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# Ante-Nicene Fathers/Volume VI/Anatolius and Minor Writers/Anatolius of Alexandria/The Paschal Canon of Anatolius of Alexandria/Chapter XV

XV.
This cycle of nineteen years is not approved of by certain African investigators who have drawn up larger cycles, because it seems to be somewhat opposed to their surmises and opinions. For these make up the best proved accounts according to their calculation, and determine a certain beginning or certain end for the Easter season, so as that the Paschal festival shall not be celebrated before the eleventh day before the Kalends of April, i.e., 24th March, nor after the moon’s twenty-first, and the eleventh day before the Kalends of May, i.e., 21st April. But we hold that these are limits not only not to be followed, but to be detested and overturned. For even in the ancient law it is laid down that this is to be seen to, viz., that the Passover be not celebrated before the transit of the vernal equinox, at which the last of the autumnal term is overtaken, on the fourteenth day of the first month, which is one calculated not by the beginnings of the day, but by those of the moon. And as this has been sanctioned by the charge of the Lord, and is in all things accordant with the Catholic faith, it cannot be doubtful to any wise man that to anticipate it must be a thing unlawful and perilous. And, accordingly, this only is it sufficient for all the saints and Catholics to observe, namely, that giving no heed to the diverse opinions of very many, they should keep the solemn festival of the Lord’s resurrection within the limits which we have set forth.

## Footnotes

* ↑ In quo autumnalis novissima pars vincitur.
* ↑ Lunæ orsibus.
# Ante-Nicene Fathers/Volume VI/Anatolius and Minor Writers/Anatolius of Alexandria/The Paschal Canon of Anatolius of Alexandria/The Paschal or Easter Table of Anatolius

XIV.
The Paschal or Easter Table of Anatolius.
Now, then, after the reckoning of the days and the exposition of the course of the moon, whereon the whole revolves on to its end, the cycle of the years may be set forth from the commencement. This makes the Passover (Easter season) circulate between the 6th day before the Kalends of April and the 9th before the Kalends of May, according to the following table:
Equinox / Moon / Easter / Moon
1. Sabbath / XXVI. / XVth before the Kalends of May, i.e., 17th April / XVIII.
2. Lord’s Day / VII. / Kalends of April, i.e., 1st April / XIV.
3. IId Day (ferial) / XVIII. / XIth before the Kalends of May, i.e., 21st April / XVI.
4. IIId Day / XXIX. / Ides of April, i.e., 13th April / XIX.
5. IVth Day / X. / IVth before the Kalends of April, i.e., 29th March / XIV.
6. Vth Day / XXI. / XIVth before the Kalends of May, i.e., 18th April / XVI.
7. Sabbath / II. / VIth before the Kalends of April, i.e., 27th March / XVII.
8. Lord’s Day / XIII. / Kalends of April, i.e., 1st of April / XX.
9. IId Day / XXIV. / XVIIIth before the Kalends of May, i.e., 14th March / XV.
10. IIId Day / V. / VIIIth before the Ides of April, i.e., 6th April / XV.
11. IVth Day / XVI. / IVth before the Kalends of April, i.e., 29th March / XX.
12. Vth Day / XXVII. / IIId before the Ides of April, i.e., 11th April / XV.
13. VIth Day / VIII. / IIId before the Nones of April, i.e., 3rd April / XVII.
14. Sabbath / XX. / IXth before the Kalends of May, i.e., 23rd April / XX.
15. Lord’s Day / I. / VIth before the Ides of April, i.e., 8th April / XV.
16. IId Day / XII. / IId before the Kalends of April, i.e., 31st March / XVIII.
17. IVth Day / XXIII. / XIVth before the Kalends of May, i.e., 18th April / XIX.
18. Vth Day / IV. / IId before the Nones of April, i.e., 4th April / XIV.
19. VIth Day / XV. / VIth before the Kalends of April, i.e., 27th March / XVII.

## Footnotes

* ↑ Annorum circuli principium inchoandum est.
* ↑ Bissextile reckoning. [Compare note 2, p. 110, supra.]
* ↑ Bissextile reckoning. [Compare note 2, p. 110, supra.]
# Ante-Nicene Fathers/Volume VI/Anatolius and Minor Writers/Anatolius of Alexandria/Translator's Biographical Notice

Anatolius and Minor Writers.
Anatolius of Alexandria.
Translator’s Biographical Notice.
[a.d. 230–270–280.] From Jerome we learn that Anatolius flourished in the reign of Probus and Carus, that he was a native of Alexandria, and that he became bishop of Laodicea. Eusebius gives a somewhat lengthened account of him, and speaks of him in terms of the strongest laudation, as one surpassing all the men of his time in learning and science. He tells us that he attained the highest eminence in arithmetic, geometry, and astronomy, besides being a great proficient also in dialectics, physics, and rhetoric. His reputation was so great among the Alexandrians that they are said to have requested him to open a school for teaching the Aristotelian philosophy in their city. He did great service to his fellow-citizens in Alexandria on their being besieged by the Romans in a.d. 262, and was the means of saving the lives of numbers of them. After this he is said to have passed into Syria, where Theotecnus, the bishop of Cæsareia, ordained him, destining him to be his own successor in the bishopric. After this, however, having occasion to travel to Antioch to attend the synod convened to deal with the case of Paul of Samosata, as he passed through the city of Laodicea, he was detained by the people and made bishop of the place, in succession to Eusebius. This must have been about the year 270 a.d. How long he held that dignity, however, we do not know. Eusebius tells us that he did not write many books, but yet enough to show us at once his eloquence and his erudition. Among these was a treatise on the Chronology of Easter; of which a considerable extract is preserved in Eusebius. The book itself exists now only in a Latin version, which is generally ascribed to Rufinus, and which was published by Ægidius Bucherius in his Doctrina Temporum, which was issued at Antwerp in 1634. Another work of his was the Institutes of Arithmetic, of which we have some fragments in the θεολογούμενα τῆς ἀριθμητικῆς, which was published in Paris in 1543. Some small fragments of his mathematical works, which have also come down to us, were published by Fabricius in his Bibliotheca Græca, iii. p. 462.

## Footnotes

* ↑ De illustr. viris., ch. 73. [The dates which are known suggest conjectural dates of our author’s birth and death.]
* ↑ In the 32d chapter of the seventh book of his Ecclesiastical History.
* ↑ [“There were giants in those days.” How gloriously, even in the poverty and distress of the martyr-ages, the cultivation of learning was established by Christianity!]
* ↑ [This Eusebius was a learned man, born at Alexandria.]
# Ante-Nicene Fathers/Volume VI/Anatolius and Minor Writers/Anatolius of Alexandria/The Paschal Canon of Anatolius of Alexandria/Chapter XII

XII.
But this again is held by other wise and most acute men to be an impossibility, because within that narrow and most contracted limit of a cycle of nineteen years, a thoroughly genuine Paschal time, that is to say, one held on the Lord’s day and yet after the equinox, cannot occur. But, in order that we may set in a clearer light the difficulty which causes their incredulity, we shall set down, along with the courses of the moon, that cycle of years which we have mentioned; the days being computed before in which the year rolls on in its alternating courses, by Kalends and Ides and Nones, and by the sun’s ascent and descent.
# Ante-Nicene Fathers/Volume VI/Anatolius and Minor Writers/Anatolius of Alexandria/The Paschal Canon of Anatolius of Alexandria/The moon's age set forth in the Julian Calendar

XIII.
The moon’s age set forth in the Julian Calendar.
January, on the Kalends, one day, the moon’s first (day); on the Nones, the 5th day, the moon’s 5th; on the Ides, the 13th day, the moon’s 13th. On the day before the Kalends of February, the 31st day, the moon’s 1st; on the Kalends of February, the 32d day, the moon’s 2d; on the Nones, the 36th day, the moon’s 6th; on the Ides, the 44th day, the moon’s 14th. On the day before the Kalends of March, the 59th day, the moon’s 29th; on the Kalends of March, the 60th day, the moon’s 1st; on the Nones, the 66th day, the moon’s 7th; on the Ides, the 74th day, the moon’s 15th. On the day before the Kalends of April, the 90th day, the moon’s 2d; on the Kalends of April, the 91st day, the moon’s 3d; on the Nones, the 95th day, the moon’s 7th; on the Ides, the 103d day, the moon’s 15th. On the day before the Kalends of May, the 120th day, the moon’s 3d; on the Kalends of May, the 121st day, the moon’s 4th; on the Nones, the 127th day, the moon’s 10th; on the Ides, the 135th day, the moon’s 18th. On the day before the Kalends of June, the 151st day, the moon’s 3d; on the Kalends of June, the 152d day, the moon’s 5th; on the Nones, the 153d day, the moon’s 9th; on the Ides, the 164th day, the moon’s 17th. On the day before the Kalends of July, the 181st day, the moon’s 5th; on the Kalends of July, the 182d day, the moon’s 6th; on the Nones, the 188th day, the moon’s 12th; on the Ides, the 196th day, the moon’s 20th. On the day before the Kalends of August, the 212th day, the moon’s 5th; on the Kalends of August, the 213th day, the moon’s 7th; on the Nones, the 217th day, the moon’s 12th; on the Ides, the 225th day, the moon’s 19th. On the day before the Kalends of September, the 243d day, the moon’s 7th; on the Kalends of September, the 244th day, the moon’s 8th; on the Nones, the 248th day, the moon’s 12th; on the Ides, the 256th day, the moon’s 20th. On the day before the Kalends of October, the 273d day, the moon’s 8th; on the Kalends of October, the 247th day, the moon’s 9th; on the Nones, the 280th day, the moon’s 15th; on the Ides, the 288th day, the moon’s 23d. On the day before the Kalends of November, the 304th day, the moon’s 9th; on the Kalends of November, the 305th day, the moon’s 10th; on the Nones, the 309th day, the moon’s 14th; on the Ides, the 317th day, the moon’s 22d. On the day before the Kalends of December, the 334th day, the moon’s 10th; on the Kalends of December, the 335th day, the moon’s 11th; on the Nones, the 339th day, the moon’s 15th; on the Ides, the 347th day, the moon’s 23d. On the day before the Kalends of January, the 365th day, the moon’s 11th; on the Kalends of January, the 366th day, the moon’s 12th.
# Ante-Nicene Fathers/Volume VI/Anatolius and Minor Writers/Introductory Notice

Introductory Notice
to
Anatolius and Minor Writers.
Instead of reprinting a disjointed mass of “Fragments,” I have thought it desirable to present them in a group, illustrative of the Alexandrian school. I give to Anatolius the deserved place of prominence, marking him as the meet successor of Africanus in ability if not in the nature of his pursuits. His writing and the testimony of Eusebius prove him to have been a star of no inferior magnitude, even in the brilliant constellation of faith and genius of which he is part.
These minor writers I have arranged, not with exclusive reference to minute chronology, but with some respect to their material, as follows:—
I. Anatolius, a.d. 270.
II. Alexander of Cappadocia, a.d. 250.
III. Theognostus, a.d. 265.
IV. Pierius, a.d. 300.
V. Theonas, a.d. 300.
VI. Phileas, a.d. 307.
VII. Pamphilus, a.d. 309.
# Ante-Nicene Fathers/Volume VI/Anatolius and Minor Writers/Anatolius of Alexandria/The Paschal Canon of Anatolius of Alexandria/Chapter XI

XI.
Moreover, the allegation which they sometimes make against us, that if we pass the moon’s fourteenth we cannot celebrate the beginning of the Paschal feast in light, neither moves nor disturbs us. For, although they lay it down as a thing unlawful, that the beginning of the Paschal festival should be extended so far as to the moon’s twentieth; yet they cannot deny that it ought to be extended to the sixteenth and seventeenth, which coincide with the day on which the Lord rose from the dead. But we decide that it is better that it should be extended even on to the twentieth day, on account of the Lord’s day, than that we should anticipate the Lord’s day on account of the fourteenth day; for on the Lord’s day was it that light was shown to us in the beginning, and now also in the end, the comforts of all present and the tokens of all future blessings. For the Lord ascribes no less praise to the twentieth day than to the fourteenth. For in the book of Leviticus the injunction is expressed thus: “In the first month, on the fourteenth day of this month, at even, is the Lord’s Passover. And on the fifteenth day of this month is the feast of unleavened bread unto the Lord. Seven days ye shall eat unleavened bread. The first day shall be to you one most diligently attended and holy. Ye shall do no servile work thereon. And the seventh day shall be to you more diligently attended and holier; ye shall do no servile work thereon.” And hence we maintain that those have contracted no guilt before the tribunal of Christ, who have held that the beginning of the Paschal festival ought to be extended to this day. And this, too, the most especially, as we are pressed by three difficulties, namely, that we should keep the solemn festival of the Passover on the Lord’s day, and after the equinox, and yet not beyond the limit of the moon’s twentieth day.

## Footnotes

* ↑ Lucidum.
* ↑ Levit. xxiii. 5–7.
* ↑ Celeberrimus, honoured, solemn.
* ↑ Solemn.
* ↑ [The sanctification of the Lord’s Day is thus shown to be a Christian principle. The feast of Easter was the Great Lord’s Day, but the rule was common to the weekly Easter.]
# Ante-Nicene Fathers/Volume VI/Anatolius and Minor Writers/Anatolius of Alexandria/The Paschal Canon of Anatolius of Alexandria/Chapter XVII

XVII.
Be not ignorant of this, however, that those four determining periods, which we have mentioned, although they are approximated to the Kalends of the following months, yet hold each the middle of a season, viz., of spring and summer, and autumn and winter. And the beginnings of the seasons are not to be fixed at that point at which the Kalends of the month begin. But each season is to be begun in such way that the equinox divides the season of spring from its first day; and the season of summer is divided by the eighth day before the Kalends of July, and that of autumn by the eighth before the Kalends of October, and that of winter by the eighth before the Kalends of January in like manner.

## Footnotes

* ↑ Temporum confinia.
* ↑ [Compare what is said of Hippolytus, vol. v. p. 3, this series. See the valuable work of Professor Seabury on the Calendar, ed. 1872.]
# Ante-Nicene Fathers/Volume VIII/Two Epistles Concerning Virginity/Second Pseudo-Clement/Chapter 9

Chapter IX.—Samson’s Admonitory Fall.
Hast thou not heard concerning Samson the Nazarite, “with whom was the Spirit of God,” the man of great strength? This man, who was a Nazarite, and consecrated to God, and who was gifted with strength and might, a woman brought to ruin with her wretched body, and with her vile passion. Art thou, perchance, such a man as he? Know thyself, and know the measure of thy strength. “The married woman catcheth precious souls.” Therefore, we do not allow any man whatsoever to sit with a married woman; much less to live in the same house with a maiden who has taken the vow, or to sleep where she sleeps, or to be constantly with her. For this is to be hated and abominated by those who fear God.

## Footnotes

* ↑ Judges xiii. 25.
* ↑ Lit. “know thy measure.”
* ↑ Prov. vi. 26.
# Anthem (Rand)

Dystopian science-fiction novella written in 1937 and first published in 1938. It celebrates man's independent spirit and condemns collectivism.
ANTHEM
ANTHEM
By Ayn Rand
The CAXTON PRINTERS, Ltd. Caldwell, Idaho 1966
First printing July, 1953 Second printing March, 1954 Third printing August, 1960 Fourth printing, July, 1961 Fifth printing, January, 1964 Sixth printing, October, 1966
COPYRIGHT 1946 by PAMPHLETEERS, Inc.
Library of Congress Card Number: 52-5216
Printed and bound in the United States of America by The CAXTON PRINTERS, Ltd. Caldwell, Idaho 106646
* Publisher's Foreword
* Author's Foreword
* Title Page
* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* The Author
This work is in the public domain in the United States because it was legally published within the United States (or the United Nations Headquarters in New York subject to Section 7 of the United States Headquarters Agreement) before 1964, and copyright was not renewed.
* For Class A renewal records (books only) published between 1923 and 1963, check the Stanford University Copyright Renewal Database.
* For other renewal records of publications between 1922–1950, see the University of Pennsylvania copyright records.
* For all records since 1978, search the U.S. Copyright Office records.
Works published in 1953 could have had their copyright renewed in 1980 or 1981, i.e. between January 1st of the 27th year after publication or registration and December 31st of the 28th year. As this work's copyright was not renewed, it entered the public domain on January 1st, 1982.
The longest-living author of this work died in 1982, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 41 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
It is imperative that contributors ascertain that there is no evidence of a copyright renewal before using this license. Failure to do so will result in the deletion of the work as a copyright violation.
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# Ante-Nicene Fathers/Volume VIII/Two Epistles Concerning Virginity/Second Pseudo-Clement/Chapter 7

Chapter VII.—Uses of Considering Admonitory Examples, as Well as Instructive Patterns.
Let us consider, therefore, my brethren, and see how all the righteous fathers conducted themselves during the whole time of their sojourn in this life, and let us search and examine from the law down to the New Testament. For this is both becoming and profitable, that we should know how many men there have been, and who they were, that have perished through women; and who and how many have been the women that have perished through men, by reason of the constancy with which they have associated with one another. And further, also, for the same reason, I will show how many have been the men, and who they were, that lived all their lifetime, and continued even to the close, with one another in the performance of chaste works without blemish. And it is manifest and well-known that this is so.

## Footnotes

* ↑ Wetstein and Zingerle join on this sentence to the next, by a change of the construction.
# Ante-Nicene Fathers/Volume VIII/Two Epistles Concerning Virginity/Second Pseudo-Clement/Chapter 6

Chapter VI.—How Christians Should Behave Themselves Among Heathens.
If, moreover, it chance that we go to a place in which there are no Christians, and it be important for us to stay there a few days, let us be “wise as serpents, and harmless as doves;” and let us “not be as the foolish, but as the wise,” in all the self-restraint of the fear of God, that God may be glorified in everything through our Lord Jesus Christ, through our chaste and holy behaviour. For, “whether we eat, or drink, or do anything else, let us do it as for the glory of God.” Let “all those who see us acknowledge that we are a blessed seed,” “sons of the living God,” in everything—in all our words in shamefastness, in purity, in humility, forasmuch as we do not copy the heathen in anything, nor are as believers like other men, but in everything are estranged from the wicked. And we “do not cast that which is holy before dogs, nor pearls before swine;” but with all possible self-restraint, and with all discretion, and with all fear of God, and with earnestness of mind we praise God. For we do not minister where heathens are drinking and blaspheming in their feasts with words of impurity, because of their wickedness. Therefore do we not sing psalms to the heathens, nor do we read to them the Scriptures, that we may not be like common singers, either those who play on the lyre, or those who sing with the voice, or like soothsayers, as many are, who follow these practices and do these things, that they may sate themselves with a paltry mouthful of bread, and who, for the sake of a sorry cup of wine, go about “singing the songs of the Lord in the strange land” of the heathen, and doing what is not right. Do not so, my brethren; we beseech you, my brethren, let not these deeds be done among you; but put away those who choose thus to behave themselves with infamy and disgrace. It is not proper, my brethren, that these things should be so. But we beseech you, brethren in righteousness, that these things be so done with you as with us, as for a pattern of believers, and of those who shall believe. Let us be of the flock of Christ, in all righteousness, and in all holy and unblemished conduct, behaving ourselves with uprightness and sanctity, as is right for believers, and observing those things which are praiseworthy, and pure, and holy, and honourable, and noble; and do ye promote all those things which are profitable. For ye are “our joy, and our crown,” and our hope, and our life, “if so be that ye stand in the Lord.” So be it!

## Footnotes

* ↑ Matt. x. 16.
* ↑ Eph. v. 15.
* ↑ 1 Cor. x. 31.
* ↑ Isa. lxi. 9.
* ↑ Phil. ii. 15.
* ↑ Matt. vii. 6.
* ↑ Beelen joins “because of their wickedness” with the words that follow.
* ↑ Or “cithara.”
* ↑ Ps. cxxxvii. 4.
* ↑ Or “set on foot.”
* ↑ Phil. iv. 1.
* ↑ Or “Amen.”
# Ante-Nicene Fathers/Volume VIII/Two Epistles Concerning Virginity/Second Pseudo-Clement/Chapter 8

Chapter VIII.—Joseph and Potiphar’s Wife; Of What Kind Love to Females Ought to Be.
There is Joseph, faithful, and intelligent, and wise, and who feared God in everything. Did not a woman conceive an excessive passion for the beauty of this chaste and upright man? And, when he would not yield and consent to gratify her passionate desire, she cast the righteous man into every kind of distress and torment, to within a little of death, by bearing false witness. But God delivered him from all the evils that came upon him through this wretched woman. Ye see, my brethren, what distresses the constant sight of the person of the Egyptian woman brought upon the righteous man. Therefore, let us not be constantly with women, nor with maidens. For this is not profitable for those who truly wish to “gird up their loins.” For it is required that we love the sisters in all purity and chasteness, and with all curbing of thought, in the fear of God, not associating constantly with them, nor finding access to them at every hour.

## Footnotes

* ↑ Lit. “her passion and her desire.”
* ↑ Lit. “even to death.”
* ↑ Luke xii. 35.
# Ante-Nicene Fathers/Volume VIII/Two Epistles Concerning Virginity/Title Page

Two Epistles Concerning Virginity.
Attributed to Clement of Rome.
[Translated by the Rev. B. P. Pratten.]
# Anthem

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* "Anthem", song by Joseph Riordan (19th century).
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# Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth/On Exhortation to Chastity
## 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
* Elucidation
# Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth/De Fuga in Persecutione
## Contents

* De Fuga in Persecutione
* Elucidations