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# Ante-Nicene Fathers/Volume V/Hippolytus/Appendix to the Works of Hippolytus/Discourse on Eschatology/Section XXXI

XXXI.
But let us revert to the matter in hand.  When men have received the seal, then, and find neither food nor water, they will approach him with a voice of anguish, saying, Give us to eat and drink, for we all faint with hunger and all manner of straits; and bid the heavens yield us water, and drive off from us the beasts that devour men. Then will that crafty one make answer, mocking them with absolute inhumanity, and saying, The heavens refuse to give rain, the earth yields not again its fruits; whence then can I give you food? Then, on hearing the words of this deceiver, these miserable men will perceive that this is the wicked accuser, and will mourn in anguish, and weep vehemently, and beat their face with their hands, and tear their hair, and lacerate their cheeks with their nails, while they say to each other: Woe for the calamity! woe for the bitter contract! woe for the deceitful covenant! woe for the mighty mischance! How have we been beguiled by the deceiver! how have we been joined to him! how have we been caught in his toils! how have we been taken in his abominable net! how have we heard the Scriptures, and understood them not! For truly those who are engrossed with the affairs of life, and with the lust of this world, will be easily brought over to the accuser then, and sealed by him.
# Ante-Nicene Fathers/Volume V/Hippolytus/Appendix to the Works of Hippolytus/Discourse on Eschatology/Section XXXII

XXXII.
But many who are hearers of the divine Scriptures, and have them in their hand, and keep them in mind with understanding, will escape his imposture. For they will see clearly through his insidious appearance and his deceitful imposture, and will flee from his hands, and betake themselves to the mountains, and hide themselves in the caves of the earth; and they will seek after the Friend of man with tears and a contrite heart; and He will deliver them out of his toils, and with His right hand He will save those from his snares who in a worthy and righteous manner make their supplication to Him.
# Ante-Nicene Fathers/Volume V/Hippolytus/Appendix to the Works of Hippolytus/Discourse on Eschatology/Section XXXVI

XXXVI.
As these things, therefore, of which we have spoken before are in the future, beloved, when the one week is divided into parts, and the abomination of desolation has arisen then, and the forerunners of the Lord have finished their proper course, and the whole world, in fine, comes to the consummation, what remains but the manifestation of our Lord and Saviour Jesus Christ, the Son of God, from heaven, for whom we have hoped; who shall bring forth fire and all just judgment against those who have refused to believe in Him? For the Lord says, “For as the lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of man be; for wheresoever the carcase is, there will the eagles be gathered together.” For the sign of the cross shall arise from the east even unto the west, in brightness exceeding that of the sun, and shall announce the advent and manifestation of the Judge, to give to every one according to his works. For concerning the general resurrection and the kingdom of the saints, Daniel says:  “And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.” And Isaiah says: “The dead shall rise, and those in the tombs shall awake, and those in the earth shall rejoice.” And our Lord says: “Many in that day shall hear the voice of the Son of God, and they that hear shall live.”
* ↑ ἐπιφάνεια.
* ↑ Matt. xxiv. 27, 28.
* ↑ See Jo. Voss, Theses Theolog., p. 228. [And compare, concerning Constantine’s vision, Robertson and his notes, Hist., vol. i. p. 186, and Newman’s characteristic argument in his Essay on Miracles, prefixed to the third volume of his Fleury, pp. 133–143.]
* ↑ Dan. xii. 2.
* ↑ Isa. xxvi. 19.
* ↑ πολλοί, for the received οἱ νεκροί.
* ↑ John v. 25.
# Atharva-Veda Samhita/Book VI/Hymn 93

93. For protection: to many gods.
[Çaṁtāti.—rāudram: 3. bahudevatyā. trāiṣṭubham.]
Found also in Pāipp. xix. Reckoned by Kāuç. (8. 23) to the vāstoṣpatyāni, and also (9. 2) to the bṛhachānti gaṇa; used (50. 13), with vi. i, 3, 59, and others, in a rite for welfare; further added (note to 25. 36) to the svastyayana gaṇa.
Translated: Muir, iv$^2$. 333; Ludwig, p. 322; Griffith, i. 296.
1. Yama, death, the evil-killer, the destroyer, the brown Çarva, the blue-locked archer, the god-folk that have arisen with their army—let them avoid our heroes.
All the authorities read ástrā in b; both editions make the necessary emendation to ástā, which is also read by the comm. and by Ppp. Ppp. further, in b, has bhava instead of babhrus, and ends with -khaṇḍī; in c it has vṛn̄janti (its exchange of -ti and -tu is common).
2. With mind, with libations, with flame (? háras), with ghee, unto the archer Çarva and unto king Bhava—to them (pl.), who are deserving of homage, I pay homage; let them conduct those of evil poison away from us.
The pada-text, in d, reads aghá-viṣāḥ, doubtless accus. pl. fem., and belonging to has 'arrows' understood; but the comm. supplies instead kṛtyās. ⌊For c, 'to the homage-deserving ones,—homage to th'm I pay.'⌋
3. Save ye us from them of evil poison, from the deadly weapon, O all ye gods, ye all-possessing Maruts; Agni-and-Soma, Varuṇa of purified skill; may we be in the favor of Vāta-and-Parjanya.
The third pāda in our text is made up of nominatives, coordinated neither with the vocatives of b nor with the genitive of d. Ppp. has, for b, c, agniṣomā marutaḥ pūtadakṣāḥ: viçve devā maruto vāiçvadevās, which may all be vocatives. The Anukr. takes no notice of the metrical irregularities of the verse.
# Atharva-Veda Samhita/Book VI/Hymn 96

96. For relief from sin and distress.
[Bhṛgvan̄giras.—vānaspatyam: 3. sāumyā. ānuṣṭubham: 3. 3-p. virāṇ nāma gāyatrī.]
Found also in Pāipp. xix. (for other correspondences, see under the verses). Employed by Kāuç. (31. 22) in a remedial rite against reviling by a Brahman, against dropsy, etc. (the direction in the text is simply iti mantroktasyāu ’ṣadhībhir dhūpayati), making incense with herbs; and it is regarded (note to 32. 27) as included among the aṅholin̄gas.
Translated: Ludwig, p. 506; Grill, 38, 168; Griffith, i. 297; Bloomfield, 44, 509.
1. The herbs whose king is Soma, numerous, of hundred-fold aspect (? vicakṣaṇa), impelled by Brihaspati—let them free us from distress.
The first half-verse is RV. x. 97. 18 a, b (with óṣadhīs ⌊which makes better meter⌋ for -dhayas) and VS. xii. 92 a, b (like RV.); TS. iv. 2. 6$^4$ agrees only in a (with -dhayas). The second half-verse is RV. x. 97. 15 c, d and VS. xii. 89 c, d, and TS. in iv. 2. 6$^4$ c, d, and MS. in ii. 7. 13 (p. 94. 12) c, d—all without variation. The comm. explains çatavicakṣaṇās by çatavidhadarçanāḥ, nānāvidhajñanopetāḥ. ⌊MB. ii. 8. 3 a, b follows the RV. version of our a, b.⌋
2. Let them free me from that which comes from a curse, then also from that which is of Varuṇa, then from Yama's fetter, from all offense against the gods.
The verse is repeated below, as vii. 112. 2. It is RV. x. 97. 16, VS. xii. 90, which have sárvasmāt in d; and Ppp. reads the same; and LÇS. ii. 2. 11, ĀpÇS. vii. 21. 6 are to be compared. Whether paḍbīçāt or paḍvīçāt should be read is here, as elsewhere, a matter of question; our edited text gives -b-, but most of our mss. read -v-, as also the great majority of SPP's authorities, and he prints (rightly enough) -v-; VS. has -v-, RV. -b-; the comm. has -b-.
3. If (yát) with eye, with mind, and if with speech we have offended (upa-ṛ) waking, if sleeping, let Soma purify those things for us with svadhā́.
Compare vi. 45. 2, of which the second pāda agrees with ours. Ppp. inserts another yat before manasā in a, and has, for c, d, somo mā tasmād enasaḥ svadhayā punāti vidvān.
# Atharva-Veda Samhita/Book VI/Hymn 97

97. For victory.
[Atharvan.—māitrāvaruṇam. trāiṣṭubham: 2. jagatī; 3. bhurij.]
Found also in Pāipp. xix. The three hymns 97-99 are used together in a battle rite, for victory, with vi. 65-67 and others, by Kāuç. (14. 7); and they are reckoned to the aparājita gaṇa (note to 14. 7), and noted by the comm. as therefore intended at 139. 7; they are again specifically prescribed in the indramahotsava (140. 10): a full homa is offered, with the king joining in the act.
Translated: Ludwig, p. 460; Griffith, i. 298; Bloomfield, 122, 510.
​1. An overcomer (abhibhū́) [is] the sacrifice, an overcomer Agni, an overcomer Soma, an overcomer Indra; that I may overcome (abhi-as) all fighters, so would we, Agni-offerers, pay worship with this oblation.
The comm. paraphrases agnihotrās by agnāu juhvataḥ. ⌊The Anukr. balances the deficiencies of a, b by the redundancies of c, d.⌋
2. Be there svadhā́, O Mitra-and-Varuṇa, inspired ones; fatten (pinv) ye here with honey our dominion, rich in progeny; drive off perdition far away; put away from us any committed sin.
Ppp. has, in a, b, prajāpatis for vip. praj.; in c, dveṣas for dūram; and, for d, asmāi kṣatraṁ vacā dhattam ojaḥ. The second half-verse is RV. i. 24. 9 c, d, also found in TS. (1. 4. 45$^1$) and MS. (i. 3. 39); all have bādhasva and mumugdhi, 2d sing.; for dūrám in c, RV. has dūré, TS. (like Ppp.) dvéṣas, and MS. omits it, prefixing instead āré to bādhasva. The comm. takes svadhā in a as havirlakṣaṇam annam. Only the first half-verse is jagatī.
3. Be ye excited after this formidable hero; take hold, O companions, after Indra, the troop-conqueror, kine-conqueror, thunderbolt-armed, conquering in the course (ájman), slaughtering with force.
This verse appears again as xix. 13. 6, in the midst of the hymn to which it belongs, and which is found also in various other texts. The verse corresponds to RV. x. 103. 6, SV. ii. 1204, VS. xvii. 38, and one in TS. iv. 6. 4$^2$, MS. ii. 10. 4. They all reverse the order of the two half-verses, begin our c with gotrabhídaṁ govídam, and have, instead of our a, imáṁ sajātā ánu vīrayadhvam; TS. differs from the rest by reading ‘nu for anu in our b. The comm. explains ájma by ajanaçīlaṁ kṣepaṇaçīlaṁ çatrubalam. ⌊The word "in" were better omitted from the translation of d.⌋
# Atharva-Veda Samhita/Book VII/Hymn 100 (105)

100 (105). Against bad dreams.
[Yama.—duḥsvapnanāçanadevatyam. ānuṣṭubham.]
Found also in Pāipp. xx. Used by Kāuç. (46. 11) in a rite against bad dreaming, and reckoned (note to 46. 9) to the duḥsvapnanāçana gaṇa.
Translated: Ludwig, p. 498; Henry, 40, 115; Griffith, i. 378.
1. I turn away from evil-dreaming, from bad dreaming, from ill-success (ábhūti); I make bráhman my inner [defense]; [I put] away the pains having the aspect of dreams.
The comm. (also Ppp.) reads svapnāt in b. A corresponding verse is found in KÇS. xxv. 11. 20: for b it has pāpaḥ svapnād abhūtyāi; it reads karave for kṛṇve in c, and, for d, paraḥ svapnamukhā kṛdhi. Ppp. ends with -mukhā suva. Near half of SPP's authorities have párāḥ in d. The comm. explains svapnamukhās by svapnadvārikāḥ. ⌊Griffith says: "I turn away: and lie on my other side"—to prevent the recurrence of nightmare. As to c, cf. i. 19. 4 and v. 8. 6.⌋
# Atharva-Veda Samhita/Book VI/Hymn 94

94. For harmony.
[Atharvān̄giras.—sārasvatyam. ānuṣṭubham. 2. virāḍ jagatī.]
The first verse (= iii. 8. 5; the four preceding verses of iii. 8 occurred elsewhere) is found in Pāipp. xix. The comm. regards it as intended by Kāuç. 12. 5, in a rite for harmony, as, in almost identical terms, he had above (under iii. 8) declared iii. 8. 5, 6 to be intended.
Translated: Ludwig, p. 514; Griffith, i. 296; Bloomfield, 138, 508.
1. We bend together your minds, together your courses, together your designs; ye yonder who are of discordant courses, we make you bend [them] together here.
Ppp. in d apparently saṁ jñapayāmasi.
2. I seize [your] minds with [my] mind; come after my intent with [your] intents; I put your hearts in my control; come with [your] tracks following my motion.
These two verses are a repetition of iii. 8. 5, 6. In our text, -rete at the end of b is a misprint for reta. ⌊As to the meter, see note to iii. 8. 6.⌋
3. Worked in for me [are] heaven-and-earth; worked in [is] divine Sarasvatī; worked in for me [are] both Indra and Agni; may we be successful here, O Sarasvatī.
Save the last pāda, this verse is a repetition of v. 23. 1. The comm. paraphrases ota by ābhimukhyena saṁtata or parasparaṁ saṁbaddha.
# Atharva-Veda Samhita/Book VI/Hymn 98

98. To Indra: for victory.
[Atharvan.—āindram. trāiṣṭubham: 2. bṛhatīgarbhā ”stārapan̄ktiḥ.]
Found also in Pāipp. xix. Besides the uses in Kāuç. of hymns 97-99, as stated under 97, hymn 98 is further applied, with vi. 67, in another battle rite (16. 4); and the schol. add it to vii. 86, 91, etc., in the indramahotsava (note to 140. 6). Vāit. also (34. 13) has it in the sattra, when the king is armed.
Translated: Griffith, i. 299.
1. May Indra conquer, may he not be conquered; may he king it as over-king among kings; be thou here one to be famed, to be praised, to be greeted, to be waited on, and to be reverenced.
The verse is found also in TS. (ii. 4. 14$^2$) and MS. (iv. 12. 3), but with a very different second half: c, TS. víçvā hí bhūyā́ḥ pṛ́tanā abhiṣṭī́r, MS. víçvā abhiṣṭíḥ pṛ́tanā jayaty; d, both upasádyo namasyò yáthā́ ’sat. In the first half, at end of a, MS. jayate; at end of b, TS. rājayāti, MS. -yate. The last pāda occurs again as iii. 4. 1 d. The comm. regards the king as identified with Indra through the hymn. ⌊MS. has jayati for jayāti.⌋
2. Thou, O Indra, art over-king, ambitious (çravasyú), thou art the overcomer of people; do thou rule over these folk (viçás) of the gods; long-lived, unfading (ajára) dominion be thine.
The verse is mutilated in Ppp. MS. (in iv. 12. 2) has a corresponding verse: tvám indrā ’sy adhirājás tvám bhavā́ ’dhtpatir jánānām: dāívīr víças tvám utā́ ví rājāú ’jasvat kṣatrám ajáraṁ te astu. The metrical definition of the Anukr. is not very successful.
3. Of the eastern quarter thou, O Indra, art king; also of the northern quarter art thou, O Vritra-slayer, slayer of foes; where the streams go, that is thy conquest; in the south, as bull, thou goest worthy of invocation.
The verse is found in TS. (ii. 4. 14$^1$) and MS. (iv. 12. 2). Both begin with prā́cyāṁ diçí, and have údīcyām (without ⌊the meter-disturbing⌋ diçáḥ) in b, ending with vṛtrahā́ ’si; in d, TS. has (better) edhi for eṣi, and MS. the same, with hávyas before it. Ppp. is mutilated, but has evidently prācyāṁ diçi. The third pāda evidently describes the west; that does not suit the basin of central India.
# Atharva-Veda Samhita/Book VI/Hymn 95

95. For relief from disease: with kúṣṭha.
[Bhṛgvan̄giras.—vānaspatyam; mantroktadevatyam. ānuṣṭubham.]
The hymn is not found in Pāipp. As in the case of the preceding hymn, the first two verses have already occurred in the AV. text: namely, as v. 4. 3, 4. The comm. regards this hymn as included in the kuṣṭhalin̄gās of Kāuç. 28. 13; and vs. 3 (instead of v. 25. 7) as intended in Vāit. 28. 20, in the agnicayana.
Translated: Griffith, i. 297.
1. The açvatthá, seat of the gods, in the third heaven from here; there the gods won the kúṣṭha, the sight of immortality.
2. A golden ship, of golden tackle, moved about in the sky; there the gods won the kúṣṭha, the flower of immortality.
SPP. reads in c púṣpam, with, as he claims, all his authorities save one; as the verse is repeated from a book to which the comm. has not been found, we do not know how he read. ⌊See W's note to v. 4. 4. But a note in his copy of the printed text here seems to prefer púṣpam.⌋
3. Thou art the young (gárbha) of herbs; the young also of the snowy [mountains], the young of all existence; make thou this man free from disease for me.
The comm. understands the third verse as addressed to Agni; but much more probably the kuṣṭha is intended. From garbho in c the superfluous accent-mark above the line is to be deleted. ⌊Our a, b, c are nearly v. 25. 7 a, b, c; and d is nearly v. 4. 6 c.⌋
# Atharva-Veda Samhita/Book VII/Hymn 1

1. Mystic.
[Atharvan (brahmavarcasahāmaḥ).—dvyṛcam. ātmadevatyam. trāiṣṭubham: 2. virāḍjagatī.]
Found also in Pāipp. xx. Used by Kāuç. (41. 8), with iii. 20 and v. 7, in a rite for success in gaining wealth; and again (59. 17), with v. 2, in one of the ceremonies for obtaining various objects of desire (kāmyāni), with worship of Indra and Agni.
Translated: Henry, i, 47; Griffith, i. 327.
1. They either who by meditation led the beginning (ágra) of speech, or who by mind spoke righteous things (ṛtá)—they, increasing with the third incantation (bráhman), perceived (man) with the fourth the name of the milch cow.
The book, like some of those preceding, begins with mystic, obscure, and un-Atharvanic material. The comm. has no idea what it means, and sets forth his ignorance at immense length, giving about five quarto pages of exposition to this first hymn, with wholly discordant alternative explanations. The verse occurs also in ÇÇS. (xv. 3. 7), with saṁvidānās for vāvṛdhānās in c, and manvata in d. For ’vadann in b Ppp. has vadeyann, and turyeṇa at beginning of d. For pāda a cf. RV. x. 71. 1; for d, RV. iv. 1. 16 and v. 40. 6. The commentary to Prāt. i. 74 quotes dhītī́ as an ī-form with non-pragṛhya final, because not locative; and the pada-text does not treat it as pragṛhya.
2. He, [as a] son, knows his father, he his mother; he is (bhuvat) a son (sūnú), he is one of generous returns (? púnarmagha); he enveloped the sky, the atmosphere, he the heaven (svàr); he became this all; he came to be here (ā-bhū).
# Atharva-Veda Samhita/Book VI/Hymn 99

99. For safety: to Indra.
[Atharvan.—āindram: 3. sāumyā sāvitrī ca. ānuṣṭubham: 3. bhurig bṛhatī.]
[Partly prose, "vs." 3.⌋ Found also in Pāipp. xix. No use of the hymn is made by Kāuç. except in connection with its two predecessors, as explained under hymn 97. But Vāit. has it in the agniṣṭoma, as whispered stotra (18. 16).
Translated: Grill, 18, 168; Griffith, i. 299; Bloomfield, 123, 510.
1. Unto thee, O Indra, on account of width, thee against (purā́) distress I call; I call on the stern corrector, the many-named, sole-born.
In spite of its wrong accent (cf. aṇimatás, sthavimatás*) várimatas is probably an adverb in tas. The comm. interprets it, doubtless correctly, "for the sake of width" (urutvād dhetoḥ): i.e., of free space, opposed to distress or narrowness. ⌊The derivatives of aṅh and uru are in frequent antithesis, as, e.g., at RV. v. 24. 4.⌋ 'Sole-born,' i.e. 'unique.' Ppp. ends b with aṅhúraṇebhyaḥ. *⌊MS. iii. 10. 4, p. 135, 1. 4.⌋
2. The hostile (? sénya) weapon that goes up today, desiring to slay us—in that case we put completely about us Indra's two arms.
Ppp. reads at the beginning yo ‘dya, and at the end pari dadmahe, which rectifies the meter of d. The pada mss. strangely read jighāṅsam in b; both editions make the necessary emendation to -san, which the comm. also has. The comm. further has the better reading dadhmas, as have three of our mss. (Bp.M.T.); and this ⌊which, in connection with the Ppp. reading, suggests the emendation dadhmahe⌋ is adopted in our text, though not in SPP's. The metrical irregularity of the verse should not have been overlooked by the Anukr. ⌊Cf. i. 20. 2 a, b.⌋
3. We put completely about the two arms of Indra the savior; let him save us. God Savitar! king Soma! make thou me well-willing, in order to well-being.
In this verse, only our Bp.M. read dadhmas, but it is adopted in our text. The comm. again gives it. Ppp. has dadmān; and in d it reads, for kṛṇu, kṛṇutam, which is preferable for sense, though it makes the verse still less metrical. The verse is bṛhatī only by count.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XVII/Chapter 10

Chapter X.—The Nature and Shape of God.
“This is the mystery of the hebdomad. For He Himself is the rest of the whole who grants Himself as a rest to those who imitate His greatness within their little measure. For He is alone, sometimes comprehensible, sometimes incomprehensible, sometimes limitable, sometimes illimitable, having extensions which proceed from Him into infinity. For thus He is comprehensible and incomprehensible, near and far, being here and there, as being the only existent one, and as giving a share of that mind which is infinite on every hand, in consequence of which souls breathe and possess life; and if they be separated from the body and be found with a longing for Him, they are borne along into His bosom, as in the winter time the mists of the mountains, attracted by the rays of the sun, are borne along immortal to it. What affection ought therefore to arise within us if we gaze with our mind on His beautiful shape! But otherwise it is absurd to speak of beauty. For beauty cannot exist apart from shape; nor can one be attracted to the love of God, nor even deem that he can see Him, if God has no form.

## Footnotes

* ↑ The words in italics are inserted by conjecture. “Sometimes incomprehensible, sometimes illimitable,” occur only in onems.
* ↑ We have adopted Wieseler’s suggestions.
* ↑ This word is justly suspected. The passage is in other respects corrupt.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XVII/Chapter 16

Chapter XVI.—None But Evil Demons Appear to the Impious.
And Peter said: “I remember that I promised to prove this point, and to give my proofs in regard to it from Scripture and apart from Scripture. And now listen to what I say. We know that there are many (if you will pardon me the statement; and if you don’t, I can appeal to those who are present as judges) who worship idols, commit adultery, and sin in every way, and yet they see true visions and dreams, and some of them have also apparitions of demons. For I maintain that the eyes of mortals cannot see the incorporeal form of the Father or Son, because it is illumined by exceeding great light. Wherefore it is not because God envies, but because He pities, that He cannot be seen by man who has been turned into flesh. For he who sees God cannot live. For the excess of light dissolves the flesh of him who sees; unless by the secret power of God the flesh be changed into the nature of light, so that it can see light, or the substance of light be changed into flesh, so that it can be seen by flesh. For the power to see the Father, without undergoing any change, belongs to the Son alone. But the just shall also in like manner behold God; for in the resurrection of the dead, when they have been changed, as far as their bodies are concerned, into light, and become like the angels, they shall be able to see Him.  Finally, then, if any angel be sent that he may he seen by a man, he is changed into flesh, that he may be able to be seen by flesh. For no one can see the incorporeal power not only of the Son, but not even of an angel. But if one sees an apparition, he should know that this is the apparition of an evil demon.

## Footnotes

* ↑ We have translated a bold conjecture. The text has, “The just not in like manner,” without any verb, which Schwegler amended:  “To the just this power does not belong in like manner.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XVII
## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20