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Translated by W. Moore and H. A. Wilson
St Gregory of Nyssa Resources Online and in Print
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This Part: 128 Pages
Page 28
For that which is not directly understood needs some turn for the apprehension of the thing concealed; and as Paul, when about to exchange the literal sense of the history for figurative contemplation, says that he will "change his voice [540] ," so here the manifestation of the hidden meaning is called by Solomon a "turn of the saying," as if the beauty of the thoughts could not be perceived, unless one were to obtain a view of the revealed brightness of the thought by turning the apparent meaning of the saying round about, as happens with the plumage with which the peacock is decked behind. For in him, one who sees the back of his plumage quite despises it for its want of beauty and tint, as a mean sight; but if one were to turn it round and show him the other view of it, he then sees the varied painting of nature, the half-circle shining in the midst with its dye of purple, and the golden mist round the circle ringed round and glistening at its edge with its many rainbow hues. Since then there is no beauty in what is obvious in the saying (for "all the glory of the king's daughter is within [541] ," shining with its hidden ornament in golden thoughts), Solomon of necessity suggests to the readers of this book "the turn of the saying," that thereby they may "understand a parable and a dark saying, words of the wise and riddles [542] ." Now as this proverbial teaching embraces these elements, a reasonable man will not receive any passage cited from this book, be it never so clear and intelligible at first sight, without examination and inspection; for assuredly there is some mystical contemplation underlying even those passages which seem manifest. And if the obvious passages of the work necessarily demand a somewhat minute scrutiny, how much more do those passages require it where even immediate apprehension presents to us much that is obscure and difficult?
Let us then begin our examination from the context of the passage in question, and see whether the reading of the neighbouring clauses gives any clear sense. The discourse describes Wisdom as uttering certain sayings in her own person. Every student knows what is said in the passage [543] where Wisdom makes counsel her dwelling-place, and calls to her knowledge and understanding, and says that she has as a possession strength and prudence (while she is herself called intelligence), and that she walks in the ways of righteousness and has her conversation in the ways of just judgment, and declares that by her kings reign, and princes write the decree of equity, and monarchs win possession of their own land. Now every one will see that the considerate reader will receive none of the phrases quoted without scrutiny according to the obvious sense. For if by her kings are advanced to their rule, and if from her monarchy derives its strength, it follows of necessity that Wisdom is displayed to us as a king-maker, and transfers to herself the blame of those who bear evil rule in their kingdoms. But we know of kings who in truth advance under the guidance of Wisdom to the rule that has no end--the poor in spirit, whose possession is the kingdom of heaven [544] , as the Lord promises, Who is the Wisdom of the Gospel: and such also we recognize as the princes who bear rule over their passions, who are not enslaved by the dominion of sin, who inscribe the decree of equity upon their own life, as it were upon a tablet. Thus, too, that laudable despotism which changes, by the alliance of Wisdom, the democracy of the passions into the monarchy of reason, brings into bondage what were running unrestrained into mischievous liberty, I mean all carnal and earthly thoughts: for "the flesh lusteth against the Spirit [545] ," and rebels against the government of the soul. Of this land, then, such a monarch wins possession, whereof he was, according to the first creation, appointed as ruler by the Word.
[540] Gal. iv. 20.
[541] Ps. xlv. 13 (LXX.).
[542] Prov. i. 6 (LXX.).
[543] Compare with what follows Prov. viii. 12, sqq. (LXX.).
[544] S. Matt. v. 3
[545] Gal. v. 17.
Reference address : https://www.elpenor.org/nyssa/against-eunomius-2.asp?pg=28
