Writings of Methodius. The Banquet of the Ten Virgins
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Translated by the Rev. William R. Clark, M.a., Vicar of St. Mary
Magdalen, Taunton.
Text edited by Rev. Alexander Roberts and James Donaldson and
first published by T&T Clark in Edinburgh in 1867. Additional
introductionary material and notes provided for the American
edition by A. Cleveland Coxe, 1886.
The Banquet of the Ten Virgins
Or, Concerning Chastity. [2420]
Persons of the Dialogue: Euboulios, Gregorion, Arete; Marcella,
Theophila, Thaleia, Theopatra, Thallousa, Agathe, Procilla, Thekla,
Tusiane, Domnina. [2421]
Introduction.--Plan of the Work; Way to Paradise; Description and
Personification of Virtue; The Agnos a Symbol of Chastity; Marcella,
the Eldest and Foremost Among the Virgins of Christ.
Euboulios. You have arrived most seasonably, Gregorion, for I have
just been looking for you, wanting to hear of the meeting of Marcella
and Theopatra, and of the other virgins who were present at the
banquet, and of the nature of their discourses on the subject of
chastity; for it is said that they argued with such ability and power
that there was nothing lacking to the full consideration of the
subject. If, therefore, you have come here for any other purpose, put
that off to another time, and do not delay to give us a complete and
connected account of the matter of which we are inquiring.
Gregorion. [2422] I seem to be disappointed of my hope, as some one
else has given you intelligence beforehand on the subject respecting
which you ask me. For I thought that you had heard nothing of what had
happened, and I was flattering myself greatly with the idea that I
should be the first to tell you of it. And for this reason I made all
haste to come here to you, fearing the very thing which has happened,
that some one might anticipate me.
Euboulios. Be comforted, my excellent friend, for we have had no
precise information respecting anything which happened; since the
person who brought us the intelligence had nothing to tell us, except
that there had been dialogues; but when he was asked what they were,
and to what purpose, he did not know.
Gregorion. Well then, as I came here for this reason, do you want to
hear all that was said from the beginning; or shall I pass by parts of
it, and recall only those points which I consider worthy of mention?
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.
Virginity is something supernaturally great, wonderful, and glorious;
and, to speak plainly and in accordance with the Holy Scriptures, this
best and noblest manner of life alone is the root [2430] of
immortality, and also its flower and first-fruits; and for this reason
the Lord promises that those shall enter into the kingdom of heaven
who have made themselves eunuchs, in that passage [2431] of the
Gospels in which He lays down the various reasons for which men have
made themselves eunuchs. Chastity with men is a very rare thing, and
difficult of attainment, and in proportion to its supreme excellence
and magnificence is the greatness of its dangers. [2432]
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.
For truly by a great stretch of power the plant of virginity was sent
down to men from heaven, and for this reason it was not revealed to
the first generations. For the race of mankind was still very small in
number; and it was necessary that it should first be increased in
number, and then brought to perfection. Therefore the men of old times
thought it nothing unseemly to take their own sisters for wives, until
the law coming separated them, and by forbidding that which at first
had seemed to be right, declared it to be a sin, calling him cursed
who should "uncover the nakedness" of his sister; [2439] God thus
mercifully bringing to our race the needful help in due season, as
parents do to their children. For they do not at once set masters over
them, but allow them, during the period of childhood, to amuse
themselves like young animals, and first send them to teachers
stammering like themselves, until they cast off the youthful wool of
the mind, and go onwards to the practice of greater things, and from
thence again to that of greater still. And thus we must consider that
the God and Father of all acted towards our forefathers. For the
world, while still unfilled with men, was like a child, and it was
necessary that it should first be filled with these, and so grow to
manhood. But when hereafter it was colonized from end to end, the race
of man spreading to a boundless extent, God no longer allowed man to
remain in the same ways, considering how they might now proceed from
one point to another, and advance nearer to heaven, until, having
attained to the very greatest and most exalted lesson of virginity,
they should reach to perfection; that first they should abandon the
intermarriage of brothers and sisters, and marry wives from other
families; and then that they should no longer have many wives, like
brute beasts, as though born for the mere propagation of the species;
and then that they should not be adulterers; and then again that they
should go on to continence, and from continence to virginity, when,
having trained themselves to despise the flesh, they sail fearlessly
into the peaceful haven of immortality. [2440]
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.
If, however, any one should venture to find fault with our argument as
destitute of Scripture proof, we will bring forward the writings of
the prophets, and more fully demonstrate the truth of the statements
already made. Now Abraham, when he first received the covenant of
circumcision, seems to signify, by receiving circumcision in a member
of his own body, nothing else than this, that one should no longer
beget children with one born of the same parent; showing that every
one should abstain from intercourse with his own sister, as his own
flesh. And thus, from the time of Abraham, the custom of marrying with
sisters has ceased; and from the times of the prophets the contracting
of marriage with several wives has been done away with; for we read,
"Go not after thy lusts, but refrain thyself front thine appetites;
" [2441] for "wine and women will make men of understanding to fall
away; " [2442] and in another place, "Let thy fountain be blessed;
and rejoice with the wife of thy youth," [2443] manifestly
forbidding a plurality of wives. And Jeremiah clearly gives the name
of "fed horses" [2444] to those who lust after other women; and we
read, "The multiplying brood of the ungodly shall not thrive, nor take
deep rooting from bastard slips, nor lay any fast foundation."
[2445]
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.
We have already spoken of the periods of the human race, and how,
beginning with the intermarriage of brothers and sisters, it went on
to continence; and we have now left for us the subject of virginity.
Let us then endeavour to speak of this as well as we can. And first
let us inquire for what reason it was that no one of the many
patriarchs and prophets and righteous men, who taught and did many
noble things, either praised or chose the state of virginity. Because
it was reserved for the Lord alone to he the first to teach this
doctrine, since He alone, coming down to us, taught man to draw near
to God; for it was fitting that He who was first and chief of priests,
of prophets, and of angels, should also be saluted as first and chief
of virgins. [2448] For in old times man was not yet perfect, and for
this reason was unable to receive perfection, which is virginity. For,
being made in the Image of God, he needed to receive that which was
according to His Likeness; [2449] which the Word being sent down
into the world to perfect. He first took upon Him our form, disfigured
as it was by many sins, in order that we, for whose sake He bore it,
might be able again to receive the divine form. For it is then that we
are truly fashioned in the likeness of God, when we represent His
features in a human life, like skilful painters, stamping them upon
ourselves as upon tablets, learning the path which He showed us. And
for this reason He, being God, was pleased to put on human flesh, so
that we, beholding as on a tablet the divine Pattern of our life,
should also be able to imitate Him who painted it. For He was not one
who, thinking one thing, did another; nor, while He considered one
thing to be right, taught another. But whatever things were truly
useful and right, these He both taught and did.
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.
What then did the Lord, who is the Truth and the Light, take in hand
when He came down from heaven? He preserved the flesh which He had
taken upon Him incorrupt in virginity, so that we also, if we world
come to the likeness of God and Christ, should endeavour to honour
virginity. For the likeness of God is the avoiding of corruption. And
that the Word, when He was incarnate, became chief Virgin, in the same
way as He was chief Shepherd and chief Prophet of the Church, the
Christ-possessed John shows us, saying, in the Book of the Revelation,
"And I looked, and, lo, a Lamb stood on the mount Sion, and with Him
an hundred forty and four thousand, having His name and His Father's
name written in their foreheads. And I heard a voice from heaven, as
the voice of many waters, and as the voice of a great thunder; and I
heard the voice of harpers harping with their harps: And they sung as
it were a new song before the throne, and before the four beasts, and
the elders: and no man could learn that song but the hundred and forty
and four thousand, which were redeemed from the earth. These are they
which were not defiled with women; for they are virgins. These are
they who follow the Lamb whithersoever He goeth; " [2450] showing
that the Lord is leader of the choir of virgins. And remark, in
addition to this, how very great in the sight of God is the dignity of
virginity: "These were redeemed from among men, being the first-fruits
unto God and to the Lamb. And in their mouth was found no guile: for
they are without fault," [2451] he says, "and they follow the Lamb
whithersoever He goeth." And he clearly intends by this to teach us
that the number of virgins was, from the beginning, restricted to so
many, namely, a hundred and forty and four thousand, while the
multitude of the other saints is innumerable. For let us consider what
he means when discoursing of the rest. "I beheld a great multitude,
which no man could number, of all nations, and kindreds, and people,
and tongues." [2452] It is plain, therefore, as I said, that in the
case of the other saints he introduces an unspeakable multitude, while
in the case of those who are in a state of virginity he mentions only
a very small number, so as to make a strong contrast with those who
make up the innumerable number. [2453]
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.
.
Discourse II.--Theophila.
Chapter I.--Marriage Not Abolished by the Commendation of Virginity.
And then, she said, Theophila spoke:--Since Marcella has excellently
begun this discussion without sufficiently completing it, it is
necessary that I should endeavour to put a finish to it. Now, the fact
that man has advanced by degrees to virginity, God urging him on from
time to time, seems to me to have been admirably proved; but I cannot
say the same as to the assertion that from henceforth they should no
longer beget children. For I think I have perceived clearly from the
Scriptures that, after He had brought in virginity, the Word did not
altogether abolish the generation of children; for although the moon
may be greater than the stars, the light of the other stars is not
destroyed by the moonlight.
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.
And this perhaps is what was shadowed forth by the sleep and trance of
the first man, which prefigured the embraces of connubial love. When
thirsting for children a man falls into a kind of trance, [2458]
softened and subdued by the pleasures of generation as by sleep, so
that again something drawn from his flesh and from his bones is, as I
said, fashioned into another man. For the harmony of the bodies being
disturbed in the embraces of love, as those tell us who have
experience of the marriage state, all the marrow-like and generative
part of the blood, like a kind of liquid bone, coming together from
all the members, worked into foam and curdled, is projected through
the organs of generation into the living body of the female. And
probably it is for this reason that a man is said to leave his father
and his mother, since he is then suddenly unmindful of all things when
united to his wife in the embraces of love, he is overcome by the
desire of generation, offering his side to the divine Creator to take
away from it, so that the father may again appear in the son.
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.
But Marcella, interrupting, said, "O Theophila, there appears here a
great mistake, and something contrary to what you have said; and do
you think to escape under cover of the cloud which you have thrown
around you? For there comes that argument, which perhaps any one who
addresses you as a very wise person will bring forward: What do you
say of those who are begotten unlawfully in adultery? For you laid it
down that it was inconceivable and impossible for any one to enter
into the world unless he was introduced by the will of the divine
Ruler, his frame being prepared for him by God. And that you may not
take refuge behind a safe wall, bringing forward the Scripture which
says, `As for the children of the adulterers, they shall not come to
their perfection, ' [2463] he will answer you easily, that we often
see those who are unlawfully begotten coming to perfection like ripe
fruit.
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.
Theophila, as though caught round the middle by a strong antagonist,
grew giddy, and with difficulty recovering herself, replied, "You ask
a question, my worthy friend, which needs to be solved by an example,
that you may still better understand how the creative power of God,
pervading all things, is more especially the real cause in the
generation of men, making those things to grow which are planted in
the productive earth. For that which is sown is not to be blamed, but
he who sows in a strange soil by unlawful embraces, as though
purchasing a slight pleasure by shamefully selling his own seed. For
imagine our birth into the world to be like some such thing as a house
having its entrance lying close to lofty mountains; and that the house
extends a great way down, far from the entrance, and that it has many
holes behind, and that in this part it has circular." "I imagine it,"
said Marcella. "Well, then, suppose that a modeller r seated within is
fashioning many statues; imagine, again, that the substance of clay is
incessantly brought to him from without, through the holes, by many
men who do not any of them see the artist himself. Now suppose the
house to be covered with mist and clouds, and nothing visible to those
who are outside but only the holes." "Let this also be supposed," she
said. "And that each one of those who are labouring together to
provide the clay has one hole allotted to himself, into which he alone
has to bring and deposit his own clay, not touching any other hole.
And if, again, he shall officiously endeavour to open that which is
allotted to another, let him be threatened with fire and scourges.
"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.
And now that these things are completed, it remains for you to apply
this picture, my wisest of friends, to the things which have been
already spoken of; comparing the house to the invisible nature of our
generation, and the entrance adjacent to the mountains to the sending
down of our souls from heaven, and their descent into the bodies; the
holes to the female sex, and the modeller to the creative power of
God, which, under the cover of generation, making use of our nature,
invisibly forms us men within, working the garments for the souls.
Those who carry the clay represent the male sex in the comparison;
when thirsting for children, they bring and east in seed into the
natural channels of the female, as those in the comparison cast clay
into the holes. For the seed, which, so to speak, partakes of a divine
creative power, is not to be thought guilty of the incentives to
incontinence; and art always works up the matter submitted to it; and
nothing is to be considered as evil in itself, but becomes so by the
act of those who used it in such a way; for when properly and purely
made use of, it comes out pure, but if disgracefully and improperly,
then it becomes disgraceful. For how did iron, which was discovered
for the benefit of agriculture and the arts, injure those who
sharpened it for murderous battles? Or how did gold, or silver, or
brass, and, to take it collectively, the whole of the workable earth,
injure those who, ungratefully towards their Creator, make a wrong use
of them by turning parts of them into various kinds of idols? And if
any one should supply wool from that which had been stolen to the
weaving art, that art, regarding this one thing only, manufactures the
material submitted to it, if it will receive the preparation,
rejecting nothing of that which is serviceable to itself, since that
which is stolen is here not to be blamed, being lifeless.And,
therefore, the material itself is to be wrought and adorned, but he
who is discovered to have abstracted it unjustly should be punished.
So, in like manner, the violators of marriage, and those who break the
strings of the harmony of life, as of a harp, raging with lust, and
letting loose their desires in adultery, should themselves be tortured
and punished, for they do a great wrong stealing from the gardens of
others the embraces of generation; but the seed itself, as in the case
of the wool, should be formed and endowed with life.
Chapter VI.--God Cares Even for Adulterous Births; Angels Given to
Them as Guardians.
But what need is there to protract the argument by using such
examples? for nature could not thus, in a little time, accomplish so
great a work without divine help. For who gave to the bones their
fixed nature? and who bound the yielding members with nerves, to be
extended and relaxed at the joints? or who prepared channels for the
blood, and a soft windpipe for the breath? or what god caused the
humours to ferment, mixing them with blood and forming the soft flesh
out of the earth, but only the Supreme Artist making us to be man, the
rational and living image of Himself, and forming it like wax, in the
womb, from moist slight seed? or by whose providence was it that the
foetus was not suffocated by damp when shut up within, in the
connexion of the vessels? or who, after it was brought forth and had
come into the light, changed it from weakness and smallness to size,
and beauty, and strength, unless God Himself, the Supreme Artist, as I
said, making by His creative power copies of Christ, and living
pictures? Whence, also, we have received from the inspired writings,
that those who are begotten, even though it be in adultery, are
committed to guardian angels. But if they came into being in
opposition to the will and the decree of the blessed nature of God,
how should they be delivered over to angels, to be nourished with much
gentleness and indulgence? and how, if they had to accuse their own
parents, could they confidently, before the judgment seat of Christ,
invoke Him and say, "Thou didst not, O Lord, grudge us this common
light; but these appointed us to death, despising Thy command? ""For,"
He says, "children begotten of unlawful beds are witnesses of
wickedness against their parents at their trial." [2465]
Chapter VII.--The Rational Soul from God Himself; Chastity Not the
Only Good, Although the Best and Most Honoured.
And perhaps there will be room for some to argue plausibly among those
who are wanting in discrimination and judgment, that this fleshly
garment of the soul, being planted by men, is shaped spontaneously
apart from the sentence of God. If, however, he should teach that the
immortal being of the soul also is sown along with the mortal body, he
will not be believed; for the Almighty alone breathes into man the
undying and undecaying part, as also it is He alone who is Creator of
the invisible and indestructible. For, He says, He "breathed into his
nostrils the breath of life; and man became a living soul." [2466]
And those artificers who, to the destruction of men, make images in
human form, not perceiving and knowing their own Maker, are blamed by
the Word, which says, in the Book of Wisdom, a book full of all
virtue, [2467] "his heart is ashes, his hope is more vile than
earth, and his life of less value than clay; forasmuch as he knew not
his Maker, and Him that inspired into him an active soul, and breathed
in a living spirit; " [2468] that is, God, the Maker of all men;
therefore, also, according to the apostle, He "will have all men to be
saved, and to come unto the knowledge of the truth." [2469] And now,
although this subject be scarcely completed, yet there are others
which remain to be discussed. For when one thoroughly examines and
understands those things which happen to man according to his nature,
he will know not to despise the procreation of children, although he
applauds chastity, and prefers it in honour. For although honey be
sweeter and more pleasant than other things, we are not for that
reason to consider other things bitter which are mixed up in the
natural sweetness of fruits. And, in support of these statements, I
will bring forward a trustworthy witness, namely, Paul, who says, "So
then he that giveth her [2470] in marriage doeth well; but he that
giveth her not in marriage doeth bet ter." [2471] Now the word, in
setting forth that which is better and sweeter, did not intend to take
away the inferior, but arranges so as to assign to each its own proper
use and advantage. For there are some to whom it is not given to
attain virginity; and there are others whom He no longer wills to be
excited by procreations to lust, and to be defiled, but henceforth to
meditate and to keep the mind upon the transformation of the body to
the likeness of angels, when they "neither marry nor are given in
marriage," [2472] according to the infallible words of the Lord;
since it is not given to all to attain that undefiled state of being a
eunuch for the sake of the kingdom of heaven, [2473] but manifestly
to those only who are able to preserve the ever-blooming and unfading
flower of virginity. For it is the custom of the prophetic Word to
compare the Church to a flower covered and variegated meadow, adorned
and crowned not only with the flowers of virginity, but also with
those of child-bearing and of continence; for it is written, "Upon
thy [2474] right hand did stand the queen in a vesture of gold,
wrought about with divers colours." [2475]
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]
You seem to me, O Theophila, to excel all in action and in speech, and
to be second to none in wisdom. For there is no one who will find
fault with your discourse, however contentious and contradictory he
may be. Yet, while everything else seems rightly spoken, one thing, my
friend, distresses and troubles me, considering that that wise and
most spiritual man--I mean Paul--would not vainly refer to Christ and
the Church the union of the first man and woman, [2477] if the
Scripture meant nothing higher than what is conveyed by the mere words
and the history; for if we are to take the Scripture as a bare
representation wholly referring to the union of man and woman, for
what reason should the apostle, calling these things to remembrance,
and guiding us, as I opine, into the way of the Spirit, allegorize the
history of Adam and Eve as having a reference to Christ and the
Church? For the passage in Genesis reads thus: "And Adam said, This is
now bone of my bones, and flesh of my flesh: she shall be called
Woman, because she was taken out of man. Therefore shall a man leave
his father and his mother, and shall cleave unto his wife: and they
shall be one flesh." [2478] But the apostle considering this passage,
by no means, as I said, intends to take it according to its mere
natural sense, as referring to the union of man and woman, as you do;
for you, explaining the passage in too natural a sense, laid down that
the Spirit is speaking only of conception and births; that the bone
taken from the bones was made another man, and that living creatures
coming together swell like trees at the time of conception. But he,
more spiritually referring the passage to Christ, thus teaches: "He
that loveth his wife loveth himself. For no man ever yet hated his own
flesh, but nourisheth and cherisheth it, even as the Lord the Church:
for we are members of His body, of His flesh, and of His bones. For
this cause shall a man leave his father and mother, and shall be
joined unto his wife, and they two shall be one flesh. This is a great
mystery: but I speak concerning Christ and the Church." [2479]
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.
Let it not disturb you, if, in discussing one class of subjects, he,
i.e., Paul, should pass over into another, so as to appear to mix them
up, and to import matters foreign to the subject under consideration,
departing from the question, as now for instance. For wishing, as it
seems, to strengthen most carefully the argument on behalf of
chastity, he prepares the mode of argument beforehand, beginning with
the more persuasive mode of speech. For the character of his speech
being very various, and arranged for the purpose of progressive proof,
begins gently, but flows forward into a style which is loftier and
more magnificent. And then, again changing to what is deep, he
sometimes finishes with what is simple and easy, and sometimes with
what is more difficult and delicate; and yet introducing nothing which
is foreign to the subject by these changes, but, bringing them all
together according to a certain marvellous relationship, he works into
one the question which is set forth as his subject. It is needful,
then, that I should more accurately unfold the meaning of the
apostle's arguments, yet rejecting nothing of what has been said
before. For you seem to me, O Theophila, to have discussed those words
of the Scripture amply and clearly, and to have set them forth as they
are without mistake. For it is a dangerous thing wholly to despise the
literal meaning, [2480] as has been said, and especially of Genesis,
where the unchangeable decrees of God for the constitution of the
universe are set forth, in agreement with which, even until now, the
world is perfectly ordered, most beautifully in accordance with a
perfect rule, until the Lawgiver Himself having re-arranged it,
wishing to order it anew, shall break up the first laws of nature by a
fresh disposition. But, since it is not fitting to leave the
demonstration of the argument unexamined--and, so to speak,
half-lame--come let us, as it were completing our pair, bring forth
the analogical sense, looking more deeply into the Scripture; for Paul
is not to be despised when he passes over the literal meaning, and
shows that the words extend to Christ and the Church.
Chapter III.--Comparison Instituted Between the First and Second Adam.
And, first, we must inquire if Adam can be likened to the Son of God,
when he was found in the transgression of the Fall, and heard the
sentence, "Dust thou art, and unto dust shalt thou return." [2481] For
how shall he be considered "the first-born of every creature," [2482]
who, after the creation of the earth and the firmament, was formed out
of clay? And how shall he be admitted to be "the tree of life" who was
cast out for his transgression, [2483] lest "he should again stretch
forth his hand and eat of it, and live forever? " [2484] For it is
necessary that a thing which is likened unto anything else, should in
many respects be similar and analogous to that of which it is the
similitude, and not have its constitution opposite and dissimilar. For
one who should venture to compare the uneven to the even, or harmony
to discord, would not be considered rational. But the even should be
compared to that which in its nature is even, although it should be
even only in a small measure; and the white to that which in its
nature is white, even although it should be very small, and should
show but moderately the whiteness by reason of which it is called
white. Now, it is beyond all doubt clear to every one, that that which
is sinless and incorrupt is even, and harmonious, and bright as
wisdom; but that that which is mortal and sinful is uneven and
discordant, and cast out as guilty and subject to condemnation.
Chapter IV.--Some Things Here Hard and Too Slightly Treated, and
Apparently Not Sufficiently Brought Out According to the Rule of
Theology.
Such, then, I consider to be the objections urged by many who,
despising, as it seems, the wisdom of Paul, dislike the comparing of
the first man to Christ. For come, let us consider how rightly Paul
compared Adam to Christ, not only considering him to be the type and
image, but also that Christ Himself became the very same thing,
[2485] because the Eternal Word fell upon Him. For it was fitting that
the first-born of God, the first shoot, the only--begotten, even the
wisdom of God, should be joined to the first-formed man, and first and
first-born of mankind, and should become incarnate. And this was
Christ, a man filled with the pure and perfect Godhead, and God
received into man. For it was most suitable that the oldest of the
Aeons and the first of the Archangels, when about to hold communion
with men, should dwell in theoldest and the first of men, even Adam.
And thus, when renovating those things which were from the beginning,
and forming them again of the Virgin by the Spirit, He frames the
same [2486] just as at the beginning. When the earth was still
virgin and untilled, God, taking mould, formed the reasonable creature
from it without seed. [2487]
Chapter V.--A Passage of Jeremiah Examined.
And here I may adduce the prophet Jeremiah as a trustworthy and lucid
witness, who speaks thus: "Then I went down to the potter's house;
and, behold, he wrought a work on the wheels. And the vessel that he
made of clay was marred in the hand of the potter: so he made it again
another vessel, as seemed good to the potter to make it." [2488] For
when Adam, having been formed out of clay, was still soft and moist,
and not yet, like a tile, made hard and incorruptible, sin ruined him,
flowing and dropping down upon him like water. And therefore God,
moistening him afresh and forming anew the same clay to His honour,
having first hardened and fixed it in the Virgin's womb, and united
and mixed it with the Word, brought it forth into life no longer soft
and broken; lest, being overflowed again by streams of corruption from
without, it should become soft, and perish as the Lord in His teaching
shows in the parable of the finding of the sheep; where my Lord says
to those standing by, "What man of you, having an hundred sheep, if he
lose one of them, doth not leave the ninety and nine in the
wilderness, and go after that which is lost until he find it? and when
he hath found it, he layeth it on his shoulders rejoicing; and when he
cometh home, he calleth together his friends and neighbours, saying
unto them, Rejoice with me; for I have found my sheep which was lost."
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.
Now, since He truly was and is, being in the beginning with God, and
being God, [2489] He is the chief Commander and Shepherd of the
heavenly ones, whom all reasonable creatures obey and attend, who
tends in order and numbers the multitudes of the blessed angels. For
this is the equal and perfect number of immortal creatures, divided
according to their races and tribes, man also being here taken into
the flock. For be also was created without corruption, that he might
honour the king and maker of all things, responding to the shouts of
the melodious angels which came from heaven. But when it came to pass
that, by transgressing the commandment (of God), he suffered a
terrible and destructive fall, being thus reduced to a state of death,
for this reason the Lord says that He came from heaven into (a human)
life, leaving the ranks and the armies of angels. For the mountains
are to be explained by the heavens, and the ninety and nine sheep by
the principalities and powers [2490] which the Captain and Shepherd
left when He went down to seek the lost one. For it remained that man
should be included in this catalogue and number, the Lord lifting him
up and wrapping him round, that he might not again, as I said, be
overflowed and swallowed up by the waves of deceit. For with this
purpose the Word assumed the nature of man, that, having overcome the
serpent, He might by Himself destroy the condemnation which had come
into being along with man's ruin. For it was fitting that the Evil One
should be overcome by no other, but by him whom he had deceived, and
whom he was boasting that he held in subjection, because no otherwise
was it possible that sin and condemnation should be destroyed, unless
that same man on whose account it had been said, "Dust thou art, and
unto dust thou shall return," [2491] should be created anew, and
undo the sentence which for his sake had gone forth on all, that "as
in Adam" at first "all die, even so" again "in Christ," who assumed
the nature and position of Adam, should "all be made alive." [2492]
Chapter VII.--The Works of Christ, Proper to God and to Man, the Works
of Him Who is One.
And now we seem to have said almost enough on the fact that man has
become the organ and clothing of the Only-begotten, and what He was
who came to dwell in him. But the fact that there is no moral
inequality or discord [2493] may again be considered briefly from
the beginning. For he speaks well who says that that is in its own
nature good and righteous and holy, by participation of which other
things become good, and that wisdom is in connection with [2494]
God, and that, on the other hand, sin is unholy and unrighteous and
evil. For life and death, corruption and incorruption, are two things
in the highest degree opposed to each other. For life is a moral
equality, but corruption an inequality; and righteousness and prudence
a harmony, but unrighteousness and folly a discord. Now, man being
between these is neither righteousness itself, nor unrighteousness;
but being placed midway between incorruption and corruption, to
whichever of these he may incline is said to partake of the nature of
that which has laid hold of him. Now, when he inclines to corruption,
he becomes corrupt and mortal, and when to incorruption, he becomes
incorrupt and immortal. For, being placed midway between the tree of
life and the tree of the knowledge of good and evil, of the Fruit of
which he tasted, [2495] he was changed into the nature of the
latter, himself being neither the tree of life nor that of corruption;
but having been shown forth as mortal, from his participation in and
presence with corruption, and, again, as incorrupt and immortal by
connection with and participation in life; as Paul also taught,
saying, "Corruption shall not inherit incorruption, nor death life,"
[2496] rightly defining corruption and death to be that which corrupts
and kills, and not that which is corrupted and dies; and incorruption
and life that which gives life and immortality, and not that which
receives life and immortality. And thus man is neither a discord and
an inequality, nor an equality and a harmony. But when he received
discord, which is transgression and sin, he became discordant and
unseemly; but when he received harmony, that is righteousness, he
became a harmonious and seemly organ, in order that the Lord, the
Incorruption which conquered death, might harmonize the resurrection
with the flesh, not suffering it again to be inherited by corruption.
And on this point also let these statements suffice.
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 it has been already established by no contemptible arguments from
Scripture, that the first man may be properly referred to Christ
Himself, and is no longer a type and representation and image of the
Only-begotten, but has become actually Wisdom and the Word.
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.
Now we should consider the case of the renowned Paul, that when he was
not yet perfect in Christ, he was first born and suckled, Ananias
preaching to him, and renewing him in baptism, as the history in the
Acts relates. But when he was grown to a man, and was built up, then
being moulded to spiritual perfection, he was made the help-meet and
bride of the Word; and receiving and conceiving the seeds of life, he
who was before a child, becomes a church and a mother, himself
labouring in birth of those who, through him, believed in the Lord,
until Christ was formed and born in them also. For he says, "My little
children, of whom I travail in birth again until Christ be formed in
you; " [2507] and again, "In Christ Jesus I have begotten you
through the Gospel." [2508]
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.
Now Paul, when summoning all persons to sanctification and purity, in
this way referred that which had been spoken concerning the first man
and Eve in a secondary sense to Christ and the Church, in order to
silence the ignorant, now deprived of all excuse. For men who are
incontinent in consequence of the uncontrolled impulses of sensuality
in them, dare to force the Scriptures beyond their true meaning, so as
to twist into a defence of their incontinence the saying, "Increase
and multiply; " [2509] and the other, "Therefore shall a man leave
his father and his mother; " [2510] and they are not ashamed to run
counter to the Spirit, but, as though born for this purpose, they
kindle up the smouldering and lurking passion, fanning and provoking
it; and therefore he, cutting off very sharply these dishonest follies
and invented excuses, and having arrived at the subject of instructing
them how men should behave to their wives, showing that it should be
as Christ did to the Church, "who gave Himself for it, that He might
sanctify and cleanse it by the washing [2511] of water by the
Word," [2512] he referred back to Genesis, mentioning the things
spoken concerning the first man, and explaining these things as
bearing on the subject before him, that he might take away occasion
for the abuse of these passages from those who taught the sensual
gratification of the body, under the pretext of begetting children.
Chapter XI.--The Same Argument.
For consider, O virgins, how he, [2513] desiring with all his might
that believers in Christ should be chaste, endeavours by many
arguments to show them the dignity of chastity, as when he says,
[2514] Now, concerning the things whereof ye wrote unto me: It is good
for a man not to touch a woman," thence showing already very clearly
that it is good not to touch [2515] a woman, laying it down. and
setting it forth unconditionally. But afterwards, being aware of the
weakness of the less continent, and their passion for intercourse, he
permitted those who are unable to govern the flesh to use their own
wives, rather than, shamefully transgressing, to give themselves up to
fornication. Then, after having given this permission, he immediately
added these words, [2516] "that Satan tempt you not for your
incontinency; "which means, "if you, such as you are, cannot, on
account of the incontinence and softness of your bodies, be perfectly
continent, I will rather permit you to have intercourse with your own
wives, lest, professing perfect continence, ye be constantly tempted
by the evil one, and be inflamed with lust after other men's wives."
Chapter XII.--Paul an Example to Widows, and to Those Who Do Not Live
with Their Wives.
Come, now, and let us examine more carefully the very words which are
before us, and observe that the apostle did not grant these things
unconditionally to all, but first laid down the reason on account of
which he was led to this. For, having set forth that "it is good for a
man not to touch a woman," [2517] he added immediately,
"Nevertheless, to avoid fornication, let every man have his own
wife" [2518] --that is, "on account of the fornication which would
arise from your being unable to restrain your voluptuousness "--and
let every woman have her own husband. Let the husband render unto the
wife due benevolence: and likewise also the wife unto the husband. The
wife hath not power of her own body, but the husband: and likewise
also the husband hath not power of his own body, but the wife. Defraud
ye not one the other, except it tie with consent for a time, that ye
may give yourselves to prayer; [2519] and come together again, that
Satan tempt you not for your incontinency. But I speak this by
permission, and not of commandment." [2520] And this is very
carefully considered. "By permission" he says, showing that he was
giving counsel, "not of command; "for he receives command respecting
chastity and the not touching of a woman, but permission respecting
those who are unable, as I said, to chasten their appetites. These
things, then, he lays down concerning men and women who are married to
one spouse, or who shall hereafter be so; but we must now examine
carefully the apostle's language respecting men who have lost their
wives, and women who have lost their husbands, and what he declares on
this subject.
"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.
I have now brought to an end what I have to say respecting continence
and marriage and chastity, and intercourse with men, and in which of
these there is help towards progress in righteousness; but it still
remains to speak concerning virginity--if, indeed, anything be
prescribed on this subject. Let us then treat this subject also; for
it stands thus: [2525] "Now concerning virgins, I have no
commandment of the Lord: yet I give my judgment, as one that hath
obtained mercy of the Lord to be faithful. I suppose therefore that
this is good for the present distress; I say, that it is good for a
man so to be. Art thou bound unto a wife? seek not to be loosed. Art
thou loosed from a wife? seek not a wife. But and if thou marry, thou
hast not sinned; and if a virgin marry, she has not sinned.
Nevertheless such shall have trouble in the flesh: but I spare you."
Having given his opinion with great caution respecting virginity, and
being about to advise him who wished it to give his virgin in
marriage, so that none of those things which conduce to sanctification
should be of necessity and by compulsion, but according to the free
purpose of the soul. for this is acceptable to God, he does not wish
these things to be said as by authority, and as the mind of the Lord,
with reference to the giving of a virgin in marriage; for after he had
said, [2526] "if a virgin marry, she hath not sinned," directly
afterwards, with the greatest caution, he modified his statement,
showing that he had advised these things by human permission, and not
by divine. So, immediately after he had said, "if a virgin marry, she
hath not sinned," he added, "such shall have trouble in the flesh: but
I spare you." [2527] By which he means: "I sparing you, such as you
are, consented to these things, because yon have chosen to think thus
of them, that I may not seem to hurry you on by violence, and compel
any one to this. [2528] But yet if it shall please you who find
chastity hard to bear, rather to turn to marriage; I consider it to be
profitable for you to restrain yourselves in the gratification of the
flesh, not making your marriage an occasion for abusing your own
vessels to uncleanness." Then he adds, [2529] "But this I say,
brethren, the time is short: it remaineth, that both they that have
wives be as though they had none." And again, going on and challenging
them to the same things, he confirmed his statement, powerfully
supporting the state of virginity, and adding expressly the following
words to those which he had spoken before, he exclaimed, [2530] "I
would have you without carefulness. He that is unmarried careth for
the things that belong to the Lord: [2531] but he that is married
careth for f the things that are of the world, how he may please his
wife. There is a difference also between a wife and a virgin. The
unmarried woman careth for the things of the Lord, that she may be
holy both in body and in spirit: but she that is married careth for
the things of the world, how she may please her husband." Now it is
clear to all, without any doubt, that to care for the things of the
Lord and to please God, is much better than to care for the things of
the world and to please one's wife. For who is there so foolish and
blind. as not to perceive in this statement the higher praise which
Paul accords to chastity? "And this," he says, [2532] "I speak for
your own profit, not that I may cast a snare upon you, but for that
which is comely."
Chapter XIV.--Virginity a Gift of God: the Purpose of Virginity Not
Rashly to Be Adopted by Any One.
Consider besides how, in addition to the words already quoted, he
commends the state of virginity as a gift of God. Wherefore he rejects
those of the more incontinent, who, under the influence of vain-glory,
would advance to this state, advising them to marry, lest in their
time of manly strength, the flesh stirring up the desires and
passions, they should be goaded on to defile the soul. For let us
consider what he lays down: [2533] " But if any man think that he
behaveth himself uncomely towards his virgin," he says," if she pass
the flower of her age, and need so require, let him do what he will,
he sinneth not: let him marry; "properly here preferring marriage to
"uncomeliness," in the case of those who had chosen the state of
virginity, but afterwards finding it intolerable and grievous, and in
word boasting of their perseverance before men, out of shame, but
indeed no longer having the power to persevere in the life of a
eunuch. But for him who of his own free will and purpose decides to
preserve his flesh in virgin purity, "having no necessity," [2534]
that is, passion calling forth his loins to intercourse, for there
are, as it seems, differences in men's bodies; such a one contending
and struggling, and zealously abiding by his profession. and admirably
fulfilling it, he exhorts to abide and to preserve it, according the
highest prize to virginity. For he that is able, he says, and
ambitious to preserve his flesh pure, does better; but he that is
unable, and enters into marriage lawfully, and does not indulge in
secret corruption, does well. And now enough has been said on these
subjects.
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.
.
Discourse IV.--Theopatra.
Chapter I.--The Necessity of Praising Virtue, for Those Who Have the
Power.
If the art of speaking, O virgins, always went by the same ways, and
passed along the same path, there would be no way to avoid wearying
you for one who persisted in the arguments which had already been
urged. But since there are of arguments myriads of currents and ways,
God inspiring us "at sundry times and in divers manners," [2535] who
can have the choice of holding back or of being afraid? For he would
not be free from blame to whom the gift has been given, if he failed
to adorn that which is honourable with words of praise. Come then, we
also, according to our gifts, will sing the brightest and most
glorious star of Christ, which is chastity. For this way of the Spirit
is very wide and large. Beginning, therefore, at the point from which
we may say those things which are suitable and fitting to the subject
before us, I let us from thence consider it.
Chapter II.--The Protection of Chastity and Virginity Divinely Given
to Men, that They May Emerge from the Mire of Vices.
Now I at least seem to perceive that nothing has been such a means of
restoring men to paradise, and of the change to incorruption, and of
reconciliation to God, and such a means of salvation to men, by
guiding us to life, as chastity. And I will now endeavour to show why
I think so concerning these things, that having heard distinctly the
power of the grace already spoken of, you may know of how great
blessings it has become the giver to us. Anciently, then, after the
fall of man, when he was cast out by reason of his transgression, the
stream of corruption poured forth abundantly, and running along in
violent currents, not only fiercely swept along whatever touched it
from without, but also rushing within it, overwhelmed the souls of
men. And they, [2536] continuously exposed to this, were carried
along dumb and stupid, neglecting to pilot their vessels, [2537]
from having nothing firm to lay hold of. For the senses of the soul,
as those have said who are learned in these things, when, being
overcome by the excitements to passion which fall upon them from
without, they receive the sudden bursts of the waves of folly which
rush into them, being darkened turn aside from the divine course its
whole vessel, which is by nature easily guided. Wherefore God, pitying
us who were in such a condition, and were able neither to stand nor to
rise, sent down from heaven the best and most glorious help,
virginity, that by it we might tie our bodies fast, like ships, and
have a calm, coming to an anchorage without damage, as also the Holy
Spirit witnesses. For this is said in the hundred and thirty-sixth
[2538] psalm, where the souls send joyfully up to God a hymn of
thanksgiving, [2539] as many as have been taken hold of and raised
up to walk with Christ in heaven, that they might not be overwhelmed
by the streams of the world and the flesh. Whence, also, they say that
Pharaoh was a type of the devil in Egypt, since he mercilessly
commanded the males to be cast into the river, [2540] but the
females to be preserved alive. For the devil, ruling [2541] from
Adam to Moses over this great Egypt, the world, took care to have the
male and rational offspring of the soul carried away and destroyed by
the streams of passions, but he longs for the carnal and irrational
offspring to increase and multiply.
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]
But not to pass away from our subject, come, let us take in our hands
and examine this psalm, which the pure and stainless souls sing to
God, saying: [2543] "By the rivers of Babylon there we sat down;
yea, we wept, when we remembered Zion. We hanged our harps upon the
willows in the midst thereof," clearly giving the name of harps to
their bodies which they hung upon the branches of chastity, fastening
them to the wood that they might not be snatched away and dragged
along again by the stream of incontinence. For Babylon, which is
interpreted "disturbance "or" confusion," signifies this life around
which the water flows, while we sit in the midst of which the water
flows round us, as long as we are in the world, the rivers of evil
always beating upon us. Wherefore, also, we are always fearful, and we
groan and cry with weeping to God, that our harps may not be snatched
off by the waves of pleasure, and slip down from the tree of chastity.
For everywhere the divine writings take the willow as the type of
chastity, because, when its flower is steeped in water, if it be
drunk, it extinguishes whatever kindles sensual desires and passions
within us, until it entirely renders barren, and makes every
inclination to the begetting of children without effect, as also Homer
indicated, for this reason calling the willows destructive of fruit.
[2544] And in Isaiah the righteous are said to "spring up as willows
by the water courses." [2545] Surely, then, the shoot of virginity
is raised to a great and glorious height, when the righteous, and he
to whom it is given to preserve it and to cultivate it, bedewing it
with wisdom, is watered by the gentlest streams of Christ. For as it
is the nature of this tree to bud and grow through water, so it is the
nature of virginity to blossom and grow to maturity when enriched by
words, so that one can hang his body [2546] upon it.
Chapter IV.--The Author Goes on with the Interpretation of the Same
Passage.
If, then, the rivers of Babylon are the streams of voluptuousness, as
wise men say, which confuse and disturb the soul, then the willows
must be chastity, to which we may suspend and draw up the organs of
lust which overbalance and weigh down the mind, so that they may not
be borne down by the torrents of incontinence, and be drawn like worms
to impurity and corruption. For God has bestowed upon us virginity as
a most useful and a serviceable help towards incorruption, sending it
as an ally to those who are contending for and longing after Zion, as
the psalm shows, which is resplendent charity and the commandment
respecting it, for Zion is interpreted "The commandment of the
watchtower." [2547] Now, let us here enumerate the points which
follow. For why do the souls declare that they were asked by those who
led them captive to sing the Lord's song in a strange land? Surely
because the Gospel teaches a holy and secret song, which sinners and
adulterers sing to the Evil One. For they insult the commandments,
accomplishing the will of the spirits of evil, and cast holy things to
dogs, and pearls before swine, [2548] in the same manner as those of
whom the prophet says with indignation, "They read the law [2549]
without; " [2550] for the Jews were not to read the law going forth
out of the gates of Jerusalem or out of their houses; and for this
reason the prophet blames them strongly, and cries that they were
liable to condemnation, because, while they were transgressing the
commandments, and acting impiously towards God, they were
pretentiously reading the law, as if, forsooth, they were piously
observing its precepts; but they did not receive it in their souls,
holding it firmly with faith, but rejected it, denying it by their
works. And hence they sing the Lord's song in a strange land,
explaining the law by distorting and degrading it, expecting a sensual
kingdom, and setting their hopes on this alien world, which the Word
says will pass away, [2551] where those who carry them captive
entice them with pleasures, lying in wait to deceive them.
Chapter V.--The Gifts of Virgins, Adorned with Which They are
Presented to One Husband, Christ.
Now, those who sing the Gospel to senseless people seem to sing the
Lord's song in a strange land, of which Christ is not the husbandman;
but those who have put on and shone in the most pure and bright, and
unmingled and pious and becoming, ornament of virginity, and are found
barren and unproductive of unsettled and grievous passions, do not
sing the song in a strange land; because they are not borne thither by
their hopes, nor do they stick fast in the lusts of their mortal
bodies, nor do they take a low view of the meaning of the
commandments, but well and nobly, with a lofty disposition, they have
regard to the promises which are above, thirsting for heaven as a
congenial abode, whence God, approving their dispositions, promises
with an oath to give them choice honours, appointing and establishing
them "above His chief joy; "for He says thus: [2552] "If I forget
thee, O Jerusalem, let my right hand forget her cunning. If I do not
remember thee, let my tongue cleave to the roof of my mouth; if I
prefer not Jerusalem above my chief joy; "meaning by Jerusalem, as I
said, these very undefiled and incorrupt souls, which, having with
self-denial drawn in the pure draught of virginity with unpolluted
lips, are "espoused to one husband," to be presented "as a chaste
virgin to Christ" [2553] in heaven, "having gotten the victory,
striving for undefiled rewards." [2554] Hence also the prophet
Isaiah proclaims, saying, [2555] "Arise, shine, [2556] for thy
light is come, and the glory of the Lord is risen upon thee." Now
these promises, it is evident to every one, will be fulfilled after
the resurrection. [2557] For the Holy Spirit does not speak of that
well-known town in Judea; but truly of that heavenly city, the blessed
Jerusalem, which He declares to be the assembly of the souls which God
plainly promises to place first, "above His chief joy," in the new
dispensation, settling those who are clothed in the most white robe of
virginity in the pure dwelling of unapproachable light; because they
had it not in mind to put off their wedding garment--that is, to relax
their minds by wandering thoughts.
Chapter VI.--Virginity to Be Cultivated and Commended in Every Place
and Time.
Further, the expression in Jeremiah, [2558] "That a maid should not
forget her ornaments, nor a bride her attire," [2559] shows that she
should not give up or loosen the band of chastity through wiles and
distractions. For by the heart are properly denoted our heart and
mind. Now the breastband, the girdle which gathers together and keeps
firm the purpose of the soul to chastity, is love to God, which our
Captain and Shepherd, Jesus, who is also our Ruler and Bridegroom, O
illustrious virgins, commands both you and me to hold fast unbroken
and sealed up even to the end; for one will not easily find anything
else a greater help to men than this possession, pleasing and grateful
to God. There-fore, I say, that we should all exercise and honour
chastity, and always cultivate and commend it.
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]
I pray you, Arete, that you will give your assistance now too, that I
may seem to speak something worthy in the first place of yourself, and
then of those who are present. For I am persuaded, having thoroughly
learnt it from the sacred writings, that the greatest and most
glorious offering and gift, to which there is nothing comparable,
which men can offer to God, is the life [2561] of virginity. For
although many accomplished many admirable things, according to their
vows, in the law, they alone were said to fulfil a great vow who were
willing to offer themselves of their free-will. For the passage runs
thus: "And the Lord spake unto Moses, saying, Speak unto the children
of Israel, and say unto them, when either man or woman shall separate
themselves ... unto the Lord." [2562] One vows to offer gold and
silver vessels for the sanctuary when he comes, another to offer the
tithe of his fruits, another of his property, another the best of his
flocks, another consecrates his being; and no one is able to vow a
great vow to the Lord, but he who has offered himself entirely to God.
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.
I must endeavour, O virgins, by a true exposition, to explain to you
the mind of the Scripture according to its meaning. [2563] Now, he who
watches over and restrains himself in part, and in part is distracted
and wandering, is not wholly given up to God. Hence it is necessary
that the perfect man offer up all, both the things of the soul and
those of the flesh, so that he may be complete and not lacking.
Therefore also God commands Abraham, [2564] "Take Me an heifer of
three years old, and a she goat of three years old, and a ram of three
years old, and a turtle dove, and a young pigeon; "which is admirably
said; for remark, that concerning those things, He also gives this
command, Bring them Me and keep them free from the yoke, even thy soul
uninjured, like a heifer, and your flesh, and your reason; the last
like a goat, since he traverses lofty and precipitous places, and the
other like a ram, that he may in nowise skip away, and fall and slip
off from the right way. For thus shalt thou be perfect and blameless,
O Abraham, when thou hast offered to Me thy soul, and thy sense, and
thy mind, which He mentioned under the symbol of the heifer, the goat,
and the ram of three years old, as though they represented the pure
knowledge of the Trinity.
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.
Therefore, it is becoming that we should kindle the unquenchable light
of faith in the heart, and gird our loins with purity, and watch and
ever wait for the Lord so that, if He should will to come and take any
of us away in the first period of life, or in the second, or in the
third, and should find us most ready, and working what He appointed,
He may make us to lie down in the bosom of Abraham, of Isaac, and of
Jacob. Now Jeremiah says, "It is good for a man that he bear the yoke
in his youth; " [2566] and "that his soul should not depart from the
Lord." It is good, indeed, from boyhood, to submit the neck to the
divine Hand, and not to shake off, even to old age, the Rider who
guides with pure mind, when the Evil One is ever dragging down the
mind to that which is worse. For who is there that does not receive
through the eyes, through the ears, through the taste and smell and
touch, pleasures and delights, so as to become impatient of the
control of continence as a driver, who checks and vehemently restrains
the horse from evil? Another who turns his thoughts to other things
will think differently; but we say that he offers himself perfectly to
God who strives to keep the flesh undefiled from childhood, practising
virginity; for it speedily brings great and much-desired gifts of
hopes to those who strive for it, drying up the corrupting lusts and
passions of the soul. But come, let us explain how we give ourselves
up to the Lord.
Chapter IV.--Perfect Consecration and Devotion to God: What It is.
That which is laid down in the Book of Numbers, [2567] "greatly to vow
a vow," serves to show, as, with a little more explanation, I proceed
to prove, that chastity is the great vow above all vows. For then am I
plainly consecrated altogether to the Lord, when I not only strive to
keep the flesh untouched by intercourse, but also unspotted by other
kinds of unseemliness. For "the unmarried woman," it is said, [2568]
"careth for the things of the Lord, how she may please the Lord.; "not
merely that she may bear away the glory in part of not being maimed in
her virtue, but in both parts, according to the apostle, that she may
be sanctified in body and spirit, offering up, her members to the
Lord. For let us say what it is to offer up oneself perfectly to the
Lord. If, for instance, I open my mouth on some subjects, and close it
upon others; thus, if I open it for the explanation of the Scriptures,
for the praise of God, according to my power, in a true faith and with
all due honour, and if I close it, putting a door and a watch upon
it [2569] against foolish discourse, my mouth is kept pure, and is
offered up to God. "My tongue is a pen." [2570] an organ of wisdom;
for the Word of the Spirit writes by it in clearest letters, from the
depth and power of the Scriptures, even the Lord, the swift Writer of
the ages, that He quickly and swiftly registers and fulfils the
counsel of the Father, hearing the words, "quickly spoil, swiftly
plunder." [2571] To such a Scribe the words may be applied, "My
tongue is a pen; "for a beautiful pen is sanctified and offered to
Him, writing things more lovely than the poets and orators who confirm
the doctrines of men.If, too, I accustom my eyes not to lust after the
charms of the body, nor to take delight in unseemly sights, but to
look up to the things which are above, then my eyes are kept pure, and
are offered to the Lord. If I shut my ears against detraction and
slanders, and open them to the word of God, having intercourse with
wise men, [2572] then have I offered up my ears to the Lord. If I
keep my hands from dishonourable dealing, from acts of covetousness
and of licentiousness, then are my hands kept pure to God. If I
withhold my steps from going [2573] in perverse ways, then have I
offered up my feet, not going to the places of public resort and
banquets, where wicked men are found, but into the right way,
fulfilling something of the [2574] commands. What, then, remains to
me, if I also keep the heart pure, offering up all its thoughts to
God; if I think no evil, if anger and wrath gain no rule over me, if I
meditate in the law of the Lord day and night? And this is to preserve
a great chastity, and to vow a great vow.
Chapter V.--The Vow of Chastity, and Its Rites in the Law; Vines,
Christ, and the Devil.
I will now endeavour to explain to you, O virgins, the rest of that
which is prescribed; for this is attached to your duties, consisting
of laws concerning virginity, which are useful as teaching how we
should abstain, and how advance to virginity. For it is written
thus: [2575] "And the Lord spake unto Moses, saying, Speak unto the
children of Israel, and say unto them, When either man or woman shall
separate themselves to vow a vow of a Nazarite, to separate themselves
unto the Lord; he shall separate himself from wine and strong drink,
and shall drink no vinegar of wine, or vinegar of strong drink,
neither shall he drink any liquor of grapes, nor eat moist grapes, or
dried, all the days of his separation." And this means, that he who
has devoted and offered himself to the Lord shall not take of the
fruits of the plant of evil, because of its natural tendency to
produce intoxication and distraction of mind. For we perceive from the
Scriptures two kinds of vines which were separate from each other, and
were unlike. For the one is productive of immortality and
righteousness; but the other of madness and insanity. The sober and
joy-producing vine, from whose instructions, as from branches, there
joyfully hang down clusters of graces, distilling love, is our Lord
Jesus, who says expressly to the apostles, [2576] "I am the true
vine, ye are the branches; and my Father is the husbandman." But the
wild and death-bearing vine is the devil, who drops down fury and
poison and wrath, as Moses relates, writing concerning him, [2577]
"For their vine is of the vine of Sodom, and of the fields of
Gomorrah: their grapes are grapes of gall, their clusters are bitter:
their wine is the poison of dragons, and the cruel venom of asps." The
inhabitants of Sodom having gathered grapes from this, were goaded on
to an unnatural and fruitless desire for males. Hence, also, in the
time of Noah, men having given themselves tip to drunkenness, sank
down into unbelief, and, being overwhelmed by the deluge, were
drowned. And Cain, too, having drawn from this, stained his
fratricidal hands, and defiled the earth with the blood of his own
family. Hence, too, the heathen, becoming intoxicated, sharpen their
passions for murderous battles; for man is not so much excited, nor
goes so far astray through wine, as from anger and wrath. A man does
not become intoxicated and go astray through wine, in the same way as
he does from sorrow, or from love, or from incontinence. And therefore
it is ordered that a virgin shall not taste of this vine, so that she
may be sober and watchful from the cares of life, and may kindle the
shining torch of the light of righteousness for the Word. "Take heed
to yourselves," says the Lord, [2578] "lest at any time your hearts
be overcharged with surfeiting, and drunkenness, and cares of this
life, and so that day come upon yon unawares, as a snare."
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 is not only forbidden to virgins in any way to touch
those things which are made from that vine, but even such things as
resemble them and are akin to them. For Sikera, which is manufactured,
is called a spurious kind of wine, whether made of palms or of other
fruit-trees. For in the same way that draughts of wine overthrow man's
reason, so do these exceedingly; and to speak the plain truth, the
wise are accustomed to call by the name of Sikera all that produces
drunkenness and distraction of mind, besides wine. In order,
therefore, that the virgin may not, when guarding against those sins
which are in their own nature evil, be defiled by those which are like
them and akin to them, conquering the one and being conquered by the
other, that is, decorating herself with textures of different cloths,
or with stones and gold, and other decorations of the body, things
which intoxicate the soul; on this account it is ordered that she do
not give herself up to womanish weaknesses and laughter, exciting
herself to wiles and foolish talking, which whirl the mind around and
confuse it; as it is indicated in another place, [2579] "Ye shall
not eat the hyaena and animals like it; nor the weasel and creatures
of that kind." For this is the straight and direct way to heaven, not
merely not to avoid any stumbling-block which would trip up and
destroy men who are agitated by a desire for luxuries and pleasures,
but also from such things as resemble them.
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.
If the law, according to the apostle, is spiritual, containing the
images "of future good things," [2581] come then, let us strip off
the veil of the letter which is spread over it, and consider its naked
and true meaning. The Hebrews were commanded to ornament the
Tabernacle as a type of the Church, that they might be able, by means
of sensible things, to announce beforehand the image of divine things.
For the pattern which was shown to Moses [2582] in the mount, to
which he was to have regard in fashioning the Tabernacle, was a kind
of accurate representation of the heavenly dwelling, which we now
perceive more clearly than through types, yet more darkly than if we
saw the reality. For not yet, in our present condition, has the truth
come unmingled to men, who are here unable to bear the sight of pure
immortality, just as we cannot bear to look upon the rays of the sun.
And the Jews declared that the shadow of the image (of the heavenly
things which was afforded to them), was the third from the reality;
but we clearly behold the image of the heavenly order; for the truth
will be accurately made manifest after the resurrection, when we shall
see the heavenly tabernacle (the city in heaven "whose builder and
maker is God" [2583] "face to face," and not "darkly" and "in
part." [2584]
Chapter VIII.--The Double Altar, Widows and Virgins; Gold the Symbol
of Virginity.
Now the Jews prophesied our state, but we foretell the heavenly; since
the Tabernacle was a symbol of the Church, and the Church of heaven.
Therefore, these things being so, and the Tabernacle being taken for a
type of the Church, as I said, it is fitting that the altars should
signify some of the things in the Church. And we have already compared
the brazen altar to the company and circuit of widows; for they are a
living altar of God, to which they bring calves and tithes, and
free-will offerings, as a sacrifice to the Lord; but the golden altar
within the [2585] Holy of holies, before the presence of the
testimony, on which it is forbidden to offer sacrifice and libation,
has reference to those in a state of virginity, as those who have
their bodies preserved pure, like unalloyed gold, from carnal
intercourse. Now gold is commended for two reasons: the first, that it
does not rust, and the second, that in its colour it seems in a
measure to resemble the rays of the sun; and thus it is suitably a
symbol of virginity, which does not admit any stain or spot, but ever
shines forth with the light of the Word. Therefore, also, it stands
nearer to God within the Holy of holies, and before the veil, with
undefiled hands, like incense, offering up prayers to the Lord,
acceptable as a sweet savour; as also John indicated, saying that the
incense in the vials of the four-and-twenty elders were the prayers of
the saints. This, then, I offer to thee, O Arete, on the spur of the
moment, according to my ability, on the subject of chastity.
And when Thallousa had said this, Theopatra said that Arete touched
Agathe with her sceptre, and that she, perceiving it, immediately
arose and answered.
.
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.
With great confidence of being able to persuade, and to carry on this
admirable discourse, O Arete, if thou go with me, will I also
endeavour, according to my ability, to contribute something to the
discussion of the subject before us; something commensurate to my own
power, and not to be compared with that which has already been spoken.
For I should be unable to put forth in philosophizing anything that
could compete with those things which have already been so variously
and brilliantly worked out. For I shall seem to bear away the reproach
of silliness, if I make an effort to match myself with my superiors in
wisdom. If, however, you will bear even with those who speak as they
can, I will endeavour to speak, not lacking at least in good will. And
here let me begin.
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]
If, then, any one will keep this beauty inviolate and unharmed, and
such as He who constructed it formed and fashioned it, imitating the
eternal and intelligible nature of which man is the representation and
likeness, and will become like a glorious and holy image, he will be
transferred thence to heaven, the city of the blessed, and will dwell
there as in a sanctuary. Now our beauty is then best preserved
undefiled and perfect when, protected by virginity, it is not darkened
by the heat of corruption from without; but, remaining in itself, it
is adorned with righteousness, being brought as a bride to the Son of
God; as He also Himself suggests, exhorting that the light of chastity
should be kindled in their flesh, as in lamps; since the number of the
ten virgins s signifies the souls that have believed in Jesus Christ,
symbolizing by the ten the only right way to heaven. Now five of them
were prudent and wise; and five were foolish and unwise, for they had
not the forethought to fill their vessels with oil, remaining
destitute of righteousness. Now by these He signifies those who strive
to come to the boundaries of virginity, and who strain every nerve to
fulfil this love, acting virtuously and temperately, and who profess
and boast that this is their aim; but who, making light of it, and
being subdued by the changes of the world, come rather to be sketches
of the shadowy image of virtue, than workers who represent the living
truth itself.
Chapter III.--The Same Endeavour and Effort After Virginity, with a
Different Result.
Now when it is said [2590] that "the kingdom of heaven is likened unto
ten virgins, which took their lamps and went forth to meet the
bridegroom," this means that the same way towards the goal had been
entered upon, as is shown by the mark X. [2591] By profession they had
equally proposed the same end, and therefore they are called ten,
since, as I have said, they chose the same profession; but they did
not, for all that, go forth in the same way to meet the bridegroom.
For some provided abundant future nourishment for their lamps which
were fed with oil, but others were careless, thinking only of the
present. And, therefore, they are divided into two equal numbers of
five, inasmuch as the one class preserved the five senses, which most
people consider the gates of wisdom, pure and undefiled by sins; but
the others, on the contrary, corrupted them by multitudes of sins,
defiling themselves with evil. For having restrained them, and kept
them free from righteousness, they bore a more abundant crop of
transgressions, in consequence of which it came to pass that they were
forbidden, and shut out from the divine courts. For whether, on the
one hand, we do right, or, on the other, do wrong through these
senses, our habits of good and evil are confirmed. And as Thallousa
said that there is a chastity of the eyes, and of the ears, and of the
tongue, and so on of the other senses; so here she who keeps inviolate
the faith of the five pathways of virtue--sight, taste, smell, touch,
and hearing--is called by the name of the five virgins, because she
has kept the five forms of the sense pure to Christ, as a lamp,
causing the light of holiness to shine forth clearly from each of
them. For the flesh is truly, as it were, our five-lighted lamp, which
the soul will bear like a torch, when it stands before Christ the
Bridegroom, on the day of the resurrection, showing her faith
springing out clear and bright through all the senses, as He Himself
taught, saying, [2592] "I am come to send fire on the earth; and what
will I if it be already kindled? "meaning by the earth our bodies, in
which He wished the swift-moving and fiery operation of His doctrine
to be kindled. Now the oil represents wisdom and righteousness; for
while the soul rains down unsparingly, and pours forth these things
upon the body, the light of virtue is kindled unquenchably, making its
good actions to shine before men, so that our Father which is in
heaven may be glorified. [2593]
Chapter IV.--What the Oil in the Lamps Means.
Now they offered, in Leviticus, [2594] oil of this kind, "pure oil
olive, beaten for the light, to cause the lamps to burn continually,
without the veil ... before the Lord." But they were commanded to have
a feeble light from the evening to the morning. For their light seemed
to resemble the prophetic word, which gives encouragement to
temperance, being nourished by the acts and the faith of the people.
But the temple (in which the light was kept burning) refers to "the
lot of their inheritance," [2595] inasmuch as a light can shine in
only one house. Therefore it was necessary that it should be lighted
before day. For he says, [2596] "they shall burn it until the
morning," that is, until the coming of Christ. But the Sun of chastity
and of righteousness having arisen, there is no need of other light.
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.
These, O fair virgins, are the orgies of our mysteries; these the
mystic rites of those who are initiated in virginity; these the
"undefiled rewards" [2603] of the conflict of virginity. I am
betrothed to the Word, and receive as a reward the eternal crown of
immortality and riches from the Father; and I triumph in eternity,
crowned with the bright and unfading flowers of wisdom. I am one in
the choir with Christ dispensing His rewards in heaven, around the
unbeginning and never-ending King. I have become the torch-bearer of
the unapproachable lights, [2604] and I join with their company in
the new song of the archangels, showing forth the new grace of the
Church; for the Word says that the company of virgins always follow
the Lord, and have fellowship with Him wherever He is. And this is
what John signifies in the commemoration of the hundred and forty-four
thousand. [2605]
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.
.
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.
It is not lawful for me to delay, O Arete, after such discourses,
seeing that I confide undoubtingly in the manifold wisdom of God,
which gives richly and widely to whomsoever it wills. For sailors who
have experience of the sea declare that the same wind blows on all who
sail; and that different persons, managing their course differently,
strive to reach different ports. Some have a fair wind; to others it
blows across their course; and yet both easily accomplish their
voyage. Now, in the same way, the "understanding Spirit, [2606] holy,
one only," [2607] gently breathing down from the treasures of the
Father above, giving us all the clear fair wind of knowledge, will
suffice to guide the course of our words without offence. And now it
is time for me to speak. This, O virgins, is the one true and seemly
mode of praising, when he who praises brings forward a witness better
than all those who are praised. For thence one may learn with
certainty that the commendation is given not from favour, nor of
necessity, nor from repute, but in accordance with truth and an
unflattering judgment. And so the prophets and apostles, who spoke
more fully concerning the Son of God, and assigned to Him a divinity
above other men, did not refer their praises of Him to the teaching of
angels, but to Him upon whom all authority and power depend. For it
was fitting that He who was greater than all things after the Father,
should have the Father, who alone is greater than Himself, [2608] as
His witness. And so I will not bring forward the praises of virginity
from mere human report, but from Him who cares for us, and who has
taken up the whole matter, showing that He is the husbandman of this
grace, and a lover of its beauty, and a fitting witness. And this is
quite clear, in the Song of Songs, [2609] to any one who is willing to
see it, where Christ Himself, praising those who are firmly
established in virginity, says, [2610] "As the lily among thorns, so
is my love among the daughters; "comparing the grace of chastity to
the lily, on account of its purity and fragrance, and sweetness and
joyousness. For chastity is like a spring flower, always softly
exhaling immortality from its white petals. Therefore He is not
ashamed to confess that He loves the beauty of its prime, in the
following words: [2611] "Thou hast ravished my heart, my sister, my
spouse; thou hast ravished my heart with one of thine eyes, with one
chain of thy neck. How fair is thy love, my sister, my spouse! how
much better is thy love than wine! and the smell of thine ointments
than all spices! Thy lips, O my spouse, drop as the honeycomb; honey
and milk are under thy tongue; and the smell of thy garments is like
the smell of Lebanon. A garden enclosed is my sister, my spouse; a
spring shut up, a fountain sealed."
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]
Consider now, O virgins, that, in saying to the bride, "Thou hast
ravished my heart, my sister, my spouse," He shows the clear eye of
the understanding, when the inner man has cleansed it and looks more
clearly upon the truth. For it is clear to every one that there is a
twofold power of sight, the one of the soul, and the other of the
body. But the Word does not profess a love for that of the body, but
only that of the understanding, saying, "Thou hast ravished my heart
with one of thine eyes, with one chain of thy neck; "which means, By
the most lovely sight of thy mind, thou hast urged my heart to love,
radiating forth from within the glorious beauty of chastity. Now the
chains of the neck are necklaces which are composed of various
precious stones; and the souls which take care of the body, place
around the outward neck of the flesh this visible ornament to deceive
those who behold; but those who live chastely, on the other hand,
adorn themselves within with ornaments truly composed of various
precious stones, namely, of freedom, of magnanimity, of wisdom, and of
love, caring little for those temporal decorations which, like leaves
blossoming for an hour, dry up with the changes of the body. For there
is seen in man a twofold beauty, of which the Lord accepts that which
is within and is immortal, saying, "Thou hast ravished my heart with
one chain of thy neck; "meaning to show that He had been drawn to love
by the splendour of the inner man shining forth in its glory, even as
the Psalmist also testifies, saying, "The King's daughter is all
glorious within." [2613]
Chapter III.--Virgins Being Martyrs First Among the Companions of
Christ.
Let no one suppose that all the remaining company of those who have
believed are condemned, thinking that we who are virgins alone shall
be led on to attain the promises, not understanding that there shall
be tribes and families and orders, according to the analogy of the
faith of each. And this Paul, too, sets forth, saying, [2614] "There
is one glory of the sun, and another glory of the moon, and another
glory of the stars: for one star differeth from another star in glory.
So also is the resurrection of the dead." And the Lord does not
profess to give the same honours to all; but to some He promises that
they shall be numbered in the kingdom of heaven, to others the
inheritance of the earth, and to others to see the Father. [2615]
And here, also, He announces that the order and holy choir of the
virgins shall first enter in company with Him into the rest of the new
dispensation, as into a bridal chamber. For they were martyrs, not as
bearing the pains of the body for a little moment of time, but as
enduring them through all their life, not shrinking from truly
wrestling in an Olympian contest for the prize of chastity; but
resisting the fierce torments of pleasures and fears and griefs, and
the other evils of the iniquity of men, they first of all carry off
the prize, taking their place in the higher rank of those who receive
the promise. Undoubtedly these are the souls whom the Word calls alone
His chosen spouse and His sister, but the rest concubines and virgins
and daughters, speaking thus: [2616] "There are threescore queens
and fourscore concubines, and virgins without number. My dove, my
undefiled, is but one; she is the only one of her mother, she is the
choice one of her that bare her: the daughters saw her and blessed
her: yea, the queens and the concubines, and they praised her." For
there being plainly many daughters of the Church, one alone is the
chosen and most precious in her eyes above all, namely, the order of
virgins.
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.
Now if any one should have a doubt about these things, inasmuch as the
points are nowhere fully wrought out, and should still wish more fully
to perceive their spiritual significance, namely, what the queens and
the concubines and the virgins are, we will say that these may have
been spoken concerning those who have been conspicuous for their
righteousness from the beginning throughout the progress of time; as
of those before the flood, and those after the flood, and so on of
those after Christ. The Church, then, is the spouse. The queens are
those royal souls before the deluge, who became well-pleasing to God,
that is, those about Abel and Seth and Enoch. The concubines [2618]
those after the flood, namely, those of the prophets, in whom, before
the Church was betrothed to the Lord, being united to them after the
manner of concubines, He sowed true words in an incorrupt and pure
philosophy, so that, conceiving faith, they might bring forth to Him
the Spirit of salvation. For such fruits do the souls bring forth with
whom Christ has had intercourse, fruits which bear an ever-memorable
renown. For if you will look at the books of Moses, or David, or
Solomon, or Isaiah, or of the prophets who follow, O virgins, you will
see what offspring they have left, for the saving of life, from their
intercourse with the Son of God. Hence the Word has with deep
perception called the souls of the prophets concubines, because He did
not espouse them openly, as He did the Church, having killed for her
the fatted calf. [2619]
Chapter V.--The Sixty Queens: Why Sixty, and Why Queens; The
Excellence of the Saints of the First Age.
In addition to these matters, there is this also to be considered, so
that nothing may escape us of things which are necessary, why He said
that the queens were sixty, and the concubines eighty, and the virgins
so numerous as not to be counted from their multitude, but the spouse
one. And first let us speak of the sixty. I imagine that He named
under the sixty queens, those who had pleased God from the first-made
man in succession to Noah, for this reason, since these had no need of
precepts and laws for their salvation, the creation of the world in
six days being still recent. For they remembered that in six days God
formed the creation, and those things which were made in paradise; and
how man, receiving a command not to touch [2620] the tree of
knowledge, ran aground, the author of evil having led him astray.
[2621] Thence he gave the symbolical name of sixty queens to those
souls who, from the creation of the world, in succession chose God as
the object of their love, and were almost, so to speak, the offspring
of the first age, and neighbours of the great six days' work, from
their having been born, as I said, immediately after the six days. For
these had great honour, being associated with the angels, and often
seeing God manifested visibly, and not in a dream. For consider what
confidence Seth had towards God, and Abel, and Enos, and Enoch, and
Methuselah, and Noah, the first lovers of righteousness, and the first
of the first-born children who are written in heaven, [2622] being
thought worthy of the kingdom, as a kind of first-fruits of the plants
for salvation, coming out as early fruit to God. And so much may
suffice concerning these.
Chapter VI.--The Eighty Concubines, What; The Knowledge of the
Incarnation Communicated to the Prophets.
It still remains to speak concerning the concubines. To those who
lived after the deluge the knowledge of God was henceforth more
remote, and they needed other instruction to ward off the evil, and to
be their helper, since idolatry was already creeping in. Therefore
God, that the race of man might not be wholly destroyed, through
forgetfulness of the things whichwere good, commanded His own Son to
reveal to the prophets His own future appearance in the world by the
flesh, in which the joy and knowledge of the spiritual eighth day
[2623] shall be proclaimed, which would bring the remission of sins
and the resurrection, and that thereby the passions and corruptions of
men would be circumcised. And, therefore, He called by the name of the
eighty virgins the list of the prophets from Abraham, on account of
the dignity of circumcision, which embraces the number eight, in
accordance with which also the law is framed; because they first,
before the Church was espoused to the Word, received the divine seed,
and foretold the circumcision of the spiritual eighth day.
Chapter VII.--The Virgins, the Righteous Ancients; The Church, the One
Only Spouse, More Excellent Than the Others. [2624]
Now he calls by the name of virgins, who belong to a countless
assembly, those who, being inferior to the better ones, have practised
righteousness, and have striven against sin with youthful and noble
energy. But of these, neither the queens, nor the concubines, nor the
virgins, are compared to the Church. For she is reckoned the perfect
and chosen one beyond all these, consisting and composed of all the
apostles, the Bride who surpasses all in the beauty of youth and
virginity. Therefore, also, she is blessed and praised by all, because
she saw and heard freely what those desired to see, even for a little
time, and saw not, and to hear, but heard not. For "blessed," said our
Lord to His disciples, [2625] "are your eyes, for they see; and your
ears, for they hear. For verily I say unto you, That many prophets
have desired to see those things which ye see, and have not seen them;
and to hear those things which ye hear, and have not heard them." For
this reason, then, the prophets count them blessed, and admire them,
because the Church was thought worthy to participate in those things
which they did not attain to hear or see. For "there are threescore
queens, and fourscore concubines, and virgins without number. My dove,
my undefiled, is but one." [2626]
Chapter VIII.--The Human Nature of Christ His One Dove.
Can any one now say otherwise than that the Bride is the undefiled
flesh of the Lord, for the sake of which He left the Father and came
down here, and was joined to it, and, being incarnate, dwelt in it?
Therefore He called it figuratively a dove, because that creature is
tame and domestic, and readily adapts itself to man's mode of life.
For she alone, so to speak, was found spotless and undefiled, and
excelling all in the glory and beauty of righteousness, so that none
of those who had pleased God most perfectly could stand near to her in
a comparison of virtue. And for this reason she was thought worthy to
become a partaker of the kingdom of the Only-begotten, being betrothed
and united to Him. And in the forty-fourth psalm, [2627] the queen
who, chosen out of many, stands at the right hand of God, clothed in
the golden ornament of virtue, whose beauty the King desired, [2628]
is, as I said, the undefiled and blessed flesh, which the Word Himself
carried into the heavens, and presented at the right hand of God,
"wrought about with divers colours," that is, in the pursuits of
immortality, which he calls symbolically golden fringes. For since
this garment is variegated and woven of various virtues, as chastity,
prudence, faith, love, patience, and other good things, which,
covering, as they do, the unseemliness of the flesh, adorn man with a
golden ornament.
Chapter IX.--The Virgins Immediately After the Queen and Spouse.
Moreover, we must further consider what the Spirit delivers to us in
the rest of the psalm, after the enthronization of the manhood assumed
by the Word at the right hand of the Father. "The virgins," He says,
[2629] "that be her fellows shall bear her company, and shall be
brought unto thee. With joy and gladness shall they be brought, and
shall enter into the King's palace." Now, here the Spirit seems quite
plainly to praise virginity, next, as we have explained, to the Bride
of the Lord, who promises that the virgins shall approach second to
the Almighty with joy and gladness, guarded and escorted by angels.
For so lovely and desirable is in truth the glory of virginity, that,
next to the Queen, whom the Lord exalts, and presents in sinless glory
to the Father, the choir and order of virgins bear her company,
assigned to a place second to that of the Bride. Let these efforts of
mine to speak to thee, O Arete, concerning chastity, be engraven on a
monument.
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]
Well, then, let us first say, beginning from the origin of the name,
for what cause this supreme and blessed pursuit was called partheni'a,
what it aims at, what power it has, and afterwards, what fruits it
gives forth. For almost all have been ignorant of this virtue as being
superior to ten thousand other advantages of virtue which we cultivate
for the purification and adornment of the soul. For virginity [2631]
is divine by the change of one letter, [2632] as she alone makes him
who has her, and is initiated by her incorruptible rites like unto
God, than which it is impossible to find a greater good, removed, as
it is, from pleasure and grief; and the wing of the soul sprinkled by
it becomes stronger and lighter, accustomed daily to fly from human
desires.
For since the children of the wise have said that our life is