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# Ante-Nicene Fathers/Volume VI/Methodius/Banquet of the Ten Virgins/Thallousa/Part 6

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.”

## Footnotes

* ↑ Lev. xi. 29; not an exact quotation.
* ↑ Exod. xxx. 1–9.
# Ante-Nicene Fathers/Volume VI/Methodius/Banquet of the Ten Virgins/Thallousa/Part 8

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.

## Footnotes

* ↑ An apparent confusion between the altar of incense, to which the author refers, and which stood in the Holy Place, and the Mercy-Seat, which was within the vale in the Holy of holies.—Tr.
# Ante-Nicene Fathers/Volume VI/Methodius/Banquet of the Ten Virgins/Thallousa/Part 3

Chapter III.—Far Best to Cultivate Virtue from Boyhood.
Therefore, it is becoming that we should kindle the unquenchable light of faith in the heart, and gird our loins with purity, and watch and ever wait for the Lord so that, if He should will to come and take any of us away in the first period of life, or in the second, or in the third, and should find us most ready, and working what He appointed, He may make us to lie down in the bosom of Abraham, of Isaac, and of Jacob. Now Jeremiah says, “It is good for a man that he bear the yoke in his youth;” and “that his soul should not depart from the Lord.” It is good, indeed, from boyhood, to submit the neck to the divine Hand, and not to shake off, even to old age, the Rider who guides with pure mind, when the Evil One is ever dragging down the mind to that which is worse. For who is there that does not receive through the eyes, through the ears, through the taste and smell and touch, pleasures and delights, so as to become impatient of the control of continence as a driver, who checks and vehemently restrains the horse from evil? Another who turns his thoughts to other things will think differently; but we say that he offers himself perfectly to God who strives to keep the flesh undefiled from childhood, practising virginity; for it speedily brings great and much-desired gifts of hopes to those who strive for it, drying up the corrupting lusts and passions of the soul. But come, let us explain how we give ourselves up to the Lord.

## Footnotes

* ↑ Lam. iii. 27.
# Ante-Nicene Fathers/Volume VI/Methodius/Banquet of the Ten Virgins/Thallousa/Part 4

Chapter IV.—Perfect Consecration and Devotion to God: What It is.
That which is laid down in the Book of Numbers, “greatly to vow a vow,” serves to show, as, with a little more explanation, I proceed to prove, that chastity is the great vow above all vows. For then am I plainly consecrated altogether to the Lord, when I not only strive to keep the flesh untouched by intercourse, but also unspotted by other kinds of unseemliness. For “the unmarried woman,” it is said, “careth for the things of the Lord, how she may please the Lord.;” not merely that she may bear away the glory in part of not being maimed in her virtue, but in both parts, according to the apostle, that she may be sanctified in body and spirit, offering up her members to the Lord. For let us say what it is to offer up oneself perfectly to the Lord. If, for instance, I open my mouth on some subjects, and close it upon others; thus, if I open it for the explanation of the Scriptures, for the praise of God, according to my power, in a true faith and with all due honour, and if I close it, putting a door and a watch upon it against foolish discourse, my mouth is kept pure, and is offered up to God. “My tongue is a pen,” an organ of wisdom; for the Word of the Spirit writes by it in clearest letters, from the depth and power of the Scriptures, even the Lord, the swift Writer of the ages, that He quickly and swiftly registers and fulfils the counsel of the Father, hearing the words, “quickly spoil, swiftly plunder.” To such a Scribe the words may be applied, “My tongue is a pen;” for a beautiful pen is sanctified and offered to Him, writing things more lovely than the poets and orators who confirm the doctrines of men. If, too, I accustom my eyes not to lust after the charms of the body, nor to take delight in unseemly sights, but to look up to the things which are above, then my eyes are kept pure, and are offered to the Lord. If I shut my ears against detraction and slanders, and open them to the word of God, having intercourse with wise men, then have I offered up my ears to the Lord. If I keep my hands from dishonourable dealing, from acts of covetousness and of licentiousness, then are my hands kept pure to God. If I withhold my steps from going in perverse ways, then have I offered up my feet, not going to the places of public resort and banquets, where wicked men are found, but into the right way, fulfilling something of the commands. What, then, remains to me, if I also keep the heart pure, offering up all its thoughts to God; if I think no evil, if anger and wrath gain no rule over me, if I meditate in the law of the Lord day and night? And this is to preserve a great chastity, and to vow a great vow.

## Footnotes

* ↑ Num. vi. 2 (LXX.).
* ↑ 1 Cor. vii. 34; quoted from memory.
* ↑ Cf. Ps. cxxxix. 4, and cxli. 3.
* ↑ Ps. xlv. 2.
* ↑ Isa. viii. 1. The LXX is quoted from memory. The meaning, however, is nearer the original than the E.V. Cf. Keil and Delitzsch, Bib. Com., in loc.
* ↑ Cf. Ecclus. vi. 36.
* ↑ τὸ πορευτικόν, the power of going.
* ↑ Divine.
# Ante-Nicene Fathers/Volume VI/Methodius/Banquet of the Ten Virgins/Thekla/Part 1

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.

## Footnotes

* ↑ παρθενία.
* ↑ παρθενία.
* ↑ παρθενία…παρθεΐα.
* ↑ αἱρετή.
* ↑ αἴρειν.
# Ante-Nicene Fathers/Volume VI/Methodius/Banquet of the Ten Virgins/Thallousa/Part 7

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.”

## Footnotes

* ↑ Heb. x. 1. The apostle says, “a shadow,” and “not the very image.” The difference, however, is verbal only.—Tr.
* ↑ Exod. xxv. 40.
* ↑ Heb. xi. 10.
* ↑ 1 Cor. xiii. 12.
# Ante-Nicene Fathers/Volume VI/Methodius/Banquet of the Ten Virgins/Thekla
## Contents

* Part 1
* Part 2
* Part 3
* Part 4
* Part 5
* Part 6
* Part 7
* Part 8
* Part 9
* Part 10
* Part 11
* Part 12
* Part 13
* Part 14
* Part 15
* Part 16
* Part 17
# Ante-Nicene Fathers/Volume VI/Methodius/Banquet of the Ten Virgins/Thekla/Part 10

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.

## Footnotes

* ↑ Patripassianism: nearly the same as Sabellianism.—Tr.
* ↑ Δοκήσει, hence Docetæ.—Tr.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III/Part 9

9. That brethren ought to support one another.
To the Galatians: “Each one having others in consideration, lest ye also should be tempted. Bear ye one another’s burdens, and so ye shall fulfil the law of Christ.”

## Footnotes

* ↑ Gal. vi. 1, 2.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III/Part 84

84. That the beard must not be plucked.
“Ye shall not deface the figure of your beard.”

## Footnotes

* ↑ Lev. xix. 27. [Compare Clement, vol. ii. p. 280, this series.]
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III/Part 88

88. That a brother must not be deceived.
In the first Epistle of Paul to the Thessalonians: “That a man do not deceive his brother in a matter, because God is the avenger for all these.”

## Footnotes

* ↑ 1 Thess. iv. 6.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III/Part 89

89. That the end of the world comes suddenly.
The apostle says: “The day of the Lord shall so come as a thief in the night. When they shall say, Peace and security, then on them shall come sudden destruction.” Also in the Acts of the Apostles: “No one can know the times or the seasons which the Father has placed in His own power.”

## Footnotes

* ↑ 1 Thess. v. 2, 3.
* ↑ Acts i. 7.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III/Part 85

85. That we must rise when a bishop or a presbyter comes.
In Leviticus: “Thou shalt rise up before the face of the elder, and shall honour the person of the presbyter.”

## Footnotes

* ↑ Lev. xix. 32.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III/Part 86

86.  That a schism must not be made, even although he who withdraws should remain in one faith, and in the same tradition.
In Ecclesiasticus, in Solomon: “He that cleaveth firewood shall be endangered by it if the iron shall fall off.” Also in Exodus: “In one house shall it be eaten: ye shall not cast forth the flesh abroad out of the house.” Also in the cxxxiid Psalm:  “Behold how good and how pleasant a thing it is that brethren should dwell in unity!” Also in the Gospel according to Matthew: “He that is not with me is against me; and he that gathereth not with me scattereth.” Also in the first Epistle of Paul to the Corinthians: “But I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all say the same thing, and that there be no schisms among you; but that ye be all joined together in the same mind and in the same opinion.” Also in the sixty-seventh Psalm: “God, who maketh men to dwell with one mind in a house.”

## Footnotes

* ↑ Eccles. x. 9.
* ↑ Ex. xii. 4.
* ↑ Ps. cxxxiii. 1.
* ↑ Matt. xii. 30.
* ↑ 1 Cor. i. 10.
* ↑ Ps. lxviii. 6. [So Vulgate and Anglican Psalter.]
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III/Part 87

87.  That believers ought to be simple, with prudence.
In the Gospel according to Matthew:  “Be ye prudent as serpents, and simple as doves.” And again: “Ye are the salt of the earth. But if the salt have lost his savour, in what shall it be salted? It is good for nothing, but to be cast out abroad, and to be trodden under foot of men.”

## Footnotes

* ↑ Matt. x. 16.
* ↑ Matt. v. 13.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III/Part 82

82. That divination must not be used.
In Deuteronomy: “Do not use omens nor auguries.”

## Footnotes

* ↑ Deut. xviii. 10.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III/Part 83

83. That a tuft of hair is not to be worn on the head.
In Leviticus: “Ye shall not make a tuft from the hair of your head.”

## Footnotes

* ↑ Lev. xix. 27. [See p. 530, supra, the note and reference.]
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III/Part 90

90. That a wife must not depart from her husband; or if she should depart, she must remain unmarried.
In the first Epistle of Paul to the Corinthians: “But to them that are married I command, yet not I, but the Lord, that the wife should not be separated from her husband; but if she should depart, that she remain unmarried or be reconciled to her husband: and that the husband should not put away his wife.”

## Footnotes

* ↑ 1 Cor. vii. 10, 11.
# Arkansas v. Tennessee (247 U.S. 461)

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United States Supreme Court
247 U.S. 461
Arkansas v. Tennessee
Argued: Oct. 9, 1917. ---
Mr. Caruthers Ewing, of Memphis, Tenn., for complainant.
Messrs. G. T. Fitzhugh, of Memphis, Tenn., Chas. T. Cates, Jr., of Knoxville, Tenn., and Albert W. Biggs, of Memphis, Tenn., for defendant.
Mr. Justice PITNEY delivered the opinion of the court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Arkansas v. Tennessee

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# Appletons' Cyclopædia of American Biography/Leypoldt, Frederick

Edition of 1892.
​LEYPOLDT, Frederick, bibliographer, b. in Stuttgart, Germany, 17 Nov., 1835; d. in New York city, 31 March, 1884. He had an early liking for the drama and books, and when a boy wrote a play, which he offered unsuccessfully to German managers. He left school in 1851, and in 1854, making his way to the United States, entered the service of a bookseller in New York. In 1859 he established himself in business, opening a bookstore and reading-room in Philadelphia, and in 1863 he began to publish, first translations of foreign books, and afterward foreign text-books with English notes. In January, 1866, with Henry Holt, he established the firm of Leypoldt and Holt; but in 1868, though the firm-name continued much longer, he determined to devote himself personally to bibliographical work. The monthly “Literary Bulletin,” his first periodical, which he established in 1868, became in 1870 the “Trade Circular”; in January, 1872, it absorbed George W. Childs's “Publishers' Circular,” and was issued weekly, and in 1873 it became the “Publishers' Weekly.” Mr. Leypoldt published an “American Catalogue” for 1869, and in 1876 he began work on the American catalogue proper, which was completed in 1880. His “Publishers' Uniform Trade-List Annual” was begun in 1873, the “Literary News” in 1875, the “Library Journal” in 1876, and the “Index Medicus,” a monthly medical bibliography, in 1880. He was among the founders of the American book-trade union in 1875, and of the American library association in 1876. Under the anagram of “F. Pylodet” he edited a successful series of French text-books, and he wrote also some German verse and some translations into German.