαμουὴλ ἐγκώμια διεξιών, ὅσα περὶ αὐτοῦ διαλαλοῦσιν αἱ θεῖαι γραφαί, τηνικαῦτα πάλιν ὑπὸ τὴν τοῦ δαίμονος ἐξουσίαν ἀποφαίνων αὐτὸν αὐτοῖς ῥήμασι καὶ αὐταῖς ἐπέφραζε συλλαβαῖς· «ἆρ' οὖν <εἰ> ὁ τηλικοῦτος ὑπὸ τὴν γῆν ἦν καὶ ἀνήγαγεν αὐτὸν ἡ ἐγγαστρίμυθος, ἐξουσίαν ἔχει δαιμόνιον ψυχῆς προφητικῆς;» 16.5 ἀλλὰ ταῦτα μὲν ὡς ἐπαπορῶν ἢ τάχα ἴσως ἐρόμενος ὑπονοεῖται λέγειν ἐνίοτε παρά τισιν· ἵνα δὲ διὰ τῶν ἔπειτα συστήσειεν ἐπιλόγων ὅτι ταῦτα οὕτως ἔχει, λευκοτέρᾳ προσετίθει φράσει «τί εἴπω;» κεκραγὼς «ἐγγέγραπται ταῦτα·» φησὶν