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# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter LX

Chapter LX.
Celsus, however, suspecting that the tendency of such teaching as he here gives is to lead to magic, and dreading that harm may arise from these statements, adds: “Care, however, must be taken lest any one, by familiarizing his mind with these matters, should become too much engrossed with them, and lest, through an excessive regard for the body, he should have his mind turned away from higher things, and allow them to pass into oblivion. For perhaps we ought not to despise the opinion of those wise men who say that most of the earth-demons are taken up with carnal indulgence, blood, odours, sweet sounds, and other such sensual things; and therefore they are unable to do more than heal the body, or foretell the fortunes of men and cities, and do other such things as relate to this mortal life.” If there is, then, such a dangerous tendency in this direction, as even the enemy of the truth of God confesses, how much better is it to avoid all danger of giving ourselves too much up to the power of such demons, and of becoming turned aside from higher things, and suffering them to pass into oblivion through an excessive attention to the body; by entrusting ourselves to the Supreme God through Jesus Christ, who has given us such instruction, and asking of Him all help, and the guardianship of holy and good angels, to defend us from the earth-spirits intent on lust, and blood, and sacrificial odours, and strange sounds, and other sensual things! For even, by the confession of Celsus, they can do nothing more than cure the body. But, indeed, I would say that it is not clear that these demons, however much they are reverenced, can even cure the body.  But in seeking recovery from disease, a man must either follow the more ordinary and simple method, and have recourse to medical art; or if he would go beyond the common methods adopted by men, he must rise to the higher and better way of seeking the blessing of Him who is God over all, through piety and prayers.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter LVIII

Chapter LVIII.
Celsus goes on to say: “Let any one inquire of the Egyptians, and he will find that everything, even to the most insignificant, is committed to the care of a certain demon. The body of man is divided into thirty-six parts, and as many demons of the air are appointed to the care of it, each having charge of a different part, although others make the number much larger. All these demons have in the language of that country distinct names; as Chnoumen, Chnachoumen, Cnat, Sicat, Biou, Erou, Erebiou, Ramanor, Reianoor, and other such Egyptian names. Moreover, they call upon them, and are cured of diseases of particular parts of the body.  What, then, is there to prevent a man from giving honour to these or to others, if he would rather be in health than be sick, rather have prosperity than adversity, and be freed as much as possible from all plagues and troubles?”  In this way, Celsus seeks to degrade our souls to the worship of demons, under the assumption that they have possession of our bodies, and that each one has power over a separate member. And he wishes us on this ground to put confidence in these demons of which he speaks, and to serve them, in order that we may be in health rather than be sick, have prosperity rather than adversity, and may as far as possible escape all plagues and troubles. The honour of the Most High God, which cannot be divided or shared with another, is so lightly esteemed by him, that he cannot believe in the ability of God, if called upon and highly honoured, to give to those who serve Him a power by which they may be defended from the assaults directed by demons against the righteous. For he has never beheld the efficacy of those words, “in the name of Jesus,” when uttered by the truly faithful, to deliver not a few from demons and demoniacal possessions and other plagues.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter LV

Chapter LV.
Celsus goes on to say: “They must make their choice between two alternatives. If they refuse to render due service to the gods, and to respect those who are set over this service, let them not come to manhood, or marry wives, or have children, or indeed take any share in the affairs of life; but let them depart hence with all speed, and leave no posterity behind them, that such a race may become extinct from the face of the earth. Or, on the other hand, if they will take wives, and bring up children, and taste of the fruits of the earth, and partake of all the blessings of life, and bear its appointed sorrows (for nature herself hath allotted sorrows to all men; for sorrows must exist, and earth is the only place for them), then must they discharge the duties of life until they are released from its bonds, and render due honour to those beings who control the affairs of this life, if they would not show themselves ungrateful to them. For it would be unjust in them, after receiving the good things which they dispense, to pay them no tribute in return.” To this we reply, that there appears to us to be no good reason for our leaving this world, except when piety and virtue require it; as when, for example, those who are set as judges, and think that they have power over our lives, place before us the alternative either to live in violation of the commands of Jesus, or to die if we continue obedient to them. But God has allowed us to marry, because all are not fit for the higher, that is, the perfectly pure life; and God would have us to bring up all our children, and not to destroy any of the offspring given us by His providence. And this does not conflict with our purpose not to obey the demons that are on the earth; for, “being armed with the whole armour of God, we stand” as athletes of piety against the race of demons that plot against us.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter LVI

Chapter LVI.
Although, therefore, Celsus would, in his own words, “drive us with all haste out of life,” so that “such a race may become extinct from the earth;” yet we, along with those who worship the Creator, will live according to the laws of God, never consenting to obey the laws of sin. We will marry if we wish, and bring up the children given to us in marriage; and if need be, we will not only partake of the blessings of life, but bear its appointed sorrows as a trial to our souls. For in this way is divine Scripture accustomed to speak of human afflictions, by which, as gold is tried in the fire, so the spirit of man is tried, and is found to be worthy either of condemnation or of praise. For those things which Celsus calls evils we are therefore prepared, and are ready to say, “Try me, O Lord, and prove me; purge my reins and my heart.” For “no one will be crowned,” unless here upon earth, with this body of humiliation, “he strive lawfully.” Further, we do not pay honours supposed to be due to those whom Celsus speaks of as being set over the affairs of the world. For we worship the Lord our God, and Him only do we serve, and desire to be followers of Christ, who, when the devil said to Him, “All these things will I give thee if thou wilt fall down and worship me,” answered him by the words, “Thou shalt worship the Lord thy God, and Him only shalt thou serve.” Wherefore we do not render the honour supposed to be due to those who, according to Celsus, are set over the affairs of this world; for “no man can serve two masters,” and we “cannot serve God and mammon,” whether this name be applied to one or more.  Moreover, if any one “by transgressing the law dishonours the lawgiver,” it seems clear to us that if the two laws, the law of God and the law of mammon, are completely opposed to each other, it is better for us by transgressing the law of mammon to dishonour mammon, that we may honour God by keeping His law, than by transgressing the law of God to dishonour God, that by obeying the law of mammon we may honour mammon.
* ↑ Ps. xxvi. 2.
* ↑ 2 Tim. ii. 5.
* ↑ Matt. iv. 9, 10.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter LVII

Chapter LVII.
Celsus supposes that men “discharge the duties of life until they are loosened from its bonds,” when, in accordance with commonly received customs, they offer sacrifices to each of the gods recognised in the state; and he fails to perceive the true duty which is fulfilled by an earnest piety. For we say that he truly discharges the duties of life who is ever mindful who is his Creator, and what things are agreeable to Him, and who acts in all things so that he may please God. Again, Celsus wishes us to be thankful to these demons, imagining that we owe them thank-offerings. But we, while recognising the duty of thankfulness, maintain that we show no ingratitude by refusing to give thanks to beings who do us no good, but who rather set themselves against us when we neither sacrifice to them nor worship them. We are much more concerned lest we should be ungrateful to God, who has loaded us with His benefits, whose workmanship we are, who cares for us in whatever condition we may be, and who has given us hopes of things beyond this present life.  And we have a symbol of gratitude to God in the bread which we call the Eucharist. Besides, as we have shown before, the demons have not the control of those things which have been created for our use; we commit no wrong, therefore, when we partake of created things, and yet refuse to offer sacrifices to beings who have no concern with them. Moreover, as we know that it is not demons, but angels, who have been set over the fruits of the earth, and over the birth of animals, it is the latter that we praise and bless, as having been appointed by God over the things needful for our race; yet even to them we will not give the honour which is due to God. For this would not be pleasing to God, nor would it be any pleasure to the angels themselves to whom these things have been committed. Indeed, they are much more pleased if we refrain from offering sacrifices to them than if we offer them; for they have no desire for the sacrificial odours which rise from the earth.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter LII

Chapter LII.
For we who have been persuaded by many, yea by innumerable, arguments to lead a Christian life, are especially anxious to bring all men as far as possible to receive the whole system of Christian truth; but when we meet with persons who are prejudiced by the calumnies thrown out against Christians, and who, from a notion that Christians are an impious people, will not listen to any who offer to instruct them in the principles of the divine word, then, on the common principles of humanity, we endeavour to the best of our ability to convince them of the doctrine of the punishment of the wicked, and to induce even those who are unwilling to become Christians to accept that truth. And we are thus anxious to persuade them of the rewards of right living, when we see that many things which we teach about a healthy moral life are also taught by the enemies of our faith. For you will find that they have not entirely lost the common notions of right and wrong, of good and evil. Let all men, therefore, when they look upon the universe, observe the constant revolution of the unerring stars, the converse motion of the planets, the constitution of the atmosphere, and its adaptation to the necessities of the animals, and especially of man, with all the innumerable contrivances for the well-being of mankind; and then, after thus considering the order of the universe, let them beware of doing ought which is displeasing to the Creator of this universe, of the soul and its intelligent principle; and let them rest assured that punishment shall be inflicted on the wicked, and rewards shall be bestowed upon the righteous, by Him who deals with every one as he deserves, and who will proportion His rewards to the good that each has done, and to the account of himself that he is able to give. And let all men know that the good shall be advanced to a higher state, and that the wicked shall be delivered over to sufferings and torments, in punishment of their licentiousness and depravity, their cowardice, timidity, and all their follies.
# Anthology of Modern Slavonic Literature in Prose and Verse/Quaffing the Storm

2. QUAFFING THE STORM.
The enkindled storm swept ragingly into the great forest And the forest stirred aquiver and sang With gloomy voices As when time in chaos began. All trees clenched themselves in violence, in strife, An eagle the forest became, Beating its pinions before avenging wrath of the storm Aloft to the richly-clad vault. Drunken with wild joy
In a fluttering cloak I strained unto the gloom And upraised a melody from my breast, As the storm did the forest in enraptured shouting. In wild fire my arms outstretched themselves, Vehemently clutched the dancing turmoil And snatched it close to my throbbing breast So that my heart and the forest Beat wild and dark in a single stormy pulsing.— With my time-old abode in my arms I slowly glided into all my dark life, Deep, ever deeper, from abyss to abyss And through all reeling abysses, So that I saw myself swimming, creeping, and growling again, As at the dark beginning of time. As I sank down, my head was bowed Heavily upon the rim of Being, My mouth foamed, And twitched with a crazed smile of weeping,— For wormwood of life and power of the storm it had drunk. And like a dying lover Whose last thoughts gorge bleeding on his love, So my thoughts clutched storm and forest And were engulfed. . .
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# Anthology of Modern Slavonic Literature in Prose and Verse/Official Soirée at Prince X's

2. OFFICIAL SOIRÉE AT PRINCE X's.
The prince bids welcome. Sombre garments mate With flash of uniforms. All ranks are here. Some stand in clusters, others sit in state; Flunkeys with wine and lemonade appear . . . Heels click and clash. See some bald baron prate His tittle-tattle. Laughter. Some get clear In starving pangs, some empty many a plate— Cigars cram someone's pockets at the rear.
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# Anthology of Modern Slavonic Literature in Prose and Verse/On the Lonely Road

2. ON THE LONELY ROAD.
On my spirit's chords thy fingers Thou, O tempest, lay. The dream that 'mid deep water lingers, 'Mid bright dawning, play.
Play the strains from pasture streaming, From the drowsy pines; Play what in misty chasm dreaming Round the rainbow twines.
What most calm, most hid, is vanished To some secret lair, Tempest, what is farthest banished, To my spirit bear.
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# Anthology of Modern Slavonic Literature in Prose and Verse/Preface

PREFACE
The bulk of this Anthology has been selected from translations which have been accumulating for several years. My aim has been to include what is most typically racial; but what is most typically racial is not always the most adapted for translation. In making my choice of material, this was one of the difficulties I had to deal with. It was less acute in the prose section; but on the other hand, this section presented certain other obstacles of its own. The first arose from the need of finding short prose works complete in themselves. Only twice (with Reymont and Machar) did I deviate from this principle, and even in these two cases the reader will find that each of the extracts chosen, although part of a longer work, formean organic whole. The second obstacle was due to the purely practical diffculty, under present conditions, of obtaining the necessary books. To take a particular instance, this accounts for the scanty manner in which Southern Slav prose is represented. It is hoped, however, that such gaps as these (and perhaps ​the many others) may be filled in later when circumstances are more favourable.
The word "modern" has been interpreted usually from a chronological point of view. In many cases its application to style and tendency followed as a matter of course. There are a few obvious exceptions. Thus, Prešern died in 1849. Shevtchenko's poems date back more than half a century. The "Ode to Slavdom" by Preradović was written in 1865. In all these cases my choice is justified, I think, by the racial criterion I have mentioned. But for the most part, the chronological standard has been adhered to. About three in four of the writers represented are still alive.
Ever since I began to arrange my material, I have had the considerable advantage of frequent consultations with Mr. Janko Lavrin. Indeed, I believe it is due to his suggestion that this work has assumed its present form. For that definite service, together with a great deal of personal encouragement which cannot be precisely indicated, I here express my gratitude, although it cannot but fall far short of what is due. P. Selver.
London, April, 1918.
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1970, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 53 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.
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# Anthology of Modern Slavonic Literature in Prose and Verse/Part I. Prose

PART I.
PROSE.
# Anthology of Modern Slavonic Literature in Prose and Verse/Part II. Poetry

PART II.
POETRY.
# Anthology of Modern Slavonic Literature in Prose and Verse/Poland

SERGEY GORODETSKY.
POLAND.
O sister mine, unknown to me, Whom yet I loved since long ago! Westward from Poland's pyre I see A kindred flame is set aglow.
The world is lit by Slavdom's pyre, Which scarce enkindled, blinds the sight. 'Mid Slavdom's calm a festive fire Of coming strength flings out its light.
Where it bursts forth,—the Pole is there; The Russian,—where in depths it strays; But by one lightning-flash they bear Into the gloom an age-long blaze.
Thou, Poland, Slavdom's arrow art; I see the bow-string tensely spanned; Quiver, where dearth has ne'er a part, And wrath of God's extended hand.
Poland, to thee I am akin! The fire of headstrong dreams, the trust In fiery destiny shall win Its all,—or sink amid the dust!
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# Anthology of Modern Slavonic Literature in Prose and Verse/On the Hill-Side

ANTONÍN SOVA.
1. ON THE HILL-SIDE.
Here is the sweetest grass-plot for a bed, In softest lethargy to close the eyes, On naught to brood, nor yearn, but let the head Droop in the grassy couch. . . Like wreckage flies A huddled clot of clouds, that yonder soar Behind the mountain's ridge. . . All lulls thee here, Insects adrone, grass, plant-steme bending o'er, The flight of sluggish moths. . . To thee appear Gleams as from waters, with a radiant leap. And by thy head there stands a calm unknown. Thou feel'st 'tis wondrous with the dead to sleep, For Earth has cradle-ditties of her own!
"From My Country" (1893).
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# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily IV/Chapter 17

Chapter XVII.—“Their Makers are Like Unto Them.”
“You will hold it reasonable for ignorant men to be moderately indignant at these fancies. But what must we say to the learned, some of whom, professing themselves to be grammarians and sophists, affirm that these acts are worthy of gods? For, being themselves incontinent, they lay hold of this mythical pretext; and as imitators of the gods, they practise unseemly things with freedom.

## Footnotes

* ↑ Lit. “of those who are superior or better.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily IV/Chapter 18

Chapter XVIII.—Second Nature.
“On this account, they who live in the country sin much less than they do, not having been indoctrinated in those things in which they have been indoctrinated who dare do these things, having learned from evil instruction to be impious. For they who from their childhood learn letters by means of such fables, while their soul is yet pliant, engraft the impious deeds of those who are called gods into their own minds; whence, when they are grown up, they ripen fruit, like evil seeds cast into the soul. And what is worst of all, the rooted impurities cannot be easily cut down, when they are perceived to be bitter by them when they have attained to manhood. For every one is pleased to remain in those habits which he forms in childhood; and thus, since custom is not much less powerful than nature, they become difficult to be converted to those good things which were not sown in their souls from the beginning.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily IV/Chapter 2

Chapter II.—Simon’s Practices.
“For we hear that Simon the magician, being worsted at Cæsarea in the discussion with our lord Peter, immediately hastened hither, and is doing much mischief. For he is slandering Peter, in opposition to truth, to all the adversaries, and stealing away the souls of the multitude. For he being a magician, calls him a magician; and he being a deceiver, proclaims him as a deceiver. And although in the discussions he was beaten in all points, and fled, yet he says that he was victorious; and he constantly charges them that they ought not to listen to Peter,—as if, forsooth, he were anxious that they may not be fascinated by a terrible magician.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily IV/Chapter 21

Chapter XXI.—Evils of Adultery.
“But why, it is said, if a man is ignorant of his wife’s being an adulteress, is he not indignant, enraged, distracted? why does he not make war? Thus these things are not evil by nature, but the unreasonable opinion of men make them terrible. But I say, that even if these dreadful things do not occur, it is usual for a woman, through association with an adulterer, either to forsake her husband, or if she continue to live with him, to plot against him, or to bestow upon the adulterer the goods procured by the labour of her husband; and having conceived by the adulterer while her husband is absent, to attempt the destruction of that which is in her womb, through shame of conviction, and so to become a child-murderer; or even, while destroying it, to be destroyed along with it. But if while her husband is at home she conceives by the adulterer and bears a child, the child when he grows up does not know his father, and thinks that he is his father who is not; and thus he who is not the father, at his death leaves his substance to the child of another. And how many other evils naturally spring from adultery! And the secret evils we do not know. For as the mad dog destroys all that he touches, infecting them with the unseen madness, so also the hidden evil of adultery, though it be not known, effects the cutting off of posterity.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily IV/Chapter 22

Chapter XXII.—A More Excellent Way.
“But let us pass over this now. But this we all know, that universally men are beyond measure enraged on account of it, that wars have been waged, that there have been overthrows of houses, and captures of cities, and myriads of other evils. On this account I betook myself to the holy God and law of the Jews, putting my faith in the well-assured conclusion that the law has been assigned by the righteous judgment of God, and that the soul must at some time receive according to the desert of its deeds.”