Sophia Scriptura

Symposium (The Banquet of the Ten Virgins) 10.1–11.2

Methodius of Olympus · Symposium (The Banquet of the Ten Virgins) · late 3rd century · Olympus · 8 passages

Greek text: Bonwetsch, GCS 27 (Greek text: G. N. Bonwetsch, Methodius (GCS 27, 1917), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 6 (1886).

Chapter 10

10.1Bonwetsch, 121–122

Τὴν οὖν Δομνίναν ἐρυθριάσασαν ἐπιπολὺ μόλις ἀναπνεῦσαι καὶ εἰς εὐχὴν ἐξαναστᾶσαν τραπῆναι καὶ καλεῖν τὴν σοφίαν παραστῆναί οἱ βοηθόν. εὐξαμένῃ δὲ αὐτῇ θάρσος, φησίν, εὐθέως ἐγγίγνεται, γνεται, καί τις αὐτὴν θεία ἀνακωχὴ κατέλαβε, καὶ ἴφη, Ὦ Ἀρετή, κἀγὼ παραλείψασα τὰς μακρολογίας τῶν προεξηγημάτων εἰς αὐτὰ τὰ προκείμενα κατὰ δύναμιν εἰπεῖν πειράσομαι, ἴνα δὴ μὴ τῷ μηκύ- νεσθαι τὰ πάρεργα πλείονα χρόνον ὧν ἕνεκα λέγονται παράσχω· ἡγοῦμαι γὰρ μέγιστον μέρος φρονήσεως εἶναι τὸ μὴ μακροὺς ἐκ πε | - ριόδων πρὸ τῶν ἀπερωτηθέντων ποιεῖσθαι τοὺς λόγους κηλοῦντας τὰ ὦτα, ἀλλʼ αὐτόθεν εὐθέως περὶ ὅτου τὸ ἐπερώτημά ἐστιν ἄρχεσθαι. διὸ ἐνθένδε κἀγὼ κατάρξομαι· καιρὸς γάρ. Οὐδὲν οὕτως ὀνῆσαι δυνήσεται πρὸς τὸ καλὸν τὸν ἄνθρωπον, ὠ καλλιπάρθενοι, ὡς ἁγνεία· τὸ γὰρ κάλλιστα καὶ ἄριστα διακυβερνηθῆναι τὴν ψυχὴν καὶ κηλίδων καὶ μιασμάτων καθαρὰν ἀπολου- θῆναι τοῦ κόσμου, μόνη ποιεῖ τοῦτο καὶ ἐργάζεται ἁγνεία. ἀφʼ οὑ γὰρ ὁ Χριστὸς ἐδίδασκεν αὐτὴν ἀσκεῖν ἡμᾶς καὶ ἐμήνυσεν ἡμῖν τὸ ἀνυπέρβλητον κάλλος αὐτῆς, ἡ βασιλεία τοῦ πονηροῦ καθῃρέθη, πρότερον ἀεὶ πάντας αἰχμαλωτίζοντος καὶ δουλουμένου, ὡς μὴ τῶν παλαιοτέρων εὐάρεστον γεγονέναι κυρίῳ τινά, ἀλλὰ πάντας ἐπικρατηθῆναι πταίσμασιν, οὐ σφόδρα τοῦ νόμου τῆς φθορᾶς ἀρκέσαντος ἐλευθερῶσαι τὴν ἀνθρωπότητα, μέχρις ἡ παρθενία διαδεξαμένη τὸν νόμον Χριστοῦ ταγαῖς τῶν ἀνθρώπων ἐβασίλευσεν. οὐ γὰρ ἂν οὕτως οἱ πρόσθεν εἰς μάχας καὶ φόνους καὶ ἔρωτας καὶ εἰδωλολατρείας συνελαύνοντο πολλάκις, εἰ ἦν αὐτοῖς ἡ ἐκ τῶν νόμων αὐτάρκης πρὸς σωτηρίαν δικαιοσύνη. νυνὶ δὲ τότε μὲν μεγάλαις καὶ πολλαῖς πολλάκις ἐνεφύροντο συμφοραῖς· ἀφʼ οὗ δὲ Χριστὸς ἐνηνθρώπησς καὶ παρθενίᾳ τὴν σάρκα κοσμήσας ὥπλισεν, ὁ ἀμοτύραννος ἄρχων τῆς ἀκρασίας ᾑρέθη καὶ εἰρήνη καὶ πίστις κροτεῖ, οὐκέτι τῶν ἀνθρώπων ὡσαύτως τρεπομένων εἰς εἰδωλολατρείαν ὥσπερ καὶ πάλαι.

Tēn oun Domninan erythriasasan epipoly molis anapneusai kai eis euchēn exanastasan trapēnai kai kalein tēn sophian parastēnai hoi boēthon. euxamenę̄ de autę̄ tharsos, phēsin, eutheōs engignetai, gnetai, kai tis autēn theia anakōchē katelabe, kai iphē, Ō Aretē, kagō paraleipsasa tas makrologias tōn proexēgēmatōn eis auta ta prokeimena kata dynamin eipein peirasomai, ina dē mē tǭ mēky- nesthai ta parerga pleiona chronon hōn heneka legontai paraschō; hēgoumai gar megiston meros phronēseōs einai to mē makrous ek pe | - riodōn pro tōn aperōtēthentōn poieisthai tous logous kēlountas ta ōta, allʼ autothen eutheōs peri hotou to eperōtēma estin archesthai. dio enthende kagō katarxomai; kairos gar. Ouden houtōs onēsai dynēsetai pros to kalon ton anthrōpon, ō kalliparthenoi, hōs hagneia; to gar kallista kai arista diakybernēthēnai tēn psychēn kai kēlidōn kai miasmatōn katharan apolou- thēnai tou kosmou, monē poiei touto kai ergazetai hagneia. aphʼ hou gar ho Christos edidasken autēn askein hēmas kai emēnysen hēmin to anyperblēton kallos autēs, hē basileia tou ponērou kathę̄rethē, proteron aei pantas aichmalōtizontos kai douloumenou, hōs mē tōn palaioterōn euareston gegonenai kyriǭ tina, alla pantas epikratēthēnai ptaismasin, ou sphodra tou nomou tēs phthoras arkesantos eleutherōsai tēn anthrōpotēta, mechris hē parthenia diadexamenē ton nomon Christou tagais tōn anthrōpōn ebasileusen. ou gar an houtōs hoi prosthen eis machas kai phonous kai erōtas kai eidōlolatreias synelaunonto pollakis, ei ēn autois hē ek tōn nomōn autarkēs pros sōtērian dikaiosynē. nyni de tote men megalais kai pollais pollakis enephyronto symphorais; aphʼ hou de Christos enēnthrōpēss kai parthenią tēn sarka kosmēsas hōplisen, ho amotyrannos archōn tēs akrasias hę̄rethē kai eirēnē kai pistis krotei, ouketi tōn anthrōpōn hōsautōs trepomenōn eis eidōlolatreian hōsper kai palai.

Domnina, then, she said, blushing deeply, could barely breathe; and she rose and turned to prayer, calling on Wisdom to stand by her as a helper. When she had prayed, she said, courage came to her at once, and a kind of divine calm took hold of her, and she said: “Arete, I too will leave out the long preliminaries and try, as far as I can, to speak to the subject itself, so that by lengthening side issues I may not give them more time than the things for which they are said. For I think it the greatest part of prudence not to make long, roundabout speeches that charm the ears before the question asked, but to begin at once with what the question is about. So I too will begin from here; for it is time. Nothing, fair virgins, can so profit a human being toward the good as chastity. For chastity alone does and brings about this: that the soul is steered most beautifully and best and is washed clean of the stains and defilements of the world. For from the time when Christ taught us to practise it and revealed to us its unsurpassable beauty, the kingdom of the evil one was overthrown, who before had always taken all captive and enslaved them, so that none of the men of old was pleasing to the Lord, but all were overpowered by stumbles, since the law was not able to free humanity from corruption, until virginity, succeeding the law, reigned over human beings by Christ's ordinances. For those before would not so often have been driven into battles and murders and lusts and idolatries if the righteousness that comes from the laws had been sufficient for their salvation. But then they were often embroiled in great and many misfortunes; whereas, since Christ became man and armed his flesh, adorning it with virginity, the savage tyrant, the ruler of incontinence, has been overthrown, and peace and faith prevail, human beings no longer turning to idolatry as they did of old.

Rom 8:3 (allusion, medium confidence) · Gal 3:21 (allusion, medium confidence)

Notes and citation

Summary: Domnina, the last speaker, argues that chastity, taught by Christ, did what the law could not: it overthrew the devil's reign over humanity.

  • The allusions are Rom 8:3 and Gal 3:21. The claim that none of the ancients pleased the Lord is the speaker's rhetorical statement; earlier speakers (e.g. 7.5) named righteous men before the flood.

Topics: Ethics

Cite (SBL): Methodius, Symp. 10.1 (Bonwetsch, 121–122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-symposium/10-1/#p-10-1). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek text of Bonwetsch, GCS 27; made independently of existing English translations.

10.2Bonwetsch, 122–124

Ἀλλʼ ἴνα μὴ δόξω τισὶ σοφίζεσθαι καὶ ἀπὸ τῶν εἰκότων τεκμαίρεσθαι ταῦτα καὶ φληναφᾶν, ἐκ τῆς παλαιᾶς ὑμῖν, ὠ παρθένοι, κἀγὼ παρέζομαι διαθήκης ἔγγραφον προφητείαν, ὡς ἀληθῆ λέγω, τοὺς Κριτάς, ἔνθα φανερῶς ἡ βασιλεία τῆς ἁγνείας ἤδη προκατήγγελτο. φησὶ γάρ πορευόμενα ἐπορεύθησαν τὰ ξύλα τοῦ χρίσαι ἐφ ἑαυτῶν βασιλέα, καὶ εἶπαν τῇ ἐλαίᾳ· βασίλευσον ἐφʼ ἠμᾶς. καὶ εἷπεν αὐτοῖς ἡ ἐλαία· ἀφεῖσα τὴν πιότητά μου, ἥν ἐδόξασεν ὁ θεὸς καὶ οἱ ἄνθρωποι, πορευθῶ ἄρχειν τῶν φύλων; καὶ εἶπαν τὰ ξύλα πάντα τῇ συκῇ· δεῦρο βασίλευσον ἐφʼ ἡμᾶς. καὶ εἶπεν αὐτοῖς ἡ συκῆ· ἀφεῖσα τὴν γλυκύτητά μου καὶ τὸ γέννημά μου τὸ ἀγαθὸν πορευθῶ ἄρχειν τῶν ξύλων; καὶ εἶπαν τὰ ξύλα τῇ ἀμπέλῳ· βασίλευσον ἐφ ἡμᾶς. καὶ εἶπεν αὐτοῖς ἡ ἄμπελος· ἀφεῖσα τὸν οἶνόν μου, τὴν εὐφρο- σύνην τῶν ἀυθρώπων, πορευθῶ ἄρχεῖν τῶν ξύλων; καὶ εἶπαν τὰ ξύλα πρὸς τὴν ῥάμνον· δεῦρο βασίλευσον ἐφʼ ἡμᾶς. καὶ εἶπεν ἡ ῥάμνος πρὸς τὰ ξύλα· εἰ ἐν ἀλησίᾳ χρίετέ με ὑμεῖς εἰς βασιλέα βασιλέἂ ὑμᾶς, δεῦτε πεποίθατε ἐν τῇ σκέπῃ μου· εἰ μή, ἐξέλθῃ πῦρ ἐκ τῆς ῥάμνου καὶ καταφάγῃ τὰς κέδρους τοῦ Λιβάνου.« ταῦτα δὲ ὅτι μὴ περὶ ξύλων τῶν ἐκ τῆς φυομένων ἐλέχθη, σαφές· οὐ οὐ ἄν ἑαυτοῖς τὰ δἐνδρα τὰ ἄψυχα χειροτονήσοντα βασιλέα συνήρχοντο, ταῖς ῥίζαις εἰς τὴν γῆν κατεστηλωμἐνα. ἀλλὰ πάντως περὶ ψυχῶν ἱστορεῖται ταῦτα, αἵ, πρὸ τῆς ἐνανθρωπήσεως τοῦ Χριστοῦ καθυλομανήσασαι τοῖς παραπτώμασιν,, προσίασιν, οἶκτον αὐτῶν ἀξιοῦσαι λαβεῖν τὸν θεὸν καὶ βασιλεῦσαι τὸν ἔλεον ἐπʼ αὐτὰς ἤδη καὶ τὴν εὐσπλαγχνίαν, ἥν ἐλαίας τύπῳ παρέλαβεν ἡ γραφὴ διὰ τὸ ἀρωγὰν τὸ ἔλαιον σωμάτων εἶναι καὶ λυτήριον καμάτων καὶ πόνων, φωτός τε παρεκτικόν. ἐλαίῳ γὰρ καταρδόμενον πᾶν τὸ λυχνιαῖον αὔξεται σέλας· λυτήριοι δὲ καὶ οἱ τοῦ θεοῦ πάντως οἰκτιρμοὶ θανάτου καὶ ἁμαρτημάτων καὶ ἀρωγοὶ τῆς ἀνθρωπότητος καὶ τοῦ τῆς καρδίας φωτὸς θρεπτικοί. καὶ ἐπισκέψασθε μήποτε τὰς ἀπὸ τοῦ πρωτοπλάστου μέχρι τοῦ Χριστοῦ καθεξῆς ἡ γραφὴ νομοθεσίας δηλοῖ, ὧν ὁ διάβολος ἀντιμίμοις ἐξηπάτησε πλάσμασι τὸ τῶν ἀνθρώπων γένος· τὴν μὲν οὖν συκῆν ἀπεικάζουσα τῇ κατὰ τὸν παράδεισον δοθείσῃ τῷ ἀνθρώπῳ ἐντολῇ, ἐπειδὴ τὴν γύμνωσιν ἀπατηθεὶς οὗτος πετάλοις ἐπεκάλυψε συκῆς, τὴν δὲ ἄμπελον τῇ ἐπὶ τοῦ κατακλυσμοῦ τῷ Νῶε διὰ τὸ οἴνῳ κοιμηθέντα χλευασθῆναι, τὴν δὲ ἐλαίαν τῇ κατὰ τὴν ἔρημον τῷ Μωσεῖ, ἐπειδὴ τὸ χάρισμα τὸ προφητικόν, τὸ ἕλειον τὸ ἅγιον, ἀνομησάντων αὐτῶν ἐκλελοίπει τῆς κληρονομίας, τὴν δὲ ῥάμνον τῇ ἐπὶ τῇ σωτηρίᾳ τοῦ κόσμου τοῖς ἀποστόλοις, ἐπειδήπερ διʼ αὐτῶν ἐδιδάχθημεν ἁγνείαν, ἧς ἀπατηλὸν μόνης εἴδωλον οὐκ ἴσχυσεν ὀ διάβολος σκευάσαι. καὶ διὰ τοῦτο καὶ εάαγγέλια τέσσαρα παραδέδοται, τετρά- κις εὐαγγελισαμένου τοῦ θεοῦ τὴν ἀνθρωπότητα καὶ παιδαγωγήσαντος τέσσαρσι νόμοις, ὧν οἱ καιροὶ σαφῶς ἀπὸ τῆς διαφορότητος δηλοῦνται διὰ] τῶν καρπᾶν. ἡ μὶν γὰρ συκῆ συκῆ τὴν γλυκασίαν γαὶ τὸν ὡραϊσμὰν τὴν τρυφὴν τὴν πρὸ τῆς παραβάσεως ἐν παραδείσῳ τοῦ ἀνθρώπου παρίστησι γεγενημένην· ἔστι γὰρ ὅτε δὴ καὶ σφόδρα πολλαχῶς τῆς συκῆς τὸν καρπὸν τὸ πνεῦμα τὸ ἅγιον ἐπὶ τοῦ κρείττονος λαμβάνει, καθὼς ἀποδείξομεν ὕστερον. ἡ δὲ ἄμπελος, διὰ τὴν ἱλαρότητα τὴν ἐκ τοῦ οἴνου καὶ τὴν εὐφροσύνην τῶν περισωθέντων τῆς ὀργῆς καὶ τοῦ κατακλυσμοῦ, τὴν ἀπὸ τοῦ φόβου καὶ τῆς φροντίδος τὴν] εἰς τὴν χαρὰν αὐτῶν μεταβολὴν αἰνίσσεται. ἡ δὲ ἐλαία διὰ τὸν καρπὸν τοῦ ἐλαίου τὴν εὐσπλαγχνίαν τοῦ θεοῦ μηνύει, πάλιν ἀνεξικακήσαντος τοῦ θεοῦ μετὰ τὸν κατακλυσμόν, τῶν ἀνθρώπων ἐκτραπέντων εἰς ἀθεότητα, δοῦναι νόμον καὶ ἐμφανισθῆναί τισιν καὶ ὥσπερ ἀποσβεννυμένην ἤδη τὴν αὐγὴν τῆς ἀρετῆς ἐλαίω λιπᾶναι.

Allʼ ina mē doxō tisi sophizesthai kai apo tōn eikotōn tekmairesthai tauta kai phlēnaphan, ek tēs palaias hymin, ō parthenoi, kagō parezomai diathēkēs engraphon prophēteian, hōs alēthē legō, tous Kritas, entha phanerōs hē basileia tēs hagneias ēdē prokatēngelto. phēsi gar poreuomena eporeuthēsan ta xyla tou chrisai eph heautōn basilea, kai eipan tę̄ elaią; basileuson ephʼ ēmas. kai heipen autois hē elaia; apheisa tēn piotēta mou, hēn edoxasen ho theos kai hoi anthrōpoi, poreuthō archein tōn phylōn? kai eipan ta xyla panta tę̄ sykę̄; deuro basileuson ephʼ hēmas. kai eipen autois hē sykē; apheisa tēn glykytēta mou kai to gennēma mou to agathon poreuthō archein tōn xylōn? kai eipan ta xyla tę̄ ampelǭ; basileuson eph hēmas. kai eipen autois hē ampelos; apheisa ton oinon mou, tēn euphro- synēn tōn authrōpōn, poreuthō archein tōn xylōn? kai eipan ta xyla pros tēn rhamnon; deuro basileuson ephʼ hēmas. kai eipen hē rhamnos pros ta xyla; ei en alēsią chriete me hymeis eis basilea basilea hymas, deute pepoithate en tę̄ skepę̄ mou; ei mē, exelthę̄ pyr ek tēs rhamnou kai kataphagę̄ tas kedrous tou Libanou.« tauta de hoti mē peri xylōn tōn ek tēs phyomenōn elechthē, saphes; ou ou an heautois ta dendra ta apsycha cheirotonēsonta basilea synērchonto, tais rhizais eis tēn gēn katestēlōmena. alla pantōs peri psychōn historeitai tauta, hai, pro tēs enanthrōpēseōs tou Christou kathylomanēsasai tois paraptōmasin,, prosiasin, oikton autōn axiousai labein ton theon kai basileusai ton eleon epʼ autas ēdē kai tēn eusplanchnian, hēn elaias typǭ parelaben hē graphē dia to arōgan to elaion sōmatōn einai kai lytērion kamatōn kai ponōn, phōtos te parektikon. elaiǭ gar katardomenon pan to lychniaion auxetai selas; lytērioi de kai hoi tou theou pantōs oiktirmoi thanatou kai hamartēmatōn kai arōgoi tēs anthrōpotētos kai tou tēs kardias phōtos threptikoi. kai episkepsasthe mēpote tas apo tou prōtoplastou mechri tou Christou kathexēs hē graphē nomothesias dēloi, hōn ho diabolos antimimois exēpatēse plasmasi to tōn anthrōpōn genos; tēn men oun sykēn apeikazousa tę̄ kata ton paradeison dotheisę̄ tǭ anthrōpǭ entolę̄, epeidē tēn gymnōsin apatētheis houtos petalois epekalypse sykēs, tēn de ampelon tę̄ epi tou kataklysmou tǭ Nōe dia to oinǭ koimēthenta chleuasthēnai, tēn de elaian tę̄ kata tēn erēmon tǭ Mōsei, epeidē to charisma to prophētikon, to heleion to hagion, anomēsantōn autōn ekleloipei tēs klēronomias, tēn de rhamnon tę̄ epi tę̄ sōtērią tou kosmou tois apostolois, epeidēper diʼ autōn edidachthēmen hagneian, hēs apatēlon monēs eidōlon ouk ischysen o diabolos skeuasai. kai dia touto kai eaangelia tessara paradedotai, tetra- kis euangelisamenou tou theou tēn anthrōpotēta kai paidagōgēsantos tessarsi nomois, hōn hoi kairoi saphōs apo tēs diaphorotētos dēlountai dia] tōn karpan. hē min gar sykē sykē tēn glykasian gai ton hōraïsman tēn tryphēn tēn pro tēs parabaseōs en paradeisǭ tou anthrōpou paristēsi gegenēmenēn; esti gar hote dē kai sphodra pollachōs tēs sykēs ton karpon to pneuma to hagion epi tou kreittonos lambanei, kathōs apodeixomen hysteron. hē de ampelos, dia tēn hilarotēta tēn ek tou oinou kai tēn euphrosynēn tōn perisōthentōn tēs orgēs kai tou kataklysmou, tēn apo tou phobou kai tēs phrontidos tēn] eis tēn charan autōn metabolēn ainissetai. hē de elaia dia ton karpon tou elaiou tēn eusplanchnian tou theou mēnyei, palin anexikakēsantos tou theou meta ton kataklysmon, tōn anthrōpōn ektrapentōn eis atheotēta, dounai nomon kai emphanisthēnai tisin kai hōsper aposbennymenēn ēdē tēn augēn tēs aretēs elaiō lipanai.

“But so that I may not seem to some to be sophistical, drawing these conclusions from mere probabilities and talking nonsense, I too, virgins, will set before you from the Old Testament a written prophecy, to show that I speak the truth: from Judges, where the kingdom of chastity was already clearly foretold. For it says: ‘The trees went forth to anoint a king over themselves, and they said to the olive tree, “Reign over us.” And the olive tree said to them, “Shall I leave my fatness, which God and men have glorified, and go to rule over the trees?” And all the trees said to the fig tree, “Come, reign over us.” And the fig tree said to them, “Shall I leave my sweetness and my good fruit and go to rule over the trees?” And the trees said to the vine, “Reign over us.” And the vine said to them, “Shall I leave my wine, the gladness of men, and go to rule over the trees?” And the trees said to the bramble, “Come, reign over us.” And the bramble said to the trees, “If in truth you anoint me king over you, come, trust in my shelter; but if not, let fire come out of the bramble and devour the cedars of Lebanon.”’ That this was not said of trees growing from the earth is plain; for lifeless trees, fixed in the earth by their roots, would not come together to elect a king for themselves. Rather, this is certainly told of souls which, before the incarnation of Christ, had run wild with transgressions and approach God, asking him to take pity on them and to let his mercy and compassion now reign over them, which Scripture has represented by the type of the olive tree, because oil helps bodies, relieves toil and pains, and provides light. For every flame of a lamp grows when fed with oil; and God's mercies surely relieve death and sins, help humanity, and nourish the light of the heart. And consider whether Scripture does not indicate the successive laws from the first-formed man to Christ, which the devil imitated with counterfeit fictions to deceive the human race. It likens the fig tree to the commandment given to man in paradise, since, deceived, he covered his nakedness with fig leaves; the vine to that given to Noah at the flood, because he was mocked when he fell asleep from wine; the olive to that given to Moses in the wilderness, since the prophetic gift, the holy oil, had failed from the inheritance when they transgressed; and the bramble to that given to the apostles for the salvation of the world, since through them we were taught chastity, of which alone the devil was not able to fashion a deceptive counterfeit. And for this reason four Gospels have been handed down, since God proclaimed good news to humanity four times and educated it by four laws, whose times are clearly shown by the difference of the fruits. For the fig tree, by its sweetness and ripeness, represents the delight that man had in paradise before the transgression; for the Holy Spirit often takes the fruit of the fig in the better sense, as we will show later. The vine, because of the cheerfulness that comes from wine and the gladness of those saved from the wrath and the flood, hints at their change from fear and anxiety to joy. And the olive, by the fruit of its oil, shows the compassion of God, who again patiently endured, after the flood, when human beings had turned to godlessness, to give a law, to appear to some, and, as it were, to feed with oil the light of virtue that was already going out.

Judg 9:8–15 (quotation, high confidence) · Gen 3:7 (allusion, high confidence) · Gen 9:20–22 (allusion, high confidence)

Notes and citation

Summary: Jotham's fable of the trees choosing a king foretells four stages of God's law: the fig for paradise, the vine for Noah, the olive for Moses, and the bramble for the apostles' teaching of chastity.

  • The quotation is Judg 9:8–15 (LXX); the allusions are Gen 3:7, Gen 9:20–22, and Exod 3–4. The connection of the four Gospels with four covenants recalls Irenaeus, Against Heresies 3.11.8. The digital text reads “φύλων” (“tribes”) for “ξύλων” (“trees”) in the olive's reply; “trees” is translated.

Extrabiblical texts: Irenaeus, Irenaeus, Haer. 3.11.8 (Irenaeus, Against Heresies; echo)

Topics: Scripture and canon

Cite (SBL): Methodius, Symp. 10.2 (Bonwetsch, 122–124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-symposium/10-1/#p-10-2). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek text of Bonwetsch, GCS 27; made independently of existing English translations.

10.3Bonwetsch, 124–126

Ἡ δὲ ῥάμνος τὴν ἁγνείαν συνίστησι· τὸ γὰρ αὐτὸ δένδρον ῥάμνος καὶ ἄγιος ἐστίν, ὑφʼ ὦν μὲν ῥάμνος καλούμενον, ὑφʼ ὧν δὲ ἄγνος. καὶ τάχα διὰ τὸ συγγενὲς τὸ φυτὸν τοῦτο τῇ παρθενίᾳ πεφυκέναι, ταύτῃ ῥάμνος καὶ ἄγνος προσηγορεύθη, ῥάμνος μὲν παρὰ τὸ στερέμνιον καὶ καρτερὸν πρὸς τὰς ἡδονάς, ἄγνος δὲ παρὰ τὸ διὰ παντὸς ἁγνεύειν. ὅθεν καὶ τὸν Ἡλίαν, ἐκ προσώπου τῆς Ἰεζάβελ γυναικὸς φεύγοντα, λόγος ὑπὸ ῥάμνον ἐλθεῖν πρῶτον, καὶ εἰσακουσθέντα ἐνισχῦσαι καὶ λαβεῖν τροφήν, ὅτι τῶν φευγόντων τὸν οἶστρον καὶ τὴν γυναῖκα τὴν ἡδονὴν τὸ καταγώγιον καὶ ἡ σκέπη τὸ τῆς ἁμνείας ἐβλάστησε ξύλον, ἀπὸ τῆς παρουσίας τοῦ ἀρχιπαρθένου Χρι- στοῦ βασιλεῦσαν τῶν ἀνθρώπων. τῶν γὰρ πρώτων ἀδυνατησάντων σῶσαι νουθετημάτων τὸν ἄνθρωπον, τῶν ἐπὶ τοῦ Ἀδὰμ καὶ τοῦ Νῶε καὶ τῶν ἐπὶ τοῦ Μωσέως, ἡ κατὰ τὸ εὐαγγέλιον ἔσωσε μόνη νομοθεσία πάντας. — ἡ γὰρ συκῆ ταύτῃ λέγεται μὴ βασιλεῦσαι — τῶν ξύλων τῶν ἀνθρώπων νοουμένων, συκῆς δὲ τῆς ἐντολῆς —, ἀνθʼ ὧν ὁ ἄνθρωπος μετὰ τὸ πεσεῖν ἤθελε πάλιν ὑπὸ τῆς ἀρετῆς βασιλεύεσθαι καὶ τῆς ἀφθαρσίας τοῦ παραδείσου τῆς τρυφῆς μὴ ἀποβληθῆναι, ἀλλʼ ἀπεκρούσθη παραβὰς καὶ ἀπεβλήθη μακρόν, ὡς μὴ δυνάμενος ὑπὸ τῆς ἀφθαρσίας ἔτι μηδὲ χωρῶν βασιλεύεσθαι. καὶ πρῶτον αὑτῷ τὸ κήρυγμα μετὰ τὴν παράβασιν πέμπεται τὸ διὰ Νῶε, ἵνʼ ἐὰν πρόσσχῃ κἂν σωθῆναι σωθῆναι τῆς ἁμαρτίας ἐσχύσῃ, ἀνάπαυσιν ἐπαγγελλόμενον τὴν ἀπὸ τῶν κακῶν καὶ εὐφροσύνην, εἰ ἀσκήσαιεν αὐτὸ κατὰ κράτος, ὥσπερ καὶ τὸν οἶνον ἡ ἄμπελος ἐπαγγέλλεται γεννᾶν τοῖς ἀσκοῦσιν αὐτὴν καὶ ἐργαζομένοις. ἀλλὰ καὶ τοῦτο οὐΚ ἐβασίλευσε τὸ νομοθέτημα τῆς ἀνθρωπότητος, ὅτι μὴ ἐπείσθησαν αὐτῷ κηρυσσομένῳ σπουδαίως πρὸς τοῦ Νῶε. ἀλλὰ καὶ μετὰ τὸ συνίχεσθαι ἤδη καὶ πνίγεσθαι τοῖς ὕδασιν ἤρξαντο μετανοεῖν καὶ ἐπαγγέλλεσθαι παρέχειν ἑαυτοὺς πεισθησομένους ταῖς ἐντολαῖς. ὅθεν καὶ ὑπερηφανοῦνται βασιλεύεσθαι, τουτέστιν ὑπὸ τοῦ κηρύγματος ὑπερηφανοῦνται βοηθεῖσθαι τῆς ἐντολῆς, ἀνταποκρινομένου τοῦ πνεύ- ματος αὐτοῖς καὶ ὀνειίζοντος, οὄπερ κατέλειψαν οἱς ἐκέλευσεν ὁ θεὸς ἀνθρώποις, ὦ ἀτεράμονες, βοηθεῖν μὲν καὶ σῴζειν τούτους καὶ εὐφραί- νειν οἷον τὸν Νῶι καὶ τοὺς σὺν αὐτῷ· ἔλθω βοηθῆσαι τοῖς φρονήσεως ὑμῖν ἀκάρποις καἰ ξύλων ξηρῶν οὐδὲν ἀπεοικόσι, πρότερον μὴ πιστεύσασί μοι κηρύσσοντι φύξιν τῶν παρόντων;

Hē de rhamnos tēn hagneian synistēsi; to gar auto dendron rhamnos kai agios estin, hyphʼ ōn men rhamnos kaloumenon, hyphʼ hōn de agnos. kai tacha dia to syngenes to phyton touto tę̄ parthenią pephykenai, tautę̄ rhamnos kai agnos prosēgoreuthē, rhamnos men para to steremnion kai karteron pros tas hēdonas, agnos de para to dia pantos hagneuein. hothen kai ton Hēlian, ek prosōpou tēs Iezabel gynaikos pheugonta, logos hypo rhamnon elthein prōton, kai eisakousthenta enischysai kai labein trophēn, hoti tōn pheugontōn ton oistron kai tēn gynaika tēn hēdonēn to katagōgion kai hē skepē to tēs hamneias eblastēse xylon, apo tēs parousias tou archiparthenou Chri- stou basileusan tōn anthrōpōn. tōn gar prōtōn adynatēsantōn sōsai nouthetēmatōn ton anthrōpon, tōn epi tou Adam kai tou Nōe kai tōn epi tou Mōseōs, hē kata to euangelion esōse monē nomothesia pantas. — hē gar sykē tautę̄ legetai mē basileusai — tōn xylōn tōn anthrōpōn nooumenōn, sykēs de tēs entolēs —, anthʼ hōn ho anthrōpos meta to pesein ēthele palin hypo tēs aretēs basileuesthai kai tēs aphtharsias tou paradeisou tēs tryphēs mē apoblēthēnai, allʼ apekrousthē parabas kai apeblēthē makron, hōs mē dynamenos hypo tēs aphtharsias eti mēde chōrōn basileuesthai. kai prōton hautǭ to kērygma meta tēn parabasin pempetai to dia Nōe, hinʼ ean prosschę̄ kan sōthēnai sōthēnai tēs hamartias eschysę̄, anapausin epangellomenon tēn apo tōn kakōn kai euphrosynēn, ei askēsaien auto kata kratos, hōsper kai ton oinon hē ampelos epangelletai gennan tois askousin autēn kai ergazomenois. alla kai touto ouK ebasileuse to nomothetēma tēs anthrōpotētos, hoti mē epeisthēsan autǭ kēryssomenǭ spoudaiōs pros tou Nōe. alla kai meta to synichesthai ēdē kai pnigesthai tois hydasin ērxanto metanoein kai epangellesthai parechein heautous peisthēsomenous tais entolais. hothen kai hyperēphanountai basileuesthai, toutestin hypo tou kērygmatos hyperēphanountai boētheisthai tēs entolēs, antapokrinomenou tou pneu- matos autois kai oneiizontos, ooper kateleipsan hois ekeleusen ho theos anthrōpois, ō ateramones, boēthein men kai sǭzein toutous kai euphrai- nein hoion ton Nōi kai tous syn autǭ; elthō boēthēsai tois phronēseōs hymin akarpois kai xylōn xērōn ouden apeoikosi, proteron mē pisteusasi moi kēryssonti phyxin tōn parontōn?

“And the bramble represents chastity; for the bramble and the chaste-tree are the same tree, called bramble (rhamnos) by some and chaste-tree (agnos) by others. And perhaps because this plant is by nature akin to virginity it was called both bramble and chaste-tree: bramble from its firmness and strength against pleasures, chaste-tree from always being chaste. That is why the story says that Elijah, fleeing from the face of the woman Jezebel, first came under a bramble and, being heard, was strengthened and received food; because for those who flee frenzy and the woman, pleasure, the tree of chastity sprang up as refuge and shelter, which from the coming of Christ, the chief virgin, has reigned over human beings. For since the first admonitions, those in the time of Adam and of Noah and of Moses, were unable to save humanity, the law according to the gospel alone saved all. For this is why the fig tree is said not to have reigned (the trees being understood as human beings, and the fig as the commandment): because man, after his fall, wished to be ruled again by virtue and not to be cast out from the incorruption of the paradise of delight, but he was repelled for having transgressed and cast far away, as no longer able or fit to be ruled by incorruption. And first the preaching through Noah was sent to him after the transgression, so that, if he paid heed, he might even be able to be saved from sin, promising rest and gladness from evils if they practised it with all their might, just as the vine promises to produce wine for those who tend and work it. But this law too did not reign over humanity, because they did not obey it, though it was earnestly preached by Noah. Yet after they were already seized and drowning in the waters they began to repent and to promise to give themselves up to obey the commandments. That is why they are also scorned as subjects, that is, the preaching of the commandment scorns to help them, the Spirit answering and reproaching them because they deserted those whom God commanded to help, save, and gladden them, like Noah and those with him: ‘You hard-hearted ones, shall I come to help you, who are fruitless of understanding and no different from dry wood, who did not believe me before when I preached escape from what was coming?’

1 Kgs 19:4–8 (allusion, high confidence) · Gen 6:13–14 (allusion, medium confidence) · 2 Pet 2:5 (allusion, medium confidence) · Judg 9:12–13 (allusion, high confidence)

Notes and citation

Summary: The bramble, the same plant as the chaste-tree, stands for chastity; Elijah found refuge under it, and the earlier laws given to Adam and Noah failed to save humanity.

  • The allusions are 1 Kgs 19:3–8 (Elijah under the tree; 3 Kingdoms in the LXX), Gen 6–7, and 2 Pet 2:5. The end of the section is garbled in the digital text (“οὄπερ κατέλειψαν οἱς ἐκέλευσεν”); the translation gives the evident sense (they “deserted” those God sent to help them, like Noah), and the Spirit's reply is modelled on the vine's in Judg 9:13.

Topics: Ethics

Cite (SBL): Methodius, Symp. 10.3 (Bonwetsch, 124–126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-symposium/10-1/#p-10-3). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek text of Bonwetsch, GCS 27; made independently of existing English translations.

10.4Bonwetsch, 126

Καὶ δὴ καὶ τούτων οὕτως ἀπαξιωθέντων τῆς θείας κηδεμονίας καὶ πάλιν τῆς ἀνθρωπότητος εἰς πλάνην κεχυμένης αὐθις ὁ θεὸς ἀπέστειλε βασιλεύσοντα νόμον καὶ ὑπομνήσοντα δικαιοσύνην ἐπὶ Μωσέως. οἱ δὲ μακρὰν καὶ τούτῳ χαίρειν φράσαντες εἰς εἰδωλολατρείαν μετέστησαν. ὅθεν ὁ θεὸς εἰς ἀλληλοφονίας καὶ δρασμοὺς καὶ αἰχμαλωσίας παρέδωκε καὶ τούτους ἀποδοξήσαντος αὐτοὺς σᾠζειν τοῦ νόμου, οἳ μετὰ τὸ συνελαθῆναι τοῖς κακοῖς ποτνιώμενοι πάλιν ἀπηγγέλλοντο πειθαρχεῖν ταῖς ἐντολαῖς, μέχρις ὁ θεὸς τέταρτον κατελεήσας τὸν ἄνθρωπον τὴν ἁγνείαν ἀπέστειλε βασιλεῦσαι, ἥν ῥάμνον ἀκολούθως ἐκάλεσεν ἡ γραφή· ἥτις καταναλώσασα τὰς ἡδονὰς καὶ ἀπειλήσασα λοιπόν, εἰ μὴ αὐτῇ πείθοιντο πάντες ἀνενδοιάστως καὶ ἐν ἀληθείᾳ προσέρχοιντο, πυρὶ καταδαπανῆσαι πάντας· οὐκέτι γὰρ μετὰ ταύτην ἔσεσθαι νόμον ἢ διδασκαλίαν ἑτέραν, ἀλλὰ κρίσιν καὶ πῦρ. καὶ διὰ τοῦτο λοιπὸν ἀπεντεῦθεν δικαιοπραγεῖν ὁ ἄνθρωπος ἤρξατο καὶ πιστεύειν βεβαίως τῷ θεῷ καὶ ἀποσχίζεσθαι τοῦ διαβόλου. οὕτως ὠφελιμώτατον καὶ ἀρωγὸν κατεπέμφθη τοῖς ἀνθρώποις ἁγνεία· μόνης γὰρ αὐτῆς ἀντίμιμον οὐκ ἴσχυσεν ἐργάσασθαι πρὸς ἀπάτην ὁ διάβολος, ὥσπερ καὶ τῶν ἄλλων νομοθετημάτων.

Kai dē kai toutōn houtōs apaxiōthentōn tēs theias kēdemonias kai palin tēs anthrōpotētos eis planēn kechymenēs authis ho theos apesteile basileusonta nomon kai hypomnēsonta dikaiosynēn epi Mōseōs. hoi de makran kai toutǭ chairein phrasantes eis eidōlolatreian metestēsan. hothen ho theos eis allēlophonias kai drasmous kai aichmalōsias paredōke kai toutous apodoxēsantos autous sǭzein tou nomou, hoi meta to synelathēnai tois kakois potniōmenoi palin apēngellonto peitharchein tais entolais, mechris ho theos tetarton kateleēsas ton anthrōpon tēn hagneian apesteile basileusai, hēn rhamnon akolouthōs ekalesen hē graphē; hētis katanalōsasa tas hēdonas kai apeilēsasa loipon, ei mē autę̄ peithointo pantes anendoiastōs kai en alētheią proserchointo, pyri katadapanēsai pantas; ouketi gar meta tautēn esesthai nomon ē didaskalian heteran, alla krisin kai pyr. kai dia touto loipon apenteuthen dikaiopragein ho anthrōpos ērxato kai pisteuein bebaiōs tǭ theǭ kai aposchizesthai tou diabolou. houtōs ōphelimōtaton kai arōgon katepemphthē tois anthrōpois hagneia; monēs gar autēs antimimon ouk ischysen ergasasthai pros apatēn ho diabolos, hōsper kai tōn allōn nomothetēmatōn.

“And when these too had thus been counted unworthy of divine care, and humanity had again poured itself into error, God again sent a law to reign and to remind them of righteousness, in the time of Moses. But they too bade it a long farewell and turned to idolatry. So God handed them over to mutual slaughter, flights, and captivities, the law despairing of saving them; and when, driven together by evils, they lamented, they again professed that they would obey the commandments, until God, taking pity on humanity for the fourth time, sent chastity to reign, which Scripture fittingly called the bramble. It consumed pleasures and threatened thereafter that, unless all obeyed it without hesitation and came to it in truth, it would consume all with fire; for after it there would no longer be another law or teaching, but judgment and fire. And for this reason from then on man began to act righteously, to believe firmly in God, and to split away from the devil. So beneficial and helpful was chastity sent down to human beings; for of it alone the devil was not able to make a counterfeit for deception, as he did of the other laws.

Judg 9:15 (allusion, high confidence)

Notes and citation

Summary: When the Mosaic law also failed, God sent chastity as the fourth and final law; after it comes only judgment and fire.

  • The allusion is Judg 9:15 (the fire from the bramble).

Topics: Eschatology

Cite (SBL): Methodius, Symp. 10.4 (Bonwetsch, 126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-symposium/10-1/#p-10-4). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek text of Bonwetsch, GCS 27; made independently of existing English translations.

10.5Bonwetsch, 126–128

Τῆς γὰρ συκῆς, διὰ ἔφην, διὰ τὴν γλυκασίαν τοῦ καρποῦ καὶ τὸν ὡραϊσμὸν ἐν τύπῳ τῆς ἐν παραδείσῳ τρυφῆς παραληφθείσης, τοῖς ἀντιμίμοις αὐτῆς ἀποβουκολήσας τὸν ἄνθρωπον ὁ διάβολος ἠγρευσε, τὴν γύμνωσιν καλύψαι πείσας τοῦ σώματος πετάλοις συκῆς, ὅ ἐστι διὰ τὸ κνησμῶδες τρυφῇ φιληδόνῳ τοὺς δὲ περισωθέντας αὖθις ἐκ τοῦ κατακλυσμοῦ διὰ τὴν τῆς πνευματικῆς εὐφροσύνης ἄμπελον ἀντιμίμῳ πόματι μεθύσας κατεχλεύασε πάλιν ἀπογυμνώσας τὸν ἄνθρωπον ἀρετῆς. ἔσται δὲ σαφέστερον μᾶλλον ἐντεῦθεν ὄ λέγω. ἡ ἀντικειμένη· δύναμις ἀεὶ μιμεῖται τῆς ἀρετῆς καὶ τῆς δι καιοσύνης τὰ σχήματα, οὐ πρὸς ἄσκησιν κατὰ ἀλήθειαν, ἁλλὰ πρὸς ἀπάτην καὶ ὑπόκρισιν. ἵνα γὰρ δελεάσῃ πρὸς θάνατον τοὺς φεύγοντας τὸν θάνατον, ἀθανασίας ἔξωθεν καλλωπίζεται σχηματισμοῖς, καὶ ταύτῃ συκῆ βούλεται νομίζεσθαι καὶ ἄμπελος, καὶ γλυκύτητα καὶ εὐφροσύνην γεννᾶν, »εἰς ἀγγελον« μετασχηματιζομένη »φωτὸς« καὶ προσχήματι θεοσεβείας δελεάζουσα πολλούς. δύο γὰρ εἶναι διαφθορὰς συκέων καὶ ἀμπέλων εὑρίσκομεν ἐν ταῖς γραφαῖς, σῦκα τὰ χρηστά, »χρηστὰ λίαν, καὶ σῦκα τὰ πικρά, πικρὰ λίαν‘, »οἶνον εὐφραίνοντα καρδίαν ἀνθρώπων«, καὶ »οἶνον θυμὸν δρακόντων καὶ θυμὸν ἀσπίδων ἀνίατον«. ἀλλʼ ἀφʼ οὗ λοιπὸν ἐβασίλευσεν <ἡ> ἁγνεία ἀνθρώπων, ἠλέγχθη ἡ πλάνη καὶ νενίκηται, τοῦ ἀρχιπαρθένου Χριστοῦ καταστρέψαντος αὐτήν, καὶ ἡ ἀληθινὴ δὲ ἐλαία καὶ] ἡ ἀληθινὴ συκῆ καὶ ἡ ἀληθινὴ ἄμπελος καρποφοροῦσι μετὰ τὸ κρατῆσαι πάντων ἁγνείαν, καθάπερ καὶ Ἰωὴλ ὁ προφήτης εὐαγγελίζεται, θάρσει, γῆ«. λέγων »καὶ χαῖρε καὶ εὐφραίνου, ὅτι ἐμεγάλυνε κύριος τοῦ ποιῆσαι. θαρσεῖτε, κτήνη τοῦ πεδίου, ὅτι βεβλάστηκε τὰ πεδία τῆς ἐρήμου, ὅτι ξύλον ἤνεγκε τὸν καρπὸν οὐτοῦ· ἄμπελος καὶ συκῆ ἔδωκαν τὴν ἰσχὺν αὐτῶν. καὶ τὰ τέκνα Σιὼν χαίρετε καὶ εὐφραίνεσθε ἐπὶ κυρίῳ θεῷ ὑμῶν, διότι ἔδωκεν ὑμῖν βρῶσιν εἰς δικαιοσύνην«, ἄμπελον καὶ συκῆν δένδρα καρποὺς εἰς δικαιοσύνην βλαστήσαντα τοῖς τέκνοις τῆς νοητῆς Σιὼν τὰς ἔμπροσθεν νομοθεσίας καλῶν, ἅ μετὰ τὴν ἐνανθρώπησιν ἐκαρποφόρησαν τοῦ λόγου ὁπότε ἐβασίλευσεν ἡμῶν ἡ ἁγνεία, πρόσθεν ἀποκρατήσαντα καὶ ἀπομύσανα τὰς βλαστὰς διὰ τὴν ἁμαρτίαν καὶ τὴν πολλὴν πλάνην. οὐδὲ γὰρ ἠδύνατο τὴν εἰς ζωὴν ἀναδιδομένην ἡμῖν παρασχεῖν τροφὴν ἡ ἄμπελος ἡ ἁληθινὴ καὶ ἡ συκῆ ἡ ἀληθινή, ἔτι τῆς συκῆς τῆς μὴ ἀληθινῆς καὶ πρὸς ἀπάτην πεποικιλμένης ἀνθούσης. ἀλλʼ ὅτε κατεξήρανεν ὁ κύριος τὰ νόθα καὶ ἀντίμιμα τῶν ἀληθινῶν, ἀποφηνάμενος τῇ κικροφόρῳ συκῇ, τό μηκέτι γένηται καρπὸς ἐκ σοῦ εἰς τὸν αἰῶνα«, τότε τὰ ὄντως ἀνέθαλε καρποφόρα καὶ ἐβλάστησε »βρῶσιν εἰς δικαιοσύνην«. ἔστι δὲ καὶ ὅτε εἰς αὐτὸν ἀναφέρεται τὸν κύριον ἡ ἄμπελος πολλαχῶς, εἰς δὲ τὸ πνεῦμα τὸ ἅγιον ἡ συκῆ, ὡς τοῦ μὲν κυρίου τὰς καρδίας ἱλαρύνοντος τῶν ἀνθρώπων, τοῦ δὲ πνεύματος ἰωμένου. καὶ διὰ τοῦτο προστάσσεται πρῶτον Ἐζεκίας παλάθῃ καταπλασθῆναι σύκων, ὅ δὴ ἐστι τῷ καρπῷ τοῦ πνεύματος, ἵνα θεραπαθῇ οἱονεὶ κατὰ τὸν ἀπόστολον τῇ ἀγάπῃ. »ὁ« γάρ καρπός. φησί »τοῦ πνεύματος ἀγάπη, χαρά, εἰρήνη, μακροθυμία, χρηστότης, πίστις, πραότης, ἀγκράτεια«, ὅν διὰ τὴν πολλὴν γλυκύτητα σῦκα ὁ προφήτης ἐκάλεσε. καὶ ὁ Μιχαίας δέ καὶ ἀναπαύσεται ἕκαστος« φησίν »ὑπὸ τὴν ἄμπελον αὐτοῦ καὶ ἔκαστος ὑποκάτω τῆς συκῆς αὐτοῦ, καὶ οὐκ ἔσται ὁ ἐκφοβῶν«. δῆλον γὰρ ὅτι οἱ ὑπὸ τὴν τοῦ πνεύματος προσφυγόντες καὶ ἐπαναπαυσάμενοι καὶ τὴν τοῦ λόγου σκέπην οὐ δειλιάσουσιν οὐδὲ πτυρήσονται τὸν ταράσσοντα τὰς καρδίας.

Tēs gar sykēs, dia ephēn, dia tēn glykasian tou karpou kai ton hōraïsmon en typǭ tēs en paradeisǭ tryphēs paralēphtheisēs, tois antimimois autēs apoboukolēsas ton anthrōpon ho diabolos ēgreuse, tēn gymnōsin kalypsai peisas tou sōmatos petalois sykēs, ho esti dia to knēsmōdes tryphę̄ philēdonǭ tous de perisōthentas authis ek tou kataklysmou dia tēn tēs pneumatikēs euphrosynēs ampelon antimimǭ pomati methysas katechleuase palin apogymnōsas ton anthrōpon aretēs. estai de saphesteron mallon enteuthen o legō. hē antikeimenē; dynamis aei mimeitai tēs aretēs kai tēs di kaiosynēs ta schēmata, ou pros askēsin kata alētheian, halla pros apatēn kai hypokrisin. hina gar deleasę̄ pros thanaton tous pheugontas ton thanaton, athanasias exōthen kallōpizetai schēmatismois, kai tautę̄ sykē bouletai nomizesthai kai ampelos, kai glykytēta kai euphrosynēn gennan, »eis angelon« metaschēmatizomenē »phōtos« kai proschēmati theosebeias deleazousa pollous. dyo gar einai diaphthoras sykeōn kai ampelōn heuriskomen en tais graphais, syka ta chrēsta, »chrēsta lian, kai syka ta pikra, pikra lian‘, »oinon euphrainonta kardian anthrōpōn«, kai »oinon thymon drakontōn kai thymon aspidōn aniaton«. allʼ aphʼ hou loipon ebasileusen <hē> hagneia anthrōpōn, ēlenchthē hē planē kai nenikētai, tou archiparthenou Christou katastrepsantos autēn, kai hē alēthinē de elaia kai] hē alēthinē sykē kai hē alēthinē ampelos karpophorousi meta to kratēsai pantōn hagneian, kathaper kai Iōēl ho prophētēs euangelizetai, tharsei, gē«. legōn »kai chaire kai euphrainou, hoti emegalyne kyrios tou poiēsai. tharseite, ktēnē tou pediou, hoti beblastēke ta pedia tēs erēmou, hoti xylon ēnenke ton karpon outou; ampelos kai sykē edōkan tēn ischyn autōn. kai ta tekna Siōn chairete kai euphrainesthe epi kyriǭ theǭ hymōn, dioti edōken hymin brōsin eis dikaiosynēn«, ampelon kai sykēn dendra karpous eis dikaiosynēn blastēsanta tois teknois tēs noētēs Siōn tas emprosthen nomothesias kalōn, ha meta tēn enanthrōpēsin ekarpophorēsan tou logou hopote ebasileusen hēmōn hē hagneia, prosthen apokratēsanta kai apomysana tas blastas dia tēn hamartian kai tēn pollēn planēn. oude gar ēdynato tēn eis zōēn anadidomenēn hēmin paraschein trophēn hē ampelos hē halēthinē kai hē sykē hē alēthinē, eti tēs sykēs tēs mē alēthinēs kai pros apatēn pepoikilmenēs anthousēs. allʼ hote katexēranen ho kyrios ta notha kai antimima tōn alēthinōn, apophēnamenos tę̄ kikrophorǭ sykę̄, to mēketi genētai karpos ek sou eis ton aiōna«, tote ta ontōs anethale karpophora kai eblastēse »brōsin eis dikaiosynēn«. esti de kai hote eis auton anapheretai ton kyrion hē ampelos pollachōs, eis de to pneuma to hagion hē sykē, hōs tou men kyriou tas kardias hilarynontos tōn anthrōpōn, tou de pneumatos iōmenou. kai dia touto prostassetai prōton Ezekias palathę̄ kataplasthēnai sykōn, ho dē esti tǭ karpǭ tou pneumatos, hina therapathę̄ hoionei kata ton apostolon tę̄ agapę̄. »ho« gar karpos. phēsi »tou pneumatos agapē, chara, eirēnē, makrothymia, chrēstotēs, pistis, praotēs, ankrateia«, hon dia tēn pollēn glykytēta syka ho prophētēs ekalese. kai ho Michaias de kai anapausetai hekastos« phēsin »hypo tēn ampelon autou kai ekastos hypokatō tēs sykēs autou, kai ouk estai ho ekphobōn«. dēlon gar hoti hoi hypo tēn tou pneumatos prosphygontes kai epanapausamenoi kai tēn tou logou skepēn ou deiliasousin oude ptyrēsontai ton tarassonta tas kardias.

“For the fig tree, as I said, having been taken as a type of the delight in paradise because of the sweetness of its fruit and its ripeness, the devil led man astray by its counterfeits and caught him, persuading him to cover the nakedness of his body with fig leaves, that is, with pleasure-loving luxury, because of their itching. And those saved from the flood he again made drunk with a counterfeit drink in place of the vine of spiritual gladness, and mocked them, again stripping man bare of virtue. What I mean will be clearer from this. The opposing power always imitates the forms of virtue and righteousness, not for real practice, but for deception and hypocrisy. For, to lure to death those who flee death, it adorns itself outwardly with the appearance of immortality, and in this way wishes to be thought a fig tree and a vine and to produce sweetness and gladness, disguising itself ‘as an angel of light’ and luring many with a show of piety. For we find in the Scriptures two kinds of figs and of vines: good figs, ‘very good,’ and bad figs, ‘very bad’; ‘wine that gladdens the heart of man,’ and ‘wine that is the rage of serpents and the incurable rage of asps.’ But since chastity has reigned over human beings, error has been exposed and conquered, Christ the chief virgin having overthrown it; and the true olive and the true fig and the true vine bear fruit after chastity has prevailed over all, as the prophet Joel too proclaims the good news, saying: ‘Take heart, O land, and rejoice and be glad, for the Lord has done great things. Take heart, beasts of the field, for the plains of the wilderness have sprouted, for the tree has borne its fruit; the vine and the fig tree have given their strength. And you children of Zion, rejoice and be glad in the Lord your God, for he has given you food for righteousness,’ calling the former laws a vine and a fig tree, trees that sprouted fruits for righteousness for the children of the spiritual Zion, which bore fruit after the incarnation of the Word, when chastity reigned over us, having before held back and closed up their shoots because of sin and much error. For the true vine and the true fig tree could not give us the food that yields life while the fig tree that was not true, decked out for deception, was still in flower. But when the Lord withered the counterfeit imitations of the true, declaring to the fruitless fig tree, ‘May no fruit ever come from you again,’ then those truly fruitful flourished and sprouted ‘food for righteousness.’ And sometimes the vine is often referred to the Lord himself, and the fig tree to the Holy Spirit, since the Lord gladdens the hearts of human beings and the Spirit heals. That is why Hezekiah is first commanded to be plastered with a cake of figs, that is, with the fruit of the Spirit, so that he might be healed, as it were, according to the apostle, by love. For ‘the fruit of the Spirit,’ he says, ‘is love, joy, peace, patience, kindness, faith, gentleness, self-control,’ which the prophet called figs because of its great sweetness. And Micah says: ‘And each shall rest under his vine and each under his fig tree, and there shall be none to make them afraid.’ For it is plain that those who have fled to the shelter of the Spirit and of the Word and rested there will not fear or be frightened by the one who troubles hearts.

Textual problem in this passage: see the notes.

Gen 3:7 (allusion, high confidence) · Gen 9:21 (allusion, high confidence) · 2 Cor 11:14 (quotation, high confidence) · Jer 24:3 (quotation, high confidence) · Ps 104:15 (103:15 LXX) (quotation, high confidence) · Deut 32:33 (quotation, high confidence) · Joel 2:21–23 (quotation, high confidence) · Mark 11:14 (quotation, high confidence) · Isa 38:21 (allusion, high confidence) · Gal 5:22–23 (quotation, high confidence) · Mic 4:4 (quotation, high confidence)

Notes and citation

Summary: The devil counterfeited the fig and the vine, but under the reign of chastity the true vine (Christ) and fig (the Spirit) bear fruit, as Joel, Isaiah, Paul, and Micah show.

  • The quotations and allusions are Gen 3:7, Gen 9:21, 2 Cor 11:14, Jer 24:3, Ps 104:15 (103:15 LXX), Deut 32:33, Joel 2:21–23, Mark 11:14 (Matt 21:19), Isa 38:21 (2 Kgs 20:7), Gal 5:22–23, and Mic 4:4. The digital text reads “διαφθοράς” (“corruptions”), probably for “διαφοράς” (“kinds”), and “κικροφόρῳ” for a word meaning “fruitless.” A bracket after “the true olive and” in the digital text may mark these words as doubtful; the olive is not in the Joel quotation, and ANF's text lacked it.

Topics: Ethics

Cite (SBL): Methodius, Symp. 10.5 (Bonwetsch, 126–128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-symposium/10-1/#p-10-5). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek text of Bonwetsch, GCS 27; made independently of existing English translations.

10.6Bonwetsch, 128–129

Ὅτι δὲ καὶ ἡ ἐλαία τὴν ἐπὶ Μωσέως αἰνίσσεται νομοθεσίαν ὁ Ζαχαρίας παρίστησιν οὕτω λέγων· »καὶ ἀπέστρεψεν ὁ ἄγγελος ὁ λαλῶν ἐν ἐμοί, καὶ ἐξήγειρέ με ὂν τρόπον ὅταν ἐξεγερθῇ ἄνθρωπος ἐξ ὕπνου αὐτοῦ, καὶ εἶπε πρός με· τί σὺ βλέπεις; καὶ εἶπα· ἑώρακα, καὶ ἰδοὺ λυχνία χρυσῆ ὅλη καὶ τὸ λαμπάδιον ἐπάνω αὐτῆς, καὶ δύο ἐλαῖαι, μία ἐκ δεξιῶν τοῦ λαμπαδίου αὐτῆς καὶ μία ἐξ εὐωνύμων«. καὶ μετʼ ἀλίγα· »καὶ τίνες εἰσίν« ἐρομένου αἱ ἀλαῖαι« τοῦ προφήτου »αἱ ἐκ δεξιῶν τῆς λυχνίας καὶ αἱ ἐξ εὐωνύμων‘ καὶ οἱ δύο κλάδοι τῶν ἐλαιῶν οἱ ἐν ταῖς χερσὶ τῶν δύο μυξωτήρων;‘ ἀπεκρίθη καὶ εἶπεν ὁ ἄγγελος »οὗτοι οἱ δύο υἱοὶ τῆς πιότητος, οἳ παρεστήκασι τῷ κυρίῳ πάσης τῆς γῆς«, τὰς δύο λέγων ἀρχεγόνους δυνάμεις εἶναι τὰς δορυφορούσας τὸν θεόν, αἳ ἐν τῷ οἴκῳ περὶ τὸ σχοίνισμα διὰ τῶν κλάδων ἐπιχορηγοῦσαι τὸ πνευματικὸν ἔλαιον τοῦ θεοῦ, ἵνα φῶς ἔχῃ θείας γνώσεως. οἱ γὰρ δύο κλάδοι τῶν δύο ἐλαιῶν ὁ νόμος εἰσὶ καὶ οἱ προφῆται οἱ περὶ τὸ σχοίνισμα τῆς κληρονομίας ἀπικληθέντες, οὓς ἐβλάτησεν ὁ Χριστὸς καὶ τὸ πνεῦμα τὸ ἅγιον, οὔπω δυναμένων ἡμῶν χωρῆσαι τὸν καρπὸν ὅλον καὶ τὸ μέγεθος τῶν φυτῶν τούτων, πρὶν ἄρξαι τοῦ κόσμου καὶ βασιλεῦσαι τὴν ἁγνείαν· ἀλλὰ τοὺς κλάδους αὐτῶν μόνους·τὸν νόμον οἱονεὶ καὶ τὴν προφητείαν πρόσθεν ἐγεωργήσαμεν, καὶ ταῦτα μετρίως, πολλάκις διολισθήσαντες. τίς γὰρ Χριστὸν ἢ τὸ πνεῦμα τέλειον ἴσχυσε χωρῆσαί ποτε, μὴ καθαρεύσς πρῶτον; ἡ γὰρ πρὸς εὐδοξίαν ἐπιθυμητήν τε καὶ ἐραστὴν ἐκ παίδων ἐργαζομένη τὴν ψυχὴν ἄσκησις, καὶ τὸν κόσμον αὐτῇ τοῦτον μετὰ ῥᾳστώνης ἀβασάνιστον ἐκεῖ διακομίζουσα, καὶ μικρῶν αἱρουμένη πόνων μεγάλας ἀλπίδας, ἐστὶν ἡ ἀθανατοπιὸς τῶν σωμάτων ἡμῶν Ι ἁγνεία, ἥν δεῖ πάντας ἀσμένως ἀνθρώπους προτιμᾶν καὶ αἰνεῖν, τοὺς μὲν ὅτι διʼ αὐτὴν ἀνυμφαγωγήθησαν τῷ λόγῳ παρθενίαν ἀσκήσαντες, τοὺς δὲ ὅτι πρὸς αὐτῆς ἠλευθερώθησαν τῆς »γῆ εἶ καὶ εἰς γῆν ἀπελεύσῃ« κατακρίσεως. Οὗτος, ὦ Ἀρετή καὶ ὁ παρʼ ἐμοῦ σοι, καθʼ ὅσον ἐγὼ δύναμαι, λόγος ὑπὲρ ἁγνείας, ὂν ἀξιῶ, κἂν μέτριος ᾖ, δέσποινα, καὶ ὀλίγος, προθυμότατά σε δέξασθαι παρʼ ἐμοῦ τελευταίαν εἰπεῖν ᾑρημένην.

Hoti de kai hē elaia tēn epi Mōseōs ainissetai nomothesian ho Zacharias paristēsin houtō legōn; »kai apestrepsen ho angelos ho lalōn en emoi, kai exēgeire me on tropon hotan exegerthę̄ anthrōpos ex hypnou autou, kai eipe pros me; ti sy blepeis? kai eipa; heōraka, kai idou lychnia chrysē holē kai to lampadion epanō autēs, kai dyo elaiai, mia ek dexiōn tou lampadiou autēs kai mia ex euōnymōn«. kai metʼ aliga; »kai tines eisin« eromenou hai alaiai« tou prophētou »hai ek dexiōn tēs lychnias kai hai ex euōnymōn‘ kai hoi dyo kladoi tōn elaiōn hoi en tais chersi tōn dyo myxōtērōn?‘ apekrithē kai eipen ho angelos »houtoi hoi dyo huioi tēs piotētos, hoi parestēkasi tǭ kyriǭ pasēs tēs gēs«, tas dyo legōn archegonous dynameis einai tas doryphorousas ton theon, hai en tǭ oikǭ peri to schoinisma dia tōn kladōn epichorēgousai to pneumatikon elaion tou theou, hina phōs echę̄ theias gnōseōs. hoi gar dyo kladoi tōn dyo elaiōn ho nomos eisi kai hoi prophētai hoi peri to schoinisma tēs klēronomias apiklēthentes, hous eblatēsen ho Christos kai to pneuma to hagion, oupō dynamenōn hēmōn chōrēsai ton karpon holon kai to megethos tōn phytōn toutōn, prin arxai tou kosmou kai basileusai tēn hagneian; alla tous kladous autōn monous;ton nomon hoionei kai tēn prophēteian prosthen egeōrgēsamen, kai tauta metriōs, pollakis diolisthēsantes. tis gar Christon ē to pneuma teleion ischyse chōrēsai pote, mē kathareuss prōton? hē gar pros eudoxian epithymētēn te kai erastēn ek paidōn ergazomenē tēn psychēn askēsis, kai ton kosmon autę̄ touton meta rhąstōnēs abasaniston ekei diakomizousa, kai mikrōn hairoumenē ponōn megalas alpidas, estin hē athanatopios tōn sōmatōn hēmōn I hagneia, hēn dei pantas asmenōs anthrōpous protiman kai ainein, tous men hoti diʼ autēn anymphagōgēthēsan tǭ logǭ parthenian askēsantes, tous de hoti pros autēs ēleutherōthēsan tēs »gē ei kai eis gēn apeleusę̄« katakriseōs. Houtos, ō Aretē kai ho parʼ emou soi, kathʼ hoson egō dynamai, logos hyper hagneias, on axiō, kan metrios ę̄, despoina, kai oligos, prothymotata se dexasthai parʼ emou teleutaian eipein hę̄rēmenēn.

“And that the olive tree hints at the legislation in the time of Moses, Zechariah shows, saying thus: ‘And the angel who talked with me returned and woke me, as a man is woken from his sleep, and said to me, “What do you see?” And I said, “I have looked, and behold, a lampstand all of gold, and the bowl on top of it, and two olive trees, one on the right of its bowl and one on the left.”’ And a little later, when the prophet asked, ‘What are these olive trees on the right of the lampstand and on the left, and the two branches of the olive trees that are beside the two golden spouts?’ the angel answered and said, ‘These are the two sons of fatness, who stand by the Lord of all the earth’: meaning the two primordial powers that attend God, which in his house, around the allotted portion, supply through the branches God's spiritual oil, so that it may have the light of divine knowledge. For the two branches of the two olive trees are the law and the prophets, which surround the allotted portion of the inheritance, and which Christ and the Holy Spirit caused to sprout, since we could not yet receive the whole fruit and greatness of these plants before chastity ruled and reigned over the world; but formerly we cultivated only their branches, the law and prophecy, and that only moderately, often slipping. For who could ever receive Christ or the Spirit perfectly without first being purified? For the discipline that from childhood makes the soul desirous and loving of good repute, and carries this adornment easily and without torment there, choosing great hopes for small labours, is chastity, which makes our bodies immortal. All human beings must gladly prefer and praise it: some because through it they were led as brides to the Word, having practised virginity; others because by it they were freed from the condemnation ‘You are earth, and to earth you shall go.’ This, Arete, is my speech to you on behalf of chastity, as far as I am able; though it is modest and brief, my lady, I ask you to receive it most kindly from me, who have been chosen to speak last.”

Zech 4:1–3 (quotation, high confidence) · Zech 4:11–14 (quotation, high confidence) · Gen 3:19 (quotation, high confidence)

Notes and citation

Summary: Zechariah's two olive trees are Christ and the Holy Spirit, whose branches are the law and the prophets; chastity now lets us receive their full fruit and frees from the sentence of death.

  • The quotations are Zech 4:1–3, 11–14 (LXX) and Gen 3:19. The words “sons of fatness” render the LXX literally (“anointed ones”).

Topics: Scripture and canon, Trinity

Cite (SBL): Methodius, Symp. 10.6 (Bonwetsch, 128–129; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-symposium/10-1/#p-10-6). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek text of Bonwetsch, GCS 27; made independently of existing English translations.

Chapter 11

11.1Bonwetsch, 129–131

Ἀλλὰ δέχομαι, τὴν Ἀρετὴν ἡ Θεοπάτρα ἔφη φάναι, καὶ πάσας ἐπαινῶ· κράτιστα γὰρ δή, κἂν οὕτω μὴ φανερῶς, ἀλλὰ μετὰ σπουδῆς τὰ λεχθέντα δεχομένη διεξελήλυθας, οὐ γλυκυμυθίαν πρὸς τέρψιν· τῶν ἀκουόντων συσκευασαμένη, ἀλλὰ πρὸς ἐπανόρθωσιν ὑπόμνημα καὶ νῆψιν. προτάττειν γὰρ τῶν ἐμῶν ἐπιτηδευμάτων ἁγνείαν ὁ λέγων δεῖν καὶ ἀσπάζεσθαι πρώτην τῶν ἄλλων ὀρθῶς παρακελεύεται· ἥν τιμᾶν μὲν νομίζουσι καὶ θεραπεύειν πολλοί, τιμῶσι δʼ αὐτὴν ὡς ἔπος εἰπεῖν ὀλίγοι. οὐ γὰρ ὁπόταν τὴν ἑαυτοῦ σάρκα τῆς κατὰ συνουσίαν ἄγευστον ἡδονῆς φιλοτιμῆται τηρεῖν ἄνθρωπος, τῶν ἄλλων μὴ κρατῶν, ἁγνείαν τιμᾷ· ἀτιμάζει μὲν οὖν αὐτὴν μᾶλλον οὐχ ἥκιστα βαναύσοις ἐπιθυμίαις, ἡδονὰς ἀντικαταλλασσόμενος ἡδοναῖς. οὐδέ γε ὁπόταν πρὸς τὰς ἔξω μὲν ἐπιθυμίας διαπονῇ καρτερῶν, ὑπεραίρηται δὲ φυσιούμενος, αὐτῷ δὴ τούτῳ τῷ δύνασθαι τῶν τῆς σαρκὸς ὑπεκκαυμάτων κρατεῖν, καὶ πάντας ὡς οὐδὲν ἐξουδενῶν ἡγῆται, ἁγνείαν τιμᾷ· ἀτιμάζει γὰρ αὐτὴν ὑβρίζων ὑψηλοφροσύνῃ, τῷ τὸ μὲν ἕξωθεν τοῦ πίνακος καθαίρειν καὶ τῆς παροψίδος, τὴν σάρκα, τὸ σῶμαι τὴν Τε καρδίαν τύφῳ σίνεσθαι καὶ φιλοδρατίᾳ. οὐδέ γε ὁπότε ἀναβρύνεταί τις χρήμασι, τιμᾶν αὐτὴν σπουδάζει· ἀτιμάζει μὲν οὑν παντὸς μᾶλλον δὲ καὶ οὑτος, προκρίνων αὐτῆς ὀλίγον κέρδος, ἡς οὐδὲν ἀντάξιον τῶν ἐν τῷ τιμίων· »πᾶς« γὰρ πλοῦτος πλοῦτος ἐνώπιον αὐτῆς καὶ »χρυσὸς« ὡς »ψάμος ἀλίγη«. οὐδέ γε ὁ ἑαυτὸν ὑπερφυῶς ὑγούμενος φιλεῖν καὶ τὸ ἑαυτῷ μόνῳ συμφέρον σπουδάζων σκοπεῖν, ἄφροντις δὲ τῶν πλησίων, ἁγνείαν τιμᾷ· ἀτιμάζει μὲν οὖν αὐτὴν καὶ οὗτος· πολὺ γὰρ λείπεται τῶν κατʼ ἀξίαν ὁμιλούντων αὐτῇ. τῷ τὴν ἀγάπην αὐτῆς καὶ τὸ συμπαθητικὸν καὶ τὸ φιλάνθρωπον λωβήσασθαι. οὐ γὰρ τῇδε μὲν ἁγνεύοντας παρθενεύειν δεῖ, τῇδε δὲ κακοπραγοῦντας χραίνεσθαι καὶ ἀκολασταίνειν, οὐδὲ τῇδε μὲν ἐπαγγέλλεσθαι καθαρεύειν καὶ σωφρονῖν, τῇδε δὲ μολύνεσθαι καὶ ἁμαρτάνειν, οὐδʼ αὖ τῇ μὲν ὁμολογεῖν μὴ πεφροντικέναι τῶν κοσμικῶν, τῇ δὲ κτᾶσθαι καὶ ἐν αὐτοῖς ἐξετέζεσθαι., ἀλλὰ πάντα τὰ μέλη φθορᾶς ἀκοινώνητα καὶ ἀμιγῆ τηρεῖν, οὐ μόνον τὰ κνησμώδη καὶ συνουσιαστικά, ἀλλʼ ἤδη καὶ τὰ τούτων ἐνεργέστερα. χλεύη γὰρ τὰ μὲν τῆς παιδοποιήσεως ὄργανα τηρεῖν παρθένα, τὴν δὲ γλῶτταν μὴ τηρεῖν, ἢ τὴν γλῶσσαν μὲν τηρεῖν παρθένον, τὴν δὲ ὅρασιν ἢ τὴν ἀκοὴν ἢ τὰς χεῖρας μὴ τηρεῖν, ἢ ταῦτα μὲν ἔχειν κοὶ τηρεῖν παρθένα, τὴν καρδίαν δὲ μὴ τηρεῖν, ἀλλʼ ἑταιρίζεσθαι τύφῳ καὶ θυμῷ. δεῖ γὰρ πάντως τὸν μέλλοντα μὴ ἁμαρτήσεσθαι περὶ τὴν ἄσκησιν τῆς ἁγνείας τὰ μέλη πάντα καὶ τὰ αἰσθητήρια τηρεῖν ἑαυτοῦ καθαρὰ καὶ συνεσφιγμένα καθάπερ δὴ καὶ πλοίων ὧν] οἱ κυβερνῆται τὰς ἁρμογὰς σφίγγουσι, πρὸς τὸ μὴ σχεῖν ἔσω δίοδον τὴν ἁμαρτίαν ἐπεισχεομένην. τοῖς γὰρ μεγάλοις ἐξ ἀνάγκης ἐπιτηδεύμασι μεγάλα καὶ τὰ πταίσματα συμβαίνει, καὶ τῷ ὄντι τῷ ἀγαθῷ μᾶλλον ἐναντιώτερον τὸ κακὸν ἢ τῷ μὴ ἀγαθῷ. πολλοὶ οὖν δοξάζοντες τὸ περὶ τὰς οἰστρώδεις μᾶλλον καρτερεῖν ἐπιθυμίας εἶναι τὴν ἁγνείαν, τῶν ἄλλων ἀμελήσαντες αὐτῆς ἔπταισαν καὶ τοῖς ὀρθῶς πρὸς αὑτὴν ὡρμημένοις προσῆψαν φόγους, οὕς ὑμεῖς ἀλέγξατε, νόμος διὰ πάντων, αὐταὶ γὰρ] παρθενεύσασαι καὶ ἔργῳ καὶ λόγῳ. καὶ τὰ μὲν δὴ τῆς παρθένου, ποταπὴν εἶναι προσῆκε, διεγράφη· ὐμᾶς δὲ διαρκῶς ἀγωνισαμένας τῷ λόγῳ αὐτήκοος γενομένη πάσας αποφαίνομαι νικᾶν καὶ στέφω, Θέκλαν Ι δὲ τῷ μείζονι στεφάνῳ καὶ δασυτέρῳ ὡς πρώτην ὑμῶν καὶ μεγαλοπρεπέστερον ἐκλάμψασαν.

Alla dechomai, tēn Aretēn hē Theopatra ephē phanai, kai pasas epainō; kratista gar dē, kan houtō mē phanerōs, alla meta spoudēs ta lechthenta dechomenē diexelēlythas, ou glykymythian pros terpsin; tōn akouontōn syskeuasamenē, alla pros epanorthōsin hypomnēma kai nēpsin. protattein gar tōn emōn epitēdeumatōn hagneian ho legōn dein kai aspazesthai prōtēn tōn allōn orthōs parakeleuetai; hēn timan men nomizousi kai therapeuein polloi, timōsi dʼ autēn hōs epos eipein oligoi. ou gar hopotan tēn heautou sarka tēs kata synousian ageuston hēdonēs philotimētai tērein anthrōpos, tōn allōn mē kratōn, hagneian timą; atimazei men oun autēn mallon ouch hēkista banausois epithymiais, hēdonas antikatallassomenos hēdonais. oude ge hopotan pros tas exō men epithymias diaponę̄ karterōn, hyperairētai de physioumenos, autǭ dē toutǭ tǭ dynasthai tōn tēs sarkos hypekkaumatōn kratein, kai pantas hōs ouden exoudenōn hēgētai, hagneian timą; atimazei gar autēn hybrizōn hypsēlophrosynę̄, tǭ to men hexōthen tou pinakos kathairein kai tēs paropsidos, tēn sarka, to sōmai tēn Te kardian typhǭ sinesthai kai philodratią. oude ge hopote anabrynetai tis chrēmasi, timan autēn spoudazei; atimazei men houn pantos mallon de kai houtos, prokrinōn autēs oligon kerdos, hēs ouden antaxion tōn en tǭ timiōn; »pas« gar ploutos ploutos enōpion autēs kai »chrysos« hōs »psamos aligē«. oude ge ho heauton hyperphyōs hygoumenos philein kai to heautǭ monǭ sympheron spoudazōn skopein, aphrontis de tōn plēsiōn, hagneian timą; atimazei men oun autēn kai houtos; poly gar leipetai tōn katʼ axian homilountōn autę̄. tǭ tēn agapēn autēs kai to sympathētikon kai to philanthrōpon lōbēsasthai. ou gar tę̄de men hagneuontas partheneuein dei, tę̄de de kakopragountas chrainesthai kai akolastainein, oude tę̄de men epangellesthai kathareuein kai sōphronin, tę̄de de molynesthai kai hamartanein, oudʼ au tę̄ men homologein mē pephrontikenai tōn kosmikōn, tę̄ de ktasthai kai en autois exetezesthai., alla panta ta melē phthoras akoinōnēta kai amigē tērein, ou monon ta knēsmōdē kai synousiastika, allʼ ēdē kai ta toutōn energestera. chleuē gar ta men tēs paidopoiēseōs organa tērein parthena, tēn de glōttan mē tērein, ē tēn glōssan men tērein parthenon, tēn de horasin ē tēn akoēn ē tas cheiras mē tērein, ē tauta men echein koi tērein parthena, tēn kardian de mē tērein, allʼ hetairizesthai typhǭ kai thymǭ. dei gar pantōs ton mellonta mē hamartēsesthai peri tēn askēsin tēs hagneias ta melē panta kai ta aisthētēria tērein heautou kathara kai synesphigmena kathaper dē kai ploiōn hōn] hoi kybernētai tas harmogas sphingousi, pros to mē schein esō diodon tēn hamartian epeischeomenēn. tois gar megalois ex anankēs epitēdeumasi megala kai ta ptaismata symbainei, kai tǭ onti tǭ agathǭ mallon enantiōteron to kakon ē tǭ mē agathǭ. polloi oun doxazontes to peri tas oistrōdeis mallon karterein epithymias einai tēn hagneian, tōn allōn amelēsantes autēs eptaisan kai tois orthōs pros hautēn hōrmēmenois prosēpsan phogous, hous hymeis alenxate, nomos dia pantōn, autai gar] partheneusasai kai ergǭ kai logǭ. kai ta men dē tēs parthenou, potapēn einai prosēke, diegraphē; ymas de diarkōs agōnisamenas tǭ logǭ autēkoos genomenē pasas apophainomai nikan kai stephō, Theklan I de tǭ meizoni stephanǭ kai dasyterǭ hōs prōtēn hymōn kai megaloprepesteron eklampsasan.

“I accept it,” Theopatra said Arete replied, “and I praise you all. For you, Domnina, even if not so strikingly, have gone through excellently and earnestly what you undertook, not putting together sweet talk for the pleasure of the hearers, but a reminder for correction and sobriety. For whoever says that chastity must be placed first among my pursuits and embraced before the others commands rightly. Many think they honour and serve it, but, so to speak, few honour it. For it is not when a person strives to keep his own flesh untasting of the pleasure of intercourse, but does not master the other things, that he honours chastity; rather he dishonours it, not least by vulgar desires, exchanging pleasures for pleasures. Nor, when he labours hard against outward desires but is puffed up with pride at this very ability to master the fires of the flesh, and regards everyone as nothing, does he honour chastity; for he dishonours it by insulting it with arrogance, cleaning the outside of the cup and the dish, the flesh, the body, while harming his heart with conceit and love of power. Nor does one who prides himself on wealth take care to honour it; rather this man too dishonours it more than anything, preferring a little gain to that to which nothing precious in the world is equal in worth; for ‘all’ wealth before it, and ‘gold,’ is ‘like a little sand.’ Nor does one who loves himself beyond measure and takes care to look only to what benefits himself, careless of his neighbours, honour chastity; this man too dishonours it, for he falls far short of those who keep company with it worthily, by maiming its love, its compassion, and its kindness. For one must not be chaste and virgin in one respect, but defiled and licentious in another by evil deeds; nor profess purity and self-control in one respect, but be stained and sin in another; nor again confess in one respect that one has no care for worldly things, but acquire them and be engrossed in them in another; but one must keep all the members unshared with corruption and unmixed, not only those that itch and serve intercourse, but also those more active than these. For it is a mockery to keep the organs of procreation virgin but not the tongue, or to keep the tongue virgin but not the sight or the hearing or the hands, or to have and keep these virgin but not keep the heart, and let it play the harlot with conceit and anger. For whoever does not intend to sin in the practice of chastity must keep all his members and senses pure and tightly bound, just as pilots tighten the joints of ships, so that sin may have no passage to pour in. For great failings necessarily happen to great pursuits, and evil is more opposed to what is truly good than to what is not good. Many, then, thinking that chastity is rather enduring against frenzied desires, neglected its other parts, stumbled, and brought reproaches on those who have rightly set out toward it; these you have refuted, being a law in all things, since you have lived as virgins in both deed and word. So the kind of person the virgin ought to be has been described. And, having been an ear-witness of you all contending sufficiently in speech, I declare you all victors and crown you; and Thecla with the greater and thicker crown, as first among you and shining more magnificently.”

Matt 23:25–26 (allusion, high confidence)

Notes and citation

Summary: Arete judges that true chastity governs every member and the heart, not only the body, and crowns all the speakers, giving Thecla the greater crown.

  • The quotation is Wis 7:9; the allusion is Matt 23:25–26. Brackets in the digital text are the editor's.

Extrabiblical texts: Wis 7:9 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)

Topics: Ethics

Cite (SBL): Methodius, Symp. 11.1 (Bonwetsch, 129–131; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-symposium/10-1/#p-11-1). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek text of Bonwetsch, GCS 27; made independently of existing English translations.

11.2Bonwetsch, 131–137

Ταῦτα οὖν εἰποῦσαν ἔφη κελεῦσαι πάσας ἀναστῆναι τὴν Ἀρετὴν ἡ Θεοπάτρα, καὶ στάσας ὑπὸ τὴν ἄγνον εὐχαριστήριον πρεπόντως ὕμνον ἀναπέμψαι τῷ κυρίῳ, ἐξάρχειν δὲ τὴν Θέκλαν καὶ προϋφηγεῖσθαι. ὡς οὖν ἀνέστησαν, τὴν Θέκλαν μέσην μὲν τῶν παρθένων ἔφη, ἐκ δεξιῶν δὲ τῆς Ἀρετῆς στᾶσαν κοσμίως ψάλλειν, τὰς δὲ λοιπὰς ἐν κύκλῳ καθάπερ ἐν χοροῦ σχῆματι συστάσας ὑπακούειν αὐτῇ. Ὑπακοή. ἁγνεύω σοι καὶ λαμπάδας φαεσφόρους κρατοῦσα, νυμφίε, ὑπαντάνω σοι. Ψαλμός. Ἄνωθεν, παρθένοι, βοῆς ἀγερσίνεκρος ἀχος ἠλθε νυμφίῳ λέγων πασσυδὶ ὑπαντάνειν λευκαῖσιν ἐν στολαῖς καὶ λαμπάσι πρὸς ἀντολάς· ἔγρεσθε πρὶν φθάσῃ μολεῖν εἴσω θυρῶν ἄναξ. <Ὑπ.> ἁγνεύω σοι καὶ λαμπάδας φαεσφόρους νυμφίε, ὑπαντάνω σοι. <Ψ.> Βροτῶν παλυστένακτον ὄλβον ἐκφυγοῦσα βίου τρυφῆς ἁδονὰς ἔρωτα, σαῖς ὑπʼ ἀγκάλαις ζωηφόροις ποθῶ σκέπεσθαι καὶ βλέπειν τὸ σὸν κάλλος διηνεκῶς, μάκαρ. <Ὑπ.> ἁγνεύω σοι καὶ λαμπάδας φαεσφόρους νυμφίε, ὑπαντάνω σοι. <Ψ.> Γάμων λιποῦσα θνητὰ λέκτρα καὶ.. ἄναξ, διὰ σὲ πολύχρυσον, ἠλθον ἀσπίλοις ἐν εἴμασιν, ὅπως φθάσω κἀγὼ πανολβίων θαλάμων εἴσω σὺν σοὶ μολεῖν. <Ὑπ.> ἁγνεύω σοι καὶ φαεσφόρους φαεσφόρους νυμφίε, ὑπαντάνω σοι. <Ψ.> Δόλους δράκοντος <ἠλθον> ἐκψυγοῦσα μυρίους, μάκαρ, θελδτηρίους· ἔτλην δὲ καὶ πυρὸς φλόγα καὶ θηρίων ἀνημέρων ὁρμὰς βροτοφθόρους, σὲ προσμένουσʼ ἀπʼ οὐρανῶν. <῾Υπ.> ἁγνεύω σοι καὶ λαμπάδας φαεσφόρους κρατοῦσα, νυμφίε, ὑπαντάνω σοι. <Ψ.> Ἐλαθόμην πάτρας, ποθοῦσα σὴν χάριν, ἐλαθόμην <καὶ> παρθένων ὁμηλίκων χορούς, μητρός τε καὶ γένους φρύαγμα· πάντα γὰρ σύ μοι αὐτὸς σύ, Χριστἐ, τυγχάνεις. <Ὑπ.> ἁγνεύω σοι καὶ λαμπάδας φαεσφόρους νυμφίε, ὑπαντάνω σοι. <Ψ.> > Ζωῆς Χριστέ, τυγχάνεις, ] χαῖρε φῶς ταύτην δέδεξο τὴν βοήν· χορός σε παρθένων προσεννέπει, τέλειον ἄνθος, ἀγάπη, χαρά, φρόνησις, σοφία, λόγε. <Ὑπ.> ἁγνεύω σοι καὶ λαμπάδας φαεσφόρους νυμφίε, ὑπαντάνω σοι. <Ψ.> Ἠνοιγμέναις θύραις, ἄνασσα φαιδρόκοσμε, ἐδέξω θαλάμων εἴσω χʼ ἠμᾶς, ἀχραντόσωμε, Καλλίνικε νύμφα, καλλίπνου· ὁμόστολοι παρήμεθα Χριστῷ, πανόλβιον μέλπουσαι σὸν γάμον, θάλος. <Ὑπ.> ἁγνεύω σοι καὶ λαμπάδας φαεσφόρους νυμφίε, ὑπαντάνω σοι. <Ψ.> Θρηνοῦσι νῦν βαρύστονοι κόραι πυλῶν νυμφῶνος ἔξω καὶ βοῶσι γοερῶς, ὅτι τὸ λαμπάδων ἀποοβέσασαι φῶς οὐκ ἔφθασαν χαρᾶς ταμεῖον εἰσιδεῖν. <Ὑπ.> ἁγνεύω σοι καὶ φαεσφόρους φαεσφόρους νυμφίε, ὑπαντάνω σοι. <Ψ.> Ἱρᾶς ὁδοῦ γὰρ ἐκτραπεῖσαι πρὸς βίου κτήσασθʼ ἔλαιον ἠμέλησαν ἄθλιαι πλέον· νεκρὰς δὲ φλογεροῦ πυρὸς φέρουσαι λαμπάδας στένουσιν ἔνδον ἐκ φρενῶν. <Ὑπ.> ἁγνεύω σοι καὶ λαμπάδας φαεσφόρους νυμφίε, ὑπαντάνω σοι. <Ψ.> Κροτῆρες ἁδυπληθέες πρόκεινται νέκταρος· πίνωμεν· οὐράνιόν ἐστι πόμα, παρθένοι, ὁ νυμφίος ὅπερ τέθεικε τοῖς μετʼ ἀξίας εἰς τὸν γάμον κεκλημένοις. <῾Υπ.> ἁγνεύω σοι καὶ λαμπάδας φαεσφόρους κρατοῦσα, νυμφίε, ὑπαντάνω σοι. <Ψ.> Λαμπρῶς σου τὸν <φονὸν> Ἄβελ ἔλεξεν αὑματοσταγὴς βλέπων εἰς οὐρανόν. ἀνηλεῶς με συγγόνου τετρωμένον χειρὶ δέξαι, λιτάζομαι, λόγε. <Ὑπ.> ἁγνεύω σοι καὶ φαεσξόρους φαεσφόρους νυμφίε, ὑπαντάνω σοι. <Ψ.> Μέγιστον ἀθλον ὁ κάρτερος σου παῖς, λόγε, Ἰωσὴφ ἀνείλετο· γυνὴ γὰρ αὐτὸν εἰς ἄθεσμα λέκτρα βιαίως εἷλκε φλογωμένη πόθοις, ὁ δʼ οὐδὲν ἐντραπεὶς ἔφευγε γυμνὸς ἐκβοῶν· <῾Υπ.> ἁγνεύω σοι καὶ λαμπάδας φαεσφόρους κρατοῦσα, νυμφίε, ὑπαντάνω σοι. <Ψ.> Νεοσφαγῆ ὁ Ἰεφθάε κόρην ἀνῆγε θυσίαν θεῷ, ἄπειρον ἄπειρον ἀμφὶ βωμὸν ἀμνάδος δίκην ἡ δʼ εὐγενῶς σου τὸν τύπον τῆς σαρκός, ὦ μάκαρ, τελοῦσʼ ἔκραζε καρτερῶς· <῾Υπ.> ἁγνεύω σοι καὶ λαμπάδας φαεσφόρους κρατοῦσα, νυμφίε, ὑπαντόνω σοι. <Ψ.> Ξένων στρατηλάταν ὄχλων εὔτολμος εὐστόχοις Ἰουδὴθ δόλοις καρατόμησε, κάλλεος τύποις θέλξασα τοῦτον, οὐ χράναντα σώματος μέλη, νικαφόροις δʼ ἔφη βοαῖς· <Ὑπ.> ἁγνεύω σοι καὶ λαμπάδας φαεσφόρους νυμφίε, ὑπαντάνω σοι. <Ψ.> Ὁρῶντες εἶδος εὐπρεπὲς ὑφῆς δύο Σουσάννας, ἐμμανεῖς ἔρωτι λέξαν· ὠ γύναι, κρυπτῶν [σου] γάμων λέχη ποθοῦντες ἥκομεν, φίλα. ἡ δʼ ἐντρόμοις ἴφη βοαῖς· <Ὑπ.> ἁγνεύω σοι καὶ λαμπάδας φαεσφόρους νυμφίε, ὑπαντάνω σοι. <Ψ.> Πολλῷ με κατθανεῖν ἄμεινόν ἐστιν ἢ λέχη προδοῦσαν, ὠ γυναιμανεῖς, ὑμῖν αἰωνίαν δίκην ὑπ΄ ἐμπύροις θεοῦ τιμωρίαις παθεῖν· σῶσόν με, Χριστέ, τῶνδε νῦν. <Ὑπ.> ἁγνεύω σοι καὶ λαμπάδας φαεσφόροις νυμφίε, ὑπαντάνω σοι. <Ψ.> Ῥοαῖς καθαρσίοις λούων πλήθη βροτῶν ὁ πρόδρομος ἀνόμως κακοῦ πρὸς ἀνδρὸς εἰς σφαγὴν ἤχθη διʼ ἁγνείαν, λύθρῳ δὲ φοινίω̣ κόνιν δεύων ἔκραζέ σοι, μάκαρ· <῾Υπ> ἁγνεύω σοι καὶ φαεσφόρους φαεσφόρους κρατοῦσα, νυμφίε, ὑπαντάνω σοι. <Ψ.> Σοῦ καὶ ζωητόκος χάρις ἄθικτος, ] ἄτεγκτος, ἀσπίλους τὰς σὰς γονὰς ἐν ἀσπόρῳ φέρουσα νηδύι, μορφὴν ὑπέσχεν ὡς προδοῦσα λέκτρα παρθένος· ἔλεξε δʼ ἔγκυος, μάκαρ· <῾Υπ.> ἁγνεύω σοι καὶ λαμπάδας φαεσφόρους κρατοῦσα, νυμφίε, ὑπαντάνω σοι. <Ψ.> Τὴν σήν, μάκαρ, γαμήλιον ποθοῦντες ἁμέραν ἰδεῖν, ὅσους ἄνωθεν αὐτὸς ἀγγέλων ἅναξ κέκληκας, ἥκουσιν μέγιστα δῶρά σοι, λόγε, φέροντες ἀσπίλοις στολαῖς. <῾Υπ.> ἁγνεύω σοι καἰ λαμπάδας φαεσφόρους κρατοῦσα, νυμφίε, ὑπαντάνω σοι. <Ψ.> Ὑμνοις, μάκαιρα θεόνυμφε, θαλαμηπόλοι αἱ σαὶ γεραίρομεν σὲ νῦν, ἄθικτα παρθένε, ἐκκλησία χιονόσωμε, κυανοβόστρυχε, σῶφρον, ἄμωμ΄, ἀρασμία. <῾Υπ.> ἁγνεύω σοι καὶ λαμπάδας φαεσφόρους κρατοῦσα, νυμφίε, ὑπαντάνω σοι. <Ψ.> Φθορὰ πέφευγε καὶ νόσων πόνοι δακρυσταγεῖς, θάνατος ᾐρέθη, ὄλωλε πᾶσα ἀφροσύνη, λύπη τέθνηκε τηξίφρων, ἔλαμψε δʼ ἠ τοῦ] θεοῦ Χριστοῦ] χαρὰ βροτοῖς ἄφνω πόλιν. <῾Υπ.> ἁγνεύω σοι καὶ λαμπάδας φαεσφόρους κρατοῦσα, νυμφίε, ὑπαντάνω σοι. <Ψ.> Χῆρος ὁ] βροτῶν παράδεισός ἐστιν πάλιν γὰρ αὐτὸν ἐκ θείας ὤσπερ τὸ πρὶν ταγῆς οἰκεῖ τέχναις ὁ ποικίλαις δράκοντος ἐκπεσών, ἄφθαρτος ἄφοβος, μάκαρ. <Ὑπ.> ἁγνεύω σοι καὶ λαμπάδας φαεσφόρους νυμφίε, ὑπαντάνω σοι. <Ψ.> Ψάλλων τὸ καινὸν ᾆσμα νῦν χορός σε καθιστάνει πρὸς οὐρανούς, ἄνασσα, φῶς ὅλη, ἐστεμμένος λευκοῖς κρίνων κάλυξι καὶ φλόγας χερσὶ σελασφόρους φέρων. <Ὑπ.> ἁγνεύω σοι καὶ λαμπάδας φαεσφόρους νυμφίε, ὑπαντάνω σοι. <Ψ.> Ὠ τὰς ἀχράντους οὐρανοῦ, μάκαρ, ναίων ἄναρχε, πάντα συγκροτῶν αἰωνίῳ κράτει, δέξαι σὺν παιδὶ σῷ, πάρεσμεν, ἔνδον εἰς ζωῆς πύλας, πάτερ, καὶ ὴμέας. <> ἁγνεύω σοι καὶ λαμπάδας φαεσφόρους κρατοῦσα, νυμφίε, ὑπαντάνω σοι.

Tauta oun eipousan ephē keleusai pasas anastēnai tēn Aretēn hē Theopatra, kai stasas hypo tēn agnon eucharistērion prepontōs hymnon anapempsai tǭ kyriǭ, exarchein de tēn Theklan kai proÿphēgeisthai. hōs oun anestēsan, tēn Theklan mesēn men tōn parthenōn ephē, ek dexiōn de tēs Aretēs stasan kosmiōs psallein, tas de loipas en kyklǭ kathaper en chorou schēmati systasas hypakouein autę̄. Hypakoē. hagneuō soi kai lampadas phaesphorous kratousa, nymphie, hypantanō soi. Psalmos. Anōthen, parthenoi, boēs agersinekros achos ēlthe nymphiǭ legōn passydi hypantanein leukaisin en stolais kai lampasi pros antolas; egresthe prin phthasę̄ molein eisō thyrōn anax. <Hyp.> hagneuō soi kai lampadas phaesphorous nymphie, hypantanō soi. <Ps.> Brotōn palystenakton olbon ekphygousa biou tryphēs hadonas erōta, sais hypʼ ankalais zōēphorois pothō skepesthai kai blepein to son kallos diēnekōs, makar. <Hyp.> hagneuō soi kai lampadas phaesphorous nymphie, hypantanō soi. <Ps.> Gamōn lipousa thnēta lektra kai.. anax, dia se polychryson, ēlthon aspilois en eimasin, hopōs phthasō kagō panolbiōn thalamōn eisō syn soi molein. <Hyp.> hagneuō soi kai phaesphorous phaesphorous nymphie, hypantanō soi. <Ps.> Dolous drakontos <ēlthon> ekpsygousa myrious, makar, theldtērious; etlēn de kai pyros phloga kai thēriōn anēmerōn hormas brotophthorous, se prosmenousʼ apʼ ouranōn. <῾Yp.> hagneuō soi kai lampadas phaesphorous kratousa, nymphie, hypantanō soi. <Ps.> Elathomēn patras, pothousa sēn charin, elathomēn <kai> parthenōn homēlikōn chorous, mētros te kai genous phryagma; panta gar sy moi autos sy, Christe, tynchaneis. <Hyp.> hagneuō soi kai lampadas phaesphorous nymphie, hypantanō soi. <Ps.> > Zōēs Christe, tynchaneis, ] chaire phōs tautēn dedexo tēn boēn; choros se parthenōn prosennepei, teleion anthos, agapē, chara, phronēsis, sophia, loge. <Hyp.> hagneuō soi kai lampadas phaesphorous nymphie, hypantanō soi. <Ps.> Ēnoigmenais thyrais, anassa phaidrokosme, edexō thalamōn eisō chʼ ēmas, achrantosōme, Kallinike nympha, kallipnou; homostoloi parēmetha Christǭ, panolbion melpousai son gamon, thalos. <Hyp.> hagneuō soi kai lampadas phaesphorous nymphie, hypantanō soi. <Ps.> Thrēnousi nyn barystonoi korai pylōn nymphōnos exō kai boōsi goerōs, hoti to lampadōn apoobesasai phōs ouk ephthasan charas tameion eisidein. <Hyp.> hagneuō soi kai phaesphorous phaesphorous nymphie, hypantanō soi. <Ps.> Hiras hodou gar ektrapeisai pros biou ktēsasthʼ elaion ēmelēsan athliai pleon; nekras de phlogerou pyros pherousai lampadas stenousin endon ek phrenōn. <Hyp.> hagneuō soi kai lampadas phaesphorous nymphie, hypantanō soi. <Ps.> Krotēres hadyplēthees prokeintai nektaros; pinōmen; ouranion esti poma, parthenoi, ho nymphios hoper tetheike tois metʼ axias eis ton gamon keklēmenois. <῾Yp.> hagneuō soi kai lampadas phaesphorous kratousa, nymphie, hypantanō soi. <Ps.> Lamprōs sou ton <phonon> Abel elexen haumatostagēs blepōn eis ouranon. anēleōs me syngonou tetrōmenon cheiri dexai, litazomai, loge. <Hyp.> hagneuō soi kai phaesxorous phaesphorous nymphie, hypantanō soi. <Ps.> Megiston athlon ho karteros sou pais, loge, Iōsēph aneileto; gynē gar auton eis athesma lektra biaiōs heilke phlogōmenē pothois, ho dʼ ouden entrapeis epheuge gymnos ekboōn; <῾Yp.> hagneuō soi kai lampadas phaesphorous kratousa, nymphie, hypantanō soi. <Ps.> Neosphagē ho Iephthae korēn anēge thysian theǭ, apeiron apeiron amphi bōmon amnados dikēn hē dʼ eugenōs sou ton typon tēs sarkos, ō makar, telousʼ ekraze karterōs; <῾Yp.> hagneuō soi kai lampadas phaesphorous kratousa, nymphie, hypantonō soi. <Ps.> Xenōn stratēlatan ochlōn eutolmos eustochois Ioudēth dolois karatomēse, kalleos typois thelxasa touton, ou chrananta sōmatos melē, nikaphorois dʼ ephē boais; <Hyp.> hagneuō soi kai lampadas phaesphorous nymphie, hypantanō soi. <Ps.> Horōntes eidos euprepes hyphēs dyo Sousannas, emmaneis erōti lexan; ō gynai, kryptōn [sou] gamōn lechē pothountes hēkomen, phila. hē dʼ entromois iphē boais; <Hyp.> hagneuō soi kai lampadas phaesphorous nymphie, hypantanō soi. <Ps.> Pollǭ me katthanein ameinon estin ē lechē prodousan, ō gynaimaneis, hymin aiōnian dikēn hyp΄ empyrois theou timōriais pathein; sōson me, Christe, tōnde nyn. <Hyp.> hagneuō soi kai lampadas phaesphorois nymphie, hypantanō soi. <Ps.> Rhoais katharsiois louōn plēthē brotōn ho prodromos anomōs kakou pros andros eis sphagēn ēchthē diʼ hagneian, lythrǭ de phoiniō konin deuōn ekraze soi, makar; <῾Yp> hagneuō soi kai phaesphorous phaesphorous kratousa, nymphie, hypantanō soi. <Ps.> Sou kai zōētokos charis athiktos, ] atenktos, aspilous tas sas gonas en asporǭ pherousa nēdui, morphēn hypeschen hōs prodousa lektra parthenos; elexe dʼ enkyos, makar; <῾Yp.> hagneuō soi kai lampadas phaesphorous kratousa, nymphie, hypantanō soi. <Ps.> Tēn sēn, makar, gamēlion pothountes hameran idein, hosous anōthen autos angelōn hanax keklēkas, hēkousin megista dōra soi, loge, pherontes aspilois stolais. <῾Yp.> hagneuō soi kai lampadas phaesphorous kratousa, nymphie, hypantanō soi. <Ps.> Hymnois, makaira theonymphe, thalamēpoloi hai sai gerairomen se nyn, athikta parthene, ekklēsia chionosōme, kyanobostryche, sōphron, amōm΄, arasmia. <῾Yp.> hagneuō soi kai lampadas phaesphorous kratousa, nymphie, hypantanō soi. <Ps.> Phthora pepheuge kai nosōn ponoi dakrystageis, thanatos ę̄rethē, olōle pasa aphrosynē, lypē tethnēke tēxiphrōn, elampse dʼ ē tou] theou Christou] chara brotois aphnō polin. <῾Yp.> hagneuō soi kai lampadas phaesphorous kratousa, nymphie, hypantanō soi. <Ps.> Chēros ho] brotōn paradeisos estin palin gar auton ek theias ōsper to prin tagēs oikei technais ho poikilais drakontos ekpesōn, aphthartos aphobos, makar. <Hyp.> hagneuō soi kai lampadas phaesphorous nymphie, hypantanō soi. <Ps.> Psallōn to kainon ąsma nyn choros se kathistanei pros ouranous, anassa, phōs holē, estemmenos leukois krinōn kalyxi kai phlogas chersi selasphorous pherōn. <Hyp.> hagneuō soi kai lampadas phaesphorous nymphie, hypantanō soi. <Ps.> Ō tas achrantous ouranou, makar, naiōn anarche, panta synkrotōn aiōniǭ kratei, dexai syn paidi sǭ, paresmen, endon eis zōēs pylas, pater, kai ēmeas. <> hagneuō soi kai lampadas phaesphorous kratousa, nymphie, hypantanō soi.

When she had said this, Theopatra said, Arete bade them all rise, stand under the chaste-tree, and fittingly send up a hymn of thanksgiving to the Lord, with Thecla leading and going first. When they had risen, she said, Thecla stood in the middle of the virgins, at the right hand of Arete, and sang with decorum, while the rest, standing in a circle as in the figure of a chorus, responded to her.

Refrain: I keep myself pure for you, and holding shining lamps, O Bridegroom, I come to meet you.

(Α) From above, virgins, the sound of a cry that wakes the dead has come, bidding us go all together to meet the Bridegroom in white robes and with lamps toward the east. Awake, before the King has come within the doors. Refrain: I keep myself pure for you, and holding shining lamps, O Bridegroom, I come to meet you.

(Β) Fleeing the much-lamented happiness of mortals and the love of life's luxury and pleasures, I long to be sheltered in your life-giving arms and to behold your beauty for ever, blessed one. Refrain.

(Γ) Leaving the mortal beds of marriage and my [house] rich in gold, O King, for your sake I have come in spotless robes, that I too may enter with you into the all-blessed bridal chambers. Refrain.

(Δ) I have come, blessed one, escaping the countless enchanting wiles of the dragon; I have endured the flame of fire and the man-destroying rushes of savage beasts, waiting for you from heaven. Refrain.

(Ε) I have forgotten my homeland, longing for your grace; I have forgotten the choruses of virgins of my own age, and the pride of mother and family; for you yourself, O Christ, are all things to me. Refrain.

(Ζ) [Giver] of life, O Christ, hail, light without evening; receive this cry. The chorus of virgins addresses you, perfect flower, love, joy, understanding, wisdom, Word. Refrain.

(Η) With opened doors, O Queen of bright adornment, you have received us too within the bridal chambers, O bride of undefiled body, gloriously victorious, fragrant; in like robes we stand beside Christ, singing your all-blessed marriage, O young shoot. Refrain.

(Θ) Now the girls weep, groaning heavily outside the gates of the bridal chamber, and cry out in lamentation, because, having let the light of their lamps go out, they did not come in time to see the chamber of joy. Refrain.

(Ι) For, turning aside from the holy road to the things of life, the wretched ones neglected to acquire more oil; and carrying lamps dead of blazing fire, they groan from their hearts within. Refrain.

(Κ) Bowls brimming with sweet nectar are set before us; let us drink; it is a heavenly drink, virgins, which the Bridegroom has set out for those worthily called to the wedding. Refrain.

(Λ) Abel, dripping with blood, told clearly of your slaughter, looking up to heaven: “Receive me, I beg you, O Word, wounded without pity by a brother's hand.” Refrain.

(Μ) Your steadfast servant Joseph, O Word, won the greatest prize of all; for a woman, burning with desire, dragged him by force to a lawless bed, but he, not turning aside at all, fled naked, crying out: Refrain.

(Ν) Jephthah offered up his daughter, newly slain, as a sacrifice to God, a maiden who had not known man, like a lamb beside the altar; and she, nobly fulfilling the type of your flesh, blessed one, cried out steadfastly: Refrain.

(Ξ) Bold Judith, by well-aimed wiles, beheaded the general of the foreign hosts, charming him with the forms of her beauty without defiling the members of her body, and she said with victorious cries: Refrain.

(Ο) Seeing the comely form of Susanna, two men, mad with lust, said: “Woman, we have come longing for the bed of a secret union, dear one.” And she said with trembling cries: Refrain.

(Π) “It is far better for me to die than to betray my bed to you, you who are mad for women, and to suffer eternal punishment under the fiery vengeance of God. Save me, O Christ, from these men now.” Refrain.

(Ρ) The forerunner, who washed multitudes of mortals in cleansing streams, was lawlessly led to slaughter by an evil man because of chastity; and, wetting the dust with crimson gore, he cried out to you, blessed one: Refrain.

(Σ) Your life-bearing grace too, untouched and unstained, bearing your spotless offspring in a womb without seed, the virgin, was suspected of having betrayed her bed; and, being with child, she said, blessed one: Refrain.

(Τ) Longing to see your wedding day, blessed one, all whom you yourself, King of angels, have called from above have come, O Word, bringing you the greatest gifts in spotless robes. Refrain.

(Υ) With hymns, blessed bride of God, we your bridesmaids now honour you, untouched virgin, O church of snow-white body, dark-haired, chaste, blameless, lovely. Refrain.

(Φ) Corruption has fled, and the tearful pains of diseases; death has been taken away, all folly has perished, heart-consuming grief has died, and the joy of God, Christ, has suddenly shone upon mortals again. Refrain.

(Χ) Paradise is no longer bereft of mortals; for by divine ordinance, as before, the one who fell by the many-coloured arts of the dragon dwells in it again, incorruptible and without fear, blessed one. Refrain.

(Ψ) Singing the new song, the chorus now sets you toward heaven, O Queen, all light, crowned with the white cups of lilies and carrying light-bearing flames in its hands. Refrain.

(Ω) O blessed one, without beginning, who dwell in the undefiled places of heaven and hold all things together by eternal power, receive us too, Father, together with your Son, within the gates of life; we are here. Refrain: I keep myself pure for you, and holding shining lamps, O Bridegroom, I come to meet you.

Textual problem in this passage: see the notes.

Matt 25:1–13 (allusion, high confidence) · Ps 45:10 (44:11 LXX) (allusion, medium confidence) · Col 3:11 (echo, medium confidence) · Matt 22:1–14 (allusion, medium confidence) · Gen 4:8–10 (allusion, high confidence) · Heb 12:24 (allusion, medium confidence) · Gen 39:7–12 (allusion, high confidence) · Judg 11:34–40 (allusion, high confidence) · Mark 6:17–29 (allusion, high confidence) · Matt 1:18–19 (allusion, high confidence) · Song 1:5 (allusion, medium confidence) · Rev 21:4 (allusion, medium confidence) · Rev 14:3 (allusion, medium confidence)

Notes and citation

Summary: Led by Thecla, the virgins sing an alphabetical hymn to Christ the Bridegroom, with the refrain “I keep myself pure for you,” recalling chaste figures from Abel to Mary and ending in praise of the Father.

  • The hymn is an alphabetical acrostic of 24 stanzas (Α–Ω), marked here by the Greek letters, with a refrain after each; after the first, the refrain is abbreviated as in the manuscripts. The allusions include Matt 25:1–13 (the ten virgins), Ps 45:10, Col 3:11, Matt 22:1–14, Gen 4:8–10 with Heb 12:24 (Abel), Gen 39:7–12 (Joseph), Judg 11:34–40 (Jephthah's daughter), Judith 13 and Susanna (texts outside the 66 books), Mark 6:17–29 (John the Baptist), Matt 1:18–19 (Mary), Song 1:5, Rev 21:4, and Rev 14:3. Stanza Δ, with its fire and wild beasts, recalls Thecla's trials in the Acts of Paul and Thecla. The beginning of stanza Ζ and a word in Γ (“my house”) are damaged in the digital text and supplied, in brackets, from the evident sense. In stanza Ο the editor deletes “your” (σου) after “secret.”

Extrabiblical texts: Jdt 13:1-10 (Judith [in RC, EO, ETH canons]; allusion); Sus 22-23 (Susanna [in RC, EO, ETH canons]; allusion); Acts Paul (Acts of Paul; allusion)

Topics: Christology, Martyrdom, Eschatology

Cite (SBL): Methodius, Symp. 11.2 (Bonwetsch, 131–137; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-symposium/10-1/#p-11-2). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek text of Bonwetsch, GCS 27; made independently of existing English translations.