” 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, “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, “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 up 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, “lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you 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, “Ye shall not eat the hyæna 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, “Thou shalt make an altar to burn incense upon: of shittim-wood shalt thou make it. And thou shalt 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,” 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 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” ) “face to face,” and not “darkly” and “in part. ” 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 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, 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 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;” 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. 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 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. 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, “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. Chapter IV. —What the Oil in the Lamps Means. Now they offered, in Leviticus, 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,” inasmuch as a light can shine in only one house. Therefore it was necessary that it should be lighted before day. For he says, “ 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. But the cry which was made when it was said, “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. 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, 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, for they died, being put off by their souls. “Then we which are alive shall be caught up together with them,” meaning our souls. 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” of the conflict of virginity. I am be trothed 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, 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. 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, holy, one only,” 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, 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, to any one who is willing to see it, where Christ Himself, praising those who are firmly established in virginity, says, “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: “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. 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. ” 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, “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. 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: “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 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 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. 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 the tree of knowledge, ran aground, the author of evil having led him astray. 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, 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 which were 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 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. 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, “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. ” 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, 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, 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, “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— ἀρετή , Whence So Called. Well, then, let us first say, beginning from the origin of the name, for what cause this supreme and blessed pursuit was called παρθενία , 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 is divine by the change of one letter, 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 a festival, and that we have come to exhibit in the theatre the drama of truth, that is, righteousness, the devil and the demons plotting and striving against us, it is necessary for us to look upwards and to take our flight aloft, and to flee from the blandishments of their tongues, and from their forms tinged with the outward appearance of temperance, more than from the Sirens of Homer. For many, bewitched by the pleasures of error, take their flight downwards, and are weighed down when they come into this life, their nerves being relaxed and unstrung, by means of which the power of the wings of temperance is strengthened, lightening the downward tendency of the corruption of the body. Whence, O Arete, whether thou hast thy name, signifying virtue , because thou art worthy of being chosen for thyself, or because thou raisest and liftest up to heaven, ever going in the purest minds, come, give me thy help in my discourse, which thou hast thyself appointed me to speak. Chapter II. —The Lofty Mind and Constancy of the Sacred Virgins; The Introduction of Virgins into the Blessed Abodes Before Others. Those who take a downward flight, and fall into pleasures, do not desist from grief and labours until, through their passionate desires, they fulfil the want of their intemperance, and, being degraded and shut out from the sanctuary, they are removed from the scene of truth, and, instead of procreating children with modesty and temperance, they rave in the wild pleasures of unlawful amours. But those who, on light wing, ascend into the supramundane life, and see from afar what other men do not see, the very pastures of immortality, bearing in abundance flowers of inconceivable beauty, are ever turning themselves again to the spectacles there; and, for this reason, those things are thought small which are here considered noble—such as wealth, and glory, and birth, and marriage; and they think no more of those things. But yet if any of them should choose to give up their bodies to wild beasts or to fire, and be punished, they are ready to have no care for pains, for the desire of them or the fear of them; so that they seem, while in the world, not to be in the world, but to have already reached, in thought and in the tendency of their desires, the assembly of those who are in heaven.
Now it is not right that the wing of virginity should, by its own nature, be weighed down upon the earth, but that it should soar upwards to heaven, to a pure atmosphere, and to the life which is akin to that of angels. Whence also they, first of all, after their call and departure hence, who have rightly and faithfully contended as virgins for Christ, bear away the prize of victory, being crowned by Him with the flowers of immortality. For, as soon as their souls have left the world, it is said that the angels meet them with much rejoicing, and conduct them to the very pastures already spoken of, to which also they were longing to come, contemplating them in imagination from afar, when, while they were yet dwelling in their bodies, they appeared to them divine. Chapter III. —The Lot and Inheritance of Virginity. Furthermore, when they have come hither, they see wonderful and glorious and blessed things of beauty, and such as cannot be spoken to men. They see there righteousness itself and prudence, and love itself, and truth and temperance, and other flowers and plants of wisdom, equally splendid, of which we here behold only the shadows and apparitions, as in dreams, and think that they consist of the actions of men, because there is no clear image of them here, but only dim copies, which themselves we see often when making dark copies of them. For never has any one seen with his eyes the greatness or the form or the beauty of righteousness itself, or of understanding, or of peace; but there, in Him whose name is I AM, they are seen perfect and clear, as they are. For there is a tree of temperance itself, and of love, and of understanding, as there are plants of the fruits which grow here—as of grapes, the pomegranate, and of apples; and so, too, the fruits of those trees are gathered and eaten, and do not perish and wither, but those who gather them grow to immortality and a likeness to God. Just as he from whom all are descended, before the fall and the blinding of his eyes, being in paradise, enjoyed its fruits, God appointing man to dress and to keep the plants of wisdom. For it was entrusted to the first Adam to cultivate those fruits. Now Jeremiah saw that these things exist specially in a certain place, removed to a great distance from our world, where, compassionating those who have fallen from that good state, he says: “Learn where is wisdom, where is strength, where is understanding; that thou mayest know also where is length of days, and life, where is the light of the eyes, and peace. Who hath found out her place? or who hath come into her treasures? ” The virgins having entered into the treasures of these things, gather the reasonable fruits of the virtues, sprinkled with manifold and well-ordered lights, which, like a fountain, God throws up over them, irradiating that state with unquenchable lights. And they sing harmoniously, giving glory to God. For a pure atmosphere is shed over them, and one which is not oppressed by the sun. Chapter IV. —Exhortation to the Cultivation of Virginity; A Passage from the Apocalypse is Proposed to Be Examined. Now, then, O Virgins, daughters of undefiled temperance, let us strive for a life of blessedness and the kingdom of heaven. And do ye unite with those before you in an earnest desire for the same glory of chastity, caring little for the things of this life.
For immortality and chastity do not contribute a little to happiness, raising up the flesh aloft, and drying up its moisture and its clay-like weight, by a greater force of attraction. And let not the uncleanness which you hear creep in and weigh you down to the earth; nor let sorrow transform your joy, melting away your hopes in better things; but shake off incessantly the calamities which come upon you, not defiling your mind with lamentations. Let faith conquer wholly, and let its light drive away the visions of evil which crowd around the heart. For, as when the moon brightly shining fills the heaven with its light, and all the air becomes clear, but suddenly the clouds from the west, enviously rushing in, for a little while overshadow its light, but do not destroy it, since they are immediately driven away by a blast of the wind; so ye also, when causing the light of chastity to shine in the world, although pressed upon by afflictions and labours, do not grow weary and abandon your hopes. For the clouds which come from the Evil One are driven away by the Spirit, if ye, like your Mother, who gives birth to the male Virgin in heaven, fear nothing the serpent that lies in wait and plots against you; concerning whom I intend to discourse to you more plainly; for it is now time. John, in the course of the Apocalypse, says: “And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: and she, being with child, cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man-child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to His throne. And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. ” So far we have given, in brief, the history of the woman and the dragon. But to search out and explain the solution of them is beyond my powers. Nevertheless, let me venture, trusting in Him who commanded to search the Scriptures. If, then, you agree with this, it will not be difficult to undertake it; for you will quite pardon me, if I am unable sufficiently to explain the exact meaning of the Scripture. Chapter V. —The Woman Who Brings Forth, to Whom the Dragon is Opposed, the Church; Her Adornment and Grace. The woman who appeared in heaven clothed with the sun, and crowned with twelve stars, and having the moon for her footstool, and being with child, and travailing in birth, is certainly, according to the accurate interpretation, our mother, O virgins, being a power by herself distinct from her children; whom the prophets, according to the aspect of their subjects, have called sometimes Jerusalem, sometimes a Bride, sometimes Mount Zion, and sometimes the Temple and Tabernacle of God.
For she is the power which is desired to give light in the prophet, the Spirit crying to her: “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. Lift up thine eyes round about, and see; all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at thy side. ” It is the Church whose children shall come to her with all speed after the resurrection, running to her from all quarters. She rejoices receiving the light which never goes down, and clothed with the brightness of the Word as with a robe. For with what other more precious or honourable ornament was it becoming that the queen should be adorned, to be led as a Bride to the Lord, when she had received a garment of light, and therefore was called by the Father? Come, then, let us go forward in our discourse, and look upon this marvelous woman as upon virgins prepared for a marriage, pure and undefiled, perfect and radiating a permanent beauty, wanting nothing of the brightness of light; and instead of a dress, clothed with light itself; and instead of precious stones, her head adorned with shining stars. For instead of the clothing which we have, she had light; and for gold and brilliant stones, she had stars; but stars not such as those which are set in the invisible heaven, but better and more resplendent, so that those may rather be considered as their images and likenesses. Chapter VI. —The Works of the Church, the Bringing Forth of Children in Baptism; The Moon in Baptism, the Full Moon of Christ’s Passion. Now the statement that she stands upon the moon, as I consider, denotes the faith of those who are cleansed from corruption in the laver of regeneration , because the light of the moon has more resemblance to tepid water, and all moist substance is dependent upon her. The Church, then, stands upon our faith and adoption, under the figure of the moon, until the fulness of the nations come in, labouring and bringing forth natural men as spiritual men; for which reason too she is a mother. For just as a woman receiving the unformed seed of a man, within a certain time brings forth a perfect man, in the same way, one should say, does the Church conceive those who flee to the Word, and, forming them according to the likeness and form of Christ, after a certain time produce them as citizens of that blessed state. Whence it is necessary that she should stand upon the laver, bringing forth those who are washed in it. And in this way the power which she has in connection with the laver is called the moon, because the regenerate shine being renewed with a new ray, that is, a new light. Whence, also, they are by a descriptive term called newly-enlightened; the moon ever showing forth anew to them the spiritual full moon, namely, the period and the memorial of the passion, until the glory and the perfect light of the great day arise. Chapter VII. —The Child of the Woman in the Apocalypse Not Christ, But the Faithful Who are Born in the Laver.
If any one, for there is no difficulty in speaking distinctly, should be vexed, and reply to what we have said: “But how, O virgins, can this explanation seem to you to be according to the mind of Scripture, when the Apocalypse plainly defines that the Church brings forth a male, while you teach that her labour-pains have their fulfilment in those who are washed in the laver? ” We will answer, But, O faultfinder, not even to you will it be possible to show that Christ Himself is the one who is born. For long before the Apocalypse, the mystery of the Incarnation of the Word was fulfilled. And John speaks concerning things present and things to come. But Christ, long ago conceived, was not caught up to the throne of God when He was brought forth, from fear of the serpent injuring Him. But for this was He begotten, and Himself came down from the throne of the Father, that He should remain and subdue the dragon who made an assault upon the flesh. So that you also must confess that the Church labours and gives birth to those who are baptized. As the spirit says somewhere in Isaiah: “Before she travailed, she brought forth; before her pain came, she was delivered of a man-child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. ” From whom did he flee? Surely from the dragon, that the spiritual Zion might bear a masculine people, who should come back from the passions and weakness of women to the unity of the Lord, and grow strong in manly virtue. Chapter VIII. —The Faithful in Baptism Males, Configured to Christ; The Saints Themselves Christs. Let us then go over the ground again from the beginning, until we come in course to the end, explaining what we have said. Consider if the passage seems to you to be explained to your mind. For I think that the Church is here said to give birth to a male; since the enlightened receive the features, and the image, and the manliness of Christ, the likeness of the form of the Word being stamped upon them, and begotten in them by a true knowledge and faith, so that in each one Christ is spiritually born. And, therefore, the Church swells and travails in birth until Christ is formed in us, so that each of the saints, by partaking of Christ, has been born a Christ. According to which meaning it is said in a certain scripture, “Touch not mine anointed, and do my prophets no harm,” as though those who were baptized into Christ had been made Christs by communication of the Spirit, the Church contributing here their clearness and transformation into the image of the Word. And Paul confirms this, teaching it plainly, where he says: “For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, that He would grant you, according to the riches of His glory, to be strengthened with might by His Spirit in the inner man; that Christ may dwell in your hearts by faith. ” For it is necessary that the word of truth should be imprinted and stamped upon the souls of the regenerate. Chapter IX.
—The Son of God, Who Ever Is, is To-Day Begotten in the Minds and Sense of the Faithful. Now, in perfect agreement and correspondence with what has been said, seems to be this which was spoken by the Father from above to Christ when He came to be baptized in the water of the Jordan, “Thou art my son: this day have I begotten thee;” for it is to be remarked that He was declared to be His Son unconditionally, and without regard to time; for He says “Thou art,” and not “Thou hast become,” showing that He had neither recently attained to the relation of Son, nor again, having begun before, after this had an end, but having been previously begotten, that He was to be, and was the same. But the expression, “This day have I begotten thee,” signifies that He willed that He who existed before the ages in heaven should be begotten on the earth—that is, that He who was before unknown should be made known. Now, certainly, Christ has never yet been born in those men who have never perceived the manifold wisdom of God—that is, has never been known, has never been manifested, has never appeared to them. But if these also should perceive the mystery of grace, then in them too, when they were converted and believed, He would be born in knowledge and understanding. Therefore from hence the Church is fitly said to form and beget the male Word in those who are cleansed. So far I have spoken according to my ability concerning the travail of the Church; and here we must change to the subject of the dragon and the other matters. Let us endeavour, then, to explain it in some measure, not deterred by the greatness of the obscurity of the Scripture; and if anything difficult comes to be considered, I will again help you to cross it like a river. Chapter X. —The Dragon, the Devil; The Stars Struck from Heaven by the Tail of the Dragon, Heretics; The Numbers of the Trinity, that Is, the Persons Numbered; Errors Concerning Them. The dragon, which is great, and red, and cunning, and manifold, and seven-headed, and horned, and draws down the third part of the stars, and stands ready to devour the child of the woman who is travailing, is the devil, who lies in wait to destroy the Christ-accepted mind of the baptized, and the image and clear features of the Word which had been brought forth in them. But he misses and fails of his prey, the regenerate being caught up on high to the throne of God—that is, the mind of those who are renovated is lifted up around the divine seat and the basis of truth against which there is no stumbling, being taught to look upon and regard the things which are there, so that it may not be deceived by the dragon weighing them down. For it is not allowed to him to destroy those whose thoughts and looks are upwards. And the stars, which the dragon touched with the end of his tail, and drew them down to earth, are the bodies of heresies; for we must say that the stars, which are dark, obscure, and falling, are the assemblies of the heterodox; since they, too, wish to be acquainted with the heavenly ones, and to have believed in Christ, and to have the seat of their soul in heaven, and to come near to the stars as children of light.
But they are dragged down, being shaken out by the folds of the dragon, because they did not remain within the triangular forms of godliness, falling away from it with respect to an orthodox service. Whence also they are called the third part of the stars, as having gone astray with regard to one of the three Persons of the Trinity. As when they say, like Sabellios, that the Almighty Person of the Father Himself suffered; or as when they say, like Artemas, that the Person of the Son was born and manifested only in appearance; or when they contend, like the Ebionites, that the prophets spoke of the Person of the Spirit, of their own motion. For of Marcion and Valentinus, and those about Elkesaios and others, it is better not even to make mention. Chapter XI. —The Woman with the Male Child in the Wilderness the Church; The Wilderness Belongs to Virgins and Saints; The Perfection of Numbers and Mysteries; The Equality and Perfection of the Number Six; The Number Six Related to Christ; From This Number, Too, the Creation and Harmony of the World Completed. Now she who brings forth, and has brought forth, the masculine Word in the hearts of the faithful, and who passed, undefiled and uninjured by the wrath of the beast, into the wilderness, is, as we have explained, our mother the Church. And the wilderness into which she comes, and is nourished for a thousand two hundred and sixty days, which is truly waste and unfruitful of evils, and barren of corruption, and difficult of access and of transit to the multitude; but fruitful and abounding in pasture, and blooming and easy of access to the holy, and full of wisdom, and productive of life, is this most lovely, and beautifully wooded and well-watered abode of Arete. Here the south wind awakes, and the north wind blows, and the spices flow out, and all things are filled with refreshing dews, and crowned with the unfading plants of immortal life; in which we now gather flowers, and weave with sacred fingers the purple and glorious crown of virginity for the queen. For the Bride of the Word is adorned with the fruits of virtue. And the thousand two hundred and sixty days that we are staying here, O virgins, is the accurate and perfect understanding concerning the Father, and the Son, and the Spirit, in which our mother increases, and rejoices, and exults throughout this time, until the restitution of the new dispensation, when, coming into the assembly in the heavens, she will no longer contemplate the I AM through the means of human knowledge, but will clearly behold entering in together with Christ. For a thousand, consisting of a hundred multiplied by ten, embraces a full and perfect number, and is a symbol of the Father Himself, who made the universe by Himself, and rules all things for Himself. Two hundred embraces two perfect numbers united together, and is the symbol of the Holy Spirit, since He is the Author of our knowledge of the Son and the Father. But sixty has the number six multiplied by ten, and is a symbol of Christ, because the number six proceeding from unity is composed of its proper parts, so that nothing in it is wanting or redundant, and is complete when resolved into its parts. Thus it is necessary that the number six, when it is divided into even parts by even parts, should again make up the same quantity from its separated segments.
For, first, if divided equally, it makes three; then, if divided into three parts, it makes two; and again, if divided by six, it makes one, and is again collected into itself. For when divided into twice three, and three times two, and six times one, when the three and the two and the one are put together, they complete the six again. But everything is of necessity perfect which neither needs anything else in order to its completion, nor has anything over. Of the other numbers, some are more than perfect, as twelve. For the half of it is six, and the third four, and the fourth three, and the sixth two, and the twelfth one. The numbers into which it can be divided, when put together, exceed twelve, this number not having preserved itself equal to its parts, like the number six. And those which are imperfect, are numbers like eight. For the half of it is four, and the fourth two, and the eighth one. Now the numbers into which it is divided, when put together, make seven, and one is wanting to its completion, not being in all points harmonious with itself, like six, which has reference to the Son of God, who came from the fulness of the Godhead into a human life. For having emptied Himself, and taken upon Him the form of a slave, He was restored again to His former perfection and dignity. For He being humbled, and apparently degraded, was restored again from His humiliation and degradation to His former completeness and greatness, having never been diminished from His essential perfection. Moreover, it is evident that the creation of the world was accomplished in harmony with this number, God having made heaven and earth, and the things which are in them, in six days; the word of creative power containing the number six, in accordance with which the Trinity is the maker of bodies. For length, and breadth, and depth make up a body. And the number six is composed of triangles. On these subjects, however, there is not sufficient time at present to enlarge with accuracy, for fear of letting the main subject slip, in considering that which is secondary. Chapter XII. —Virgins are Called to the Imitation of the Church in the Wilderness Overcoming the Dragon. The Church, then, coming hither into this wilderness, a place unproductive of evils, is nourished, flying on the heavenward wings of virginity, which the Word called the “wings of great eagle,” having conquered the serpent, and driven away from her full moon the wintry clouds. It is for the sake of these things, meanwhile, that all these discourses are held, teaching us, O fair virgins, to imitate according to our strength our mother, and not to be troubled by the pains and changes and afflictions of life, that you may enter in exulting with her into the bride-chamber, showing your lamps. Do not, therefore, lose courage on account of the schemes and slanders of the beast, but bravely prepare for the battle, armed with the helmet of salvation, and the breastplate, and the greaves. For you will bring upon him an immense consternation when you attack him with great advantage and courage; nor will he at all resist, seeing his adversaries set in array by One more powerful; but the many-headed and many-faced beast will immediately allow you to carry off the spoils of the seven contests:— “Lion in front, but dragon all behind, And in the midst a she-goat breathing forth Profuse the violence of flaming fire.
Her slew Bellerophon in truth. And this Slew Christ the King; for many she destroyed, Nor could they bear the fetid foam which burst From out the fountain of her horrid jaws;” unless Christ had first weakened and overcome her, making her powerless and contemptible before us. Chapter XIII. —The Seven Crowns of the Beast to Be Taken Away by Victorious Chastity; The Ten Crowns of the Dragon, the Vices Opposed to the Decalogue; The Opinion of Fate the Greatest Evil. Therefore, taking to you a masculine and sober mind, oppose your armour to the swelling beast, and do not at all give way, nor be troubled because of his fury. For you will have immense glory if you overcome him, and take away the seven crowns which are upon him, on account of which we have to struggle and wrestle, according to our teacher Paul. For she who having first overcome the devil, and destroyed his seven heads, becomes possessed of the seven crowns of virtue, having gone through the seven great struggles of chastity. For incontinence and luxury is a head of the dragon; and whoever bruises this is wreathed with the crown of temperance. Cowardice and weakness is also a head; and he who treads upon this carries off the crown of martyrdom. Unbelief and folly, and other similar fruits of wickedness, is another head; and he who has overcome these and destroyed them carries off the honours connected with them, the power of the dragon being in many ways rooted up. Moreover, the ten horns and stings which he was said to have upon his heads are the ten opposites, O virgins, to the Decalogue, by which he was accustomed to gore and cast down the souls of many imagining and contriving things in opposition to the law, “Thou shalt love the Lord thy God,” and to the other precepts which follow. Consider now the fiery and bitter horn of fornication, by which he casts down the incontinent; consider adultery, consider falsehood, covetousness, theft, and the other sister and related vices, which flourish by nature around his murderous heads, which if you root out with the aid of Christ, you will receive, as it were, divine heads, and will bloom with the crowns gained from the dragon. For it is our duty to prefer and to set forward the best things, who have received, above the earth-born, a commanding and voluntary mind, and one free from all necessity, so as to make choice like masters of the things which please us, not being in bondage to fate or fortune. And so no man would be master of himself and good, unless selecting the human example of Christ, and bringing himself to the likeness of Him, he should imitate Him in his manner of life. For of all evils the greatest which is implanted in many is that which refers the causes of sins to the motions of the stars, and says that our life is guided by the necessities of fate, as those say who study the stars, with much insolence. For they, trusting more in guessing than in prudence, that is, in something between truth and falsehood, go far astray from the sight of things as they are.
Whence, if you permit me, O Arete, now that I have completed the discourse which you, my mistress, appointed to be spoken, I will endeavour, with your assistance and favour, to examine carefully the position of those who are offended, and deny that we speak the truth, when we say that man is possessed of free-will, and prove that “They perish self-destroyed, By their own fault,” choosing the pleasant in preference to the expedient. Arete . I do permit you and assist you; for your discourse will be perfectly adorned when you have added this to it. Chapter XIV. —The Doctrine of Mathematicians Not Wholly to Be Despised, When They are Concerned About the Knowledge of the Stars; The Twelve Signs of the Zodiac Mythical Names. Thekla . Resuming then, let us first lay bare, in speaking of those things according to our power, the imposture of those who boast as though they alone had comprehended from what forms the heaven is arranged, in accordance with the hypothesis of the Chaldeans and Egyptians. For they say that the circumference of the world is likened to the turnings of a well-rounded globe, the earth having a central point. For its outline being spherical, it is necessary, they say, since there are the same distances of the parts, that the earth should be the centre of the universe, around which, as being older, the heaven is whirling. For if a circumference is described from the central point, which seems to be a circle,—for it is impossible for a circle to be described without a point, and it is impossible for a circle to be without a point,—surely the earth consisted before all, they say, in a state of chaos and disorganization. Now certainly the wretched ones were overwhelmed in the chaos of error, “because that, when they knew God, they glorified Him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened;” and their wise men said that nothing earth-born was more honourable or more ancient than the Olympians. Whence they are not mere children who know Christ, like the Greeks, who, burying the truth in fairies and fictions, rather than in artistic words, ascribing human calamities to the heavens, are not ashamed to describe the circumfer ence of the world by geometrical theorems and figures, and explain that the heaven is adorned with the images of birds and of animals that live in water and on dry land, and that the qualities of the stars were made from the calamities of the men of old, so that the movements of the planets, in their opinion, depended upon the same kind of bodies. And they say that the stars revolve around the nature of the twelve signs of the Zodiac, being drawn along by the passage of the circle of the Zodiac, so that through their intermingling they see the things which happen to many, according to their conjunctions and departures, their rising and setting. For the whole heaven being spherical, and having the earth for its central point, as they think, because all the straight lines from the circumference falling upon the earth are equal to one another, holds back from the circles which surround it, of which the meridian is the greatest; and the second, which divides it into two equal parts, is the horizon; and the third, which separates these, the equinoctial; and on each side of this the two tropics, the summer and the winter—the one on the north, and the other on the south.
Beyond is that which is called the axis, around which are the greater and lesser Bears, and beyond them is the tropic. And the Bears, turning about themselves, and weighing upon the axis, which passes through the poles, produce the motion of the whole world, having their heads against each other’s loins, and being untouched by our horizon. Then they say that the Zodiac touches all the circles, making its movements diagonally, and that there are in it a number of signs, which are called the twelve signs of the Zodiac, beginning with the Ram, and going on to the Fishes, which, they say, were so determined from mythical causes; saying that it was the Ram that conveyed Helle, the daughter of Athamas, and her brother Phryxos into Scythia; and that the head of the Ox is in honour of Zeus, who, in the form of a Bull, carried over Europe into Crete; and they say the circle called the Galaxy, or milky way, which reaches from the Fishes to the Ram, was poured forth for Herakles from the breasts of Hera, by the commands of Zeus. And thus, according to them, there was no natal destiny before Europe or Phryxos, and the Dioscuroi, and the other signs of the Zodiac, which were placed among the constellations, from men and beasts. But our ancestors lived without destiny. Let us endeavour now to crush falsehood, like physicians, taking its edge off, and quenching it with the healing medicine of words, here considering the truth. Chapter XV. —Arguments from the Novelty of Fate and Generation; That Golden Age, Early Men; Solid Arguments Against the Mathematicians. If it were better, O wretched ones, that man should be subject to the star of his birth, than that he should not, why was not his generation and birth from the very time when the race of man began to be? And if it was, what is the need of those which had lately been placed among the stars, of the Lion, the Crab, the Twins, the Virgin, the Bull, the Balance, the Scorpion, the Ram, the Archer, the Fishes, the Goat, the Watercarrier, Perseus, Cassiopeia, Cepheus, Pegasus, Hydra, the Raven, the Cup, the Lyre, the Dragon, and others, from which you introduce, by your instructions, many to the knowledge of mathematics, or, rather, to a knowledge which is anathema? Well, then, either there was generation among those before, and the removal of these creatures above was absurd; or else there was not, and God changed human life into a better state and government than that of those who before that lived an inferior life. But the ancients were better than those of the present time; whence theirs was called the golden age. There was then no natal destiny. If the sun, driving through the circles and passing along the signs of the Zodiac in his annual periods, accomplishes the changes and turnings of the seasons, how did those who were born before the signs of the Zodiac were placed among the stars, and the heaven was adorned with them, continue to exist, when summer, autumn, winter, and spring, were not as yet separated from each other, by means of which the body is increased and strengthened? But they did exist, and were longer lived and stronger than those who live now, since God then disposed the seasons in the same manner. The heaven was not then diversified by such shapes.
If the sun and the moon and the other stars were made for the division and protection of the members of the time, and for the adornment of the heaven, and the changes of the seasons, they are divine, and better than men; for these must needs pass a better life, and a blessed and peaceful one, and one which far exceeds our own life in righteousness and virtue, observing a motion which is well-ordered and happy. But if they are the causes of the calamities and mischief of mortals, and busy themselves in working the lasciviousness, and the changes and vicissitudes of life, then they are more miserable than men, looking upon the earth, and their weak and lawless actions, and doing nothing better than men, if at least our life depends upon their revolutions and movements. Chapter XVI. —Several Other Things Turned Against the Same Mathematicians. If no action is performed without a previous desire, and there is no desire without a want, yet the Divine Being has no wants, and therefore has no conception of evil. And if the nature of the stars be nearer in order to that of God, being better than the virtue of the best men, then the stars also are neither productive of evil, nor in want. And besides, every one of those who are persuaded that the sun and moon and stars are divine, will allow that they are far removed from evil, and incapable of human actions which spring from the sense of pleasure and pain; for such abominable desires are unsuitable to heavenly beings. But if they are by nature exempt from these, and in no want of anything, how should they be the causes to men of those things which they do not will themselves, and from which they are exempt? Now those who decide that man is not possessed of free-will, and affirm that he is governed by the unavoidable necessities of fate, and her unwritten commands, are guilty of impiety towards God Himself, making Him out to be the cause and author of human evils. For if He harmoniously orders the whole circular motion of the stars, with a wisdom which man can neither express nor comprehend, directing the course of the universe; and the stars produce the qualities of virtue and vice in human life, dragging men to these things by the chains of necessity; then they declare God to be the Cause and Giver of evils. But God is the cause of injury to no one; therefore fate is not the cause of all things. Whoever has the least intelligence will confess that God is good, righteous, wise, true, helpful, not the cause of evils, free from passion, and everything of that kind. And if the righteous be better than the unrighteous, and unrighteousness be abominable to them, God, being righteous, rejoices in righteousness, and unrighteousness is hateful to Him, being opposed and hostile to righteousness. Therefore God is not the author of unrighteousness. If that which profits is altogether good, and temperance is profitable to one’s house and life and friends, then temperance is good. And if temperance be in its nature good, and licentiousness be opposed to temperance, and that which is opposed to good be evil, then licentiousness is evil. And if licentiousness be in its nature evil, and out of licentiousness come adulteries, thefts, quarrels, and murders, then a licentious life is in its nature evil. But the Divine Being is not by nature implicated in evils. Therefore our birth is not the cause of these things.
If the temperate are better than the incontinent, and incontinence is abominable to them, and God rejoices in temperance, being free from the knowledge of passions, then incontinence is hateful also to God. Moreover, that the action which is in accordance with temperance, being a virtue, is better than that which is in accordance with incontinence, which is a vice, we may learn from kings and rulers, and commanders, and women, and children, and citizens, and masters, and servants, and pedagogues, and teachers; for each of these is useful to himself and to the public when he is temperate; but when he is licentious he is injurious to himself and to the public. And if there be any difference between a filthy man and a noble man, a licentious and a temperate; and if the character of the noble and the temperate be the better, and that of the opposite the worse; and if those of the better character be near to God and His friends, and those of the worse be far from Him and His enemies, those who believe in fate make no distinction between righteousness and unrighteousness, between filthiness and nobility, between licentiousness and temperance, which is a contradiction. For if good be opposed to evil, and unrighteousness be evil, and this be opposed to righteousness and righteousness be good, and good be hostile to evil, and evil be unlike to good, then righteousness is different from unrighteousness. And therefore God is not the cause of evils, nor does He rejoice in evils. Nor does reason commend them, being good. If, then, any are evil, they are evil in accordance with the wants and desires of their minds, and not by necessity. “They perish self-destroyed, By their own fault. ” If destiny leads one on to kill a man, and to stain his hands with murder, and the law forbids this, punishing criminals, and by threats restrains the decrees of destiny, such as committing injustice, adultery, theft, poisoning, then the law is in opposition to destiny; for those things which destiny appointed the law prohibits, and those things which the law prohibits destiny compels men to do. Hence law is hostile to destiny. But if it be hostile, then lawgivers do not act in accordance with destiny; for by passing decrees in opposition to destiny they destroy destiny. Either, then, there is destiny and there was no need of laws; or there are laws and they are not in accordance with destiny. But it is impossible that anyone should be born or anything done apart from destiny; for they say it is not lawful for anyone even to move a finger apart from fate. And therefore it was in accordance with destiny that Minos and Dracon, and Lycurgus, and Solon, and Zaleukos were law-givers and appointed laws, prohibiting adulteries, murders, violence, rape, thefts, as things which neither existed nor took place in accordance with destiny. But if these things were in accordance with destiny, then the laws were not in accordance with destiny. For destiny itself would not be destroyed by itself, cancelling itself, and contending against itself; here appointing laws forbidding adultery and murders, and taking vengeance upon and punishing the wicked, and there producing murders and adulteries. But this is impossible: for nothing is alien and abhorrent to itself, and self-destructive, and at variance with itself. And, therefore, there is no destiny. If everything in the world falls out in accordance with destiny, and nothing without it, then the law must needs be produced by destiny.
But the law destroys destiny, teaching that virtue should be learnt, and diligently performed; and that vice should be avoided, and that it is produced by want of discipline. Therefore there is no destiny. If destiny makes men to injure one another, and to be injured by one another, what need is there of laws? But if laws are made that they may check the sinful, God having a care for those who are injured, it were better that the evil should not act in accordance with Fate, than that they should be set right, after having acted. But God is good and wise, and does what is best. Therefore there is no fixed destiny. Either education and habit are the cause of sins, or the passions of the soul, and those desires which arise through the body. But whichever of these be the cause, God is not the cause. If it is better to be righteous than to be unrighteous, why is not man made so at once from his birth? But if afterwards he is tempered by instruction and laws, that he may become better, he is so tempered as possessing free-will, and not by nature evil. If the evil are evil in accordance with destiny, by the decrees of Providence, they are not blameworthy and deserving of the punishment which is inflicted by the laws, since they live according to their own nature, and are not capable of being changed. And, again, if the good, living according to their own proper nature, are praiseworthy, their natal destiny being the cause of their goodness; yet the wicked, living according to their own proper nature, are not blamable in the eye of a righteous judge. For, if we must speak plainly, he who lives according to the nature which belongs to him, in no way sins. For he did not make himself thus, but Fate; and he lives according to its motion, being urged on by unavoidable necessity. Then no one is bad. But some men are bad: and vice is blameworthy, and hostile to God, as reason has shown. But virtue is lovable and praiseworthy, God having appointed a law for the punishment of the wicked. Therefore there is no Fate. Chapter XVII. —The Lust of the Flesh and Spirit: Vice and Virtue. But why do I draw out my discourse to such length, spending the time with arguments, having set forth the things which are most necessary for persuasion, and to gain approval for that which is expedient; and having made manifest to all, by a few words, the inconsistency of their trick, so that it is now possible even for a child to see and perceive their error; and that to do good or evil is in our own power, and not decided by the stars. For there are two motions in us, the lust of the flesh and that of the soul, differing from each other, whence they have received two names, that of virtue and that of vice. And we ought to obey the most noble and most useful leading of virtue, choosing the best in preference to the base. But enough on these points. I must come to the end of my discourse; for I fear, and am ashamed, after these discourses on chastity, that I should be obliged to introduce the opinions of men who study the heavens, or rather who study nonsense, who waste their life with mere conceits, passing it in nothing but fabulous figments.
And now may these offerings of ours, composed from the words which are spoken by God, be acceptable to thee, O Arete, my mistress. Euboulios . How bravely and magnificently, O Gregorion, has Thekla debated! Gregorion . What, then, would you have said, if you had listened to herself, speaking fluently, and with easy expression, with much grace and pleasure? So that she was admired by every one who attended, her language blossoming with words, as she set forth intelligently, and in fact picturesquely, the subjects on which she spoke, her countenance suffused with the blush of modesty; for she is altogether brilliant in body and soul. Euboulios . Rightly do you say this, Grego rion, and none of these things is false; for I knew her wisdom also from other noble actions, and what sort of things she succeeded in speaking, giving proof of supreme love to Christ; and how glorious she often appeared in meeting the chief conflicts of the martyrs, procuring for herself a zeal equal to her courage, and a strength of body equal to the wisdom of her counsels. Gregorion . Most truly do you also speak. But let us not waste time; for we shall often be able to discuss these and other subjects. But I must now first relate to you the discourses of the other virgins which followed, as I promised; and chiefly those of Tusiane and Domnina; for these still remain. When, then, Thekla ceased speaking these things, Theopatra said that Arete directed Tusiane to speak; and that she, smiling, passed before her and said.
Discourse IX. —Tusiane. Chapter I. —Chastity the Chief Ornament of the True Tabernacle; Seven Days Appointed to the Jews for Celebrating the Feast of Tabernacles: What They Signify; The Sum of This Septenary Uncertain; Not Clear to Any One When the Consummation of the World Will Be; Even Now the Fabric of the World Completed. O Arete, thou dearest boast to the lovers of virginity, I also implore thee to afford me thine aid, lest I should be wanting in words, the subject having been so largely and variously handled. Wherefore I ask to be excused exordium and introductions, lest, whilst I delay in embellishments suitable to them, I depart from the subject: so glorious, and honourable, and renowned a thing is virginity. God, when He appointed to the true Israelites the legal rite of the true feast of the tabernacles, directed, in Leviticus, how they should keep and do honour to the feast; above all things, saying that each one should adorn his tabernacle with chastity. I will add the words themselves of Scripture, from which, without any doubt, it will be shown how agreeable to God, and acceptable to Him, is this ordinance of virginity: “In the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a Sabbath, and on the eighth day shall be a Sabbath. And ye shall take you on the first day the boughs of goodly trees, branches of palm-trees, and the boughs of thick trees, and willows of the brook; and ye shall rejoice before the Lord your God seven days. And ye shall keep it a feast unto the Lord seven days in the year. It shall be a statute for ever in your generations; ye shall celebrate it in the seventh month. Ye shall dwell in booths seven days; all that are Israelites born shall dwell in booths; that your generations may know that I made the children of Israel to dwell in booths, when I brought them out of Egypt: I am the Lord your God. ” Here the Jews, fluttering about the bare letter of Scripture, like drones about the leaves of herbs, but not about flowers and fruits as the bee, fully believe that these words and ordinances were spoken concerning such a tabernacle as they erect; as if God delighted in those trivial adornments which they, preparing, fabricate from trees, not perceiving the wealth of good things to come; whereas these things, being like air and phantom shadows, foretell the resurrection and the putting up of our tabernacle that had fallen upon the earth, which at length, in the seventh thousand of years, resuming again immortal, we shall celebrate the great feast of true tabernacles in the new and indissoluble creation, the fruits of the earth having been gathered in, and men no longer begetting and begotten, but God resting from the works of creation. For since in six days God made the heaven and the earth, and finished the whole world, and rested on the seventh day from all His works which He had made, and blessed the seventh day and sanctified it, so by a figure in the seventh month, when the fruits of the earth have been gathered in, we are commanded to keep the feast to the Lord, which signifies that, when this world shall be terminated at the seventh thousand years, when God shall have completed the world, He shall rejoice in us.
For now to this time all things are created by His all-sufficient will and inconceivable power; the earth still yielding its fruits, and the waters being gathered together in their receptacles; and the light still severed from darkness, and the allotted number of men not yet being complete; and the sun arising to rule the day, and the moon the night; and four-footed creatures, and beasts, and creeping things arising from the earth, and winged creatures, and creatures that swim, from the water. Then, when the appointed times shall have been accomplished, and God shall have ceased to form this creation, in the seventh month, the great resurrection-day, it is commanded that the Feast of our Tabernacles shall be celebrated to the Lord, of which the things said in Leviticus are symbols and figures, which things, carefully investigating, we should con sider the naked truth itself, for He saith, “A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels: to understand a proverb, and the interpretation; the words of the wise, and their dark sayings. ” Wherefore let it shame the Jews that they do not perceive the deep things of the Scriptures, thinking that nothing else than outward things are contained in the law and the prophets; for they, intent upon things earthly, have in greater esteem the riches of the world than the wealth which is of the soul. For since the Scriptures are in this way divided that some of them give the likeness of past events, some of them a type of the future, the miserable men, going back, deal with the figures of the future as if they were already things of the past. As in the instance of the immolation of the Lamb, the mystery of which they regard as solely in remembrance of the deliverance of their fathers from Egypt, when, although the first-born of Egypt were smitten, they themselves were preserved by marking the door-posts of their houses with blood. Nor do they understand that by it also the death of Christ is personified, by whose blood souls made safe and sealed shall be preserved from wrath in the burning of the world; whilst the first-born, the sons of Satan, shall be destroyed with an utter destruction by the avenging angels, who shall reverence the seal of the Blood impressed upon the former. Chapter II. —Figure, Image, Truth: Law, Grace, Glory; Man Created Immortal: Death Brought in by Destructive Sin. And let these things be said for the sake of example, showing that the Jews have wonderfully fallen from the hope of future good, because they consider things present to be only signs of things already accomplished; whilst they do not perceive that the figures represent images, and images are the representatives of truth. For the law is indeed the figure and the shadow of an image, that is, of the Gospel; but the image, namely, the Gospel, is the representative of truth itself. For the men of olden time and the law foretold to us the characteristics of the Church, and the Church represents those of the new dispensation which is to come. Whence we, having received Christ, saying, “I am the truth,” know that shadows and figures have ceased; and we hasten on to the truth, proclaiming its glorious images. For now we know “in part,” and as it were “through a glass,” since that which is perfect has not yet come to us; namely, the kingdom of heaven and the resurrection, when “that which is in part shall be done away.