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# Atharva-Veda Samhita/Book VI/Hymn 82

82. To obtain a wife.
[Bhaga (jāyākāmaḥ).—āindram. ānuṣṭubham.]
⌊Part (vs. 4) prose.⌋ Found also in Pāipp. xix. Used by Kāuç. (59. 11), in a kāmya rite, by one desiring a wife; and again, in the nuptial ceremonies (78. 10), with vi. 78 etc.
Translated: Weber, Ind. Stud. v. 239; Ludwig, p. 470; Grill, 57, 167; Griffith, i. 289; Bloomfield, 95, 502.
1. I take the name of the arriving, the arrived, the coming one; Indra the Vritra-slayer I win (van), him of the Vasus, of a hundred-fold power.
The construction of van with a genitive is apparently elsewhere unknown, and is of doubtful sense. Ppp. has instead rājño 'of the king,' which makes the correctness of vanve very doubtful. Ppp. also combines āgachatā ”gatasya in a. The comm. reads at the end çatakrato, vocative; he apparently takes āyatás in b as ā́yatas, from yam (niyato ’ham) ⌊or, alternatively, with indrasya⌋.
2. By what road the Açvins carried Sūryā, daughter of Savitar, by that, Bhaga said to me, do thou bring a wife.
In b, açvíno ”hátus is perhaps better to be taken apart to açvínā: ā-ūhátus, but the pada-text has no ā. ⌊Cf. Bergaigne, Rel. Véd., ii. 486-7.⌋
3. The good-giving, great, golden hook that is thine, O Indra—with that, O lord of might (çácī-), assign thou a wife to me who seek a wife.
Ppp. retains the a of an̄kuças, and has, for d, tvaṁ dhehi çatakrato. The comm. reads, in a, vasudhānas.
The eighth anuvāka, containing 10 hymns and 31 verses, ends with this hymn; the old Anukr. says: ekatriṅçakam aṣṭamaṁ vadanti.
# Ante-Nicene Fathers/Volume III/Apologetic/Ad Nationes/Elucidation

Elucidation.
This Fragment is noted as spurious, by Oehler who attributes it to somebody only moderately acquainted with Tertullian’s style and teaching. I do not find it mentioned by Dupin, nor by Routh. This translation is by Thelwall.

## Footnotes

* ↑ See page 14, supra.
# Ante-Nicene Fathers/Volume III/Apologetic/Ad Nationes
## Contents

* Elucidation
* Appendix: A Fragment Concerning the Execrable Gods of the Heathen
# Ante-Nicene Fathers/Volume III/Apologetic/Ad Nationes/Elucidations/Inventors of Useful Arts Unworthy of Deification. They Would Be the First to Acknowledge a Creator. The Arts Changeable from Time to Time, and Some Become Obsolete

Chapter XVI.—Inventors of Useful Arts Unworthy of Deification. They Would Be the First to Acknowledge a Creator. The Arts Changeable from Time to Time, and Some Become Obsolete.
Well, but certain men have discovered fruits and sundry necessaries of life, (and hence are worthy of deification). Now let me ask, when you call these persons “discoverers,” do you not confess that what they discovered was already in existence? Why then do you not prefer to honour the Author, from whom the gifts really come, instead of converting the Author into mere discoverers? Previously he who made the discover, the inventor himself no doubt expressed his gratitude to the Author; no doubt, too, he felt that He was God, to whom really belonged the religious service, as the Creator (of the gift), by whom also both he who discovered and that which was discovered were alike created. The green fig of Africa nobody at Rome had heard of when Cato introduced it to the Senate, in order that he might show how near was that province of the enemy whose subjugation he was constantly urging. The cherry was first made common in Italy by Cn. Pompey, who imported it from Pontus. I might possibly have thought the earliest introducers of apples amongst the Romans deserving of the public honour of deification. This, however, would be as foolish a ground for making gods as even the invention of the useful arts. And yet if the skilful men of our own time be compared with these, how much more suitable would deification be to the later generation than to the former! For, tell me, have not all the extant inventions superseded antiquity, whilst daily experience goes on adding to the new stock? Those, therefore, whom you regard as divine because of their arts, you are really injuring by your very arts, and challenging (their divinity) by means of rival attainments, which cannot be surpassed.

## Footnotes

* ↑ Sedenim.
* ↑ We insert this clause at Oehler’s suggestion.
* ↑ Ministerium.
* ↑ The incident, which was closely connected with the third Punic war, is described pleasantly by Pliny, Hist. Nat. xv. 20.
* ↑ Præconium.
* ↑ Artifices.
* ↑ “Antiquitas” is here opposed to “novitas,” and therefore means “the arts of old times.”
* ↑ In æmulis. “In,” in our author, often marks the instrument.
# Ante-Nicene Fathers/Volume III/Apologetic/Ad Nationes/Elucidations/If Christians and the Heathen Thus Resemble Each Other, There is Great Difference in the Grounds and Nature of Their Apparently Similar Conduct

Chapter XIX.—If Christians and the Heathen Thus Resemble Each Other, There is Great Difference in the Grounds and Nature of Their Apparently Similar Conduct.
Here end, I suppose, your tremendous charges of obstinacy against the Christians. Now, since we are amenable to them in common with yourselves, it only remains that we compare the grounds which the respective parties have for being personally derided. All our obstinacy, however, is with you a foregone conclusion, based on our strong convictions; for we take for granted a resurrection of the dead. Hope in this resurrection amounts to a contempt of death. Ridicule, therefore, as much as you like the excessive stupidity of such minds as die that they may live; but then, in order that you may be able to laugh more merrily, and deride us with greater boldness, you must take your sponge, or perhaps your tongue, and wipe away those records of yours every now and then cropping out, which assert in not dissimilar terms that souls will return to bodies. But how much more worthy of acceptance is our belief which maintains that they will return to the same bodies! And how much more ridiculous is your inherited conceit, that the human spirit is to reappear in a dog, or a mule, or a peacock! Again, we affirm that a judgment has been ordained by God according to the merits of every man. This you ascribe to Minos and Rhadamanthus, while at the same time you reject Aristides, who was a juster judge than either. By the award of the judgment, we say that the wicked will have to spend an eternity in endless fire, the pious and innocent in a region of bliss. In your view likewise an unalterable condition is ascribed to the respective destinations of Pyriphlegethon and Elysium. Now they are not merely your composers of myth and poetry who write songs of this strain; but your philosophers also speak with all confidence of the return of souls to their former state, and of the twofold award of a final judgment.

## Footnotes

* ↑ Compare The Apology, cc. xlvii. xlviii. xlix. [This Vol., supra.]
* ↑ Præstruitur.
* ↑ Præsumimus.
* ↑ Est.
* ↑ Interim.
* ↑ Traditum.
* ↑ The heathen hell, Tartarus or Orcus.
* ↑ Reciprocatione.
* ↑ Distributione.
# Ante-Nicene Fathers/Volume VI/Julius Africanus/The Epistle to Aristides/Chapter IV

IV.
Nor indeed is this incapable of proof, neither is it a rash conjecture. For the kinsmen of the Saviour after the flesh, whether to magnify their own origin or simply to state the fact, but at all events speaking truth, have also handed down the following account: Some Idumean robbers attacking Ascalon, a city of Palestine, besides other spoils which they took from a temple of Apollo, which was built near the walls, carried off captive one Antipater, son of a certain Herod, a servant of the temple. And as the priest was not able to pay the ransom for his son, Antipater was brought up in the customs of the Idumeans, and afterwards enjoyed the friendship of Hyrcanus, the high priest of Judea. And being sent on an embassy to Pompey on behalf of Hyrcanus, and having restored to him the kingdom which was being wasted by Aristobulus his brother, he was so fortunate as to obtain the title of procurator of Palestine. And when Antipater was treacherously slain through envy of his great good fortune, his son Herod succeeded him, who was afterwards appointed king of Judea under Antony and Augustus by a decree of the senate. His sons were Herod and the other tetrarchs. These accounts are given also in the histories of the Greeks.

## Footnotes

* ↑ The word “priest” is used here perhaps improperly for “servant of the temple,” i.e., ἱερεύς for ἱερόδουλος.
* ↑ So Josephus styles him “procurator of Judea, and viceroy” (ἐπιμελητὴς τῆς ᾽Ιουδαίας, and ἐπίτροπος).
* ↑ This whole story about Antipater is fictitious. Antipater’s father was not Herod, a servant in the temple of Apollo, but Antipater an Idumean, as we learn from Josephus (xiv. 2). This Antipater was made prefect of Idumea by Alexander king of the Jews, and laid the foundation of the power to which his descendants rose. He acquired great wealth, and was on terms of friendship with Ascalon, Gaza, and the Arabians.
# Ante-Nicene Fathers/Volume VI/Methodius/Banquet of the Ten Virgins

The Banquet of the Ten Virgins;
Or,
Concerning Chastity.

## Contents

* Introduction
* Marcella
* Theophila
* Thaleia
* Theopatra
* Thallousa
* Agathe
* Procilla
* Thekla
* Tusiane
* Domnina
* Arete
* Elucidations

## Footnotes

* ↑ [The idea, and some of the ideas borrowed from the Symposium of Plato, but designed to furnish a contrast as strong as possible between the swinish sensuality of false “philosophy” in its best estate, and the heavenly chastity of those whom the Gospel renders “pure in heart,” and whose life on earth is controlled by the promise, “they shall see God.”]
# Ante-Nicene Fathers/Volume VI/Methodius/Banquet of the Ten Virgins/Agathe/Part 1

Discourse VI.—Agathe.
Chapter I.—The Excellence of the Abiding Glory of Virginity; The Soul Made in the Image of the Image of God, that is of His Son; The Devil a Suitor for the Soul.
With great confidence of being able to persuade, and to carry on this admirable discourse, O Arete, if thou go with me, will I also endeavour, according to my ability, to contribute something to the discussion of the subject before us; something commensurate to my own power, and not to be compared with that which has already been spoken. For I should be unable to put forth in philosophizing anything that could compete with those things which have already been so variously and brilliantly worked out. For I shall seem to bear away the reproach of silliness, if I make an effort to match myself with my superiors in wisdom. If, however, you will bear even with those who speak as they can, I will endeavour to speak, not lacking at least in good will. And here let me begin.
We have all come into this world, O virgins, endowed with singular beauty, which has a relationship and affinity to divine wisdom. For the souls of men do then most accurately resemble Him who begat and formed them, when, reflecting the unsullied representation of His likeness, and the features of that countenance, to which God looking formed them to have an immortal and indestructible shape, they remain such. For the unbegotten and incorporeal beauty, which neither begins nor is corruptible, but is unchangeable, and grows not old and has need of nothing, He resting in Himself, and in the very light which is in unspeakable and inapproachable places, embracing all things in the circumference of His power, creating and arranging, made the soul after the image of His image. Therefore, also, it is reasonable and immortal. For being made after the image of the Only-begotten, as I said, it has an unsurpassable beauty, and therefore evil spirits love it, and plot and strive to defile its godlike and lovely image, as the prophet Jeremiah shows, reproaching Jerusalem, “Thou hadst a whore’s forehead, thou refusedst to be ashamed;” speaking of her who prostituted herself to the powers which came against her to pollute her. For her lovers are the devil and his angels, who plan to defile and pollute our reasonable and clear-sighted beauty of mind by intercourse with themselves, and desire to cohabit with every soul which is betrothed to the Lord.

## Footnotes

* ↑ Cf. 1 Tim. vi. 16.
* ↑ πνευματικὰ τῆς πονηρίας (Eph. vi. 12). In E.V. “spiritual wickedness.”
* ↑ Jer. iii. 3.
# Ante-Nicene Fathers/Volume VI/Julius Africanus/The Epistle to Aristides/Chapter VI

VI.
Matthan, descended from Solomon, begat Jacob. Matthan dying, Melchi, descended from Nathan, begat Heli by the same wife. Therefore Heli and Jacob are uterine brothers. Heli dying childless, Jacob raised up seed to him and begat Joseph, his own son by nature, but the son of Heli by law. Thus Joseph was the son of both.

## Footnotes

* ↑ [Elucidation I.]
# Ante-Nicene Fathers/Volume VI/Julius Africanus/Title Page

Julius Africanus.
# Ante-Nicene Fathers/Volume VI/Methodius/Banquet of the Ten Virgins/Agathe/Part 2

Chapter II.—The Parable of the Ten Virgins.
If, then, any one will keep this beauty inviolate and unharmed, and such as He who constructed it formed and fashioned it, imitating the eternal and intelligible nature of which man is the representation and likeness, and will become like a glorious and holy image, he will be transferred thence to heaven, the city of the blessed, and will dwell there as in a sanctuary. Now our beauty is then best preserved undefiled and perfect when, protected by virginity, it is not darkened by the heat of corruption from without; but, remaining in itself, it is adorned with righteousness, being brought as a bride to the Son of God; as He also Himself suggests, exhorting that the light of chastity should be kindled in their flesh, as in lamps; since the number of the ten virgins s signifies the souls that have believed in Jesus Christ, symbolizing by the ten the only right way to heaven. Now five of them were prudent and wise; and five were foolish and unwise, for they had not the forethought to fill their vessels with oil, remaining destitute of righteousness. Now by these He signifies those who strive to come to the boundaries of virginity, and who strain every nerve to fulfil this love, acting virtuously and temperately, and who profess and boast that this is their aim; but who, making light of it, and being subdued by the changes of the world, come rather to be sketches of the shadowy image of virtue, than workers who represent the living truth itself.

## Footnotes

* ↑ [Which has suggested the form of this allegorical work.]
# Ante-Nicene Fathers/Volume VI/Methodius
## Contents

* Title Page
* Introductory Notice
* Banquet of the Ten Virgins
* Concerning Free-Will
* From the Discourse on the Resurrection
* Fragments
* General Note
* Oration Concerning Simeon and Anna
* Oration on the Palms
* Fragments from the Homily on the Cross
* Other Fragments
* Two Fragments, Uncertain
* General Note
# Ante-Nicene Fathers/Volume VI/Methodius/Banquet of the Ten Virgins/Agathe
## Contents

* Part 1
* Part 2
* Part 3
* Part 4
* Part 5
# Atharva-Veda Samhita/Volume 2

THE
HARVARD ORIENTAL SERIES
HARVARD
ORIENTAL SERIES
EDITED
WITH THE COÖPERATION OF VARIOUS SCHOLARS
BY
CHARLES ROCKWELL LANMAN
Wales Professor of Sanskrit in Harvard University
Vol. VIII
CAMBRIDGE, MASSACHUSETTS
PUBLISHED BY HARVARD UNIVERSITY
1905
ATHARVA-VEDA SAṀHITĀ
Translated
With a Critical and Exegetical Commentary
by
WILLIAM DWIGHT WHITNEY
Late Professor of Sanskrit in Yale University, Knight of the Royal Prussian Order Pour le Mérite, Corresponding Member of the Imperial Russian Academy of Sciences, of the Institute of France, and of the Royal Prussian Academy of Sciences, Foreign Member of the Royal Academy dei Lincei of Rome, Honorary Member of the Asiatic Society of Bengal, of the Royal Asiatic Society of Great Britain and Ireland, and of the German Oriental Society, etc., Editor-in-Chief of The Century Dictionary, an Encyclopedic Lexi- con of the English Language
REVISED AND BROUGHT NEARER TO COMPLETION AND EDITED
BY
CHARLES ROCKWELL LANMAN
SECOND HALF
Books VIII to XIX. Indexes
Pages 471-1046
CAMBRIDGE, MASSACHUSETTS
PUBLISHED BY HARVARD UNIVERSITY
1905
​Cambridge, Mass., U.S.A. Publication Agent of Harvard University
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London: Ginn & Company 9 St. Martin's Street, Leicester Square.
Leipzig: Otto Harrassowitz Querstrasse 14.
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Copyright, 1904
By Harvard University
Codex Cashmiriensis, Fol. 187a.
# Athens

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# Atharvaveda

English-language translations of Atharvaveda include:
* Hymns of the Atharva-Veda translated by Ralph T. H. Griffith (1896)
* Hymns of the Atharva-Veda translated by Maurice Bloomfield (1897)
* Atharva-Veda Samhita translated by William Dwight Whitney (1906)
# Ante-Nicene Fathers/Volume VII/The Teaching of the Twelve Apostles/The Teaching of the Twelve Apostles/Chapter IX

Chapter IX.—The Thanksgiving (Eucharist).
1. Now concerning the Thanksgiving (Eucharist), thus give thanks. 2. First, concerning the cup: We thank thee, our Father, for the holy vine of David Thy servant, which Thou madest known to us through Jesus Thy Servant; to Thee be the glory for ever. 3. And concerning the broken bread: We thank Thee, our Father, for the life and knowledge which Thou madest known to us through Jesus Thy Servant; to Thee be the glory for ever. 4. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Thy Church be gathered together from the ends of the earth into Thy kingdom; for Thine is the glory and the power through Jesus Christ for ever. 5. But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord hath said, Give not that which is holy to the dogs.

## Footnotes

* ↑ The eucharistic prayers of this and the following chapter are only partially reproduced in Apostolic Constitutions, vii. 25, 26; that of verse 2 has no parallel.
* ↑ This is a variation from the order of the New Testament and of all liturgies: probably this led to its omission in Apostolic Constitutions. The word “for” may be substituted for “concerning” here and in verse 3. [Possibly a response for recipients.]
* ↑ Peculiar to this passage, but derived from a common scriptural figure and from the paschal formula. Comp. especially John xv. 1; Matt. xxvi. 29; Mark xiv. 25.
* ↑ The word κλάσμα is found in the accounts of the feeding of the multitude (Matt. xiv. 20, xv. 37, and parallels); it was naturally applied to the broken bread of the Eucharist.
* ↑ This reference to “hills,” or “mountains,” is used as an argument against the Egyptian origin of the Teaching.
* ↑ This part of the verse is found in Apostolic Constitutions. Schaff properly calls attention to the distinction here made between “Thy Church” and “Thy kingdom.”
* ↑ Matt. vii. 6.
# Ante-Nicene Fathers/Volume VII/The Teaching of the Twelve Apostles/The Teaching of the Twelve Apostles/Chapter V

Chapter V.—The Way of Death.
1. And the way of death is this: First of all it is evil and full of curse: murders, adulteries, lusts, fornications, thefts, idolatries, magic arts, witchcrafts, rapines, false witnessings, hypocrisies, double-heartedness, deceit, haughtiness, depravity, self-will, greediness, filthy talking, jealousy, over-confidence, loftiness, boastfulness; 2. persecutors of the good, hating truth, loving a lie, not knowing a reward for righteousness, not cleaving to good nor to righteous judgment, watching not for that which is good, but for that which is evil; from whom meekness and endurance are far, loving vanities, pursuing requital, not pitying a poor man, not labouring for the afflicted, not knowing Him that made them, murderers of children, destroyers of the handiwork of God, turning away from him that is in want, afflicting him that is distressed, advocates of the rich, lawless judges of the poor, utter sinners. Be delivered, children, from all these.

## Footnotes

* ↑ This chapter finds nearly exact parallels in Barnabas, xx., and Apostolic Constitutions, vii. 18, but with curious variations.
* ↑ Barnabas has “darkness,” but afterwards “way of eternal death.”
* ↑ Not in Apostolic Constitutions, and no exact parallel in Barnabas.
* ↑ Of the twenty-two sins named in this verse, Barnabas gives fourteen, in differing order, and in the singular; Apostolic Constitutions gives all but one (υψος, “loftiness” “haughtiness”), in the same order, and with the same change from plural to singular.
* ↑ This verse appears almost word for word in Barnabas, with two additional clauses.
* ↑ The Apostolic Constitutions give a parallel from this point; verbally exact from the phrase, “not for that which is good.”
* ↑ The word πανθαμαρτητοι occurs only here, and in the parallel passage in Barnabas (rendered in this edition “who are in every respect transgressors,” vol. i. p. 149), and in Apostolic Constitutions (rendered “full of sin”). A similar term occurs in the recently recovered portion of 2 Clement, xviii., where Bishop Lightfoot renders, as above, “an utter sinner.”
* ↑ Found verbatim in Apostolic Constitutions, not in Barnabas: with the latter there is no further parallel, except a few phrases in chap. xvi. 2, 3 (which see).
# Ante-Nicene Fathers/Volume VII/The Teaching of the Twelve Apostles/The Teaching of the Twelve Apostles/Chapter XIII

Chapter XIII.—Support of Prophets.
1. But every true prophet that willeth to abide among you is worthy of his support. 2. So also a true teacher is himself worthy, as the workman, of his support. 3. Every first-fruit, therefore, of the products of wine-press and threshing-floor, of oxen and of sheep, thou shalt take and give to the prophets, for they are your high priests. 4. But if ye have not a prophet, give it to the poor. 5. If thou makest a batch of dough, take the first-fruit and give according to the commandment. 6. So also when thou openest a jar of wine or of oil, take the first-fruit and give it to the prophets; 7. and of money (silver) and clothing and every possession, take the first-fruit, as it may seem good to thee, and give according to the commandment.

## Footnotes

* ↑ A large part of this chapter is found in Apostolic Constitutions, vii. 28, 29, but with modifications and additions indicating a later date.
* ↑ “Who will settle among you” (Hitchcock and Brown). The itinerant prophets might become stationary, we infer. Chaps. xi.-xv. point to a movement from an itinerant and extraordinary ministry to a more settled one.
* ↑ Lit., “nourishment,” “food.”
* ↑ Matt. x. 10; comp. Luke x. 7.
* ↑ This phrase, indicating a sacerdotal view of the ministry, seems to point to a later date than that claimed for the Teaching. Some regard it as an interpolation: others take it in a figurative sense. In Apostolic Constitutions the sacerdotal view is more marked. [1 Pet. ii. 9. If the plebs = “priests,” prophets = “high priests.”] Here the term is restricted to the prophets: compare Schaff in loco.