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# Ante-Nicene Fathers/Volume VI/Anatolius and Minor Writers/Phileas/Epistle of Phileas 1/Part III

III.
And there were also some who, after the tortures, were placed upon the stocks and had both their feet stretched through all the four holes, so that they were compelled to lie on their back on the stocks, as they were unable (to stand) in consequence of the fresh wounds they had over the whole body from the scourging. And others being thrown upon the ground lay prostrated there by the excessively frequent application of the tortures; in which condition they exhibited to the onlookers a still more dreadful spectacle than they did when actually undergoing their torments, bearing, as they did, on their bodies the varied and manifold tokens of the cruel ingenuity of their tortures. While this state of matters went on, some died under their tortures, putting the adversary to shame by their constancy. And others were thrust half-dead into the prison, where in a few days, worn out with their agonies, they met their end. But the rest, getting sure recovery under the application of remedies, through time and their lengthened detention in prison, became more confident. And thus then, when they were commanded to make their choice between these alternatives, namely, either to put their hand to the unholy sacrifice and thus secure exemption from further trouble, and obtain from them their abominable sentence of absolution and liberation, or else to refuse to sacrifice, and thus expect the judgment of death to be executed on them, they never hesitated, but went cheerfully to death. For they knew the sentence declared for us of old by the Holy Scriptures: “He that sacrificeth to other gods,” it is said, “shall be utterly destroyed.” And again “Thou shalt have no other gods before Me.”

## Footnotes

* ↑ τῆς ἐπαράτου ἐλευθέρίας.
* ↑ [It is impossible to accept modern theories of the inconsiderable number of the primitive martyrs, in view of the abounding evidences of a chronic and continuous persecution always evidenced by even these fragments of authentic history. See vol. iv. p. 125.]
* ↑ Exod. xxii. 20.
* ↑ Exod. xx. 3.
* ↑ Eusebius, after quoting these passages, adds:—“These are the words of a true philosopher, and one who was no less a lover of God than of wisdom, which, before the final sentence of his judge, and while he lay yet in prison, he addressed to the brethren in his church, at once to represent to them in what condition he was himself, and to exhort them to maintain steadfastly, even after his speedy death, their piety towards Christ.”—Tr.
# Ante-Nicene Fathers/Volume VI/Anatolius and Minor Writers/Phileas/Translator's Biographical Notice

Phileas.
Translator’s Biographical Notice.
[a.d. 307.] From Jerome we learn that this Phileas belonged to Thmuis, a town of Lower Egypt, the modern Tmai, which was situated between the Tanite and Mendesian branches of the Nile, an episcopal seat, and in the time of Valentinian and Theodosius the Great a place of considerable consequence, enjoying a separate government of its own. Eusebius speaks of him as a man not less distinguished for his services to his country than for his eminence in philosophical studies and his proficiency in foreign literature and science. He tells us further, that, along with another person of considerable importance, by name Philoromus, being brought to trial for his faith, he withstood the threats and insults of the judge, and all the entreaties of relatives and friends, to compromise his Christian belief, and was condemned to lose his head. Jerome also, in the passage already referred to, names him a true philosopher, and, at the same time, a godly martyr; and states, that on assuming the bishopric of his native district, he wrote a very, elegant book in praise of the martyrs. Of this book certain fragments are preserved for us in Eusebius. In addition to these we have also an epistle which the same Phileas seems to have written in the name of three other bishops, as well as himself, to Meletius, the bishop of Lycopolis, and founder of the Meletian schism. This epistle appears to have been written in Greek; but we possess only a Latin version, which, however, from its abrupt style, is believed to be very ancient. The four bishops whose names stand at the head of the Epistle—viz., Hesychius, Pachomius, Theodorus, and Phileas, are also mentioned by Eusebius (Hist. Eccl., viii. 13) as distinguished martyrs. This epistle was written evidently when those bishops were in prison, and its date is determined by the mention of Peter as the then bishop of Alexandria. The martyrdom of Phileas is fixed with much probability as happening at Alexandria, under Maximus, about the year 307 a.d. [But see Neale, Patriarchate of Alex., i. pp. 97–101, for his view of two bearing this name.]

## Footnotes

* ↑ De vir. illustr., chap. 78.
* ↑ Hist. Eccles., viii. 9 and 10.
* ↑ [His diocese belonged to the region over which Alexandria had the primacy by the “ancient usages.”]
# Ante-Nicene Fathers/Volume VI/Anatolius and Minor Writers/Phileas/Epistle of Phileas 1

Fragments of the Epistle of Phileas to the People of Thmuis.

## Contents

* Part I
* Part II
* Part III

## Footnotes

* ↑ In Eusebius, Hist. Eccles., viii. 10.
# Ante-Nicene Fathers/Volume VI/Anatolius and Minor Writers/Phileas/The Epistle of the Same Phileas of Thmuis to Meletius, Bishop of Lycopolis/Conclusion

The Conclusion of the Epistle of the Bishops.
After receiving and perusing this epistle, he neither wrote any reply nor repaired to them in the prison, nor went to the blessed Peter. But when all these bishops and presbyters and deacons had suffered martyrdom in the prison at Alexandria, he at once entered Alexandria. Now in that city there was a certain person, by name Isidorus, turbulent in character, and possessed with the ambition of being a teacher. And there was also a certain Arius, who wore the habit of piety, and was in like manner possessed with the ambition to be a teacher. And when they discovered the object of Meletius’s passion and what it was that he sought, hastening to him, and looking with an evil eye on the episcopal authority of the blessed Peter, that the aim and desire of Meletius might be made patent, they discovered to Meletius certain presbyters, then in hiding, to whom the blessed Peter had given power to act as parish-visitors. And Meletius recommending them to improve the opportunity given them for rectifying their error, suspended them for the time, and by his own authority ordained two persons in their place, namely, one in prison and another in the mines. On learning these things the blessed Peter, with much endurance, wrote to the people of Alexandria an epistle in the following terms.

## Footnotes

* ↑ Cupiditatem.
* ↑ Ut cogniscatur concupiscentia Meletii.
* ↑ The text is—Commendans ei occasionem Meletius, separavit eos, &c.; on which see especially Neander, iii. p. 311 (Bohn).
* ↑ This epistle is given elsewhere. [This volume, infra.]
# Ante-Nicene Fathers/Volume VI/Anatolius and Minor Writers/Pierus of Alexandria/A Fragment of a Work of Pierius on the First Epistle of Paul to the Corinthians

I.—A Fragment of a Work of Pierius on the First Epistle of Paul to the Corinthians.
Origen, Dionysius, Pierius, Eusebius of Cæsareia, Didymus, and Apollinaris, have interpreted this epistle most copiously; of whom Pierius, when he was expounding and unfolding the meaning of the apostle, and purposed to explain the words, For I would that all men were even as I myself, added this remark: In saying this, Paul, without disguise, preaches celibacy.

## Footnotes

* ↑ This very brief quotation is preserved in Jerome’s Second Epistle to Pammachius.
* ↑ Latissime.
* ↑ 1 Cor. vii. 7.
* ↑ Vol. iv. p. 243, edit. Benedictin. [No doubt he does, as did his Master, Christ, before him, and under the same limitations. Matt. xix. 12.]
# An Etymological Dictionary of the German Language/prickeln

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/prickeln | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ prickeln, vb., ‘to prick, goad,’ ModHG. ​only, prop. a LG. word, of which the strictly HG. variant pfrëcken is once recorded in late MidHG. Comp. Du. prikkelen (prikken), ‘to prick, stitch,’ AS. prician, E. to prick, and prickle, equiv. to Du. prikkel; these words are based on an OTeut. root prik, which, in spite of the initial p, cannot have been borrowed.
# An Etymological Dictionary of the German Language/prophezeien

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/prophezeien | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ prophezeien, vb., ‘to prophesy,’ ModHG. only, a derivative of MidHG. prophezîe (prophetîe), f., ‘prophecy.’ Allied to MidHG. prophezieren, ‘to prophesy.’
# An Etymological Dictionary of the German Language/puffen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/puffen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ puffen, vb., ‘to puff, buffet, cuff,’ ModHG. only, prop. a LG. word; comp. Du. pof, ‘thrust, blow, credit’ (whence ModHG. Puff in the sense of ‘credit’), probably allied also to bobbien, buffen, ‘to strike,’ E. buffet, subst. and vb.; puff (hence the meaning of Puff, ‘puffing of a sleeve’), and to puff (AS. pyffan). “The close proximity of the meanings ‘to blow’ (inflate) and ‘to strike’ is not unusual; Fr. souffer and soufflet furnish a ready example; the Rom. languages have the same stem,” though it is not necessary to assume that one was borrowed from the other; the stem buf may have originated independently as an imitative form in both groups. Comp. Ital. buffo, ‘blast of wind,’ buffettare, ‘to snort,’ Span. bofetada, ‘box on the ear.’
# An Etymological Dictionary of the German Language/purzeln

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/purzeln | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ purzeln, vb., ‘to tumble head over heels’ Alem. bürzle seems to suggest that this word is connected with Bürzel.
# An Etymological Dictionary of the German Language/prellen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/prellen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ prellen, vb., ‘to swindle, cheat,’ lit. ‘to squeeze, push’; prop. identical with ModHG. prallen, which see.
# An Etymological Dictionary of the German Language/preisen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/preisen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ preisen, vb., ‘to praise, commend,’ from MidHG. prîsen, wk. vb., ‘to assign the prize, praise, extol’ (in the 15th cent. it passed over to the str. vbs.); formed from Fr. priser, ‘to value, estimate’ (comp. Ital. prezzare, MidLat. prĕtiare), whence Du. prijzen, E. to praise. With regard to the period at which the word was borrowed comp. Preis.
# An Etymological Dictionary of the German Language/prägen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/prägen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ prägen, vb., ‘to stamp, impress,’ from the equiv. MidHG. prœchen, brœchen, which come from*brâhhjan, a derivative of brechen?. Akin to MidHG. brœch, ‘stamp, impression.’
# An Etymological Dictionary of the German Language/prüfen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/prüfen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ prüfen, vb., ‘to try, examine, prove, test,’ from MidHG. prüeven, brüeven (pret. pruofte), wk. vb., ‘to demonstrate, consider, count, test, put right’; this vb., which is of frequent occurrence from the 12th cent., is based on OFr. prover (ModFr. prouver), which is again derived, like Ital. provare, from Lat. prŏbâre. The abnormal üe of the MidHG. vb. comes from East Fr. üe (East Fr. prüeve, from Lat. prŏbat). Comp. Fr. prouver, éprouve, E. proof (even in AS. prôfian, ‘to demonstrate’). With regard to the treatment of Lat. ŏ in recent loan-words see further Schule.
# An Etymological Dictionary of the German Language/pur

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/pur | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ pur, adj., ‘pure, downright, mere,’ ModHG. only, from Lat. purus.
# An Etymological Dictionary of the German Language/pusten

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/pusten | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ pusten, vb., ‘to blow, puff,’ ModHG. only, prop. a LG. word; the strictly HG. forms are seen in MidHG. pfûsen, ‘to sneeze, snort,’ and pfiusel, ‘catarrh’ Akin to E. pose, ‘catarrh’?.
# Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth
## Contents

* Title Page
* On the Pallium
* On the Apparel of Women
* On the Veiling of Virgins
* To His Wife
* On Exhortation to Chastity
* On Monogamy
* On Modesty
* On Fasting
* De Fuga in Persecutione
* Appendix
# Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth/Appendix/Five Books in Reply to Marcion
## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
# Ante-Nicene Fathers/Volume IV/Origen/Title Page

Origen.
[Translated by the Rev. Frederick Crombie, D.D.]
# Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth/Appendix/Elucidations

Elucidations.
I.
(Appendix, p. 127.)
About these versifications, which are “poems” only as mules are horses, it is enough to say of them, with Dupin, “They are no more Tertullian’s than they are Virgil’s or Homer’s.  The poem called Genesis seems to be that which Gennadius attributes to Salvian, Bishop of Marseilles. That concerning the Judgment of God was, perhaps, composed by Verecundus, an African bishop. In the books Against Marcion there are some opinions different from those of Tertullian. There is likewise a poem To a Senator in Pamelius’ edition, one of Sodom, and in the Bibliotheca Patrum one of Jonas and Nineve; the first of which is ancient, and the other two seem to be by the same author.”
It is worth while to observe that this rhymester makes two bishops out of one. Cletus and Anacletus he supposes different persons, which brings Clement into the fourth place in the see of Rome. Our author elsewhere makes St. Clement the immediate successor of the apostles.
II.
(Or is there ought, etc., l. 136, p. 137.)
In taking leave of Tertullian, it may be well to say a word of his famous saying, Certum est quia impossibile est. It occurs in the tract De Carne Christi, and is one of those startling epigrammatic dicta of our author which is no more to be pressed in argument than any other bon-mot of a wit or a poet. It is evidently designed as a rhetorical climax, to enforce the same idea which we find in the hymn of Aquinas:—
“Et si sensus deficit,
Adfirmandum cor sincerum
Sola fides sufficit.”
As Jeremy Taylor argues, the condition is, that holy Scripture affirms it. If that be the case, then “all things are possible with God:”  I believe; but I do not argue, for it is impossible with men.  This is the plain sense of the great Carthaginian doctor’s pithy rhetoric. But Dr. Bunsen sets it on all-fours, and treats it as if it were soberly designed to defy reason,—that reason to which Tertullian constantly makes his appeal against Marcion, and in many of his sayings hardly less witty. Speaking of Hippolytus, that writer remarks, “He might have said on some points, Credibile licet ineptum: he would never have exclaimed with Tertullian, ‘Credibile quia ineptum.’” Why attempt to prove the absurdity of such a reflection? As well attempt to defend St. John’s hyperbole against a mind incapable of comprehending a figure of speech.

## Footnotes

* ↑ See p. 156, supra.
* ↑ See De Præscrip., cap. xxxii. vol. iii. p. 258.
* ↑ Cap. v. vol. iii. p. 525.
* ↑ Christ in the Holy Sacrament, § xi. 6.
* ↑ De Anima, cap. xvii.
* ↑ Vol. i. p. 304.
* ↑ Chap. xxi. verse 25.
# Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth/Appendix
## Contents

* A Strain of Jonah the Prophet
* A Strain of Sodom
* Genesis
* A Strain of the Judgment of the Lord
* Five Books in Reply to Marcion
* Note
* Elucidations
# Ante-Nicene Fathers/Volume VIII/Two Epistles Concerning Virginity/First Pseudo-Clement/Chapter 4

Chapter IV.—Continuation of the Remarks on Self-Denial; Object and Reward of True Virgins.
For he who covets for himself these things so great and excellent, withdraws and severs himself on this account from all the world, that he may go and live a life divine and heavenly, like the holy angels, in work pure and holy, and “in the holiness of the Spirit of God,” and that he may serve God Almighty through Jesus Christ for the sake of the kingdom of heaven. On this account he severs himself from all the appetites of the body. And not only does he excuse himself from this command, “Be fruitful, and multiply,” but he longs for the “hope promised” and prepared “and laid up in heaven” by God, who has declared with His mouth, and He does not lie, that it is “better than sons and daughters,” and that He will give to virgins a notable place in the house of God, which is something “better than sons and daughters,” and better than the place of those who have passed a wedded life in sanctity, and whose “bed has not been defiled.” For God will give to virgins the kingdom of heaven, as to the holy angels, by reason of this great and noble profession.

## Footnotes

* ↑ “Sanctification.”—Beelen. [So A.V. The R.V. correctly renders ἁγιασμός, “sanctification,” in every instance.—R.]
* ↑ 2 Thess. ii. 13.
* ↑ Col. i. 5.
* ↑ Isa. lvi. 4, 5.
* ↑ Heb. xiii. 4.
# Ante-Nicene Fathers/Volume VIII/Two Epistles Concerning Virginity/First Pseudo-Clement/Chapter 6

Chapter VI.—Divinity of Virginity.
The womb of a holy virgin carried our Lord Jesus Christ, the Son of God; and the body which our Lord wore, and in which He carried on the conflict in this world, He put on from a holy virgin. From this, therefore, understand the greatness and dignity of virginity. Dost thou wish to be a Christian?  Imitate Christ in everything. John, the ambassador, he who came before our Lord, he “than whom there was not a greater among those born of women,” the holy messenger of our Lord, was a virgin. Imitate, therefore, the ambassador of our Lord, and be his follower in every thing. That John, again, who “reclined on the bosom of our Lord, and whom He greatly loved,”—he, too, was a holy person. For it was not without reason that our Lord loved him. Paul, also, and Barnabas, and Timothy, with all the others, “whose names are written in the book of life,”—these, I say, all cherished and loved sanctity, and ran in the contest, and finished their course without blemish, as imitators of Christ, and as sons of the living God. Moreover, also, Elijah and Elisha, and many other holy men, we find to have lived a holy and spotless life. If, therefore, thou desirest to be like these, imitate them with all thy power.  For the Scripture has said, “The elders who are among you, honour; and, seeing their manner of life and conduct, imitate their faith.” And again it saith, “Imitate me, my brethren, as I imitate Christ.”

## Footnotes

* ↑ Or “the Holy Virgin.”
* ↑ Matt. xi. 11.
* ↑ Lit. “lover,” or “friend.”
* ↑ John xxi. 20.
* ↑ i.e., a virgin.
* ↑ Phil. iv. 3.
* ↑ i.e., virginity.
* ↑ i.e., celibate, or chaste.
* ↑ Heb. xiii. 7.
* ↑ 1 Cor. xi. 1.
# Ante-Nicene Fathers/Volume VIII/Two Epistles Concerning Virginity/First Pseudo-Clement/Chapter 7

Chapter VII.—The True Virgin.
Those, therefore, who imitate Christ, imitate Him earnestly. For those who have “put on Christ” in truth, express His likeness in their thoughts, and in their whole life, and in all their behaviour: in word, and in deeds, and in patience, and in fortitude, and in knowledge, and in chastity, and in long-suffering, and in a pure heart, and in faith, and in hope, and in full and perfect love towards God. No virgin, therefore, unless they be in everything as Christ, and as those “who are Christs,” can be saved. For every virgin who is in God is holy in her body and in her spirit, and is constant in the service of her Lord, not turning away from it any whither, but waiting upon Him always in purity and holiness in the Spirit of God, being “solicitous how she may please her Lord,” by living purely and without stain, and solicitous to be pleasing before Him in every thing. She who is such does not withdraw from our Lord, but in spirit is ever with her Lord: as it is written, “Be ye holy, as I am holy, saith the Lord.”

## Footnotes

* ↑ Rom. xiii. 14.
* ↑ Gal. v. 24.
* ↑ 1 Cor. vii. 32.
* ↑ 1 Pet. i. 15 (cf. Lev. xi. 44).
# Ante-Nicene Fathers/Volume VIII/Two Epistles Concerning Virginity/First Pseudo-Clement/Chapter 9

Chapter IX.—Continuation of the Subject of Mortification; Dignity of Persons Consecrated to God.
He in whomsoever the Spirit of God is, is in accord with the will of the Spirit of God; and, because he is in accord with the Spirit of God, therefore does he mortify the deeds of the body and live unto God, “treading down and subjugating the body and keeping it under; so that, while preaching to others,” he may be a beautiful example and pattern to believers, and may spend his life in works which are worthy of the Holy Spirit, so that he may “not be cast away,” but may be approved before God and before men. For in “the man who is of God,” with him I say there is nothing of the mind of the flesh; and especially in virgins of either sex; but the fruits of all of them are “the fruits of the Spirit” and of life, and they are truly the city of God, and the houses and temples in which God abides and dwells, and among which He walks, as in the holy city of heaven. For in this “do ye appear to the world as lights, in that ye give heed to the Word of life,” and thus ye are in truth the praise, and the boast, and the crown of rejoicing, and the delight of good servants in our Lord Jesus Christ. For all who see you will “acknowledge that ye are the seed which the Lord hath blessed;” in very deed a seed honourable and holy, and “a priestly kingdom, a holy people, the people of the inheritance,” the heirs of the promises of God; of things which do not decay, nor wither; of “that which eye hath not seen, and ear hath not heard, and which hath not come up into the heart of man; of that which God hath prepared for those who love Him and keep His commandments.”

## Footnotes

* ↑ 1 Cor. ix. 27.
* ↑ 1 Tim. vi. 11.
* ↑ Gal. v. 22.
* ↑ Phil. ii. 15, 16.
* ↑ Isa. lxi. 9.
* ↑ 1 Pet. ii. 9.
* ↑ 1 Cor. ii. 9.
# Ante-Nicene Fathers/Volume VIII/Two Epistles Concerning Virginity/Second Pseudo-Clement
## 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