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# Ante-Nicene Fathers/Volume III/Anti-Marcion/On the Resurrection of the Flesh/XLIII

Chapter XLIII.—No Disparagement of Our Doctrine in St. Paul’s Phrase, Which Calls Our Residence in the Flesh Absence from the Lord.
In the same way, when he says, “Therefore we are always confident, and fully aware, that while we are at home in the body we are absent from the Lord; for we walk by faith, not be sight,” it is manifest that in this statement there is no design of disparaging the flesh, as if it separated us from the Lord. For there is here pointedly addressed to us an exhortation to disregard this present life, since we are absent from the Lord as long as we are passing through it—walking by faith, not by sight; in other words, in hope, not in reality. Accordingly he adds: “We are indeed confident and deem it good rather to be absent from the body, and present with the Lord;” in order, that is, that we may walk by sight rather than by faith, in realization rather than in hope. Observe how he here also ascribes to the excellence of martyrdom a contempt for the body. For no one, on becoming absent from the body, is at once a dweller in the presence of the Lord, except by the prerogative of martyrdom, he gains a lodging in Paradise, not in the lower regions. Now, had the apostle been at a loss for words to describe the departure from the body? Or does he purposely use a novel phraseology? For, wanting to express our temporary absence from the body, he says that we are strangers, absent from it, because a man who goes abroad returns after a while to his home. Then he says even to all: “We therefore earnestly desire to be acceptable unto God, whether absent or present; for we must all appear before the judgment-seat of Christ Jesus.” If all of us, then all of us wholly; if wholly, then our inward man and outward too—that is, our bodies no less than our souls. “That every one,” as he goes on to say, “may receive the things done in his body, according to that he hath done, whether it be good or bad.” Now I ask, how do you read this passage? Do you take it to be confusedly constructed, with a transposition of ideas? Is the question about what things will have to be received by the body, or the things which have been already done in the body? Well, if the things which are to be borne by the body are meant, then undoubtedly a resurrection of the body is implied; and if the things which have been already done in the body are referred to, (the same conclusion follows): for of course the retribution will have to be paid by the body, since it was by the body that the actions were performed. Thus the apostle’s whole argument from the beginning is unravelled in this concluding clause, wherein the resurrection of the flesh is set forth; and it ought to be understood in a sense which is strictly in accordance with this conclusion.

## Footnotes

* ↑ 2 Cor. v. 6, 7.
* ↑ Ver. 8.
* ↑ Comp. his De Anima, c. lv. [Elucidation III.]
* ↑ 2 Cor. v. 9, 10.
* ↑ 2 Cor. v. 10.
* ↑ Per hyperbaton.
# Atharva-Veda Samhita/Book XIX/Hymn 12

12. For success and long life.
[Brahman (çāntikāmaḥ).—ekarcam. sāumyam. trāiṣṭubham.]
The hymn, or verse, is wanting in Pāipp. Its first half is identical with RV. x. 172. 4; its second half, with RV. vi. 17. 15 (also SV. i. 454). It is reckoned as a çanti-hymn, and used as such in company with the hymns that precede it ⌊see note to Kāuç. 9. 7⌋.
Translated: Griffith, ii. 273; and by the RV. translators.
1. The dawn, with nobleness, makes the darkness roll together [and] away on her sister's track; therewith may we win the prize (vā́ja) set by the gods; may we revel, living a hundred winters, rich in heroes.
The sense of the first half-verse is difficult and doubtful. Ápa in a is really an emendation ⌊following RV.⌋, all our mss. ⌊save B., which has áṣaḥ⌋, and very nearly all SPP's (only one has ápa ⌊and one, apá⌋) reading instead ápaḥ; the comm. has apa. Half ⌊of SPP's authorities, and one or two of W's⌋ give in b suyātátā. The comm. amuses himself with etymologizing svasṛ as svayant eva sāriṇī.
# Atharva-Veda Samhita/Book XIX/Hymn 14

14. For safety.
[Atharvan.—ekarcam . dyāvāpṛthivīyam. trāiṣṭubham.]
This hymn is not found in Pāipp. It and the one following are included in the abhaya gaṇa (note to Kāuç. 16. 8).
Translated: Griffith, ii. 274. Griffith calls it a "hymn after victory" and refers tvā to the conquered enemy.
1. Here have I come up to a better stop (avasā́na); heaven-and-earth have been propitious to me; let the directions be for me free from rivals; we verily hate thee not; be there fearlessness for us.
The mss. read in a uchréyas (p. ut॰çréyaḥ); very possibly the true reading would be u çréyas. The pada-text fail to divide avasā́nam (it should be ava॰sā́nam, and this SPP. reads by emendation). Some mss. read te for me in b. Some of ours combine at the end no ‘stu. Āp. vi. 29. 1 has a corresponding passage: idaṁ çreyo ‘vasanaṁ yad āgāṁ syone me dyāvāpṛthivī abhūtām: anamīvāḥ pradīçaḥ santu makyam: gomad...svāhe ’ty avasite juhoti: cf. also Āp. xiii. 25. 3.
# Atharva-Veda Samhita/Book XIX/Hymn 18

18. For protection: to various gods.
[Atharvan.—daçaham. pratyṛcam mantroktadevatyam. dvāipadam: 1, 8. sāmnī triṣṭubh; 2-6. ārcy anuṣṭubh (5. samrāj ⌊intending svarāj?⌋); 7, 9, 10. prājāpatyā triṣṭubh.]
⌊Prose.⌋ ⌊Not found in Pāipp.⌋ See note to the preceding hymn ⌊for ritual uses⌋. The gods etc. are throughout the same as in that hymn. ⌊The two hymns are closely accordant in general and special peculiarities of structure.⌋ ⌊A similar passage is found at MS. i. 5. 4, p. 71$^{9-15}$, as W. notes in the Collation Book: he also says "cf. K. vii. 2." AV. v. 10 presents some analogies with our hymn, and iv. 40 still more.⌋
Translated: Griffith, ii. 277.
1. Let those malignants (aghāyú) who shall attack (abhi-dās) me from the eastern quarter come upon (ṛch) Agni with (-vant) the Vasus.
The comm. has the more regular vasumantam. All the mss., and the comm., have at the end of all the verses ‘bhidā́sāt, which SPP. accordingly retains; our edition makes the absolutely necessary emendation to -sān. ⌊Is -dā́sāt a faulty reminiscence of AV. v. 10?⌋ Most of the saṁhitā-mss. also accent diçó ‘bhi-. Some of the mss. leave té unaccented. 'With' is represented throughout the hymn by -vant or -mant, not by the instrumental case. As usual, ṛch signifies a coming into hostile or detrimental contact or collision. ⌊W. interlines "run against" as alternative for "come upon."⌋
​2. Let those malignants who shall attack me from that quarter come upon Vāyu with the atmosphere.
3. Let those malignants who shall attack me from the southern quarter come upon Soma with the Rudras.
4. Let those malignants who shall attack me from that quarter come upon Varuṇa with the Ādityas.
The Anukr. ought properly to call this verse bhurij.
5. Let those malignants who shall attack me from the western quarter come upon the sun with heaven-and-earth.
⌊The accent of dyā́vā- is noted by W., Skt. Gram. §94 b.⌋
6. Let those malignants who shall attack me from that quarter come upon the waters with the herbs.
7. Let those malignants who shall attack me from the northern quarter come upon Viçvakarman with the seven seers.
In our text there has dropped out an accent-sign under va before údīcyā.
8. Let those malignants who shall attack me from that quarter come upon Indra with the Maruts.
9. Let those malignants who shall attack me from the fixed quarter come upon Prajāpati with generative qualities.
10. Let those malignants who shall attack me from the upward quarter come upon Bṛihaspati with all the gods.
Verse 8 is properly bhurij (23 syllables). Verses 9 and 10 are each properly of 27 syllables; but by restoring elided initial a here and there (with regard to which the Anukr. appears to acknowledge no rule) the meters as defined can be made out.
# Atharva-Veda Samhita/Book XIX/Hymn 16

16. For safety and protection.
[Atharvan.—tṛcam.* mantroktabahudevatyam. 1. anuṣṭubh; 2.3-av. 7-p. bṛhatīgarbhā ’tiçakvarī.⌋ *⌊So the London ms.; the Berlin ms. says in fact dvyṛcam: see under vs. 2.⌋
This and the following hymns, to 23 inclusive, are wanting in Pāipp. The comm. has 16-19 used in the night, in a ceremony to be performed by the purohita, on the entrance of a king into his sleeping-house (according to Pariçiṣṭa iv. 5). The hymn is repeated below as 27. 14, 15.
Translated: Griffith, ii. 276.
1. Freedom from rivals in front, behind us [is] fearlessness made; Savitar [protect] me on the south, the lord of Çachī me on the north.
The comm. takes kṛtám in b as 2d du. impv., = kurutam, in spite of the accent, trying to find a dual subject in the two gods mentioned in c, d; and SPP., in obedience to this, even reads kṛtam, although twelve of his thirteen authorities (with all of ours) have kṛtám, the thirteenth evidently disagreeing with the rest purely by the accidental omission of an accent-mark.* It would not be impossible to take mā in c and d as object of dakṣiṇatás and uttarā́t. *⌊For the use of kṛtám (the participle), cf. tāír me kṛtáṁ svastyáyanam, above, 9. 12 c.—In his Collation Book, W. refers to RV. khila, 3. 4, which reads asapatnám purástān naḥ çiváṁ dakṣíṇataḥ kṛdhi: abháyaṁ sátatam paçcā́d bhadrám uttarató gṛhé.
2. From the sky let the Ādityas defend me; from the earth let the fires defend; let Indra-and-Agni defend me in front; let the Açvins yield (yam) refuge round about; crosswise let the inviolable [cow], let Jātavedas, defend [me]; let the being-makers be my defense (várman) on all sides.
The Anukr. in its metrical definition treats this all as one verse, and the same treatment is implied by the summation at the end of the amivāka (see p. 928); but the comm. and one of our mss. make what follows the second avasāna into a separate or ​third verse; ⌊a like contradiction obtains as between the Anukr. and the comm. in the repeated passage, below, 27. 14, 15 (see the note); here, moreover, as noted above, the mss. of the Anukr. are at variance as to whether the hymn is to be reckoned as of 2 vss. or of 3⌋. The addition of bṛhatīgarbhā to the metrical definition is quite uncalled-for; ⌊doubtless because pāda b scans better as 8 syllables than as 9: no less uncalled-for is the addition of saptapadā, unless, dividing what follows the second avasāna into 3 pādas, we begin the seventh with an enclitic⌋.
# Atharva-Veda Samhita/Book XIX/Hymn 1

1. With an oblation for confluence.
[Brahman.—⌊tṛcam.⌋ yājñikam; cāndramasam. ānuṣṭubham: 1, 2. pathyābṛhatyāu; 3. pan̄kti.]
The hymn is found also in Pāipp. xix. (the order of vss. 2 and 3 being inverted). It resembles i. 15, and, as it has the same pratīka of the first verse, the comm. maintains that it may be used along with or instead of that hymn where the latter is quoted (Kāuç. 19. 4, and Nakṣ. K. 20). ⌊C.f. also note to Kāuç. 19. 1.⌋
Translated: Griffith, ii. 259.
1. Together, together let the rivers flow, together the winds, together the birds; increase ye this sacrifice, O songs (gír); I make offering with an oblation of confluence.
The first half-verse is nearly identical with i. 15. 1 a, b; the third pāda, nearly with i. 15. 2 c; the last pāda, with i. 15. 1 d; ii. 26. 3 d. The translation implies giras, voc., in this verse and the next; it is read by the mss. almost without exception, and so by SPP's text; also in i. 15. 2. Ppp. reads in a sravanti sindhavaḥ.
2. This sacrifice do ye aid, O offerings (hóma); this one, ye also that flow together: increase ye this sacrifice, O songs; I make offering with an oblation of confluence.
SPP. reads in a hómās, with all the mss., but our emendation to homās is evidently demanded by the sense; the comm. also understands the word as vocative. Ppp. reads homā yajña pacate idaṁ, and uses the last half of vs. 3 as refrain, instead of that of vs. 1.
​3. Form by form, vigor (váyas) by vigor—taking hold together I embrace him: let the four quarters increase this sacrifice; I make offering with an oblation of confluence.
The comm. understands the sacrificer by enam in b. ⌊In c, cátasraḥ is metrically and otherwise superfluous.⌋
The metrical definitions given by the Anukr. for this hymn are of no value; the first two are inexact even as regards a mechanical count of syllables.
# Ante-Nicene Fathers/Volume III/Apologetic/On Idolatry/Concerning Private Festivals

Chapter XVI.—Concerning Private Festivals.
Touching the ceremonies, however, of private and social solemnities—as those of the white toga, of espousals, of nuptials, of name-givings—I should think no danger need be guarded against from the breath of the idolatry which is mixed up with them. For the causes are to be considered to which the ceremony is due. Those above-named I take to be clean in themselves, because neither manly garb, nor the marital ring or union, descends from honours done to any idol. In short, I find no dress cursed by God, except a woman’s dress on a man: for “cursed,” saith He, “is every man who clothes himself in woman’s attire.” The toga, however, is a dress of manly name as well as of manly use. God no more prohibits nuptials to be celebrated than a name to be given. “But there are sacrifices appropriated to these occasions.” Let me be invited, and let not the title of the ceremony be “assistance at a sacrifice,” and the discharge of my good offices is at the service of my friends. Would that it were “at their service” indeed, and that we could escape seeing what is unlawful for us to do. But since the evil one has so surrounded the world with idolatry, it will be lawful for us to be present at some ceremonies which see us doing service to a man, not to an idol. Clearly, if invited unto priestly function and sacrifice, I will not go, for that is service peculiar to an idol; but neither will I furnish advice, or expense, or any other good office in a matter of that kind. If it is on account of the sacrifice that I be invited, and stand by, I shall be partaker of idolatry; if any other cause conjoins me to the sacrificer, I shall be merely a spectator of the sacrifice.

## Footnotes

* ↑ Tertullian should have added, “and a man’s on a woman.” See Deut. xxii. 5. Moreover, the word “cursed” is not used there, but “abomination” is.
* ↑ Because it was called toga virilis—“the manly toga.”
* ↑ [1 Cor. viii. The law of the inspired apostle seems as rigorous here and in 1 Cor. x. 27–29.]
# Ante-Nicene Fathers/Volume III/Apologetic/On Idolatry/Grief of the Faithful at the Admission of Idol-Makers into the Church; Nay, Even into the Ministry

Chapter VII.—Grief of the Faithful at the Admission of Idol-Makers into the Church; Nay, Even into the Ministry.
A whole day the zeal of faith will direct its pleadings to this quarter: bewailing that a Christian should come from idols into the Church; should come from an adversary workshop into the house of God; should raise to God the Father hands which are the mothers of idols; should pray to God with the hands which, out of doors, are prayed to in opposition to God; should apply to the Lord’s body those hands which confer bodies on demons. Nor is this sufficient. Grant that it be a small matter, if from other hands they receive what they contaminate; but even those very hands deliver to others what they have contaminated. Idol-artificers are chosen even into the ecclesiastical order. Oh wickedness! Once did the Jews lay brands on Christ; these mangle His body daily. Oh hands to be cut off! Now let the saying, “If thy hand make thee do evil, amputate it,” see to it whether it were uttered by way of similitude merely. What hands more to be amputated than those in which scandal is done to the Lord’s body?

## Footnotes

* ↑ Matt. xviii. 8.
# Ante-Nicene Fathers/Volume III/Apologetic/On Idolatry/Concerning Idolatry in Words

Chapter XX.—Concerning Idolatry in Words.
But, however, since the conduct according to the divine rule is imperilled, not merely by deeds, but likewise by words, (for, just as it is written, “Behold the man and his deeds;” so, “Out of thy own mouth shalt thou be justified”), we ought to remember that, even in words, also the inroad of idolatry must be foreguarded against, either from the defect of custom or of timidity. The law prohibits the gods of the nations from being named, not of course that we are not to pronounce their names, the speaking of which common intercourse extorts from us: for this must very frequently be said, “You find him in the temple of Æsculapius;” and, “I live in Isis Street;” and, “He has been made priest of Jupiter;” and much else after this manner, since even on men names of this kind are bestowed. I do not honour Saturnus if I call a man so, by his own name. I honour him no more than I do Marcus, if I call a man Marcus. But it says, “Make not mention of the name of other gods, neither be it heard from thy mouth.” The precept it gives is this, that we do not call them gods. For in the first part of the law, too, “Thou shalt not,” saith He, “use the name of the Lord thy God in a vain thing,” that is, in an idol. Whoever, therefore, honours an idol with the name of God, has fallen into idolatry. But if I speak of them as gods, something must be added to make it appear that I do not call them gods. For even the Scripture names “gods,” but adds “their,” viz. “of the nations:” just as David does when he had named “gods,” where he says, “But the gods of the nations are demons.” But this has been laid by me rather as a foundation for ensuing observations. However, it is a defect of custom to say, “By Hercules, So help me the god of faith;” while to the custom is added the ignorance of some, who are ignorant that it is an oath by Hercules. Further, what will an oath be, in the name of gods whom you have forsworn, but a collusion of faith with idolatry? For who does not honour them in whose name he swears?

## Footnotes

* ↑ Neither Oehler nor any editor seems to have discovered the passage here referred to.
* ↑ Matt. xii. 37.
* ↑ Ex. xxiii. 13. [St. Luke, nevertheless, names Castor and Pollux, Acts xxviii. 2., on our author’s principle.]
* ↑ Ex. xxiii. 13.
* ↑ Ex. xx. 7.
* ↑ Because Scripture calls idols “vanities” and “vain things.” See 2 Kings xvii. 15, Ps. xxiv. 4, Isa. lix. 4, Deut. xxxii. 21, etc.
* ↑ Ps. xcvi. 5. The LXX. in whose version ed. Tisch. it is Ps. xcv. read δαιμόνια, like Tertullian. Our version has “idols.”
* ↑ Mehercule. Medius Fidius. I have given the rendering of the latter, which seems preferred by Paley (Ov. Fast. vi. 213, note), who considers it = me dius (i.e., Deus) fidius juvet. Smith (Lat. Dict. s.v.) agrees with him, and explains it, me deus fidius servet. White and Riddle (s.v.) take the me (which appears to be short) as a “demonstrative” particle or prefix, and explain, “By the God of truth!” “As true as heaven,” “Most certainly.”
# Ante-Nicene Fathers/Volume III/Apologetic/On Idolatry/Concerning Military Service

Chapter XIX.—Concerning Military Service.
In that last section, decision may seem to have been given likewise concerning military service, which is between dignity and power. But now inquiry is made about this point, whether a believer may turn himself unto military service, and whether the military may be admitted unto the faith, even the rank and file, or each inferior grade, to whom there is no necessity for taking part in sacrifices or capital punishments. There is no agreement between the divine and the human sacrament, the standard of Christ and the standard of the devil, the camp of light and the camp of darkness. One soul cannot be due to two masters—God and Cæsar. And yet Moses carried a rod, and Aaron wore a buckle, and John (Baptist) is girt with leather and Joshua the son of Nun leads a line of march; and the People warred: if it pleases you to sport with the subject. But how will a Christian man war, nay, how will he serve even in peace, without a sword, which the Lord has taken away? For albeit soldiers had come unto John, and had received the formula of their rule; albeit, likewise, a centurion had believed; still the Lord afterward, in disarming Peter, unarmed every soldier. No dress is lawful among us, if assigned to any unlawful action.

## Footnotes

* ↑ Elucidation II.
* ↑ “Sacramentum” in Latin is, among other meanings, “a military oath.”
* ↑ “Virgam.” The vine switch, or rod, in the Roman army was a mark of the centurion’s (i.e., captain’s) rank.
* ↑ To fasten the ephod; hence the buckle worn by soldiers here referred to would probably be the belt buckle. Buckles were sometimes given as military rewards (White and Riddle).
* ↑ As soldiers with belts.
* ↑ Matt. xxvi. 52; 2 Cor. x. 4; John xviii. 36.
* ↑ See Luke iii. 12, 13.
* ↑ Matt. viii. 5, etc.; Luke vii. 1, etc.
# Ante-Nicene Fathers/Volume III/Apologetic/On Idolatry/General Conclusion

Chapter XXIV.—General Conclusion.
Amid these reefs and inlets, amid these shallows and straits of idolatry, Faith, her sails filled by the Spirit of God, navigates; safe if cautious, secure if intently watchful. But to such as are washed overboard is a deep whence is no out-swimming; to such as are run aground is inextricable shipwreck; to such as are engulphed is a whirlpool, where there is no breathing—even in idolatry. All waves thereof whatsoever suffocate; every eddy thereof sucks down unto Hades. Let no one say, “Who will so safely foreguard himself? We shall have to go out of the world!” As if it were not as well worth while to go out, as to stand in the world as an idolater! Nothing can be easier than caution against idolatry, if the fear of it be our leading fear; any “necessity” whatever is too trifling compared to such a peril. The reason why the Holy Spirit did, when the apostles at that time were consulting, relax the bond and yoke for us, was that we might be free to devote ourselves to the shunning of idolatry. This shall be our Law, the more fully to be administered the more ready it is to hand; (a Law) peculiar to Christians, by means whereof we are recognised and examined by heathens. This Law must be set before such as approach unto the Faith, and inculcated on such as are entering it; that, in approaching, they may deliberate; observing it, may persevere; not observing it, may renounce their name. We will see to it, if, after the type of the Ark, there shall be in the Church raven, kite, dog, and serpent. At all events, an idolater is not found in the type of the Ark: no animal has been fashioned to represent an idolater. Let not that be in the Church which was not in the Ark.

## Footnotes

* ↑ 1 Cor. v. 10.
* ↑ Acts xv. 1–31.
* ↑ i.e., cease to be Christians (Rigalt., referred to by Oehler).
* ↑ [General references to Kaye (3d edition), which will be useful to those consulting that author’s Tertullian, for Elucidations of the De Idololatria, are as follows: Preface, p. xxiii. Then, pp. 56, 141, 206, 231, 300, 360, 343, 360 and 362.]
# Athletics and Manly Sport/Canoeing Sketches

* Canoeing on the Connecticut
* Down the Susquehanna in a Canoe
* Down the Delaware River in a Canoe
* Canoeing in the Dismal Swamp