Writings of Methodius. The Banquet of the Ten Virgins

Euboulios. By no means the latter; but first, Gregorion, relate to us from the very beginning where the meeting was, and about the setting forth of the viands, and about yourself, how you poured out the wine"They in golden cups Each other pledged, while towards broad heaven they looked." [2423]

Gregorion. You are always skilful in discussions, and excessively powerful in argument--thoroughly confuting all your adversaries.

Euboulios. It is not worth while, Gregorion, to contend about these things at present; but do oblige us by simply telling us what happened from the beginning.

Gregorion. Well, I will try. But first answer me this: You know, I presume, Arete, [2424] the daughter of Philosophia?

Euboulios. Why do you ask?

Gregorion. "We went by invitation to a garden of hers with an eastern aspect, to enjoy the fruits of the season, myself, and Procilla, and Tusiane." I am repeating the words of Theopatra, for it was of her I obtained the information. "We went, Gregorion, by a very rough, steep, and arduous path: when we drew near to the place," said Theopatra, "we were met by a tall and beautiful woman walking along quietly and gracefully, clothed in a shining robe as white as snow. Her beauty was something altogether inconceivable and divine. Modesty, blended with majesty, bloomed on her countenance. It was a face," she said, "such as I know not that I had ever seen, awe-inspiring, yet tempered with gentleness and mirth; for it was wholly unadorned by art, and had nothing counterfeit. She came up to us, and, like a mother who sees her daughters after a long separation, she embraced and kissed each one of us with great joy, saying, 'O, my daughters you have come with toil and pain to me who am earnestly longing to conduct you to the pasture of immortality; toilsomely have you come by a way abounding with many frightful reptiles; for, as I looked, I saw you often stepping aside, and I was fearing lest you should turn back and slip over the precipices. But thanks to the Bridegroom to whom I have espoused [2425] you, my children, for having granted an effectual answer to all our prayers.' And, while she is thus speaking," said Theopatra, "we arrive at the enclosure, the doors not being shut as yet, and as we enter we come upon Thekla and Agathe and Marcella preparing to sup. And Arete immediately said, 'Do you also come hither, and sit down here in your place along with these your fellows.' Now," said she to me, "we who were there as guests were altogether, I think, ten in number; and the place was marvellously beautiful, and abounding in the means of recreation. The air was diffused in soft and regular currents, mingled with pure beams of light, and a stream flowing as gently as oil through the very middle of the garden, threw up a most delicious drink; and the water flowing from it, transparent and pure, formed itself into fountains, and these, overflowing like rivers, watered all the garden with their abundant streams; and there were different kinds of trees there, full of fresh fruits, and the fruits that hung joyfully from their branches were of equal beauty; and there were ever-blooming meadows strewn with variegated and sweet-scented flowers, from which came a gentle breeze laden with sweetest odour. And the agnos [2426] grew near, a lofty tree, under which we reposed, from its being exceedingly wide-spreading and shady."

Euboulios. You seem to me, my good friend, to be making a revelation of a second paradise. [2427]

Gregorion. You speak truly and wisely. "When there," she said, "we had all kinds of food and a variety of festivities, so that no delight was wanting. After this Arete, [2428] entering, gave utterance to these words:--

"'Young maidens, the glory of my greatness, beautiful virgins, who tend the undefiled meadows of Christ with unwedded hands, we have now had enough of food and feasting, for all things are abundant and plentiful with us. [2429] What is there, then, besides which I wish and expect? That each of you shall pronounce a discourse in praise of virginity. Let Marcella begin, since she sits in the highest place, and is at the same time the eldest. I shall be ashamed of myself if I do not make the successful disputant an object of envy, binding her with the unfading flowers of wisdom.'

"And then," I think she said, "Marcella immediately began to speak as follows."

.

Discourse I.--Marcella.

Chapter I.--The Difficulty and Excellence of Virginity; The Study of Doctrine Necessary for Virgins.

For this reason, it requires strong and generous natures, such as, vaulting over the stream of pleasure, direct the chariot of the soul upwards from the earth, not turning aside from their aim, until having, by swiftness of thought, lightly bounded above the world, and taken their stand truly upon the vault of heaven, they purely contemplate immortality itself as it springs forth [2433] from the undefiled bosom of the Almighty.

Earth could not bring forth this draught; heaven alone knew the fountain from whence it flows; for we must think of virginity as walking indeed upon the earth, but as also reaching up to heaven. And hence some who have longed for it, and considering only the end of it, have come, by reason of coarseness of mind, ineffectually with unwashed feet, and have gone aside out of the way, from having conceived no worthy idea of the virginal manner of life. For it is not enough to keep the body only undefiled, just as we should not show that we think more of the temple than of the image of the god; but we should care for the souls of men as being the divinities of their bodies, and adorn them with righteousness. And then do they most care for them and tend them when, striving untiringly to hear divine discourses, they do not desist until, wearing the doors of the wise, [2434] they attain to the knowledge of the truth.

For as the putrid humours and matter of flesh, and all those things which corrupt it, are driven out by salt, in the same manner all the irrational appetites of a virgin are banished from the body by divine teaching. For it must needs be that the soul which is not sprinkled with the words of Christ, as with salt, should stink and breed worms, as King David, openly confessing with tears in the mountains, cried out, "My wounds stink and are corrupt," [2435] because he had not salted himself with the exercises of self-control, and so subdued his carnal appetites, but self-indulgently had yielded to them, and became corrupted in adultery. And hence, in Leviticus, [2436] every gift, unless it be seasoned with salt, is forbidden to be offered as an oblation to the Lord God. Now the whole spiritual meditation of the Scriptures is given to us as salt which stings in order to benefit, and which disinfects, without which it is impossible for a soul, by means of reason, to be brought to the Almighty; for "ye are the salt of the earth," [2437] said the Lord to the apostles. It is fitting, then, that a virgin should always love things which are honourable, and be distinguished among the foremost for wisdom and addicted to nothing slothful or luxurious, but should excel, and set her mind upon things worthy of the state of virginity, always putting away, by the word, the foulness of luxury, lest in any way some slight hidden corruption should breed the worm of incontinence; for "the unmarried woman careth for the things of the Lord," how she may please the Lord, "that she may be holy both in body and in spirit," [2438] says the blessed Paul. But many of them who consider the hearing of the word quite a secondary matter, think they do great things if they give their attention to it for a little while. But discrimination must be exercised with respect to these; for it is not fitting to impart divine instruction to a nature which is careful about trifles, and low, and which counterfeits wisdom. For would it not be laughable to go on talking to those who direct all their energy towards things of little value, in order that they may complete most accurately those things which they want to bring to perfection, but do not think that the greatest pains are to be taken with those necessary things by which most of all the love of chastity would be increased in them?

Chapter II.--Virginity a Plant from Heaven, Introduced Late; The Advancement of Mankind to Perfection, How Arranged.

Chapter III.--By the Circumcision of Abraham, Marriage with Sisters Forbidden; In the Times of the Prophets Polygamy Put a Stop To; Conjugal Purity Itself by Degrees Enforced.

Lest, however, we should seem prolix in collecting the testimonies of the prophets, let us again point out how chastity succeeded to marriage with one wife, taking away by degrees the lusts of the flesh, until it removed entirely the inclination for sexual intercourse engendered by habit. For presently one is introduced earnestly deprecating, from henceforth, this seduction, saying, "O Lord, Father, and Governor of my life, leave me not to their counsels; give me not a proud look; let not the greediness of the belly, nor lust of the flesh, take hold of me." [2446] And in the Book of Wisdom, a book full of all virtue, the Holy Spirit, now openly drawing His hearers to continence and chastity, sings on this wise, "Better it is to have no children, and to have virtue, for the memorial thereof is immortal; because it is known with God and with men. When it is present men take example at it; and when it is gone they desire it: it weareth a crown and triumpheth for ever, having gotten the victory, striving for undefiled rewards." [2447]

Chapter IV.--Christ Alone Taught Virginity, Openly Preaching the Kingdom of Heaven; The Likeness of God to Be Attained in the Light of the Divine Virtues.

Chapter V.--Christ, by Preserving His Flesh In-Corrupt in Virginity, Draws to the Exercise of Virginity; The Small Number of Virgins in Proportion to the Number of Saints.

This, O Arete, is my discourse to you on the subject of virginity. But, if I have omitted anything, let Theophila, who succeeds me, supply the omission.

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Discourse II.--Theophila.

Chapter I.--Marriage Not Abolished by the Commendation of Virginity.

Let us begin with Genesis, that we may give its place of antiquity and supremacy to this scripture. Now the sentence and ordinance of God respecting the begetting of children [2454] is confessedly being fulfilled to this day, the Creator still fashioning man. For this is quite manifest, that God, like a painter, is at this very time working at the world, as the Lord also taught, "My Father worketh hitherto." [2455] But when the rivers shall cease to flow and fall into the reservoir of the sea, and the light shall be perfectly separated from the darkness,--for the separation is still going on,--and the dry laud shall henceforth cease to bring forth its fruits with creeping things and four-footed beasts, and the predestined number of men shall be fulfilled; then from henceforth shall men abstain from the generation of children. But at present man must cooperate in the forming of the image of God, while the world exists and is still being formed; for it is said, "Increase and multiply." [2456] And we must not be offended at the ordinance of the Creator, from which, moreover, we ourselves have our being. For the casting of seed into the furrows of the matrix is the beginning of the generation of men, so that bone taken from bone, and flesh from flesh, by an invisible power, are fashioned into another man. And in this way we must consider that the saying is fulfilled, "This is now bone of my bone, and flesh of my flesh." [2457]

Chapter II.--Generation Something Akin to the First Formation of Eve from the Side and Nature of Adam; God the Creator of Men in Ordinary Generation.

Wherefore, if God still forms man, shall we not be guilty of audacity if we think of the generation of children as something offensive, which the Almighty Himself is not ashamed to make use of in working with His undefiled hands; for He says to Jeremiah, "Before I formed thee in the belly I knew thee; " [2459] and to Job, "Didst thou take clay and form a living creature, and make it speak upon the earth? " [2460] and Job draws near to Him in supplication, saying, "Thine hands have made me and fashioned me." [2461] Would it not, then, be absurd to forbid marriage unions, seeing that we expect that after us there will be martyrs, and those who shall oppose the evil one, for whose sake also the Word promised that He would shorten those days? [2462] For if the generation of children henceforth had seemed evil to God, as you said, for what reason will those who have come into existence in opposition to the divine decree and will be able to appear well-pleasing to God? And must not that which is begotten be something spurious, and not a creature of God, if, like a counterfeit coin, it is moulded apart from the intention and ordinance of the lawful authority? And so we concede to men the power of forming men.

Chapter III.--An Ambiguous Passage of Scripture; Not Only the Faithful But Even Prelates Sometimes Illegitimate.

And if, again, you answer sophistically, `O, my friend, by those who come not to perfection I understand being perfected in Christ-taught righteousness; 'he will say, `But, indeed, my worthy friend, very many who are begotten of unrighteous seed are not only numbered among those who are gathered into the flock of the brethren, but are often called even to preside over them. [2464] Since, then, it is clear, and all testify, that those who are born of adultery do come to perfection, we must not imagine that the Spirit was teaching respecting conceptions and births, but rather perhaps concerning those who adulterate the truth, who, corrupting the Scriptures by false doctrines, bring forth an imperfect and immature wisdom, mixing their error with piety.' And, therefore, this plea being taken away from you, come now and tell us if those who are born of adultery are begotten by the will of God; for you said that it was impossible that the offspring of a man should be brought to perfection unless the Lord formed it and gave it life."

Chapter IV.--Human Generation, and the Work of God Therein Set Forth.

"Well, now, consider further what comes after this: the modeller within going round to the holes and taking privately for his modelling the clay which he finds at each hole, and having in a certain number of months made his model, giving it back through the same hole; having this for his rule, that every lump of clay which is capable of being moulded shall be worked up indifferently, even if it be unlawfully thrown by any one through another's hole, for the clay has done no wrong, and, therefore, as being blameless, should be moulded and formed; but that he who, in opposition to the ordinance and law, deposited it in another's hole, should be punished as a criminal and transgressor. For the clay should not be blamed, but he who did this in violation of what is right; for, through incontinence, having carried it away, he secretly, by violence, deposited it in another's hole." "You say most truly."

Chapter V.--The Holy Father Follows Up the Same Argument.

Chapter VI.--God Cares Even for Adulterous Births; Angels Given to Them as Guardians.

Chapter VII.--The Rational Soul from God Himself; Chastity Not the Only Good, Although the Best and Most Honoured.

These words, O Arete, I bring according to my ability to this discussion in behalf of the truth.

And when Theophila had thus spoken, Theopatra said that applause arose from all the virgins approving of her discourse; and that when they became silent, after a long pause, Thaleia arose, for to her had been assigned the third place in the contest, that which came after Theophila. And she then, as I think, followed, and spoke.

.

Discourse III.--Thaleia.

Chapter I.--Passages of Holy Scripture Compared. [2476]

Chapter II.--The Digressions of the Apostle Paul; The Character of His Doctrine: Nothing in It Contradictory; Condemnation of Origen, Who Wrongly Turns Everything into Allegory.

Chapter III.--Comparison Instituted Between the First and Second Adam.

Chapter IV.--Some Things Here Hard and Too Slightly Treated, and Apparently Not Sufficiently Brought Out According to the Rule of Theology.

Chapter V.--A Passage of Jeremiah Examined.

Chapter VI.--The Whole Number of Spiritual Sheep; Man a Second Choir, After the Angels, to the Praise of God; The Parable of the Lost Sheep Explained.

Chapter VII.--The Works of Christ, Proper to God and to Man, the Works of Him Who is One.

Chapter VIII.--The Bones and Flesh of Wisdom; The Side Out of Which the Spiritual Eve is Formed, the Holy Spirit; The Woman' the Help-Meet of Adam; Virgins Betrothed to Christ.

For man, having been composed, like water, of wisdom and life, has become identical with the very same untainted light which poured into him. Whence it was that the apostle directly referred to Christ the words which had been spoken of Adam. For thus will it be most certainly agreed that the Church is formed out of His bones and flesh; and it was for this cause that the Word, leaving His Father in heaven, came down to be "joined to His wife; " [2497] and slept in the trance of His passion, and willingly suffered death for her, that He might present the Church to Himself glorious and blameless, having cleansed her by the laver, [2498] for the receiving of the spiritual and blessed seed, which is sown by Him who with whispers implants it in the depths of the mind; and is conceived and formed by the Church, as by a woman. so as to give birth and nourishment to virtue. For in this way, too, the command, "Increase and multiply," [2499] is duly fulfilled, the Church increasing daily in greatness and beauty and multitude, by the union and communion of the Word who now still comes down to us and falls into a trance by the memorial of His passion; for otherwise the Church could not conceive believers, and give them new birth by the laver of regeneration, unless Christ, emptying Himself for their sake, that He might be contained by them, as I said, through the recapitulation of His passion, should die again, coming down from heaven, and being "joined to His wife," the Church, should provide for a certain power being taken from His own side, so that all who are built up in Him should grow up, even those who are born again by the laver, receiving of His bones and of His flesh, that is, of His holiness and of His glory. For he who says that the bones and flesh of Wisdom are understanding and virtue, says most rightly; and that the side [2500] is the Spirit of truth, the Paraclete, of whom the illuminated [2501] receiving are fitly born again to incorruption. For it is impossible for any one to be a partaker of the Holy Spirit, and to be chosen a member of Christ, unless the Word first came down upon him and fell into a trance, in order that he, being filled [2502] with the Spirit, and rising again from sleep with Him who was laid to sleep for his sake, should be able to receive renewal and restoration. For He may fitly be called the side [2503] of the Word, even the sevenfold Spirit of truth, according to the prophet; [2504] of whom God taking, in the trance of Christ, that is, after His incarnation and passion, prepares a help-meet for Him [2505] --I mean the souls which are betrothed and given in marriage to Him. For it is frequently the case that the Scriptures thus call the assembly and mass of believers by the name of the Church, the more perfect in their progress being led up to be the one person and body of the Church. For those who are the better, and who embrace the truth more clearly, being delivered from the evils of the flesh, become, on account of their perfect purification and faith, a church and help-meet of Christ, betrothed and given in marriage to Him as a virgin, according to the apostle, [2506] so that receiving the pure and genuine seed of His doctrine, they may co-operate with Him, helping in preaching for the salvation of others. And those who are still imperfect and beginning their lessons, are born to salvation, and shaped, as by mothers, by those who are more perfect, until they are brought forth and regenerated unto the greatness and beauty of virtue; and so these, in their turn making progress, having become a church, assist in labouring for the birth and nurture of other children, accomplishing in the receptacle of the soul, as in a womb, the blameless will of the Word.

Chapter IX.--The Dispensation of Grace in Paul the Apostle.

It is evident, then, that the statement respecting Eve and Adam is to be referred to the Church and Christ. For this is truly a great mystery and a supernatural, of which I, from my weakness and dulness, am unable to speak, according to its worth and greatness. Nevertheless, let us attempt it. It remains that I speak to you on what follows, and of its signification.

Chapter X.--The Doctrine of the Same Apostle Concerning Purity.

Chapter XI.--The Same Argument.

Chapter XII.--Paul an Example to Widows, and to Those Who Do Not Live with Their Wives.

"I say therefore," he goes on, [2521] "to the unmarried and widows, It is good for them if they abide even as I. But if they cannot contain, let them marry: for it is better to marry than to burn." Here also he persisted in giving the preference to continence. For, taking himself as a notable example, in order to stir them up to emulation, he challenged his hearers to this state of life, teaching that it was better that a man who had been bound to one wife should henceforth remain single, as lie also did. [2522] But if, on the other hand, this should be a matter of difficulty to any one, on account of the strength of animal passion, he allows that one who is in such a condition may, "by permission," contract a second marriage; not as though he expressed the opinion that a second marriage was in itself flood, [2523] but judging it better than burning. Just as though, in the fast which prepares for the Easter celebration, one should offer food to an other who was dangerously ill, and say," In truth, my friend, it were fitting and good that you should bravely hold out like us, and partake of the same things, [2524] for it is forbidden even to think of food to-day; but since you are held down and weakened by disease, and cannot bear it, therefore, 'by permission, ' we advise you to eat food, lest, being quite unable, from sickness, to hold up against the desire for food, you perish." Thus also the apostle speaks here, first saying that he wished all were healthy and continent, as he also was, but afterwards allowing a second marriage to those who are burdened with the disease of the passions, lest they should be wholly defiled by fornication, goaded on by the itchings of the organs of generation to promiscuous intercourse, considering such a second marriage far preferable to burning and indecency.

Chapter XIII.--The Doctrine of Paul Concerning Virginity Explained.

Chapter XIV.--Virginity a Gift of God: the Purpose of Virginity Not Rashly to Be Adopted by Any One.

Let any one who will, take in his hand the Epistle to the Corinthians, and, examining all its passages one by one, then consider what we have said, comparing them together, as to whether there is not a perfect harmony and agreement between them. These things, according to my power, O Arete, I offer to thee as my contribution on the subject of chastity.

Euboulios. Through many things, O Gregorion, she has scarcely come to the subject, having measured and crossed a mighty sea of words.

Gregorion. So it seems; but come, I must mention the rest of what was said in order, going through it and repeating it, while I seem to have the sound of it dwelling in my ears, before it flies away and escapes; for the remembrance of things lately heard is easily effaced from the aged.

Euboulios. Say on, then; for we have come to have the pleasure of hearing these discourses.

Gregorion. And then after, as you observed, Thaleia had descended from her smooth and unbroken course to the earth, Theopatra, she said, followed her in order, and spoke as follows.

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Discourse IV.--Theopatra.

Chapter I.--The Necessity of Praising Virtue, for Those Who Have the Power.

Chapter II.--The Protection of Chastity and Virginity Divinely Given to Men, that They May Emerge from the Mire of Vices.

Chapter III.--That Passage of David Explained; What the Harps Hung Upon the Willows Signify; The Willow a Symbol of Chastity; The Willows Watered by Streams. [2542]

Chapter IV.--The Author Goes on with the Interpretation of the Same Passage.

Chapter V.--The Gifts of Virgins, Adorned with Which They are Presented to One Husband, Christ.

Chapter VI.--Virginity to Be Cultivated and Commended in Every Place and Time.

Let these first-fruits of my discourse suffice for thee, O Arete, in proof of my education and my zeal. "And I receive the gift," she said that Arete replied, "and bid Thallousa speak after thee; for I must have a discourse from each one of you." And she said that Thallousa, pausing a little, as though considering somewhat with herself, thus spoke.

.

Discourse V.--Thallousa.

Chapter I.--The Offering of Chastity a Great Gift. [2560]

Chapter II. Abraham's Sacrifice of a Heifer Three Years Old, of a Goat, and of a Ram Also Three Years Old: Its Meaning; Every Age to Be Consecrated to God; The Threefold Watch and Our Age.

And perhaps He also symbolizes the beginning, the middle, and the end of our life and of our age, wishing as far as possible that men should spend their boyhood, their manhood, and their more advanced life purely, and offer them up to Him. Just as our Lord Jesus Christ commands in the Gospels, thus directing: "Let not your lights be extinguished, and let not your loins be loosed. Therefore also be ye like men who wait for their lord, when he will return from the wedding; that, when he cometh and knocketh, they may open unto him immediately. Blessed are ye, when he shall make you sit down, and shall come and serve you. And if he come in the second, or in the third watch, ye are blessed." [2565] For consider, O virgins, when He mentions three watches of the night, and His three comings, He shadows forth in symbol our three periods of life, that of the boy, of the full-grown man, and of the old man; so that if He should come and remove us from the world while spending our first period, that is, while we are boys, He may receive us ready and pure, having nothing amiss; and the second and the third in like manner. For the evening watch is the time of the budding and youth of man, when the reason begins to be disturbed and to be clouded by the changes of life, his flesh gaining strength and urging him to lust. The second is the time when, afterwards advancing to a full-grown man, he begins to acquire stability, and to make a stand against the turbulence of passion and self-conceit. And the third, when most of the imaginations and desires fade away, the flesh now withering and declining to old age.

Chapter III.--Far Best to Cultivate Virtue from Boyhood.

Chapter IV.--Perfect Consecration and Devotion to God: What It is.

Chapter V.--The Vow of Chastity, and Its Rites in the Law; Vines, Christ, and the Devil.

Chapter VI.--Sikera, a Manufactured and Spurious Wine, Yet Intoxicating; Things Which are Akin to Sins are to Be Avoided by a Virgin; The Altar of Incense (a Symbol Of) Virgins.

Moreover, it has been handed down that the unbloody altar of God signifies the assembly of the chaste; thus virginity appears to be something great and glorious. Therefore it ought to be preserved undefiled and altogether pure, having no participation in the impurities of the flesh; but it should be set up before the presence of the testimony, gilded with wisdom, for the Holy of holies, sending forth a sweet savour of love to the Lord; for He says, [2580] "Thou shalt make an altar to burn incense upon: of shittim-wood shalt thou make it. And thou shall make the staves of shittim-wood, and overlay them with gold. And thou shalt put it before the veil that is by the ark of the testimony, before the mercy-seat that is over the testimony, where I will meet with thee. And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it. And when Aaron lighteth the lamps at even, he shall burn incense upon it; a perpetual incense before the Lord throughout your generations. Ye shall offer no strange incense thereon, nor burnt-sacrifices nor meat-offering; neither shall ye pour drink-offering thereon."

Chapter VII.--The Church Intermediate Between the Shadows of the Law and the Realities of Heaven.

Chapter VIII.--The Double Altar, Widows and Virgins; Gold the Symbol of Virginity.

And when Thallousa had said this, Theopatra said that Arete touched Agathe with her sceptre, and that she, perceiving it, immediately arose and answered.

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Discourse VI.--Agathe.

Chapter I.--The Excellence of the Abiding Glory of Virginity; The Soul Made in the Image of the Image of God, that is of His Son; The Devil a Suitor for the Soul.

We have all come into this world, O virgins, endowed with singular beauty, which has a relationship and affinity to divine wisdom. For the souls of men do then most accurately resemble Him who begat and formed them, when, reflecting the unsullied representation of His likeness, and the features of that countenance, to which God looking formed them to have an immortal and indestructible shape, they remain such. For the unbegotten and incorporeal beauty, which neither begins nor is corruptible, but is unchangeable, and grows not old and has need of nothing, He resting in Himself, and in the very light which is in unspeakable and inapproachable places, [2586] embracing all things in the circumference of His power, creating and arranging, made the soul after the image of His image. Therefore, also, it is reasonable and immortal. For being made after the image of the Only-begotten, as I said, it has an unsurpassable beauty, and therefore evil spirits [2587] love it, and plot and strive to defile its godlike and lovely image, as the prophet Jeremiah shows, reproaching Jerusalem, "Thou hadst a whore's forehead, thou refusedst to be ashamed; " [2588] speaking of her who prostituted herself to the powers which came against her to pollute her. For her lovers are the devil and his angels, who plan to defile and pollute our reasonable and clear-sighted beauty of mind by intercourse with themselves, and desire to cohabit with every soul which is betrothed to the Lord.

Chapter II.--The Parable of the Ten Virgins. [2589]

Chapter III.--The Same Endeavour and Effort After Virginity, with a Different Result.

Chapter IV.--What the Oil in the Lamps Means.

So long, then, as this people treasured up nourishment for the light, supplying oil by their works, the light of continence was not extinguished among them, but was ever shining and giving light in the "lot of their inheritance." But when the oil failed, by their turning away from the faith to incontinence, the light was entirely extinguished, so that the virgins have again to kindle their lamps by light transmitted from one to another, bringing the light of incorruption to the world from above. Let us then supply now the oil of good works abundantly, and of prudence, being purged from all corruption which would weigh us down; lest, while the Bridegroom tarries, our lamps may also in like manner be extinguished. For the delay is the interval which precedes the appearing of Christ. Now the slumbering and sleeping of the virgins signifies the departure from life; and the midnight is the kingdom of Antichrist, during which the destroying angel passes over the houses. [2597] But the cry which was made when it was said, [2598] "Behold the bridegroom cometh, go ye out to meet him," is the voice which shall be heard from heaven, and the trumpet, when the saints, all their bodies being raised, shall be caught up, and shall go on the clouds to meet the Lord. [2599]

For it is to be observed that the word of God says, that after the cry all the virgins arose, that is, that the dead shall be raised after the voice which comes from heaven, as also Paul intimates, [2600] that "the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first; "that is the tabernacles, [2601] for they died, being put off by their souls. "Then we which are alive shall be caught up together with them," meaning our souls. [2602] For we truly who are alive are the souls which, with the bodies, having put them on again, shall go to meet Him in the clouds, bearing our lamps trimmed, not with anything alien and worldly, but like stars radiating the light of prudence and continence, full of ethereal splendour.

Chapter V.--The Reward of Virginity.

Go then, ye virgin band of the new ages. Go, fill your vessels with righteousness, for the hour is coming when ye must rise and meet the bridegroom. Go, lightly leaving on one side the fascinations and the pleasures of life, which confuse and bewitch the soul; and thus shall ye attain the promises, "This I swear by Him who has shown me the way of life." This crown, woven by the prophets, I have taken from the prophetic meadows, and offer to thee, O Arete.

Agathe having thus admirably brought her discourse to an end, she said, and having been applauded for what she had uttered, Arete again commanded Procilla to speak. And she, rising and passing before the entrance, spoke thus.

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Discourse VII.--Procilla.

Chapter I.--What the True and Seemly Manner of Praising; The Father Greater Than the Son, Not in Substance, But in Order; Virginity the Lily; Faithful Souls and Virgins, the One Bride of the One Christ.

These praises does Christ proclaim to those who have come to the boundaries of virginity, describing them all under the one name of His spouse; for the spouse must be betrothed to the Bridegroom, and called by His name. And, moreover, she must be undefiled and unpolluted, as a garden sealed, in which all the odours of the fragrance of heaven are grown, that Christ alone may come and gather them, blooming with incorporeal seeds. For the Word loves none of the things of the flesh, because He is not of such a nature as to be contented with any of the things which are corruptible, as hands, or face, or feet; but He looks upon and delights in the beauty which is immaterial and spiritual, not touching the beauty of the body.

Chapter II.--The Interpretation of that Passage of the Canticles. [2612]

Chapter III.--Virgins Being Martyrs First Among the Companions of Christ.

Chapter IV.--The Passage [2617] Explained; The Queens, the Holy Souls Before the Deluge; The Concubines, the Souls of the Prophets; The Divine Seed for Spiritual Offspring in the Books of the Prophets; The Nuptials of the Word in the Prophets as Though Clandestine.

Chapter V.--The Sixty Queens: Why Sixty, and Why Queens; The Excellence of the Saints of the First Age.

Chapter VI.--The Eighty Concubines, What; The Knowledge of the Incarnation Communicated to the Prophets.

Chapter VII.--The Virgins, the Righteous Ancients; The Church, the One Only Spouse, More Excellent Than the Others. [2624]

Chapter VIII.--The Human Nature of Christ His One Dove.

Chapter IX.--The Virgins Immediately After the Queen and Spouse.

And Procilla having thus spoken, Thekla said, It is my turn after her to continue the contest; and I rejoice, since I too have the favouring wisdom of words, perceiving that I am, like a harp, inwardly attuned, and prepared to speak with elegance and propriety.

Arete. I most willingly hail thy readiness, O Thekla, in which I confide to give me fitting discourse, in accordance with thy powers; since thou wilt yield to none in universal philosophy and instruction, instructed by Paul in what is fitting to say of evangelical and divine doctrine.

.

Discourse VIII.--Thekla.

Chapter I.--Methodius' Derivation of the Word Virginity: Wholly Divine; Virtue, in Greek Arete' , Whence So Called. [2630]

For since the children of the wise have said that our life is a festival, and that we have come to exhibit in the theatre the drama of truth, that is, righteousness, the devil and the demons plotting and striving against us, it is necessary for us to look upwards and to take our flight aloft, and to flee from the blandishments of their tongues, and from their forms tinged with the outward appearance of temperance, more than from the Sirens of Homer. For many, bewitched by the pleasures of error, take their flight downwards, and are weighed down when they come into this life, their nerves being relaxed and unstrung, by means of which the power of the wings of temperance is strengthened, lightening the downward tendency of the corruption of the body. Whence, O Arete, whether thou hast thy name, signifying, virtue, because thou art worthy of being chosen [2633] for thyself, or because thou raisest [2634] and liftest up to heaven, ever going in the purest minds, come, give me thy help in my discourse, which thou hast thyself appointed me to speak.

Chapter II.--The Lofty Mind and Constancy of the Sacred Virgins; The Introduction of Virgins into the Blessed Abodes Before Others.

Now it is not right that the wing of virginity should, by its own nature, be weighed down upon the earth, but that it should soar upwards to heaven, to a pure atmosphere, and to the life which is akin to that of angels. Whence also they, first of all, after their call and departure hence, who have rightly and faithfully contended as virgins for Christ, bear away the prize of victory, being crowned by Him with the flowers of immortality. For, as soon as their souls have left the world, it is said that the angels meet them with much rejoicing, and conduct them to the very pastures already spoken of, to which also they were longing to come, contemplating them in imagination from afar, when, while they were vet dwelling in their bodies, they appeared to them divine.

Chapter III.--The Lot and Inheritance of Virginity.

Chapter IV.--Exhortation to the Cultivation of Virginity; A Passage from the Apocalypse is Proposed to Be Examined. [2639]

John, in the course of the Apocalypse, says: [2641] "And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: and she, being with child, cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man-child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to His throne. And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days." So far we have given, in brief, the history of the woman and the dragon. But to search out and explain the solution of them is beyond my powers. Nevertheless, let me venture, trusting in Him who commanded to search the Scriptures. [2642] If, then, you agree with this, it will not be difficult to undertake it; for you will quite pardon me, if I am unable sufficiently to explain the exact meaning of the Scripture.

Chapter V.--The Woman Who Brings Forth, to Whom the Dragon is Opposed, the Church; Her Adornment and Grace.

Chapter VI.--The Works of the Church, the Bringing Forth of Children in Baptism; The Moon in Baptism, the Full Moon of Christ's Passion.

Chapter VII.--The Child of the Woman in the Apocalypse Not Christ, But the Faithful Who are Born in the Laver.

Chapter VIII.--The Faithful in Baptism Males, Configured to Christ; The Saints Themselves Christs.

Chapter IX.--The Son of God, Who Ever Is, is To-Day Begotten in the Minds and Sense of the Faithful.

Chapter X.--The Dragon, the Devil; The Stars Struck from Heaven by the Tail of the Dragon, Heretics; The Numbers of the Trinity, that Is, the Persons Numbered; Errors Concerning Them.

Chapter XI.--The Woman with the Male Child in the Wilderness the Church; The Wilderness Belongs to Virgins and Saints; The Perfection of Numbers and Mysteries; The Equality and Perfection of the Number Six; The Number Six Related to Christ; From This Number, Too, the Creation and Harmony of the World Completed.

Moreover, it is evident that the creation of the world was accomplished in harmony with this number, God having made heaven and earth, and the things which are in them, in six days; the word of creative power containing the number six, in accordance with which the Trinity is the maker of bodies. For length, and breadth, and depth make up a body. And the number six is composed of triangles. On these subjects, however, there is not sufficient time at present to enlarge with accuracy, for fear of letting the main subject slip, in considering that which is secondary.

Chapter XII.--Virgins are Called to the Imitation of the Church in the Wilderness Overcoming the Dragon.

Her slew Bellerophon in truth. And this Slew Christ the King; for many she destroyed,

Nor could they bear the fetid foam which burst

From out the fountain of her horrid jaws; " [2670] unless Christ had first weakened and overcome her, making her powerless and contemptible before us.

Chapter XIII.--The Seven Crowns of the Beast to Be Taken Away by Victorious Chastity; The Ten Crowns of the Dragon, the Vices Opposed to the Decalogue; The Opinion of Fate the Greatest Evil.

Arete. I do permit you and assist you; for your discourse will be perfectly adorned when you have added this to it.

Chapter XIV.--The Doctrine of Mathematicians Not Wholly to Be Despised, When They are Concerned About the Knowledge of the Stars; The Twelve Signs of the Zodiac Mythical Names.

For the whole heaven being spherical, and having the earth for its central point, as they think, [2674] because all the straight lines from the circumference falling upon the earth are equal to one another, holds back from the circles which surround it, of which the meridian is the greatest; and the second, which divides it into two equal parts, is the horizon; and the third, which separates these, the equinoctial; and on each side of this the two tropics, the summer and the winter--the one on the north, and the other on the south. Beyond is that which is called the axis, around which are the greater and lesser Bears, and beyond them is the tropic. And the Bears, turning about themselves, and weighing upon the axis, which passes through the poles, produce the motion of the whole world, having their heads against each other's loins, and being untouched by our horizon.

Then they say that the Zodiac touches all the circles, making its movements diagonally, and that there are in it a number of signs, which are called the twelve signs of the Zodiac, beginning with the Ram, and going on to the Fishes, which, they say, were so determined from mythical causes; saying that it was the Ram that conveyed Helle, the daughter of Athamas, and her brother Phryxos into Scythia; and that the head of the Ox is in honour of Zeus, who, in the form of a Bull, carried over Europe into Crete; and they say the circle called the Galaxy, or milky way, which reaches from the Fishes to the Ram, was poured forth for Herakles from the breasts of Hera, by the commands of Zeus. And thus, according to them, there was no natal destiny before Europe or Phryxos, and the Dioscuroi, [2675] and the other signs of the Zodiac, which were placed among the constellations, from men and beasts. But our ancestors lived without destiny. Let us endeavour now to crush falsehood, like physicians, taking its edge off, and quenching it with the healing medicine of words, here considering the truth.

Chapter XV.--Arguments from the Novelty of Fate and Generation; That Golden Age, Early Men; Solid Arguments Against the Mathematicians.

If the sun, driving through the circles and passing along the signs of the Zodiac in his annual periods, accomplishes the changes and turnings of the seasons, how did those who were born before the signs of the Zodiac were placed among the stars, and the heaven was adorned with them, continue to exist, when summer, autumn, winter, and spring, were not as yet separated from each other, by means of which the body is increased and strengthened? But they did exist, and were longer lived and stronger than those who live now, since God then disposed the seasons in the same manner. The heaven was not then diversified by such shapes.

If the sun and the moon and the other stars were made for the division and protection of the members of the time, [2677] and for the adornment of the heaven, and the changes of the seasons, they are divine, and better than men; for these must needs pass a better life, and a blessed and peaceful one, and one which far exceeds our own life in righteousness and virtue, observing a motion which is well-ordered and happy. But if they are the causes of the calamities and mischief of mortals, and busy themselves in working the lasciviousness, and the changes and vicissitudes of life, then they are more miserable than men, looking upon the earth, and their weak and lawless actions, and doing nothing better than men, if at least our life depends upon their revolutions and movements.

Chapter XVI.--Several Other Things Turned Against the Same Mathematicians.

And besides, every one of those who are persuaded that the sun and moon and stars are divine, will allow that they are far removed from evil, and incapable of human actions which spring from the sense of pleasure and pain; for such abominable desires are unsuitable to heavenly beings. But if they are by nature exempt from these, and in no want of anything, how should they be the causes to men of those things which they do not will themselves, and from which they are exempt?

Now those who decide that man is not possessed of free-will, and affirm that he is governed by the unavoidable necessities of fate, and her unwritten commands, are guilty of impiety towards God Himself, making Him out to be the cause and author of human evils. For if He harmoniously orders the whole circular motion of the stars, with a wisdom which man can neither express nor comprehend, directing the course of the universe; and the stars produce the qualities of virtue and vice in human life, dragging men to these things by the chains of necessity; then they declare God to be the Cause and Giver of evils. But God is the cause of injury to no one; therefore fate [2678] is not the cause of all things.

Whoever has the least intelligence will confess that God is good, righteous, wise, true, helpful, not the cause of evils, free from passion, and everything of that kind. And if the righteous be better than the unrighteous, and unrighteousness be abominable to them, God, being righteous, rejoices in righteousness, and unrighteousness is hateful to Him, being opposed and hostile to righteousness. Therefore God is not the author of unrighteousness.

If that which profits is altogether good, and temperance is profitable to one's house and life and friends, then temperance is good. And if temperance be in its nature good, and licentiousness be opposed to temperance, and that which is opposed to good be evil, then licentiousness is evil. And if licentiousness be in its nature evil, and out of licentiousness come adulteries, thefts, quarrels, and murders, then a licentious life is in its nature evil. But the Divine Being is not by nature implicated in evils. Therefore our birth is not the cause of these things.

If the temperate are better than the incontinent, and incontinence is abominable to them, and God rejoices in temperance, being free from the knowledge of passions, then incontinence is hateful also to God. Moreover, that the action which is in accordance with temperance, being a virtue, is better than that which is in accordance with incontinence, which is a vice, we may learn from kings and rulers, and commanders, and women, and children, and citizens, and masters, and servants, and pedagogues, and teachers; for each of these is useful to himself and to the public when he is temperate; but when he is licentious he is injurious to himself and to the public. And if there be any difference between a filthy man and a noble man, a licentious and a temperate; and if the character of the noble and the temperate be the better, and that of the opposite the worse; and if those of the better character be near to God and His friends, and those of the worse be far from Him and His enemies, those who believe in fate make no i distinction between righteousness and unrighteousness, between filthiness and nobility, between licentiousness and temperance, which is a contradiction. For if good be opposed to evil, and unrighteousness be evil, and this be opposed to righteousness and righteousness be good, and good be hostile to evil, and evil be unlike to good, then righteousness is different from un-righteousness. And therefore God is not the cause of evils, nor does He rejoice in evils. Nor does reason commend them, being good. If, then, any are evil, they are evil in accordance with the wants and desires of their minds, and not by necessity.

"They perish self-destroyed,

By their own fault." [2679]

If destiny [2680] leads one on to kill a man, and to stain his hands with murder, and the law forbids this, punishing criminals, and by threats restrains the decrees of destiny, such as committing injustice, adultery, theft, poisoning, then the law is in opposition to destiny; for those things which destiny appointed the law prohibits, and those things which the law prohibits destiny compels men to do. Hence law is hostile to destiny. But if it be hostile, then lawgivers do not act in accordance with destiny; for by passing decrees in opposition to destiny they destroy destiny. Either, then, there is destiny and there was no need of laws; or there are laws and they are not in accordance with destiny. But it is impossible that anyone should be born or anything done apart from destiny; for they say it is not lawful for anyone even to move a finger apart from fate. And therefore it was in accordance with destiny that Minos and Dracon, and Lycurgus, and Solon, and Zaleukos were law-givers and appointed laws, prohibiting adulteries, murders, violence, rape, thefts, as things which neither existed nor took place in accordance with destiny. But if these things were in accordance with destiny, then the laws were not in accordance with destiny. For destiny itself would not be destroyed by itself, cancelling itself, and contending against itself; here appointing laws forbidding adultery and murders, and taking vengeance upon and punishing the wicked, and there producing murders and adulteries. But this is impossible: for nothing is alien and abhorrent to itself, and self-destructive, and at variance with itself. And, therefore, there is no destiny.

If everything in the world falls out in accordance with destiny, and nothing without it, then the law must needs be produced by destiny. But the law destroys destiny, teaching that virtue should be learnt, and diligently performed; and that vice should be avoided, and that it is produced by want of discipline. Therefore there is no destiny.

If destiny makes men to injure one another, and to be injured by one another, what need is there of laws? But if laws are made that they may check the sinful, God having a care for those who are injured, it were better that the evil should not act in accordance with Fate, than that they should be set right, after having acted. But God is good and wise, and does what is best. Therefore there is no fixed destiny. Either education and habit are the cause of sins, or the passions of the soul, and those desires which arise through the body. But whichever of these be the cause, God is not the cause. If it is better to be righteous than to be unrighteous, why is not man made so at once from his birth? But if afterwards he is tempered by instruction and laws, that he may become better, he is so tempered as possessing free-will, and not by nature evil. If the evil are evil in accordance with destiny, by the decrees of Providence, they are not blameworthy and deserving of the punishment which is inflicted by the laws, since they live according to their own nature, and are not capable of being changed.

And, again, if the good, living according to their own proper nature, are praiseworthy, their natal destiny being the cause of their goodness; yet the wicked, living according to their own proper nature, are not blamable in the eye of a righteous judge. For, if we must speak plainly, he who lives according to the nature which belongs to him, in no way sins. For he did not make himself thus, but Fate; and he lives according to its motion, being urged on by unavoidable necessity. Then no one is bad. But some men are bad: and vice is blameworthy, and hostile to God, as reason has shown. But virtue is lovable and praiseworthy, God having appointed a law for the punishment of the wicked. Therefore there is no Fate.

Chapter XVII.--The Lust of the Flesh and Spirit: Vice and Virtue.

Euboulios. How bravely and magnificently, O Gregorion, has Thekla debated!

Gregorion. What, then, would you have said, if you had listened to herself, speaking fluently, and with easy expression, with much grace and pleasure? So that she was admired by every one who attended, her language blossoming with words, as she set forth intelligently, and in fact picturesquely, the subjects on which she spoke, her countenance suffused with the blush of modesty; for she is altogether brilliant in body and soul.

Euboulios. Rightly do you say this, Gregorion, and none of these things is false; for I knew her wisdom also from other noble actions, and what sort of things she succeeded in speaking, giving proof of supreme love to Christ; and how glorious she often appeared in meeting the chief conflicts of the martyrs, procuring for herself a zeal equal to her courage, and a strength of body equal to the wisdom of her counsels.

Gregorion. Most truly do you also speak. But let us not waste time; for we shall often be able to discuss these and other subjects. But I must now first relate to you the discourses of the other virgins which followed, as I promised; and chiefly those of Tusiane and Domnina; for these still remain. When, then, Thekla ceased speaking these things, Theopatra said that Arete directed Tusiane to speak; and that she, smiling, passed before her and said.

.

Discourse IX.--Tusiane.

Chapter I.--Chastity the Chief Ornament of the True Tabernacle; Seven Days Appointed to the Jews for Celebrating the Feast of Tabernacles: What They Signify; The Sum of This Septenary Uncertain; Not Clear to Any One When the Consummation of the World Will Be; Even Now the Fabric of the World Completed.

God, when He appointed to the true Israelites the legal rite of the true feast of the tabernacles, directed, in Leviticus, how they should keep and do honour to the feast; above all things, saying that each one should adorn his tabernacle with chastity. I will add the words themselves of Scripture, from which, without any doubt, it will be shown how agreeable to God, and acceptable to Him, is this ordinance of virginity: "In the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a Sabbath, and on the eighth day shall be a Sabbath. And ye shall take you on the first day the boughs of goodly trees, branches of palm-trees, and the boughs of thick trees, and willows [2682] of the brook; and ye shall rejoice before the Lord your God seven days. And ye shall keep it a feast unto the Lord seven days in the year. It shall be a statute for ever in your generations; ye shall celebrate it in the seventh month. Ye shall dwell in booths seven days; all that are Israelites born shall dwell in booths; that your generations may know that I made the children of Israel to dwell in booths, when I brought them out of Egypt: I am the Lord your God." [2683]

Here the Jews, fluttering about the bare letter of Scripture, like drones about the leaves of herbs, but not about flowers and fruits as the bee, fully believe that these words and ordinances were spoken concerning such a tabernacle as they erect; as if God delighted in those trivial adornments which they, preparing, fabricate from trees, not perceiving the wealth of good things to come; whereas these things, being like air and phantom shadows, foretell the resurrection and the putting up of our tabernacle that had fallen upon the earth, which at length, in the seventh thousand of years, resuming again immortal, we shall celebrate the great feast of true tabernacles in the new and indissoluble creation, the fruits of the earth having been gathered in, and men no longer begetting and begotten, but God resting from the works of creation. [2684]

For since in six days God made the heaven and the earth, and finished the whole world, and rested on the seventh day from all His works which He had made, and blessed the seventh day and sanctified it, [2685] so by a figure in the seventh month, when the fruits of the earth have been gathered in, we are commanded to keep the feast to the Lord, which signifies that, when this world shall be terminated at the seventh thousand years, when God shall have completed the world, He shall rejoice in us. [2686] For now to this time all things are created by His all-sufficient will and inconceivable power; the earth still yielding its fruits, and the waters being gathered together in their receptacles; and the light still severed from darkness, and the allotted number of men not yet being complete; and the sun arising to rule the day, and the moon the night; and four-footed creatures, and beasts, and creeping things arising from the earth, and winged creatures, and creatures that swim, from the water. Then, when the appointed times shall have been accomplished, and God shall have ceased to form this creation, in the seventh month, the great resurrection-day, it is commanded that the Feast of our Tabernacles shall be celebrated to the Lord, of which the things said in Leviticus are symbols and figures, which things, carefully investigating, we should consider the naked truth itself, for He saith, "A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels: to understand a proverb, and the interpretation; the words Of the wise, and their dark sayings." [2687]

Wherefore let it shame the Jews that they do not perceive the deep things of the Scriptures, thinking that nothing else than outward things are contained in the law and the prophets; for they, intent upon things earthly, have in greater esteem the riches of the world than the wealth which is of the soul. For since the Scriptures are in this way divided that some of them give the likeness of past events, some of them a type of the future, the miserable men, going back, deal with the figures of the future as if they were already things of the past. As in the instance of the immolation of the Lamb, the mystery of which they regard as solely in remembrance of the deliverance of their fathers from Egypt, when, although the first-born of Egypt were smitten, they themselves were preserved by marking the door-posts of their houses with blood. Nor do they understand that by it also the death of Christ is personified, by whose blood souls made safe and sealed shall be preserved from wrath in the burning of the world; whilst the first-born, the sons of Satan, shall be destroyed with an utter destruction by the avenging angels, who shall reverence the seal of the Blood impressed upon the former.

Chapter II.--Figure, Image, Truth: Law Grace, Glory; Man Created Immortal: Death Brought in by Destructive Sin.

Chapter III.--How Each One Ought to Prepare Himself for the Future Resurrection.

"And ye shall take yon," He says, "on the first day the boughs of goodly trees, branches of palm-trees, and the boughs of thick trees, and willows (and the tree of chastity) of the brook; and ye shall rejoice before the Lord your God." [2691] The Jews, uncircumcised in heart, think that the most beautiful fruit of wood is the citron wood, on account of its size; nor are they ashamed to say that God is worshipped with cedar, to whom not all the quadrupeds of the earth would suffice as a burnt-offering or as incense for burning. And moreover, O hard breasts, if the citron appear beautiful to you, why not the pomegranate, and other fruits of trees, and amongst them apples, which much surpass the citron? Indeed, in the Song of Songs, [2692] Solomon having made mention of all these fruits, passes over in silence the citron only. But this deceives the unwary, for they have not understood that the tree of life [2693] which Paradise once bore, now again the Church has produced for all, even the ripe and comely fruit of faith.

Such fruit it is necessary that we bring when we come to the judgment-seat of Christ, on the first day of the feast; for if we are without it we shall not be able to feast with God, nor to have part, according to John, [2694] in the first resurrection. For the tree of life is wisdom first begotten of all. "She is a tree of life to them that lay hold upon her," says the prophet; [2695] "and happy is every one that retaineth her." "A tree planted by the waterside, that will bring forth his fruit in due season; " [2696] that is, learning and charity and discretion are imparted in due time to those who come to the waters of redemption.

He that hath not believed in Christ, nor hath understood that He is the first principle and the tree of life, since he cannot show to God his tabernacle adorned with the most goodly of fruits, how shall he celebrate the feast? How shall he rejoice? Desirest thou to know the goodly fruit of the tree? Consider the words of our Lord Jesus Christ, how pleasant they are beyond the children of men. Good fruit came by Moses, that is the Law, but not so goodly as the Gospel. For the Law is a kind of figure and shadow of things to come, but the Gospel is truth and the grace of life. Pleasant was the fruit of the prophets, but not so pleasant as the fruit of immortality which is plucked from the Gospel.

Chapter IV.--The Mind Clearer When Cleansed from Sin; The Ornaments of the Mind and the Order of Virtue; Charity Deep and Full; Chastity the Last Ornament of All; The Very Use of Matrimony to Be Restrained.

Whoso, therefore, desires to come to that Feast of Tabernacles, to be numbered with the saints, let him first procure the goodly fruit of faith, then palm branches, that is, attentive meditation upon and study of the Scriptures, afterwards the far-spreading and thickly-leaved branches of charity, which He commands us to take after the palm branches; most fitly calling charity dense boughs, because it is all thick and close and very fruitful, not having anything hare or empty, but all full, both branches and trunks. Such is charity, having no part void or unfruitful. For "though I sell all my goods and give to the poor, and though I yield up my body to the fire, and though I have so great faith that I can remove mountains, and have not charity, I am nothing." [2699] Charity, therefore, is a tree the thickest and most fruitful of all, full and abounding copiously abounding in graces.

After this, what else does He will that we should take? Willow branches; by that figure indicating righteousness, because "the just," according to the prophet, shall spring up "as grass in the midst of the waters, as willows by the watercourses," [2700] flourishing in the word. Lastly, to crown all, it is commanded that the bough of the Agnos tree be brought to decorate the Tabernacle, because it is by its very name the tree of chastity, by which those already named are adorned. Let the wanton now be gone. who, through their love of pleasure, reject chastity. How shall they enter into the feast with Christ who have not adorned their tabernacle with boughs of chastity, that God-making and blessed tree with which all who are hastening to that assembly and nuptial banquet ought to be begirt, and to cover their loins? For come, fair virgins, consider the Scripture itself, and its commands, how the Divine word has assumed chastity to be the crown of those virtues and duties that have been mentioned, showing how becoming and desirable it is for the resurrection, and that without it no one will obtain the promises which we who profess virginity supremely cultivate and offer to the Lord. They also possess it who live chastely with their wives, and do, as it were about the trunk, yield its lowly branches bearing chastity, not being able like us to reach its lofty and mighty boughs, or even to touch them; yet they, too, offer no less truly, although in a less degree, the branches of chastity. [2701] But those who are goaded on by their lusts, although they do not commit fornication, yet who, even in the things which are permitted with a lawful wife, through the heat of unsubdued concupiscence are excessive in embraces, how shall they celebrate the feast? how shall they rejoice, who have not adorned their tabernacle, that is their flesh, with the boughs of the Agnos, nor have listened to that which has been said; that "they that have wives be as though they had none? " [2702]

Chapter V.--The Mystery of the Tabernacles.

Euboulios. I am much moved, O Gregorion, considering within myself in how great anxiety of mind Domnina must be from the character of the discourses, perplexed in heart as she is, and with good cause, fearing lest she should be at a loss for words, and should speak more feebly than the rest of the virgins, since they have spoken on the subject with such ability and variety. If, therefore, she was evidently moved, come and complete this too; for I wonder if she had anything to say, being the last speaker.

Gregorion. Theopatra told me, Euboulios, that she was greatly moved, but she was not perplexed from want of words. After, therefore, Tusiane had ceased, Arete looked at her and said, Come, my daughter, do thou also deliver a discourse, that our banquet may be quite complete. At this Domnina, blushing, and after a long delay, scarcely looking up, rose to pray, and turning round, invoked Wisdom to be her present helper. And when she had prayed, Theopatra said that suddenly courage came to her, and a certain divine confidence possessed her, and she said:--

.

Discourse X.--Domnina.

Chapter I.--Chastity Alone Aids and Effects the Most Praiseworthy Government of the Soul.

Nothing can so much profit a man, O fair virgins, with respect to moral excellence, as chastity; for chastity alone accomplishes and brings it about that the soul should be governed in the noblest and best way, and should be set free, pure from the stains and pollutions of the world. For which reason, when Christ taught us to cultivate it, and showed its unsurpassable beauty, the kingdom of the Evil One was destroyed, who aforetime led captive and enslaved the whole race of men, so that none of the more ancient people pleased the Lord, but all were overcome by errors, since the law was not of itself sufficient to free the human race from corruption, until virginity, succeeding the law, governed men by the precepts of Christ. Nor truly had the first men so often rim headlong into combats and slaughter, into lust and idolatry, if the righteousness that is by the law had been to them sufficient for salvation. Now truly they were then confused by great and frequent calamities; but from the time when Christ was incarnate, and armed and adorned His flesh with virginity, the savage tyrant who was master of incontinence was taken away, and peace and faith have dominion, men no longer turning so much as before to idolatry.

Chapter II.--The Allegory of the Trees Demanding a King, in the Book of Judges, Explained. [2706]

Now, that these things are not said of trees growing out of the earth, is clear. For inanimate trees cannot be assembled in council to choose a king, inasmuch as they firmly fixed by deep roots to the earth. But altogether are these things narrated concerning souls which, before the incarnation of Christ, too deeply luxuriating in transgressions, approach to God as suppliants, and ask His mercy, and that they may be governed by His pity and compassion, which Scripture expresses under the figure of the olive, because oil is of great advantage to our bodies, and takes away our fatigues and ailments, and affords light. For all lamp-light increases when nourished by oil. So also the mercies of God entirely dissolve death, and assist the human race, and nourish the light of the heart. [2707] And consider whether the laws, from the first created man until Christ in succession, were not set forth in these words by the Scripture by figments, in opposition to which the devil has deceived the human race. And it has likened the fig-tree to the command given to man in paradise, because, when he was deceived, he covered his nakedness with the leaves of a fig-tree; [2708] and the vine to the precept given to Noah at the time of the deluge, because, when overpowered by wine, he was mocked. [2709] The olive signifies the law given to Moses in the desert, because the prophetic grace, the holy oil, had failed from their inheritance when they broke the law. Lastly, the bramble not inaptly refers to the law which was given to the apostles for the salvation of the world; because by their instruction we have been taught virginity, of which alone the devil has not been able to make a deceptive image. For which cause, also, four Gospels have been given, because God has four times given the Gospel [2710] to the human race, and has instructed them by four laws, the times of which are clearly known by the diversity of the fruits. For the fig-tree, on account of its sweetness and richness, represents the delights of man, which he had in paradise before the fall. Indeed, not rarely, as we shall afterwards show, the Holy Spirit [2711] takes the fruit of the fig-tree as an emblem of goodness. But the vine, on account of the gladness produced by wine, and the joy of those who were saved from wrath and from the deluge, signifies the change produced from fear and anxiety into joy. [2712] Moreover, the olive, on account of the oil which it produces, indicates the compassion of God, who again, after the deluge, bore patiently when men turned aside to ungodliness, so that He gave them the law and manifested Himself to some, and nourished by oil the light of virtue, now almost extinguished.

Chapter III.--The Bramble and the Agnos the Symbol of Chastity; The Four Gospels, that Is, Teachings or Laws, Instructing to Salvation.

And this is the cause why the fig-tree may be said not to have obtained the kingdom over trees, which, in a spiritual sense, mean men; and the fig-tree the command, because man desired, even after the fall, again to be subject to the dominion of virtue, and not to be deprived of the immortality of the paradise of pleasure. But, having transgressed, he was rejected and cast far away, as one who could no longer be governed by immortality, nor was capable of receiving it. And the first message to him after the transgression was preached by Noah, [2715] to which, if he had applied his mind, he might have been saved from sin; for in it he promised both happiness and rest from evils, if he gave heed to it with all his might, just as the vine promises to yield wine to those who cultivate it with care and labour. But neither did this law rule mankind, for men did not obey it, although zealously preached by Noah. But, after they began to be surrounded and drowning by the waters, they began to repent, and to promise that they would obey the commandments. Wherefore with scorn they are rejected as subjects; that is, they are contemptuously told that they cannot be helped by the law; the Spirit answering them back and reproaching them because they had deserted those men whom God had commanded to help them, and to save them, and make them glad; such as Noah and those with him. "Even to you, O rebellious," said he, "I come, to bring help to you who are destitute of prudence, and who differ in nothing from dry trees, and who formerly did not believe me when I preached that you ought to flee from present things."

Chapter IV.--The Law Useless for Salvation; The Last Law of Chastity Under the Figure of the Bramble.

Chapter V.--The Malignity of the Devil as an Imitator in All Things; Two Kinds of Fig-Trees and Vines.

The enemy, by his power, always imitates [2716] the forms of virtue and righteousness, not for the purpose of truly promoting its exercise, but for deception and hypocrisy. For in order that those who fly from death he may entice to death, he is outwardly dyed with the colours of immortality. And hence he wishes to seem a fig-tree or vine, and to produce sweetness and joy, and is "transformed into an angel of light," [2717] ensnaring many by the appearance of piety.

For we find in the Sacred Writings that there are two kinds of fig-trees and vines, "the good figs, very good; and the evil, very evil; " [2718] "wine that maketh glad the heart of man." [2719] and wine which is the poison of dragons, and the incurable venom of asps. [2720] But from the time when chastity began to rule over men, the fraud was detected and overcome, Christ, the chief of virgins, overturning it. So both the true fig-tree and the true vine yield fruit after that the power of chastity has laid hold upon all men, as Joel the prophet preaches, saying: "Fear not, O land; be glad and rejoice, for the Lord will do great things. Be not afraid, ye beasts of the field; for the pastures of the wilderness do spring, for the tree beareth her fruit, the fig-tree and the vine do yield their strength. Be glad then, ye children of Zion, and rejoice in the Lord your God, for He hath given you food unto righteousness; " [2721] calling the former laws the vine and the fig, trees bearing fruit unto righteousness for the children of the spiritual Zion, which bore fruit after the incarnation of the Word, when chastity ruled over us, when formerly, on account of sin and much error, they had checked and destroyed their buds. For the true vine and the true fig-tree were not able to yield such nourishment to us as would be profitable for life, whilst as yet the false fig-tree, variously adorned for the purpose of fraud, flourished. But when the Lord dried up the false branches, the imitations of the true branches, uttering the sentence against the bitter fig-tree, "Let no fruit grow on thee henceforward for ever," [2722] then those which were truly fruit-bearing trees flourished and yielded food unto righteousness.

The vine, and that not in a few places, refers to the Lord Himself, [2723] and the fig-tree to the Holy Spirit, as the Lord "maketh glad the hearts of men," and the Spirit healeth them. And therefore Hezekiah is commanded [2724] first to make a plaster with a lump of figs--that is, the fruit of the Spirit--that he may be healed--that is, according to the apostle--by love; for he says, "The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance; " [2725] which, on account of their great pleasantness, the prophet calls figs. Micah also says, "They shall sit every man under his vine and under his fig-tree; and none shall make them afraid." [2726] Now it is certain that those who have taken refuge and rested under the Spirit, and under the shadow of the Word, shall not be alarmed, nor frightened by him who troubles the hearts of men.

Chapter VI.--The Mystery of the Vision of Zechariah.

This, O Arete, is the discourse on virginity which you required of me, accomplished according to my ability; which I pray, O mistress, although it is mediocre and short, that thou wilt receive with kindness from me who was chosen to speak last.

.

Discourse XI.--Arete.

Chapter I.--The True and Chaste Virgins Few; Chastity a Contest; Thekla Chief of Virgins,

It is altogether necessary for him who has resolved that he will not err from the practice of chastity, to keep all his members and senses clean and under restraint, as is customary with the planks of ships, whose fastenings the ship-masters diligently join together, lest by any means the way and access may lie open for sin to pour itself into the mind. For great pursuits are liable to great falls, and evil is more opposed to that which is really good than to that which is not good. For many who thought that to repress vehement lascivious desires constituted chastity, neglecting other duties connected with it, failed also in this, and have brought blame [2732] upon those endeavouring after it by the fight way, as you have proved who are a model in everything, leading a virgin life in deed and word. And now what that is which becomes a virgin state has been described.

And you all in my hearing having sufficiently contended in speaking, I pronounce victors and crown; but Thekla with a larger and thicker chaplet, as the chief of you, and as having shone with greater lustre than the rest.

Chapter II.--Thekla Singing Decorously a Hymn, the Rest of the Virgins Sing with Her; John the Baptist a Martyr to Chastity; The Church the Spouse of God, Pure and Virgin.

Thekla. I. From above, O virgins, the sound of a noise that wakes the dead has come, bidding us all to meet the Bridegroom in white robes, and with torches towards the cast.Arise, before the King enters within the gates.

Chorus. I keep myself pure for Thee, O Bridegroom, and holding a lighted torch I go to meet Thee.

Thekla. 2. Fleeing from the sorrowful happiness of mortals, and having despised the luxuriant delights of life and its love, I desire to be protected under Thy life-giving arms, and to behold Thy beauty for ever, O blessed One.

Chorus. I keep myself pure for Thee, O Bridegroom, and holding a lighted torch I go to meet Thee.

Thekla. 3. Leaving marriage and the beds of mortals and my golden home for Thee, O King, I have come in undefiled robes, in order that I might enter with Thee within Thy happy bridal chamber.

Chorus. I keep myself pure for Thee, O Bridegroom, and holding alighted torch I go to meet Thee.

Thekla. 4. Having escaped, O blessed One, from the innumerable enchanting wiles of the serpent, and, moreover, from the flame of fire, and from the mortal-destroying assaults of wild beasts, I await Thee from heaven.

Chorus. I keep myself pure for Thee, O Bridegroom, and holding alighted torch I go to meet Thee.

Thekla. 5. I forget my own country, O Lord, through desire of Thy grace. [2734] I forget, also, the company of virgins, my fellows, the desire even of mother and of kindred, for Thou, O Christ, art all things to me.

Chorus. I keep myself pure for Thee, O Bridegroom, and holding alighted torch I go to meet Thee.

Thekla. 6. Giver of life art Thou, O Christ. Hail, light that never sets, receive this praise. The company of virgins call upon Thee, Perfect Flower, Love, Joy, Prudence, Wisdom, Word.

Chorus. I keep myself pure for Thee, O Bridegroom, and holding alighted torch I go to meet Thee.

Thekla. 7. With open gates, O beauteously adorned Queen, admit us within thy chambers. O spotless, gloriously triumphant Bride, breathing beauty, we stand by Christ, robed as He is, celebrating thy happy nuptials, O youthful maiden.

Chorus. I keep myself pure for Thee, O Bridegroom, and holding alighted torch I go to meet Thee.

Thekla. 8. The virgins standing without the chamber, [2735] with bitter tears and deep moans, wail and mournfully lament that their lamps are gone out, having failed to enter in due time the chamber of joy.

Chorus. I keep myself pure for Thee, O Bridegroom, and holding alighted torch I go to meet Thee.

Thekla. 9. For turning from the sacred way of life, unhappy ones, they have neglected to prepare sufficiency of oil for the path of life; bearing lamps whose bright light is dead, they groan from the inward recesses of their mind.

Chorus. I keep myself pure for Thee, O Bridegroom, and holding alighted torch I go to meet Thee.

Thekla. 10. Here are cups full of sweet nectar; let us drink, O virgins, for it is celestial drink, which the Bridegroom hath placed for those duly called to the wedding.

Chorus. I keep myself pure for Thee, O Bridegroom, and holding alighted torch I go to meet Thee.

Thekla. 11. Abel, clearly prefiguring Thy death, [2736] O blessed One, with flowing blood, and eyes lifted up to heaven, said, Cruelly slain by a brother's hand, O Word, I pray Thee to receive me.

Chorus. I keep myself pure for Thee, O Bridegroom, and holding alighted torch I go to meet Thee.

Thekla. 12. Thy valiant son Joseph, [2737] O Word, won the greatest prize of virginity, when I a woman heated with desire forcibly drew him to an unlawful bed; but he giving no heed to her fled stripped, and crying aloud:--

Chorus. I keep myself pure for Thee, O Bridegroom, and holding a lighted torch I go to meet Thee.

Thekla. 13. Jephthah offered his fresh slaughtered virgin daughter a sacrifice to God, like a lamb; and she, nobly fulfilling the type of Thy body, O blessed One, bravely cried:--

Chorus. I keep myself pure for Thee, O Bridegroom, and holding alighted torch I go to meet Thee.

Thekla. 14. Daring Judith, [2738] by clever wiles having cut off the head of the leader of the foreign hosts, whom previously she had allured by her beautiful form, without polluting the limbs of her body, with a victor's shout said:--

Chorus. I keep myself pure for Thee, O Bridegroom, and holding alighted torch I go to meet Thee.

Thekla. 15. Seeing the great beauty of Susanna, the two Judges, maddened with desire, said, O dear lady, we have come desiring secret intercourse with thee; but she with tremulous cries said:--

Chorus. I keep myself pure for Thee, O Bridegroom, and holding a lighted torch I go to meet Thee.

Thekla. 16. It is far better for me to die than to betray my nuptials to you, O mad for women, and so to suffer the eternal justice of God in fiery vengeance. Save me now, O Christ, from these evils.

Chorus. I keep myself pure for Thee, O Bridegroom, and holding a lighted torch I go to meet Thee.

Thekla. 17. Thy Precursor, washing multitudes of men in flowing lustral water, unjustly by a wicked man, on account of his chastity, was led to slaughter; but as he stained the dust with his life-blood, he cried to Thee, O blessed One:--

Chorus. I keep myself pure for Thee, O Bridegroom, and holding a lighted torch I go to meet Thee.

Thekla. 18. The parent of Thy life, that unspotted Grace [2739] and undefiled Virgin, bearing in her womb without the ministry of man, by an immaculate conception, [2740] and who thus became suspected of having betrayed the marriage-bed, she, O blessed One, when pregnant, thus spoke:--

Chorus. I keep myself pure for Thee, O Bridegroom, and holding alighted torch I go to meet Thee.

Thekla. 19. Wishing to see Thy nuptial day, O blessed One, as many angels as Thou, O King, calledst from above, bearing the best gifts to Thee, came in unsullied robes:--

Chorus. I keep myself pure for Thee, O Bridegroom, and holding alighted torch I go to meet Thee.

Thekla. 20. In hymns, O blessed spouse of God, we attendants of the Bride honour Thee, O undefiled virgin Church of snow-white form, dark haired, chaste, spotless, beloved.

Chorus. I keep myself pure for Thee, O Bridegroom, and holding alighted torch I go to meet Thee.

Thekla. 21. Corruption has fled, and the tearful pains of diseases; death has been taken away, all folly has perished, consuming mental grief is no more; for again the grace of the God-Christ has suddenly shone upon mortals.

Chorus. I keep myself pure for Thee, O Bridegroom, and holding alighted torch I go to meet Thee.

Thekla. 22. Paradise is no longer bereft of mortals, for by divine decree he no longer dwells there as formerly, thrust out from thence when he was free from corruption, and from fear by the various wiles of the serpents, O blessed One.

Chorus. I keep myself pure for Thee, O Bridegroom, and holding alighted torch I go to meet Thee.

Thekla. 23. Singing the new song, now the company of virgins attends thee towards the heavens, O Queen, all manifestly crowned with white lilies, and bearing in their hands bright lights.

Chorus. I keep myself pure for Thee, O Bridegroom, and holding alighted torch I go to meet Thee.

Thekla. 24. O blessed One, who inhabited the undefiled seats of heaven without beginning, who governed all things by everlasting power, O Father, with Thy Son, we are here, receive us also within the gates of life.

Chorus. I keep myself pure for Thee, O Bridegroom, and holding alighted torch I go to meet Thee.

Chapter III.--Which are the Better, the Continent, or Those Who Delight in Tranquillity of Life? Contests the Peril of Chastity: the Felicity of Tranquillity; Purified and Tranquil Minds Gods: They Who Shall See God; Virtue Disciplined by Temptations.

Gregorion. Deservedly indeed.

Euboulios. But what about the stranger Telmisiake? [2741] Tell me, was she not listening from without? I wonder if she could keep silence on hearing of this banquet, and would not forthwith, as a bird flies to its food, listen to the things which were spoken.

Gregorion. The report is that she was present with Methodios [2742] when he inquired respecting these things of Arete. But it is a good as well as a happy thing to have such a mistress and guide as Arete, that is virtue.

Euboulios. But, Gregorion, which shall we say are the better, those who without lust govern concupiscence, or those who under the assaults of concupiscence continue pure?

Gregorion. For my part, I think those who are free from lust, for they have their mined undefiled, and are altogether uncorrupted, sinning in no respect.

Euboulios. Well, I swear by chastity, and wisely, O Gregorion. But lest in any wise I hinder you, if I gainsay your words, it is that I may the better learn, and that no one hereafter may refute me.

Gregorion. Gainsay me as you will, you have my permission. For, Euboulios, I think that I know sufficient to teach you that he who is not concupiscent is better than he who is. If I cannot, then there is no one who can convince you.

Euboulios. Bless me! I am glad that you answer me so magnanimously, and show how wealthy you are as regards wisdom.

Gregorion. A mere chatterer, so you seem to be, O Euboulios.

Euboulios. Why so?

Gregorion. Because you ask rather for the sake of amusement than of truth.

Euboulios. Speak fair, I pray you, my good friend; for I greatly admire your wisdom and renown. I say this because, with reference to the things that many wise men often dispute among themselves, you say that you not only understand them, but also vaunt that you can teach another.

Gregorion. Now tell me truly whether it is a difficulty with you to receive the opinion, that they who are not concupiscent excel those who are concupiscent, and yet restrain themselves? or are you joking?

Euboulios. How so, when I tell you that I do not know? But, come, tell me, O wisest lady, in what do the non-concupiscent and chaste excel the concupiscent who live chastely?

Gregorion. Because, in the first place, they have the soul itself pure, and the Holy Spirit always dwells in it, seeing that it is not distracted and disturbed by fancies and unrestrained thoughts, so as to pollute the mind. But they are in every way inaccessible to lust, both as to their flesh and to their heart, enjoying tranquillity from passions. But they who are allured from without, through the sense of sight, with fancies, and receiving lust flowing like a stream into the heart, are often not less polluted, even when they think that they contend and fight against pleasures, being vanquished in their mind.

Euboulios. Shall we then say that they who serenely live and are not disturbed by lusts are pure?

Gregorion. Certainly, For these [2743] are they whom God makes gods in the beatitudes; they I who believe in Him without doubt. And He says that they shall look upon God with confidence, because they bring in nothing that darkens or confuses the eye of the soul for the beholding of God; but all desire of things secular being eliminated, they not only, as I said, preserve the flesh pure from carnal connection, but even the heart, in which, especially, as in a temple, the Holy Spirit rests and dwells, is open to no unclean thoughts.

Euboulios. Stay now; for I think that from hence we shall the better go on to the discovery of what things are truly the best; and, tell me, do you call anyone a good pilot?

Gregorion. I certainly do.

Euboulios. Whether is it he that saves his vessel in great and perplexing storms, or is it he who does so in a breathless calm?

Gregorion. He that does so in a great and perplexing storm.

Euboulios. Shall we not then say that the soul, which is deluged with the surging waves of the passions, and yet does not, on that account, weary or grow faint, but direct her vessel--that is, the flesh--nobly into the port of chastity, is better and more estimable than he that navigates in calm weather?

Gregorion. We will say so.

Euboulios. For to be prepared against the entrance of the gales of the Evil Spirit, and not to be cast away or overcome, but to refer all to Christ, and strongly to contend against pleasures, brings greater praise than he wins who lives a virgin life calmly and with ease.

Gregorion. It appears so.

Euboulios. And what saith the Lord? Does He not seem to show that he who retains continence, though concupiscent, excels him who, having no concupiscence, leads a virgin life?

Gregorion. Where does He say so?

Euboulios. Where, comparing a wise man to a house well founded, He declares him immoveable because he cannot be overthrown by rains, and floods, and winds; likening, as it would seem, these storms to lusts, but the immoveable and unshaken firmness of the soul in chastity to the rock.

Gregorion. You appear to speak what is true.

Euboulios. And what say you of the physician? Do you not call him the best who has been proved in great diseases, and has healed many patients?

Gregorion. I do.

Euboulios. But the one who has never at any time practised, nor ever had the sick in his hands, is he not still in all respects the inferior?

Gregorion. Yes.

Euboulios. Then we may certainly say that a soul which is contained by a concupiscent body, and which appeases with the medicaments of temperance the disorders arising from the heat of lusts, carries off the palm for healing, over one to whose lot it has fallen to govern aright a body which is free from lust. [2744]

Gregorion. It must be allowed.

Euboulios. And how is it in wrestling? Whether is the better wrestler he who has many and strong antagonists, and continually is contending without being worsted, or he who has no opponents?

Gregorion. Manifestly he who wrestles.

Euboulios. And, in wrestling, is not the athlete who contends the more experienced?

Gregorion. It must be granted.

Euboulios. Therefore it is clear that he whose soul contends against the impulses of lust, and is not borne down by it, but draws back and sets himself in array against it, appears stronger than he who does not lust. [2745]

Gregorion. True.

Euboulios. What then? Does it not appear to you, Gregorion, that there is more courage in being valiant against the assaults of base desires?

Gregorion. Yes, indeed.

Euboulios. Is not this courage the strength of virtue?

Gregorion. Plainly so.

Euboulios. Therefore, if endurance be the strength of virtue, is not the soul, which is troubled by lusts, and yet perseveres against them, stronger than that which is not so troubled?

Gregorion.Yes.

Euboulios.And if stronger, then better?

Gregorion.Truly.

Euboulios.Therefore the soul which is concupiscent, and exercises self-control, as appears from what has been said, is better than that which is not concupiscent, and exercises serf-control. [2746]

Gregorion. You speak truly, and I shall desire still more fully to discourse with you concerning these things. If, therefore, it pleases you, tomorrow I will come again to hear respecting them. Now, however, as you see, it is time to betake ourselves to the care of the outward man.

Elucidations.

We here behold only shadows, etc., p. 335.

Schleiermacher, [2747] in commenting on Plato's Symposium, remarks: "Even natural birth (i.e., in Plato's system) was nothing but a reproduction of the same eternal form and idea.... The whole discussion displays the gradation, not only from that pleasure which arises from the contemplation of personal beauty through that which every larger object, whether single or manifold, may occasion, to that immediate pleasure of which the source is in the Eternal Beauty," etc.Our author ennobles such theorizing by mounting up to the great I Am.

II

Christ Himself is the one who is born, p. 337.

Wordsworth, and many others of the learned, sustain our author's comment on this passage. [2748] So Aquinas, ad loc., Bede, and many others. Methodius is incorrectly represented as rejecting [2749] the idea that "the woman" is the Blessed Virgin Mary, for no such idea existed for him to reject. He rejects the idea that the man-child is Christ; but that idea was connected with the supposition that the woman was the Church of the Hebrews bringing forth the Messiah. Gregory the Great regards the woman as the Christian Church. So Hippolytus: [2750] "By the woman ... is meant most manifestly the Church, endued with the Father's Word, whose brightness is above the sun," etc. Bossuet says candidly, [2751] "C'est l'Eglise, tout eclatante de la lumiere de J. C., " etc.

Now, note the progress of corruption, one fable engendering another. The text of Gen. iii. 15, contrary to the Hebrew, the Seventy, the Syriac, and the Vulgate itself, in the best mss., is made to read, "She shall bruise thy head," etc. The "woman," therefore, becomes the Mother of our Lord, and the "great red dragon" (of verse 3), from which the woman "fled into the wilderness," is next represented as under her feet (where the moon appears in the sacred narrative); and then the Immaculate Conception of her Holy Seed is transferred back to the mother of Mary, who is indecently discussed, and affirmed to have been blest with an "Immaculate Conception" when, in the ordinary process of nature, she was made the mother of the Virgin. So, then, the bull Ineffabilis comes forth, eighteen hundred years after the event, [2752] with the announcement that what thousands of saints and many bishops of Rome have denounced as a fable mast be received by all Christians on peril of eternal damnation. [2753] The worst of it all is the fact, that, as the mystery of the Incarnation of the Son of God has heretofore been the only "Immaculate Conception" known to the faith of Christendom, thousands now imagine that this is what was only so lately set forth, and what we must therefore renounce as false.

Footnotes

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