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# Ante-Nicene Fathers/Volume VI/Methodius/Banquet of the Ten Virgins/Procilla/Part 5

Chapter V.—The Sixty Queens: Why Sixty, and Why Queens; The Excellence of the Saints of the First Age.
In addition to these matters, there is this also to be considered, so that nothing may escape us of things which are necessary, why He said that the queens were sixty, and the concubines eighty, and the virgins so numerous as not to be counted from their multitude, but the spouse one. And first let us speak of the sixty. I imagine that He named under the sixty queens, those who had pleased God from the first-made man in succession to Noah, for this reason, since these had no need of precepts and laws for their salvation, the creation of the world in six days being still recent. For they remembered that in six days God formed the creation, and those things which were made in paradise; and how man, receiving a command not to touch the tree of knowledge, ran aground, the author of evil having led him astray. Thence he gave the symbolical name of sixty queens to those souls who, from the creation of the world, in succession chose God as the object of their love, and were almost, so to speak, the offspring of the first age, and neighbours of the great six days’ work, from their having been born, as I said, immediately after the six days. For these had great honour, being associated with the angels, and often seeing God manifested visibly, and not in a dream. For consider what confidence Seth had towards God, and Abel, and Enos, and Enoch, and Methuselah, and Noah, the first lovers of righteousness, and the first of the first-born children who are written in heaven, being thought worthy of the kingdom, as a kind of first-fruits of the plants for salvation, coming out as early fruit to God. And so much may suffice concerning these.

## Footnotes

* ↑ This was Eve’s testimony to the serpent, not the original command.—Tr. [But I do not see the force of this note. Eve in her innocency is surely a competent witness.]
* ↑ Gen. iii. 3.
* ↑ Heb. xi. 23.
# Ante-Nicene Fathers/Volume VI/Methodius/Banquet of the Ten Virgins/Marcella/Part 5

Chapter V.—Christ, by Preserving His Flesh Incorrupt in Virginity, Draws to the Exercise of Virginity; The Small Number of Virgins in Proportion to the Number of Saints.
What then did the Lord, who is the Truth and the Light, take in hand when He came down from heaven? He preserved the flesh which He had taken upon Him incorrupt in virginity, so that we also, if we would come to the likeness of God and Christ, should endeavour to honour virginity. For the likeness of God is the avoiding of corruption. And that the Word, when He was incarnate, became chief Virgin, in the same way as He was chief Shepherd and chief Prophet of the Church, the Christ-possessed John shows us, saying, in the Book of the Revelation, “And I looked, and, lo, a Lamb stood on the mount Sion, and with Him an hundred forty and four thousand, having His name and His Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder; and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they who follow the Lamb whithersoever He goeth;” showing that the Lord is leader of the choir of virgins. And remark, in addition to this, how very great in the sight of God is the dignity of virginity: “These were redeemed from among men, being the first-fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault,” he says, “and they follow the Lamb whithersoever He goeth.” And he clearly intends by this to teach us that the number of virgins was, from the beginning, restricted to so many, namely, a hundred and forty and four thousand, while the multitude of the other saints is innumerable. For let us consider what he means when discoursing of the rest. “I beheld a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues.” It is plain, therefore, as I said, that in the case of the other saints he introduces an unspeakable multitude, while in the case of those who are in a state of virginity he mentions only a very small number, so as to make a strong contrast with those who make up the innumerable number.
This, O Arete, is my discourse to you on the subject of virginity. But, if I have omitted anything, let Theophila, who succeeds me, supply the omission.

## Footnotes

* ↑ Rev. xiv. 1–4.
* ↑ Rev. xiv. 4, 5.
* ↑ Rev. vii. 9.
* ↑ [Compare Cyprian, vol. v. p. 475, this series.]
# Ante-Nicene Fathers/Volume VI/Methodius/Banquet of the Ten Virgins/Procilla
## Contents

* Part 1
* Part 2
* Part 3
* Part 4
* Part 5
* Part 6
* Part 7
* Part 8
* Part 9
# Ante-Nicene Fathers/Volume VI/Methodius/Banquet of the Ten Virgins/Procilla/Part 2

Chapter II.—The Interpretation of that Passage of the Canticles.
Consider now, O virgins, that, in saying to the bride, “Thou hast ravished my heart, my sister, my spouse,” He shows the clear eye of the understanding, when the inner man has cleansed it and looks more clearly upon the truth. For it is clear to every one that there is a twofold power of sight, the one of the soul, and the other of the body. But the Word does not profess a love for that of the body, but only that of the understanding, saying, “Thou hast ravished my heart with one of thine eyes, with one chain of thy neck;” which means, By the most lovely sight of thy mind, thou hast urged my heart to love, radiating forth from within the glorious beauty of chastity. Now the chains of the neck are necklaces which are composed of various precious stones; and the souls which take care of the body, place around the outward neck of the flesh this visible ornament to deceive those who behold; but those who live chastely, on the other hand, adorn themselves within with ornaments truly composed of various precious stones, namely, of freedom, of magnanimity, of wisdom, and of love, caring little for those temporal decorations which, like leaves blossoming for an hour, dry up with the changes of the body. For there is seen in man a twofold beauty, of which the Lord accepts that which is within and is immortal, saying, “Thou hast ravished my heart with one chain of thy neck;” meaning to show that He had been drawn to love by the splendour of the inner man shining forth in its glory, even as the Psalmist also testifies, saying, “The King’s daughter is all glorious within.”

## Footnotes

* ↑ Chap. iv. ver. 9–12.
* ↑ Ps. xlv. 14.
# Ante-Nicene Fathers/Volume VI/Methodius/Banquet of the Ten Virgins/Procilla/Part 7

Chapter VII.—The Virgins, the Righteous Ancients; The Church, the One Only Spouse, More Excellent Than the Others.
Now he calls by the name of virgins, who belong to a countless assembly, those who, being inferior to the better ones, have practised righteousness, and have striven against sin with youthful and noble energy. But of these, neither the queens, nor the concubines, nor the virgins, are compared to the Church. For she is reckoned the perfect and chosen one beyond all these, consisting and composed of all the apostles, the Bride who surpasses all in the beauty of youth and virginity. Therefore, also, she is blessed and praised by all, because she saw and heard freely what those desired to see, even for a little time, and saw not, and to hear, but heard not. For “blessed,” said our Lord to His disciples, “are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.” For this reason, then, the prophets count them blessed, and admire them, because the Church was thought worthy to participate in those things which they did not attain to hear or see. For “there are threescore queens, and fourscore concubines, and virgins without number. My dove, my undefiled, is but one.”

## Footnotes

* ↑ This word, as being that employed in the E. T. of the Canticles, is adopted throughout. It must be remembered, that, in this connection, it stands for νεάνιδες, and not for παρθένοι.— Tr.
* ↑ Matt. xiii. 16, 17.
* ↑ Cant. vi. 8, 9.
# An Etymological Dictionary of the German Language/tuten

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/tuten | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ tuten, vb., ‘to blow a horn,’ ModHG. only; a recent onomatopoetic word.
# An Etymological Dictionary of the German Language/täglich

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/täglich | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ täglich, adj. and adv. ‘daily,’ from the equiv. MidHG. tagelîch (tegelîch), adj., tagelichen (tege-lîches), adv., OHG. tagalîh, adj., tagalîhhin, tagolîhhes, adv. The adj. has been formed from the adv., which is again a combination of two words, as in the phrase (allaro) tago gilîh (hes); for gilîh in the sense of ‘every,’ see männiglich; tago gilîhhes (lit. ‘on each of the days’) is an adverb genit. like OHG., MidHG., and ModHG. des tages. See further verteidigen.
# An Etymological Dictionary of the German Language/tüchtig

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/tüchtig | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ tüchtig, adj., ‘fit, able, qualified, excellent,’ from MidHG. (MidG.) tühtic (g), ‘serviceable, brave, sturdy’; allied to MidHG. (MidG.) tuht, f., ‘ability, fitness,’ an abstract of ModHG. taugen (comp. also Tugend). Corresponding to Du. deugdelijk, AS. dyhtig, E. doughty.
# An Etymological Dictionary of the German Language/turnen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/turnen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ turnen, vb., ‘to practise gymnastics,’ ModHG. only; no corresponding word is found in MidHG., which has only turnei, ‘tournament,’ turnieren, ‘to hold a tournament, tilt,’ borrowed from Fr. The ModHG. word is probably derived from Fr. tourner, ‘to turn, turn round.’
# An Etymological Dictionary of the German Language/tünchen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/tünchen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ tünchen, vb., ‘to whitewash, plaster,’ from the equiv. MidHG. tünchen, OHG. tunihhôn, mostly mit chalche tunihhôn. The additional expression in OHG. leads to the assumption that tunihhôn means lit. ‘to clothe,’ from OHG. tunihha, ‘dress’ (borrowed, like AS. tunuce, from Lat. tunica). The Germans still say eine Wand mit Tünche bekleiden, ‘to give a coat of limewash to a wall’ (comp. E. to coat and coat). With this agrees Ital. intonicare, ‘to plaster, rouge’ (intonico, intonicato, ‘plaster’). Note that Lat. tunica, Ital. tonica, also signifies ‘covering.’ The Lat.-Ital. word was borrowed at the beginning of the OHG. period; had it been borrowed earlier it would have appeared as *zunihha in OHG. It cannot have been introduced much later than Fenster and Turm.
# An Etymological Dictionary of the German Language/ulken

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/ulken | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ ulken, vb., ‘to lark,’ ModHG. only; allied to LRhen. ulk, ‘bulb’?. Comp. Du. ui, ‘onion, joke.’
# An Etymological Dictionary of the German Language/umsonst

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/umsonst | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ umsonst, adv., ‘in vain, to no purpose,’ from the equiv. MidHG. umbe sus. See sonst.
# An Etymological Dictionary of the German Language/um

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/um | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ um, adv. and prep. ‘about, around,’ from the equiv. MidHG. umbe (ümbe), OHG. umbi, cannot be regarded as directly corresponding to Gr. ἀμφί, Sans. abhi, ‘about,’ for then the OHG. form would be umb. OHG. unbi is rather a compound of this *umb, with the prep. bī̆, ‘by’; so too OSax. umbi, AS. ymbe (but ymb directly corresponds to Sans. abhi). —
# An Etymological Dictionary of the German Language/un-

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/un- | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ un-, prefix, ‘not,’ from the equiv. MidHG. and OHG. un-; a negative prefix common to Teut. and Aryan; comp. OSax. un-, Du. on-, AS. and E. un-, OIc. ó-. Corresponding to Gr. ἀ-, Lat. in-, Sans. and Zend a-, an-. With this prefix is connected the common Aryan negation nē̆, ‘not’ (see nicht), as well as the prep. ohne and its cognates.
# An Etymological Dictionary of the German Language/und

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/und | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ und, conj., ‘and,’ from the equiv. MidHG. unt, unde, OHG. unta, unti (inti, enti); corresponding to OSax. ęndi, Du. en, AS. and E. and. Sans. útha, ‘also, further, and,’ points, like AS. and E. and, to Aryan nthá.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III/Part 36

36. That a woman ought not to be adorned in a worldly fashion.
In the Apocalypse: “And there came one of the seven angels having vials, and approached me, saying, Come, I will show thee the condemnation of the great whore, who sitteth upon many waters, with whom the kings of the earth have committed fornication. And I saw a woman who sate upon a beast. And that woman was clothed with a purple and scarlet robe; and she was adorned with gold, and precious stones, and pearls, holding a golden cup in her hand full of curses, and impurity, and fornication of the whole earth.” Also to Timothy:  “Let your women be such as adorn themselves with shamefacedness and modesty, not with twisted hair, nor with gold, nor with pearls, or precious garments, but as becometh women professing chastity, with a good conversation.” Of this same thing in the Epistle of Peter to the people at Pontus: “Let there be in a woman not the outward adorning of ornament, or of gold, or of apparel, but the adorning of the heart.” Also in Genesis:  “Thamar covered herself with a cloak, and adorned herself; and when Judah beheld her, she appeared to him to be a harlot.”

## Footnotes

* ↑ Rev. xvii. 1–4.
* ↑ 1 Tim. ii. 9, 10.
* ↑ 1 Pet. iii. 4. [This limitation to “Pontus” is curious.]
* ↑ Gen. xxxviii. 14, 15.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III/Part 31

31.  That he who does not believe is judged already.
In the Gospel according to John: “He that believeth not is already judged, because he hath not believed in the name of the only Son of God. And this is the judgment, that light has come into the world, and men have loved darkness rather than light.” Of this also in the first Psalm: “Therefore the ungodly shall not rise up in judgment, nor sinners in the council of the righteous.”

## Footnotes

* ↑ Unice; but some read unigeniti, “only-begotten.”
* ↑ John iii. 18, 19.
* ↑ Ps. i. 5.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III/Part 33

33. That the Father judgeth nothing, but the Son; and that the Father is not glorified by him by whom the Son is not glorified.
In the Gospel according to John: “The Father judgeth nothing, but hath given all judgment unto the Son, that all may honour the Son as they honour the Father. He who honoureth not the Son, honoureth not the Father who hath sent Him.” Also in the seventy-first Psalm: “O God, give the king Thy judgment, and Thy righteousness to the king’s son, to judge Thy people in righteousness.” Also in Genesis: “And the Lord rained upon Sodom and Gomorrah sulphur, and fire from heaven from the Lord.”

## Footnotes

* ↑ John v. 22, 23.
* ↑ Ps. lxxii. 1, 2.
* ↑ Gen. xix. 24.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III/Part 28

28. That remission cannot in the Church be granted unto him who has sinned against God (i.e., the Holy Ghost).
In the Gospel according to Matthew:  “Whosoever shall say a word against the Son of man, it shall be forgiven him; but whosoever shall speak against the Holy Ghost, it shall not be forgiven him, neither in this world nor in the world to come.” Also according to Mark: “All sins shall be forgiven, and blasphemies, to the sons of men; but whoever shall blaspheme against the Holy Ghost, it shall not be forgiven him, but he shall be guilty of eternal sin.” Of this same thing in the first book of Kings: “If a man sin by offending against a man, they shall pray the Lord for him; but if a man sin against God, who shall pray for him?”

## Footnotes

* ↑ Matt. xii. 32.
* ↑ Mark iii. 28, 29.
* ↑ 1 Sam. ii. 25. [i.e., he regards this text as expounded by the preceding words of Christ. Compare 1 John v. 16.]
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III/Part 34

34. That the believer ought not to live like the Gentile.
In Jeremiah: “Thus saith the Lord, Walk ye not according to the way of the Gentiles.” Of this same thing, that one ought to separate himself from the Gentiles, lest he should be a companion of their sin, and become a partaker of their penalty, in the Apocalypse: “And I heard another voice from heaven, saying, Go forth from her, my people, lest thou be partaker of her crimes, and lest thou be stricken with her plagues; because her crimes have reached even to heaven, and the Lord God hath remembered her iniquities. Therefore He hath returned unto her double, and in the cup which she hath mixed double is mingled for her; and in how much she hath glorified herself and possessed of delights, in so much is given unto her both torment and grief. For in her heart she says, I am a queen, and cannot be a widow, nor shall I see sorrow. Therefore in one hour her plagues shall come on her, death, grief, and famine; and she shall be burned with fire, because the Lord God is strong who shall judge her. And the kings of the earth shall weep and lament themselves for her, who have committed fornication with her, and have been conversant in her sins.” Also in Isaiah: “Go forth from the midst of them, ye who bear the vessels of the Lord.”

## Footnotes

* ↑ Jer. x. 2.
* ↑ Rev. xviii. 4–9. The Oxford text reads “deliciis” instead of “delictis,”—making the last clause, “and have walked in delicacies.”
* ↑ Isa. lii. 11.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III/Part 29

29. That it was before predicted, concerning the hatred of the Name,
In the Gospel according to Luke: “And ye shall be hated of all men for my name’s sake.” Also according to John: “If the world hate you, know ye that it first hated me. If ye were of the world, the world would love what would be its own: but because ye are not of the world, and I have chosen you out of the world, therefore the world hateth you.  Remember the word which I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you.” Also in Baruch:  “For the time shall come, and ye shall seek me, both ye and those who shall be after you, to hear the word of wisdom and of understanding; and ye shall not find me. But the nations shall desire to see the wise man, and it shall not happen to them; not because the wisdom of this world shall be wanting, or shall fail to the earth; but neither shall the word of the law be wanting to the world. For wisdom shall be in a few who watch, and are silent and quiet, and who hold converse with one another; because some shall dread them, and shall fear them as evil. But some do not believe the word of the law of the Highest. But some who are amazed in their countenance will not believe; and they also who contradict will believe, and will be contrary to and hindering the spirit of truth. Moreover, others will be wise to the spirit of error, and declaring the edicts, as if of the Highest and the Strong One. Moreover, others are possessors of faith. Others are mighty and strong in the faith of the Highest, and hateful to the stranger.”

## Footnotes

* ↑ Luke xxi. 17.
* ↑ John xv. 18–20.
* ↑ The whole of this quotation, as it is called, from Baruch, is wanting in all codices but two. It is remarkable, as finding no place in any text of Scripture, nor in any translation, whether Greek or Latin.
* ↑ Personales fidei. This, like many other expressions in this strange passage, gives no clue to a meaning.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III/Part 35

35. That God is patient for this end, that we may repent of our sin, and be reformed.
In Solomon, in Ecclesiasticus: “Say not, I have sinned, and what sorrow hath happened to me? For the Highest is a patient repayer.” Also Paul to the Romans:  “Or despisest thou the riches of His goodness, and forbearance, and patience, not knowing that the goodness of God leadeth thee to repentance? But, according to thy hardness and impenitent heart, thou treasurest up to thyself wrath in the day of wrath and of revelation of the just judgment of God, who will render to every man according to his deeds.”

## Footnotes

* ↑ Ecclus. v. 4.
* ↑ Rom. ii. 4–6.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III/Part 30

30. That what any one has vowed to God, he must quickly repay.
In Solomon: “According as thou hast vowed a vow to God, delay not to pay it.” Concerning this same thing in Deuteronomy: “But if thou hast vowed a vow to the Lord thy God, thou shalt not delay to pay it: because the Lord thy God inquiring shall seek it of thee; and it shall be for a sin. Thou shalt observe those things that shall go forth out of thy lips, and shalt perform the gift which thou hast spoken with thy mouth.” Of this same matter in the forty-ninth Psalm: “Sacrifice to God the sacrifice of praise, and pay thy vows to the Most High.  Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me.” Of this same thing in the Acts of the Apostles: “Why hath Satan filled thine heart, that thou shouldst lie to the Holy Ghost, when thy estate was in thine own power? Thou hast not lied unto men, but unto God.” Also in Jeremiah: “Cursed is he who doeth the work of God negligently.”

## Footnotes

* ↑ Eccles. v. 4.
* ↑ Deut. xxiii. 21–23.
* ↑ Ps. l. 14, 15.
* ↑ Acts v. 3, 4.
* ↑ Jer. xlviii. 10.