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# Ante-Nicene Fathers/Volume IV/Minucius Felix/The Octavius of Minucius Felix/Chapter 12

Chapter XII.—Argument: Moreover, What Will Happen to the Christians Themselves After Death, May Be Anticipated from the Fact that Even Now They are Destitute of All Means, and are Afflicted with the Heaviest Calamities and Miseries.
“Neither do you at least take experience from things present, how the fruitless expectations of vain promise deceive you. Consider, wretched creatures, (from your lot) while you are yet living, what is threatening you after death. Behold, a portion of you—and, as you declare, the larger and better portion—are in want, are cold, are labouring in hard work and hunger; and God suffers it, He feigns; He either is not willing or not able to assist His people; and thus He is either weak or inequitable. Thou, who dreamest over a posthumous immortality, when thou art shaken by danger, when thou art consumed with fever, when thou art torn with pain, dost thou not then feel thy real condition?  Dost thou not then acknowledge thy frailty? Poor wretch, art thou unwillingly convinced of thine infirmity, and wilt not confess it? But I omit matters that are common to all alike. Lo, for you there are threats, punishments, tortures, and crosses; and that no longer as objects of adoration, but as tortures to be undergone; fires also, which you both predict and fear. Where is that God who is able to help you when you come to life again, since he cannot help you while you are in this life? Do not the Romans, without any help from your God, govern, reign, have the enjoyment of the whole world, and have dominion over you? But you in the meantime, in suspense and anxiety, are abstaining from respectable enjoyments.  You do not visit exhibitions; you have no concern in public displays; you reject the public banquets, and abhor the sacred contests; the meats previously tasted by, and the drinks made a libation of upon, the altars. Thus you stand in dread of the gods whom you deny.  You do not wreath your heads with flowers; you do not grace your bodies with odours; you reserve unguents for funeral rites; you even refuse garlands to your sepulchres—pallid, trembling beings, worthy of the pity even of our gods! Thus, wretched as you are, you neither rise again, nor do you live in the meanwhile. Therefore, if you have any wisdom or modesty, cease from prying into the regions of the sky, and the destinies and secrets of the world: it is sufficient to look before your feet, especially for untaught, uncultivated, boorish, rustic people: they who have no capacity for understanding civil matters, are much more denied the ability to discuss divine.

## Footnotes

* ↑ Otherwise, “while you consider, while you are yet alive, poor wretches, what is threatening after death.”
* ↑ Some read, “with shivering.”
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book I/Chapter 21

21. (6) of Design and Execution.
Again we speak of the arche of an action, in which there is a design which appears after the beginning. It may be considered whether wisdom is to be regarded as the arche of the works of God because it is in this way the principle of them.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book I/Chapter 18

18. (3) of Substance.
In the third place a beginning may be that out of which a thing comes, the underlying matter from which things are formed. This, however, is the view of those who hold matter itself to be uncreated, a view which we believers cannot share, since we believe God to have made the things that are out of the things which are not, as the mother of the seven martyrs in the Maccabees teaches, and as the angel of repentance in the Shepherd inculcated.

## Footnotes

* ↑ 2 Macc. vii. 28.
* ↑ Herm. Sim. viii.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book I/Chapter 2

2. The 144,000 Sealed in the Apocalypse are Converts to Christ from the Gentile World.
These, then, who are sealed on their foreheads from every tribe of the children of Israel, are a hundred and forty-four thousand in number; and these hundred and forty-four thousand are afterwards said in John to have the name of the Lamb and of His Father written on their foreheads, and to be virgins, not having defiled themselves with women. What else could the seal be which is on their foreheads but the name of the Lamb and the name of His Father? In both passages their foreheads are said to have the seal; in one the seal is spoken of, in the other it appears to contain the letters forming the name of the Lamb, and the name of His Father. Now these taken from the tribes are, as we showed before, the same persons as the virgins. But the number of believers is small who belong to Israel according to the flesh; one might venture to assert that they would not nearly make up the number of a hundred and forty-four thousand. It is clear, therefore, that the hundred and forty-four thousand who have not defiled themselves with women must be made up of those who have come to the divine word out of the Gentile world. In this way the truth of the statement may be upheld that the first fruits of each tribe are its virgins. For the passage goes on: “These were brought from among men to be a first fruits to God and to the Lamb; and in their mouth was found no guile, for they are without blemish.” The statement about the hundred and forty-four thousand no doubt admits of mystical interpretation; but it is unnecessary at this point, and would divert us from our purpose, to compare with it those passages of the prophets in which the same lesson is taught regarding those who are called from among the Gentiles.

## Footnotes

* ↑ Apoc. vii. 3, 4.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book I/Chapter 19

19. (4) of Type and Copy.
In addition to these meanings there is that in which we speak of an arche, according to form; thus if the first-born of every creature is the image of the invisible God, then the Father is his arche. In the same way Christ is the arche of those who are made according to the image of God. For if men are according to the image, but the image according to the Father; in the first case the Father is the arche of Christ, and in the other Christ is the arche of men, and men are made, not according to that of which he is the image, but according to the image. With this example our passage will agree:  “In the arche was the Word.”

## Footnotes

* ↑ We must here reproduce the Greek word, as Origen passes to meanings of it which the English “beginning” does not cover.
* ↑ Coloss. i. 15.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book I/Chapter 20

20. (5) of Elements and What is Formed from Them.
There is also an arche in a matter of learning, as when we say that the letters are the arche of grammar. The Apostle accordingly says: “When by reason of the time you ought to be teachers, you have need again that some one teach you what are the elements of the arche of the oracles of God.” Now the arche spoken of in connection with learning is twofold; first in respect of its nature, secondly in its relation to us; as we might say of Christ, that by nature His arche is deity, but that in relation to us who cannot, for its very greatness, command the whole truth about Him, His arche is His manhood, as He is preached to babes, “Jesus Christ and Him crucified.”  In this view, then, Christ is the arche of learning in His own nature, because He is the wisdom and power of God; but for us, the Word was made flesh, that He might tabernacle among us who could only thus at first receive Him. And perhaps this is the reason why He is not only the firstborn of all creation, but is also designated the man, Adam. For Paul says He is Adam: “The last Adam was made a life-giving spirit.”

## Footnotes

* ↑ Heb. v. 12.
* ↑ 1 Cor. xv. 45.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book I/Chapter 25

25. Christ as the Resurrection.
Now He is called the light of men and the true light and the light of the word, because He brightens and irradiates the higher parts of men, or, in a word, of all reasonable beings. And similarly it is from and because of the energy with which He causes the old deadness to be put aside and that which is par excellence life to be put on, so that those who have truly received Him rise again from the dead, that He is called the resurrection. And this He does not only at the moment at which a man says, “We are buried with Christ through baptism and have risen again with Him,” but much rather when a man, having laid off all about him that belongs to death, walks in the newness of life which belongs to Him, the Son, while here. We always “carry about in our body the dying of the Lord Jesus,” and thus we reap the vast advantage, “that the life of the Lord Jesus might be made manifest in our bodies.”

## Footnotes

* ↑ Rom. vi. 4.
* ↑ 2 Cor. iv. 10.
# An Opera and Lady Grasmere/Book 2

p. 157.
BOOK II.
WITHIN.
# Anthology of Modern Slavonic Literature in Prose and Verse/Without Limits

POLISH:
ADAM ASNYK.
1. WITHOUT LIMITS
The streams have their sources, The oceans have their courses, Where their billows roll. The mountains in heaven lowering Have yet an end to their towering: Fixed is their goal.
But the heart, the heart of mankind, Ne'er an end in its flight can find. Through tears, longing and pain. Weening within its clasp Space and eternity to grasp And heaven to contain.
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# Anthology of Modern Slavonic Literature in Prose and Verse/To the Poet

3. TO THE POET.
Thou haughty must be as a banner; Thou tempered must be as a blade; Thy face must in heaven-like manner As Dante's, with flame be arrayed.
Of all thou shalt witness be, coldly, While fathoming all with thy gaze. And this shall thy virtue be: boldly To tread where the pyre is ablaze.
Perchance that all life was created For shaping of resonant airs; Then seek thou how words may be mated, From childhood that knows not of cares.
In moments of love-warm caresses All passion within thee constrain; And 'mid the rack's ruthless distresses Belaud thou the raptures of pain.
Track, dreaming what Fate thee presages At morn or in evening's deep hour; And mark, how the poets through ages Took garlands of thorns as their dower.
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# Anthology of Modern Slavonic Literature in Prose and Verse/Water

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RUSSIAN:
KONSTANTIN DMITRIYEVITCH BALMONT.
1. WATER.*
From droplets of dew that aquiver are throwing The lustre of jewels around, To the pallor of spaces, where, distantly flowing, The wave of the ocean its foam-wreath is strowing O'er seas that no plummet can sound, Thou art everywhere, ever, life changelessly glowing, Now emerald-tinted, now azurely showing, Now in ruby and amber the waters abound, In orange, white, green, and in dusky-blue splendour, And in such as the deserts alone can engender, In the swinging and singing of tides without bound, Of tints only seen by the choicest of gazes, As they tremble and sparkle and dazzle, their mazes
No words can be culled to reflect: Though the word has its tints with unquenchable gleaming, Though the word that is comely with bloom ever teeming, A spring-tide of hues has bedecked.
The water has guises of infinite seeming In zones that are boundlessly deep; Its multiple billows are cradled in dreaming, The spirit with muteness and tune of its streaming It answers and lulls into sleep.
Rich of old have they been, and rich still are the spaces Where deserts stretch onward in azure-green traces, And islands have birth in their shoals. And Ocean, still Ocean, unfettered it ranges, But man ever sees how it changes and changes, And billowy visions unrolls.
Wherever I wander, Or hither, or yonder, I have harkened to lays of the storm, And I know how diversely I ponder.
Upon Water so endlessly fair.
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# Anthology of Russian Literature/Ignati Nikolaevich Potapenko

​Ignáti Nikoláevich Potápenko. (1856-.)
Potápenko was born in the Government of Khérson, where his father was a priest. He himself was educated for the priesthood in Khérson and Odéssa, but he left the Seminary for the university, and the university again for the Conservatory of Music, from which he finally graduated in singing. Potápenko wrote his first sketch in 1881, and became known as an author through his novel, Holy Art, in which he depicted the literary Bohemia of St. Petersburg. His reputation was still more confirmed by his later novels, In Active Service, Common Sense, and His Excellency's Secretary. His productions are characterised by a healthy optimism and an exquisite humour, which make them very pleasant reading.
Potápenko has been translated into English by W. Gaussen, A Russian Priest (Sunshine Series, No. 86, and Pseudonym Library, No. 7), London, 1891; The General's Daughter (Sunshine Series, No. 126, extra), London and New York, 1892; Father of Six, also Occasional Holiday (Unknown Library, No. 26), London, 1893; The Curse of Talent, in Memorials of a Short Life, London, 1895.
# Anthology of Modern Slavonic Literature in Prose and Verse/Vrbice

3. VRBICE.
Beneath Bohumín, where the speech of my grandsires has ceased to resound, And amid Hrušov, where smoke issues from a red factory, My lord's factory, where we breathe hard and hardly, Thou liest, my hamlet, with the wooden chapel. Decayed are the huts, upon whose roofs the moss grows rankly; Four poplars show Christ on the cross. Thus They thrust a crown of thorns on my brow at Bohumín, Nailed my hands at Ostrava, at Těšín they pierced through my heart, At Lipiny they gave me vinegar to drink, By Lysá they pierced my feet with a nail. One day, ah, one day, thou wilt come unto me, Thou maiden with dusky and Iustreless eyes, Who hearest a poppy in thy hands. Still shall the whip resound, still shall they hound us down Beneath Bohumín and at Hrušov, at Lutyň, at Baška, No more do I hear, what shall befall me thereafter, What shall befall me when all has an end.
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# Anthology of Modern Slavonic Literature in Prose and Verse/Walt Whitman

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* related authors: Walt Whitman.
5. WALT WHITMAN.
Who art thou?—But an atom, quick with song. What wilt thou?—Naught.—Where flee'st thou?—Back again To her in whom for ages I had lain, Ere wonder bore my dreaming soul along.
What see'st thou?—All, as merged amid one lay. What creed fulfill'st thou?—Righteousness and toil. Thy comrade?—All!—Whom meetest thou in broil?— All men are right, to whomsoe'er they pray.
What rat'st thou highest? Boundless liberty!— Thou fear'st not death?—'Tis life in other guise.— What recks thee fame?—Less than an insect's drone.—
Thy laws?—My will can fashion them for me.— Thy joy?—To watch creations billows rise, And take its visions for my spirit's own.
"New Sonnets of a Recluse" (1891).
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# Anthology of Modern Slavonic Literature in Prose and Verse/Weariness

2. WEARINESS.
Ah, 'mid the fields Of pallid green Wields Crystalline night her sheen. An ocean white Quivers in space. Bright Mists waft round my resting-place. Misty chains Softly entwine Strains Of silvery harps that fade and pine. Life's imaged wreath Is blurred in dream 'Neath Nirvana’s dome with stainless gleam.
Ah, with this haze Showered pearly tears their chimings merge. Glaze Steeps me adream, now I have gained the verge. . .
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# Anthology of Modern Slavonic Literature in Prose and Verse/What is life worth…?

2.
What is life worth without ecstasy's hours, Void of those frenzies that men in their coldness. Christen transgression and overboldness? Such life is as autumn-tide sodden with showers.
There is no sunlight, that shimmers and glows, There is no blossom, that fragrances spreads, Only a wind o'er the desolate beds, In a piercing monotony blows.
But life is like unto spring-tide, when love And suffering both in its ken it enfolds, When it plucks at the stars in the azure above. Glitter and warmnese and fragrant smells Are the bounteous guerdons that this life holds— All things, whose fountain from raptures of God upwells.
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# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The First Epistle of Clement to the Corinthians
## 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
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20
* Chapter 21
* Chapter 22
* Chapter 23
* Chapter 24
* Chapter 25
* Chapter 26
* Chapter 27
* Chapter 28
* Chapter 29
* Chapter 30
* Chapter 31
* Chapter 32
* Chapter 33
* Chapter 34
* Chapter 35
* Chapter 36
* Chapter 37
* Chapter 38
* Chapter 39
* Chapter 40
* Chapter 41
* Chapter 42
* Chapter 43
* Chapter 44
* Chapter 45
* Chapter 46
* Chapter 47
* Chapter 48
* Chapter 49
* Chapter 50
* Chapter 51
* Chapter 52
* Chapter 53
* Chapter 54
* Chapter 55
* Chapter 56
* Chapter 57
* Chapter 58
* Chapter 59
* Chapter 60
* Chapter 61
* Chapter 62
* Chapter 63
* Chapter 64
* Chapter 65
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The First Epistle of Clement to the Corinthians/Chapter 10

Chapter X.—Continuation of the Above.
Abraham, styled “the friend,” was found faithful, inasmuch as he rendered obedience to the words of God. He, in the exercise of obedience, went out from his own country, and from his kindred, and from his father’s house, in order that, by forsaking a small territory, and a weak family, and an insignificant house, he might inherit the promises of God. For God said to him, “Get thee out from thy country, and from thy kindred, and from thy father’s house, into the land which I shall show thee. And I will make thee a great nation, and will bless thee, and make thy name great, and thou shalt be blessed. And I will bless them that bless thee, and curse them that curse thee; and in thee shall all the families of the earth be blessed.” And again, on his departing from Lot, God said to him, “Lift up thine eyes, and look from the place where thou now art, northward, and southward, and eastward, and westward; for all the land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth, [so that] if a man can number the dust of the earth, then shall thy seed also be numbered.” And again [the Scripture] saith, “God brought forth Abram, and spake unto him, Look up now to heaven, and count the stars if thou be able to number them; so shall thy seed be. And Abram believed God, and it was counted to him for righteousness.” On account of his faith and hospitality, a son was given him in his old age; and in the exercise of obedience, he offered him as a sacrifice to God on one of the mountains which He showed him.

## Footnotes

* ↑ Isa. xli. 8; 2 Chron. xx. 7; Judith viii. 19; James ii. 23.
* ↑ Gen. xii. 1–3.
* ↑ Gen. xiii. 14–16.
* ↑ Gen. xv. 5, 6; Rom. iv. 3.
* ↑ Gen. xii. 22; Heb. xi. 17.
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The First Epistle of Clement to the Corinthians/Chapter 14

Chapter XIV.—We Should Obey God Rather Than the Authors of Sedition.
It is right and holy therefore, men and brethren, rather to obey God than to follow those who, through pride and sedition, have become the leaders of a detestable emulation. For we shall incur no slight injury, but rather great danger, if we rashly yield ourselves to the inclinations of men who aim at exciting strife and tumults, so as to draw us away from what is good. Let us be kind one to another after the pattern of the tender mercy and benignity of our Creator. For it is written, “The kind-hearted shall inhabit the land, and the guiltless shall be left upon it, but transgressors shall be destroyed from off the face of it.” And again [the Scripture] saith, “I saw the ungodly highly exalted, and lifted up like the cedars of Lebanon: I passed by, and, behold, he was not; and I diligently sought his place, and could not find it. Preserve innocence, and look on equity: for there shall be a remnant to the peaceable man.”

## Footnotes

* ↑ I. εἰς αἱρέσεις (sects).
* ↑ Prov. ii. 21, 22.
* ↑ Ps. xxxvii. 35–37. “Remnant” probably refers either to the memory or posterity of the righteous.
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/Introductory Notice to 2nd Clement

Introductory Notice.
[From Vol. VII., p. 515 of the Ante-Nicene Fathers.]
The first certain reference which is made by any early writer to this so-called Epistle of Clement is found in these words of Eusebius (Hist. Eccl., iii. 38): “We must know that there is also a second Epistle of Clement. But we do not regard it as being equally notable with the former, since we know of none of the ancients that have made use of it.” Several critics in modern times have endeavoured to vindicate the authenticity of this epistle. But it is now generally regarded. as one of the many writings which have been falsely ascribed to Clement. Besides the want of external evidence, indicated even by Eusebius in the above extract, the diversity of style clearly points to a different writer from that of the first epistle. A commonly accepted opinion among critics at the present day is, that this is not an epistle at all, but a fragment of one of the many homilies falsely ascribed to Clement. There can be no doubt, however, that in the catalogue of writings contained in the Alexandrian ms. it is both styled an epistle, and, as well as the other which accompanies it, is attributed to Clement. As the ms. is certainly not later than the fifth century, the opinion referred to must by that time have taken firm root in the Church; but in the face of internal evidence, and in want of all earlier testimony, such a fact goes but a small way to establish its authenticity.
The second epistle differs from the first in several respects. The range of Scriptural quotation is wider, the quotations of the first epistle being taken mainly from the Septuagint version of the Old Testament. The attitude of the writer is in accordance with this fact; it is distinctively Gentile. For example, Chapter XII. contains a report of words purporting to have been spoken by the Lord; these, Clemens Alexandrinus states, are taken from the Apocryphal Gospel according to the Egyptians, not now extant. The reference in Chapter XIV. to the spiritual church, recalling Eph. i. 3–5, is parallel to the Pastor of Hermas, Vision II. 4. These passages help to determine the date; for the quotation from the Apocryphal Gospel would not have been made after the four gospels of the New Testament obtained exclusive authority—toward the close of the second century; while similarity of idea and exposition would seem to make the second epistle and the Pastor of Hermas somewhat contemporaneous.
The conclusion of the second epistle, as in the recently discovered ms., goes to establish the speculation made before this ms. was discovered, that it is a homily to be read in churches.