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# Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth/To His Wife/II/Chapter 7

Chapter VII.—The Case of a Heathen Whose Wife is Converted After Marriage with Him Very Different, and Much More Hopeful.
If these things may happen to those women also who, having attained the faith while in (the state of) Gentile matrimony, continue in that state, still they are excused, as having been “apprehended by God” in these very circumstances; and they are bidden to persevere in their married state, and are sanctified, and have hope of “making a gain” held out to them. “If, then, a marriage of this kind (contracted before conversion) stands ratified before God, why should not (one contracted after conversion) too go prosperously forward, so as not to be thus harassed by pressures, and straits, and hindrances, and defilements, having already (as it has) the partial sanction of divine grace? “Because, on the one hand, the wife in the former case, called from among the Gentiles to the exercise of some eminent heavenly virtue, is, by the visible proofs of some marked (divine) regard, a terror to her Gentile husband, so as to make him less ready to annoy her, less active in laying snares for her, less diligent in playing the spy over her. He has felt “mighty works;” he has seen experimental evidences; he knows her changed for the better: thus even he himself is, by his fear, a candidate for God. Thus men of this kind, with regard to whom the grace of God has established a familiar intimacy, are more easily “gained.” But, on the other hand, to descend into forbidden ground unsolicited and spontaneously, is (quite) another thing. Things which are not pleasing to the Lord, of course offend the Lord, are of course introduced by the Evil One. A sign hereof is this fact, that it is wooers only who find the Christian name pleasing; and, accordingly, some heathen men are found not to shrink in horror from Christian women, just in order to exterminate them, to wrest them away, to exclude them from the faith. So long as marriage of this kind is procured by the Evil One, but condemned by God, you have a reason why you need not doubt that it can in no case be carried to a prosperous end.

## Footnotes

* ↑ Comp. Phil. iii. 12, and c. ii. sub fin.
* ↑ Comp. 1 Cor. vii. 16 and 1 Pet. iii. 1.
* ↑ Tertullian here and in other places appears, as the best editors maintain, to use the masculine gender for the feminine.
* ↑ Magnalia. Comp. 2 Cor. xii. 12.
* ↑ Timore.
* ↑ Comp. de Or., c. iii. (med.), “angelorum candidati;” and de Bapt., c. x. sub fin., “candidatus remissionis.”
# Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth/To His Wife/II/Chapter 6

Chapter VI.—Danger of Having to Take Part in Heathenish Rites, and Revels.
The handmaid of God dwells amid alien labours; and among these (labours), on all the memorial days of demons, at all solemnities of kings, at the beginning of the year, at the beginning of the month, she will be agitated by the odour of incense. And she will have to go forth (from her house) by a gate wreathed with laurel, and hung with lanterns, as from some new consistory of public lusts; she will have to sit with her husband ofttimes in club meetings, oft-times in taverns; and, wont as she was formerly to minister to the “saints,” will sometimes have to minister to the “unjust.” And will she not hence recognise a prejudgment of her own damnation, in that she tends them whom (formerly) she was expecting to judge? whose hand will she yearn after? of whose cup will she partake? What will her husband sing to her, or she to her husband? From the tavern, I suppose, she who sups upon God will hear somewhat! From hell what mention of God (arises)? what invocation of Christ? Where are the fosterings of faith by the interspersion of the Scriptures (in conversation)? Where the Spirit? where refreshment? where the divine benediction? All things are strange, all inimical, all condemned; aimed by the Evil One for the attrition of salvation!

## Footnotes

* ↑ Comp. Luke i. 38, and de Cult. Fem., b. ii. c. i. ad init.
* ↑ Nominibus; al. honoribus.
* ↑ Sanctis—iniquis. Comp. St. Paul’s antithesis of ἀδίκων and ἁγίων in 1 Cor. vi. 1.
* ↑ See 1 Cor. vi. 2, 3.
* ↑ See Eph. v. 19.
* ↑ So Oehler understands (apparently) the meaning to be. The translator is inclined to think that, adopting Oehler’s reading, we may perhaps take the “Dei” with “aliquid,” and the “cœnans” absolutely, and render, “From the tavern, no doubt, while supping, she will hear some (strain) of God,” in allusion to the former sentence, and to such passages as Ps. cxxxvii. 4 (in the LXX. it is cxxxvi. 4).
# Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth/To His Wife/II/Chapter 3

Chapter III.—Remarks on Some of the “Dangers and Wounds” Referred to in the Preceding Chapter.
If these things are so, it is certain that believers contracting marriages with Gentiles are guilty of fornication, and are to be excluded from all communication with the brotherhood, in accordance with the letter of the apostle, who says that “with persons of that kind there is to be no taking of food even.” Or shall we “in that day” produce (our) marriage certificates before the Lord’s tribunal, and allege that a marriage such as He Himself has forbidden has been duly contracted? What is prohibited (in the passage just referred to) is not “adultery;” it is not “fornication.” The admission of a strange man (to your couch) less violates “the temple of God,” less commingles “the members of Christ” with the members of an adulteress. So far as I know, “we are not our own, but bought with a price;” and what kind of price? The blood of God. In hurting this flesh of ours, therefore, we hurt Him directly.  What did that man mean who said that “to wed a ‘stranger’ was indeed a sin, but a very small one?” whereas in other cases (setting aside the injury done to the flesh which pertains to the Lord) every voluntary sin against the Lord is great. For, in as far as there was a power of avoiding it, in so far is it burdened with the charge of contumacy.
Let us now recount the other dangers or wounds (as I have said) to faith, foreseen by the apostle; most grievous not to the flesh merely, but likewise to the spirit too. For who would doubt that faith undergoes a daily process of obliteration by unbelieving intercourse? “Evil confabulations corrupt good morals;” how much more fellowship of life, and indivisible intimacy! Any and every believing woman must of necessity obey God. And how can she serve two lords—the Lord, and her husband—a Gentile to boot? For in obeying a Gentile she will carry out Gentile practices,—personal attractiveness, dressing of the head, worldly elegancies, baser blandishments, the very secrets even of matrimony tainted: not, as among the saints, where the duties of the sex are discharged with honour (shown) to the very necessity (which makes them incumbent), with modesty and temperance, as beneath the eyes of God.

## Footnotes

* ↑ Comp. de Pa., c. xii. (mid.), and the note there.
* ↑ Comp. 1 Cor. v. 11.
* ↑ The translator has ventured to read “die illo” here, instead of Oehler’s “de illo.”
* ↑ 1 Cor. iii. 16, comp. vi. 19.
* ↑ 1 Cor. vi. 15.
* ↑ 1 Cor. vi. 19, 20.
* ↑ See the last reference, and Acts xx. 28, where the mss. vary between Θεοῦ and Κυρίου.
* ↑ De proximo. Comp. de Pa., cc. v. and vii. “Deo de proximo amicus;” “de proximo in Deum peccat.”
* ↑ Comp. b. i. c. viii. sub. fin., where Tertullian quotes the same passage, but renders it somewhat differently.
* ↑ Comp. Matt. vi. 24; Luke xvi. 13.
* ↑ Sæculares.
# Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth/To His Wife/II/Chapter 4

Chapter IV.—Of the Hindrances Which an Unbelieving Husband Puts in His Wife’s Way.
But let her see to (the question) how she discharges her duties to her husband. To the Lord, at all events, she is unable to give satisfaction according to the requirements of discipline; having at her side a servant of the devil, his lord’s agent for hindering the pursuits and duties of believers: so that if a station is to be kept, the husband at daybreak makes an appointment with his wife to meet him at the baths; if there are fasts to be observed, the husband that same day holds a convivial banquet; if a charitable expedition has to be made, never is family business more urgent. For who would suffer his wife, for the sake of visiting the brethren, to go round from street to street to other men’s, and indeed to all the poorer, cottages? Who will willingly bear her being taken from his side by nocturnal convocations, if need so be? Who, finally, will without anxiety endure her absence all the night long at the paschal solemnities? Who will, without some suspicion of his own, dismiss her to attend that Lord’s Supper which they defame? Who will suffer her to creep into prison to kiss a martyr’s bonds? nay, truly, to meet any one of the brethren to exchange the kiss? to offer water for the saints’ feet? to snatch (somewhat for them) from her food, from her cup? to yearn (after them)? to have (them) in her mind? If a pilgrim brother arrive, what hospitality for him in an alien home? If bounty is to be distributed to any, the granaries, the storehouses, are foreclosed.

## Footnotes

* ↑ For the meaning of “statio,” see de Or., c. xix.
* ↑ 1 Tim. v. 10.
# Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth/To His Wife/II
## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
# Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth/To His Wife/II/Chapter 1

Book II.
Chapter I.—Reasons Which Led to the Writing of This Second Book.
Very lately, best beloved fellow-servant in the Lord, I, as my ability permitted, entered for your benefit at some length into the question what course is to be followed by a holy woman when her marriage has (in whatever way) been brought to an end.  Let us now turn our attention to the next best advice, in regard of human infirmity; admonished hereto by the examples of certain, who, when an opportunity for the practice of continence has been offered them, by divorce, or by the decease of the husband, have not only thrown away the opportunity of attaining so great a good, but not even in their remarriage have chosen to be mindful of the rule that “above all they marry in the Lord.” And thus my mind has been thrown into confusion, in the fear that, having exhorted you myself to perseverance in single husbandhood and widowhood, I may now, by the mention of precipitate marriages, put “an occasion of falling” in your way. But if you are perfect in wisdom, you know, of course, that the course which is the more useful is the course which you must keep. But, inasmuch as that course is difficult, and not without its embarrassments, and on this account is the highest aim of (widowed) life, I have paused somewhat (in my urging you to it); nor would there have been any causes for my recurring to that point also in addressing you, had I not by this time taken up a still graver solicitude. For the nobler is the continence of the flesh which ministers to widowhood, the more pardonable a thing it seems if it be not persevered in. For it is then when things are difficult that their pardon is easy. But in as far as marrying “in the Lord” is permissible, as being within our power, so far more culpable is it not to observe that which you can observe. Add to this the fact that the apostle, with regard to widows and the unmarried, advises them to remain permanently in that state, when he says, “But I desire all to persevere in (imitation of) my example:” but touching marrying “in the Lord,” he no longer advises, but plainly bids. Therefore in this case especially, if we do not obey, we run a risk, because one may with more impunity neglect an “advice” than an “order;” in that the former springs from counsel, and is proposed to the will (for acceptance or rejection):  the other descends from authority, and is bound to necessity. In the former case, to disregard appears liberty, in the latter, contumacy.

## Footnotes

* ↑ Potissimum; Gr. “μόνον,” 1 Cor. vii. 39.
* ↑ Proclivium.
* ↑ Ps. lxix. 23 (according to the “Great Bible” version, ed. 1539. This is the translation found in the “Book of Common Prayer”). Comp. Rom. xiv. 13.
* ↑ Necessitatibus.
* ↑ 1 Cor. vii. 6–8.
* ↑ Exerte. Comp. the use of “exertus” in de Bapt., cc. xii. and xviii.
* ↑ 1 Cor. vii. 39, where the μόνον ἐν Κυρίῳ is on the same footing as γυνὴ δέδεται ἐφ᾽ ὅσον χρόνον ζῇ ὁ ἀνὴρ αὐτῆς: comp. c. ix. and Rom. vii. 1 (in the Eng. ver. 2).
# Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth/To His Wife/II/Chapter 5

Chapter V.—Of Sin and Danger Incurred Even with a “Tolerant” Husband.
“But some husband does endure our (practices), and not annoy us.” Here, therefore, there is a sin; in that Gentiles know our (practices); in that we are subject to the privity of the unjust; in that it is thanks to them that we do any (good) work. He who “endures” (a thing) cannot be ignorant of it; or else, if he is kept in ignorance because he does not endure (it), he is feared. But since Scripture commands each of two things—namely, that we work for the Lord without the privity of any second person, and without pressure upon ourselves, it matters not in which quarter you sin; whether in regard to your husband’s privity, if he be tolerant, or else in regard of your own affliction in avoiding his intolerance. “Cast not,” saith He, “your pearls to swine, lest they trample them to pieces, and turn round and overturn you also.” “Your pearls” are the distinctive marks of even your daily conversation. The more care you take to conceal them, the more liable to suspicion you will make them, and the more exposed to the grasp of Gentile curiosity. Shall you escape notice when you sign your bed, (or) your body; when you blow away some impurity; when even by night you rise to pray? Will you not be thought to be engaged in some work of magic? Will not your husband know what it is which you secretly taste before (taking) any food? and if he knows it to be bread, does he not believe it to be that (bread) which it is said to be? And will every (husband), ignorant of the reason of these things, simply endure them, without murmuring, without suspicion whether it be bread or poison? Some, (it is true,) do endure (them); but it is that they may trample on, that they may make sport of such women; whose secrets they keep in reserve against the danger which they believe in, in case they ever chance to be hurt: they do endure (wives), whose dowries, by casting in their teeth their (Christian) name, they make the wages of silence; while they threaten them, forsooth, with a suit before some spy as arbitrator! which most women, not foreseeing, have been wont to discover either by the extortion of their property, or else by the loss of their faith.

## Footnotes

* ↑ Comp. Matt. vi. 1–4.
* ↑ Matt. vii. 6.
* ↑ Insignia.
* ↑ Comp. de Idol., c. xi. sub fin.
* ↑ “Speculatorem;” also = "an" executioner. Comp. Mark vi. 27.
# An Etymological Dictionary of the German Language/Teil

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Teil | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Teil, m. and n., ‘part, share, portion,’ from the equiv. MidHG. and OHG. teil, m. and n.; corresponding to Goth. dails, daila, f., OSax. dêl, m., Du. deel, n., AS. dœ̂l (dâl), and E. deal (dole). Teut. dai-li (lo) seems to point to an Aryan root dhai (see tilgen), which is proved by OSlov. dělŭ, ‘part.’ —
# An Etymological Dictionary of the German Language/Tempel

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Tempel | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Tempel, m., ‘temple,’ from the equiv. MidHG. tëmpel, m. and n., OHG. tëmpal, n.; borrowed during the OHG. period (with ecclesiastical words like Kloster, Altar, &c.) from Lat. templum. A Teut. word used in pre-Christian times for the same idea was OSax. alah, AS. ealh, Goth. alhs.
# An Etymological Dictionary of the German Language/Teller

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Teller | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Teller, m., ‘plate, salver,’ from the equiv. MidHG. teller, teler (telier), m.; the word was borrowed in the 14th cent. from Ital. tagliere (Fr. tailloir), ‘chopping board,’ which belongs, like Ital. tagliare (Fr. tailler), ‘to cut to pieces,’ to Ital. taglia, ‘incision’; comp. Fr. détail.
# An Etymological Dictionary of the German Language/Tenne

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Tenne | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Tenne, f., ‘threshing-floor,’ from the equiv. MidHG. tęnne, n., f., and m., OHG. tęnni, n. No corresponding word occurs in this sense in the allied Teut. dialects. It has been connected with AS. dęnu, ‘valley,’ AS. and E. den; but Tenne is rather a derivative of Tanne (lit. ‘made of fir’).
# An Etymological Dictionary of the German Language/Teer

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Teer | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Teer, m. and n., ‘tar,’ early ModHG. only, a LG. word (unknown to Swab. and Bav.); comp. Du. teer, AS. teoro (tyrwe), E. tar, and the equiv. OIc. tjara (to which OIc. tyrviðr, ‘pine-wood,’ is allied). The HG. form Zehr is recorded in the ModHG. period in Hess. These cognates meaning ‘tar’ are old derivatives of a Teut. word trewo-, ‘tree’ (comp. Goth. triu, E. tree), which is based upon Aryan derw-, dorw- (dru), ‘tree, wood’; comp. Gr. δρῦς, ‘oak’ (δόρυ, ‘spear’), OSlov. drěvo, ‘tree, wood,’ and the equiv. Sans. dâru (dru); see also Trog. Teer means lit. ‘the thick oil from trees’ (especially from resinous pine-trees?); comp. Lith. darvà, ‘‘pine-wood,’ and Lett. darwa, ‘tar.’
# An Etymological Dictionary of the German Language/Teich

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Teich | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Teich, m., ‘pond, pool,’ from MidHG. tîch, m., ‘fish-pond, pond’ (it is uncertain whether OHG. dîh, ‘eddy, whirlpool,’ is the same word. The LG. cognates of ModHG. Deich seem to be connected; AS. dîč, E. ditch, dike (OIc. díke), border on the meaning of Teich. Teut. dîko- (from dhîghn-?) may be primit. allied to Gr. τίφος (from dhîghos?), n., ‘pond, bog.’
# An Etymological Dictionary of the German Language/Teig

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Teig | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Teig, m., ‘dough,’ from the equiv. MidHG. and OHG. teic (g), m.; corresponding to Du. deeg, AS. dâh, E. dough, and the equiv. OIc. deig, n.; a derivative of a Teut. root dī̆g, ‘to knead,’ from which the adj. teig and ModHG. Tiegel, ‘stewpan,’ are derived. A more general meaning is exhibited by Goth. deigan, ‘to form from clay,’ which is derived from Aryan dhī̆gh, and is connected with Sans. dih, ‘to bedaub, cement, besmear.’ To these are also allied Lat. figulus, ‘potter,’ fingere, ‘to form,’ figura, ‘shape,’ Gr. τεῖχος, τοῖχος (for θεῖχος, θοῖχος), ‘wall.’
# An Etymological Dictionary of the German Language/Taumel

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Taumel | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Taumel, m., ‘reeling, staggering, frenzy,’ from MidHG. tū̆meln (tū̆men, tū̆melieren), ‘to reel, stagger,’ OHG. tûmalôn (tū̆môn), ‘to turn.’ From the OHG. and MidHG. variant with is derived tummeln (comp. also Rohrdommel). The Teut. root dû contained in these words leads to kinship with the Sans. root dhû, ‘to storm along, put in violent motion, shake.’
# An Etymological Dictionary of the German Language/Tausch

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Tausch | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Tausch, m., ‘exchange, barter’; ModHG. only; in late MidHG. (15th cent.) we meet for the first time with rostiuchœre, ‘horse-dealer’ (comp. Du. paardentuischer), and verûschen, ‘to exchange.’ The word is properly LG.; comp. Du. tuischen, ‘to barter.’ How täuschen, ‘to deceive,’ from late MidHG. tiuschen (tûschen), ‘to deceive, make game of some one’ (late MidHG. tûsch, ‘mockery, joke, deception’), is connected with this word is not clear.
# An Etymological Dictionary of the German Language/Tausendgüldenkraut

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Tausendgüldenkraut | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Tausendgüldenkraut, n., ‘centaury,’ ModHG. only, an erroneous version of the Lat. centaurea (as if it were a compound of centum and aurum. It is really Gr. κενταύριον).
# An introduction to linear drawing/Chapter 9

​﻿the point of view V, draw the two lines E V and U V and the point where these two lines are cut at T by the line X 3 raise a second perpendicular till it strikes P on the line E V. On the tops of the perpendiculars X Y and 3,2 finish the dotted arch passing through the point P and you have the perspective width, height, fcc. of the first arch.

### QUESTIONS ON PART II.

* On what does the apparent size of an object depend?
* Is the angle increased or diminished by the distance of the object ?
* When does an object become invisible?
* What is meant by the Vanishing Point?
* What is meant by the Point of Sight?
What is meant by Perspective Drawing? What is meant by the Perspective Plane?
* What are Visual Rays?
* What is the Horizontal Line?
* What is meant by the Centre of the Picture?
* What is the Prime Vertical Line?
* What are the Points of Distance?
* What is the Ground Plane?
* What is the Base Line?
The teacher should now take figure third and ask the name of each line upon it. He should also require each pupil to draw a similar figure, but not of the same dimensions. If the figure be drawn with chalk on a black board before the class, it will be easy to require each pupil to draw a portion of the figure to show that he ​understands the application of the directions given under the figure.
The same course must be pursued with every other figure. By frequently drawing the figures the pupil will be able to answer the question, "How must you proceed in drawing this or that figure?" As, at first, perfect exactness is not required, the necessary knowledge of terms may be acquired by drawings made without instruments.
It will be seen by the examples of Perspective Drawing here given, that the pupil will not need a real Perspective Plane or plate of glass, if he can imagine one to be between his eye and the object; and, as the teacher may vary the exercises ad infinitum, by requiring figures to be drawn of given dimensions, it is unnecessary to give more examples.