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# Ante-Nicene Fathers/Volume III/Apologetic/Apology/Chapter XVII

Chapter XVII.
The object of our worship is the One God, He who by His commanding word, His arranging wisdom, His mighty power, brought forth from nothing this entire mass of our world, with all its array of elements, bodies, spirits, for the glory of His majesty; whence also the Greeks have bestowed on it the name of Κόσμος. The eye cannot see Him, though He is (spiritually) visible. He is incomprehensible, though in grace He is manifested. He is beyond our utmost thought, though our human faculties conceive of Him. He is therefore equally real and great. But that which, in the ordinary sense, can be seen and handled and conceived, is inferior to the eyes by which it is taken in, and the hands by which it is tainted, and the faculties by which it is discovered; but that which is infinite is known only to itself. This it is which gives some notion of God, while yet beyond all our conceptions—our very incapacity of fully grasping Him affords us the idea of what He really is.  He is presented to our minds in His transcendent greatness, as at once known and unknown. And this is the crowning guilt of men, that they will not recognize One, of whom they cannot possibly be ignorant. Would you have the proof from the works of His hands, so numerous and so great, which both contain you and sustain you, which minister at once to your enjoyment, and strike you with awe; or would you rather have it from the testimony of the soul itself? Though under the oppressive bondage of the body, though led astray by depraving customs, though enervated by lusts and passions, though in slavery to false gods; yet, whenever the soul comes to itself, as out of a surfeit, or a sleep, or a sickness, and attains something of its natural soundness, it speaks of God; using no other word, because this is the peculiar name of the true God. “God is great and good”—“Which may God give,” are the words on every lip. It bears witness, too, that God is judge, exclaiming, “God sees,” and, “I commend myself to God,” and, “God will repay me.” O noble testimony of the soul by nature Christian! Then, too, in using such words as these, it looks not to the Capitol, but to the heavens. It knows that there is the throne of the living God, as from Him and from thence itself came down.
* ↑ [Kaye, p. 168. Remarks on natural religion.]
* ↑ [Though we are not by nature good, in our present estate; this is elsewhere demonstrated by Tertullian, as see cap. xviii.]
# Ante-Nicene Fathers/Volume III/Apologetic/Apology/Chapter XX

Chapter XX.
To make up for our delay in this, we bring under your notice something of even greater importance; we point to the majesty of our Scriptures, if not to their antiquity. If you doubt that they are as ancient as we say, we offer proof that they are divine. And you may convince yourselves of this at once, and without going very far. Your instructors, the world, and the age, and the event, are all before you. All that is taking place around you was fore-announced; all that you now see with your eye was previously heard by the ear. The swallowing up of cities by the earth; the theft of islands by the sea; wars, bringing external and internal convulsions; the collision of kingdoms with kingdoms; famines and pestilences, and local massacres, and widespread desolating mortalities; the exaltation of the lowly, and the humbling of the proud; the decay of righteousness, the growth of sin, the slackening interest in all good ways; the very seasons and elements going out of their ordinary course, monsters and portents taking the place of nature’s forms—it was all foreseen and predicted before it came to pass. While we suffer the calamities, we read of them in the Scriptures; as we examine, they are proved. Well, the truth of a prophecy, I think, is the demonstration of its being from above. Hence there is among us an assured faith in regard to coming events as things already proved to us, for they were predicted along with what we have day by day fulfilled. They are uttered by the same voices, they are written in the same books—the same Spirit inspires them. All time is one to prophecy foretelling the future. Among men, it may be, a distinction of times is made while the fulfilment is going on: from being future we think of it as present, and then from being present we count it as belonging to the past. How are we to blame, I pray you, that we believe in things to come as though they already were, with the grounds we have for our faith in these two steps?
# Ante-Nicene Fathers/Volume II/The Pastor of Hermas

The Pastor of Hermas

## Contents

* Introductory Note
* Book First
* Book Second
* Book Third
* Elucidations
# Ante-Nicene Fathers/Volume II/Theophilus to Autolycus

Theophilus to Autolycus.

## Contents

* Book I
* Book II
* Book III
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Gospel of Thomas: Latin Form/Chapter 12

Chapter XII.—How Jesus Was Handed Over to Learn His Letters.
And Joseph, seeing that He had such favour, and that He was increasing in stature, thought it right to take Him to learn His letters. And he handed Him over to another teacher to be taught. And that teacher said to Joseph: What letters dost thou wish me to teach that boy? Joseph answered and said: First teach him the Gentile letters, and then the Hebrew. For the teacher knew that He was very intelligent, and willingly took Him in hand. And writing for Him the first line, which is A and B, he taught Him for some hours. But Jesus was silent, and made him no answer. Jesus said to the master: If thou art indeed a master, and if thou indeed knowest the letters, tell me the power of the A, and I shall tell thee the power of the B. Then His master was filled with fury, and struck Him on the head. And Jesus was angry, and cursed him; and he suddenly fell down, and died.
And Jesus returned home. And Joseph gave orders to Mary His mother, not to let Him go out of the court of his house.

## Footnotes

* ↑ This is his translation of ἐπὶ πολλην ωραν.
* ↑ Here again he makes a mistranslation—δύναμις, fortitudo.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Descent of Christ into Hell: Greek Form/Chapter 8

Chapter 8 (24).
While Hades was thus discoursing to Satan, the King of glory stretched out His right hand, and took hold of our forefather Adam, and raised him. Then turning also to the rest, He said: Come all with me, as many as have died through the tree which he touched: for, behold, I again raise you all up through the tree of the cross. Thereupon He brought them all out, and our forefather Adam seemed to be filled with joy, and said: I thank Thy majesty, O Lord, that Thou hast brought me up out of the lowest Hades. Likewise also all the prophets and the saints said: We thank Thee, O Christ, Saviour of the world, that Thou hast brought our life up out of destruction.
And after they had thus spoken, the Saviour blessed Adam with the sign of the cross on his forehead, and did this also to the patriarchs, and prophets, and martyrs, and forefathers; and He took them, and sprang up out of Hades. And while He was going, the holy fathers accompanying Him sang praises, saying: Blessed is He that cometh in the name of the Lord: Alleluia; to Him be the glory of all the saints.

## Footnotes

* ↑ Ps. lxxxvi. 13.
* ↑ Comp. Ps. ciii. 4.
* ↑ Ps. cxviii. 26.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Descent of Christ into Hell: Greek Form/Chapter 9

Chapter 9 (25).
And setting out to paradise, He took hold of our forefather Adam by the hand, and delivered him, and all the just, to the archangel Michael. And as they were going into the door of paradise, there met them two old men, to whom the holy fathers said: Who are you, who have not seen death, and have not come down into Hades, but who dwell in paradise in your bodies and your souls? One of them answered, and said: I am Enoch, who was well-pleasing to God, and who was translated hither by Him; and this is Helias the Thesbite; and we are also to live until the end of the world; and then we are to be sent by God to withstand Antichrist, and to be slain by him, and after three days to rise again, and to be snatched up in clouds to meet the Lord.

## Footnotes

* ↑ 1 Thess. iv. 17; Rev. xi. 3–12.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Gospel of Thomas: Latin Form
## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Gospel of Thomas: Latin Form/Chapter 1

Latin Form.
Here Beginneth the Treatise of the Boyhood of Jesus According to Thomas.
Chapter I.—How Mary and Joseph Fled with Him into Egypt.
When a commotion took place in consequence of the search made by Herod for our Lord Jesus Christ to kill Him, then an angel said to Joseph: Take Mary and her boy, and flee into Egypt from the face of those who seek to kill Him.  And Jesus was two years old when He went into Egypt.
And as He was walking through a field of corn, He stretched forth His hand, and took of the ears, and put them over the fire, and rubbed them, and began to eat.
And when they had come into Egypt, they received hospitality in the house of a certain widow, and they remained in the same place one year.
And Jesus was in His third year. And seeing boys playing, He began to play with them. And He took a dried fish, and put it into a basin, and ordered it to move about. And it began to move about. And He said again to the fish: Throw out thy salt which thou hast, and walk into the water. And it so came to pass. And the neighbours, seeing what had been done, told it to the widow woman in whose house Mary His mother lived. And as soon as she heard it, she thrust them out of her house with great haste.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Descent of Christ into Hell: Greek Form/Chapter 6

Chapter 6 (22).
Immediately Hades cried out: We have been conquered: woe to us! But who art thou, that hast such power and might? and what art thou, who comest here without sin who art seen to be small and yet of great power, lowly and exalted, the slave and the master, the soldier and the king, who hast power over the dead and the living? Thou wast nailed on the cross, and placed in the tomb; and now thou art free, and hast destroyed all our power.  Art thou then the Jesus about whom the chief satrap Satan told us, that through cross and death thou art to inherit the whole world?
Then the King of glory seized the chief satrap Satan by the head, and delivered him to His angels, and said: With iron chains bind his hands and his feet, and his neck, and his mouth.  Then He delivered him to Hades, and said: Take him, and keep him secure till my second appearing.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Descent of Christ into Hell: Greek Form/Chapter 7

Chapter 7 (23).
And Hades receiving Satan, said to him:  Beelzebul, heir of fire and punishment, enemy of the saints, through what necessity didst thou bring about that the King of glory should be crucified, so that he should come here and deprive us of our power? Turn and see that not one of the dead has been left in me, but all that thou hast gained through the tree of knowledge, all hast thou lost through the tree of the cross: and all thy joy has been turned into grief; and wishing to put to death the King of glory, thou hast put thyself to death. For, since I have received thee to keep thee safe, by experience shalt thou learn how many evils I shall do unto thee. O arch-devil, the beginning of death, root of sin, end of all evil, what evil didst thou find in Jesus, that thou shouldst compass his destruction? how hast thou dared to do such evil? how hast thou busied thyself to bring down such a man into this darkness, through whom thou hast been deprived of all who have died from eternity?
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Gospel of Thomas: Latin Form/Chapter 10

Chapter X.—How Jesus Sowed Wheat.
In the time of sowing, Joseph went out to sow wheat, and Jesus followed him. And when Joseph began to sow, Jesus stretched out His hand, and took as much wheat as He could hold in His fist, and scattered it. Joseph therefore came at reaping-time to reap his harvest. Jesus came also, and collected the ears which He had scattered, and they made a hundred pecks of the best grain; and he called the poor, and the widows, and the orphans, and distributed to them the wheat which He had made. Joseph also took a little of the same wheat, for the blessing of Jesus to his house.

## Footnotes

* ↑ The modius or modium was almost exactly two gallons.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Gospel of Thomas: Latin Form/Chapter 11

Chapter XI.—How Jesus Made a Short Piece of Wood of the Same Length as a Longer One.
And Jesus reached the age of eight years.  Joseph was a master builder, and used to make ploughs and ox-yokes. And one day a rich man said to Joseph: Master, make me a couch, both useful and beautiful. And Joseph was in distress, because the wood which he had brought for the work was too short. And Jesus said to him: Do not be annoyed. Take hold of this piece of wood by one end, and I by the other; I and let us draw it out. And they did so; and immediately he found it useful for that which he wished. And He said to Joseph: Behold, do the work which thou wishest. And Joseph, seeing what He had done, embraced Him, and said: Blessed am I, because God hath given me such a son.

## Footnotes

* ↑ But probably architector here is equal to τέκτων, a carpenter.
* ↑ Perhaps sectum, cut, is the true reading, and not actum.
# Anthology of Modern Slavonic Literature in Prose and Verse/The Artist to the Woman

LUDWIK SZCZEPAŃSKI.
1. THE ARTIST TO THE WOMAN.
Thou art my harp! Beneath the spell I shed Thou dost intone an anthem golden-strained, And thou art all in harmony contained, Of song the living spring and fountain-head.
I rule o'er thee! My heart is moved, and I Unto thy beauty deathlessness bestow, That noble spirits on their knees sink low, Humbly ecstatic as thou soar'st on high.
Demon or angel thou art unto me,— This know: a lotus-flower or frenzy's fount, Where I in thirst and potent yearning turn.
O thou, my ruler and my slave!—with thee Unto the shrine of the ideal I mount, That thou may'st live, my heart thereon I burn.
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# Anthology of Modern Slavonic Literature in Prose and Verse/Songs of the First May-Tide

6. SONGS OF THE FIRST MAY-TIDE.
(v.)
The son of motion, The son of radiance and airy spaces, From his youth in the eddies of life, He, whose heart was bleeding With tenderness and with manly strength, When in the night he stood musing Over the town that has perished, He heard this funeral chant: O miserere, O miserere, Woe worth the land that has perished. . .
Over the silenced homesteads It sang in a graveyard-stillness: O miserere, O miserere. . . The weary, unventuresome and humble Have withdrawn them from life. . . Here in over-eloquent muteness Is the desert of Europe with artless beauty. . . The grass withers, that her bondsmen May be bedded the softer In days and in nights of hunger. . . How rich here the waxing of pine-woods: There is need of coffins for all the people. . . Upon the pigmy acres Is reared only the tillage Of a time of faintness and death. . .
O miserere, O miserere, O miserere. . . Yet twain in this place have splendour: The burials and the sunset. . .
(vi.)
The son of motion, thus hearing, The son of radiance pondered with sorrow: Wherefore doth Europe passionately embrace Only the soothly alive, Only the venturesome, strong and self-certain Peering into the most sequestered corners, Those, scouring the oceans, Those, cruising on tracks of the globe, Those, blithely trafficking with settlements, Those, mustering courage, unshipping wallets of gold Yonder in regions, where the armourers sing Amid passionate roaring of blow-pipes, Where newly-moulded cannon are upreared, Where in havens of war dusky vessels tower aloft?. . .
O, long since was the son of motion witness: That Europe doth paasionate embrace Only those, who in sooth are alive.
Those victorious after dreadful combats, Those, loving fruits of the centuries' lore, Those, who in contest have won them a place,
Yea, if need be, with dagger in hand, Ere the fateful scenes are in action Behind a suddenly-lifted curtain. . .
"Three Chants of To-day and To-morrow" (1905)
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# Anthology of Modern Slavonic Literature in Prose and Verse/Syrmia

LAZA KOSTIĆ.
1. SYRMIA.
Beauteous Syrmia, thou my majestic, Thou knowest naught of craggy immensities: Thou dost not thrust thee in pride to the heavens, Nor proffer thy love unto them, Extending to them thy hands, naked, stone-wrought, In vehement. ecstasy; Thou smilest, thou only smilest. When God created this earth, This buxom damsel, A creature whose heart is of fire, Whose body is of stone and of water, Upon thee, Frushka, he carved this comeliness, Magical lips; Thou smilest, thou only smilest. This peerless smiling, When for the first time heaven beheld it, Downright I perceive how in enchantment He opens his breast in its glory, And showers upon thee rapturous blessing, Lordliest lineage of his paradise, Offspring of love, angel of passion, Wine; Downright I perceive, how he vaunts to thee his paradise,
How he proffers it thee, This bounty withheld by godly caprice, That of itself but moulders, Unbeheld, unenjoyed and unglorified, How he proffers it thee, And thou smilest, thou only smilest; And when thou art perceived from the midst of paradise By that ancient tree, Of every apple the forebear, Earliest saint and earliest sinner, Its wound was opened Beneath that single dissevered offshoot, And it quivered. Apples are shaken over thee And in every dimple Singly is scattered The forbidden fruit. In every valley of thine singly is scattered A cloister glistening. Unto thy lips the fruits are clinging; Is haply the fruit forbidden eke to thee? Ha, scion of Tantalus, Frushka the Tantalide!— Worms devour it, spectral worms,—and thou? Thou smilest, thou only smilest!
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# Anthology of Modern Slavonic Literature in Prose and Verse/Tempest

2. TEMPEST.
Roar, spring-tide tempest! Bellow, din, Thy thousand hoofs shall clatter! Roar on in sorrow, headstrong grief,— Thy woe is a goodly matter.
Spur on the clouds and trample the wood, Canter over the river. Dazingly every buffet of thine In my every vein shall quiver.
As brothers we sink to watery depths From heaven at our sorrow's lashing. Destroying and rending, leap by leap, Brothers akin we are crashing,— And we know not whither and why.
"Anguish and Hope" (1912).
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# Anthology of Modern Slavonic Literature in Prose and Verse/Song of the Night Mists

* related portals: Modern texts.
* sister projects: Wikidata item.
KAZIMIERZ PRZERWA-TETMAJER.
1. SONG OF THE NIGHT MISTS.
Softly, softly, let us wake not streams that in the valley sleep, Let us with the wind dance gently o'er the spaces wide and deep. Let us like a mighty garland round the moon ourselves entwine, That our bodies, filled with radiance, in a rainbow-hue may shine. Let us quaff the roar of torrents that are merged into the lake, And the gentle noise of firs and of the pine-trees in the brake. Balmy scent of blossoms blooming on the mountains let us drink; Filled with music, fragrance, colour, let us rise to heaven's brink. Softly, softly, let us wake not streams that in the valley sleep, Let us with the wind dance gently o'er the spaces wide and deep.
Lo, a star falls!—Let us fly and hold it fast in our embrace, Let us fly to greet it, ere 'tis shattered, leaving not a trace. ith the milky down, the filmy coat of darkness let us play, With the plumage of the night-owls wheeling upwards and away. Let us speed to catch the flitter-mouse, so softly flying past, E'en as we, and in our tiny meshes let us hold him fast. Let us flit from peak to peak, like to gently swaying bridges. By the shafts of starlight fastened to the corners of the ridges. And upon them rests the wind that for a moment bates its soaring, Ere afresh it rends us down and drives us onward, dancing, roaring!
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# Anthology of Modern Slavonic Literature in Prose and Verse/The Advent of Spring in the South

* related portals: Czech literature, Modern texts.
* related authors: Charles IV, Petrarch.
ARNE NOVÁK: THE ADVENT OF SPRING IN THE SOUTH.
AN IMAGINARY CONVERSATION.
(The scene is in the Corte Reale at Mantua on a late afternoon in November, 1354. Charles IV. meets with Petrarch, who is reading a book as he passes across the court.)
(They both go out in silence).
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# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily III/Chapter 9

Chapter IX.—Uncertainty of the Scriptures.
“Worthy, therefore, of rejection is every one who is willing so much as to hear anything against the monarchy of God; but if any one dares to hear anything against God, as trusting in the Scriptures, let him first of all consider with me that if any one, as he pleases, form a dogma agreeable to himself, and then carefully search the Scriptures, he will be able to produce many testimonies from them in favour of the dogma that he has formed. How, then, can confidence be placed in them against God, when what every man wishes is found in them?
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily IV/Chapter 1

Homily IV.
Chapter I.—Bernice’s Hospitality.
Thus I Clement, departing from Cæsarea Stratonis, together with Nicetas and Aquila, entered into Tyre of Phœnicia; and according to the injunction of Peter, who sent us, we lodged with Bernice, the daughter of Justa the Canaanitess. She received us most joyfully; and striving with much honour towards me, and with affection towards Aquila and Nicetas, and speaking freely as a friend, through joy she treated us courteously, and hospitably urged us to take bodily refreshment. Perceiving, therefore, that she was endeavouring to impose a short delay upon us, I said: “You do well, indeed, to busy yourself in fulfilling the part of love; but the fear of our God must take the precedence of this. For, having a combat on hand on behalf of many souls, we are afraid of preferring our own ease before their salvation.

## Footnotes

* ↑ [In the Recognitions (iv. 1) mention is made of Clement and others accompanying Peter to Dora, Ptolemais, Tyre, Sidon, and Berytus (Beyrout), but no record is made of any discourses. In Homilies IV.–VII. the details of this journey are given, but with variation in some particulars. These Homilies are peculiar, in form, to this work; but much of the matter occurs in the Recognitions, in the final discussion with the father of Clement.—R.]