Symposium (The Banquet of the Ten Virgins) 6.1–8.1
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 6
6.1Bonwetsch, 63–65
Εἰπούσης δὲ ταῦτα τῆς Θαλλούσης ἡ Θεοπάτρα ἔφη τῷ σκήπτρῳ τὴν Ἀρετὴν ψαῦσαι τῆς Ἀγάθης, τὴν δʼ αἰσθομένην εὐθέως ἀναστῆναι καὶ ἀποκρίνασθαι ἔτι ὅτι Μετὰ πολλῆς εὐτολμίας καὶ πειθοῦς καὶ τῆς τοῦ καλῶς εἰπεῖν ὑπολήψεως, ὦ Ἀρετή, σοῦ παρο- μαρτούσης πειράοομαι δὴ κατὰ δύναμιν κἀγὼ ιἰς τὸ προκίμινον Αἰσενέγκασθαί τι, κατʼ ἐμαυτὴν μέντοι καὶ οὐ πρὸς τὰ εἰρημένα. οὐ γὰρ ἂν δυναίμην ἐφάμιλλα τούτοις οὕοτω ποικίλως καὶ λαμχρῶς ἀπειργασμένοις φιλοσοφεῖν· δόξω γὰρ ἀποφέρεσθαι ψόγον ἀβελτηρίας, εἰ τοῖς κατὰ σοφίαν ἐξισάζεσθαι κρείττοοσι προπηδῴην. εἰ οὖν ἀνέ- ξεσθε καὶ τῶν ὅπως ἂν τευχθῇ ῥητορευόντων, ἐπιχειρῶ λέγειν, οὐδὲν προθυμίας καθυφειμένη. ἀρκτέον δὲ ἐντεῦθεν. Ἀμήχανον, ὦ παρθένοι, κάλλος καὶ συγγενὲς τῇ σοφίᾳ καὶ πρόσ φορον ἅπαντες εἰς τὸν κόσμον κεκτημένοι τοῦτον ἀφικνούμεθα. ἀπηκρίβωνται γὰρ αἱ ψυχαὶ τῷ γεννήσαντι τότε μάλιστα καὶ πλασα- μένῳ, ὁπότε τὴν »καθʼ ὁμοίωσιν« ἰδέαν ἄχραντον ἐκλάμπουσαι καὶ τοὺςω χαρακτῆρας τῆς ὄφεως ἐκείνης, πρὸς, )̀ν ἀφορῶν ὁ Μς ἀ8 áνατον μορφὴν καὶ όνώΜρον ἐχούσας αὐτὰς ἀπειργάςετο, τοιαῦται διαμί- νουσι. τὸ γὰρ ἀγέγνητον κάλλος καὶ ἀσώματον καὶ μή τε ἀρχόμενον μήτε φθῖνον, ἀλλʼ ἄτρεπτον καὶ ἀγήρων καὶ ἀπροσδεὲς αὐτὸ ἐν ὲαυτφ͂ καὶ [εἐς] αὐτὸ φῶς ἐν ἀφρáστοις καὶ ἀπροσίτοις ἐναπαυόμενον, ἐζουσίας περιουσίᾳ πάντα περιέχον καὶ κτίζον καὶ μετασκευάζον ἐτε- κτήνατο »xar εἰκόνα τῆς εἰκόνος ἑαυτοῦ τὴν φυχήν. οἷό xal λογικὴ καὶ ἀθáνατός ἐστι·, κατʼ εἰκόνα yaQ όημιουργηΜσa τοῦ μονογενοῦς, ὡς ἔφην, Ανυπέρβλητον ἔχει τὸ κάλλος. οἷο δὴ καὶ. τὰ χνευματικὰ τῆς πονηρίας. ἐρῶσιν αὐτῆς καὶ ἐφεόρεύουσι, χρᾶναι βιαζόμενα τὴν ΠΓοείκελον αἲτῆς ἐκείνην καὶ ἐπέραστον ἰδέαν, ωοσπερ όὴ καὶ ὁ προφή- της Ἱερεμίας παρίστησιν ὀνειδίζων Ἱερουσαλήμ »ὄψις πόρνης ἐγένετό σοι· ἀπηναισχύντησας ἀπέναντι τῶν ἐραστῶν σου«, τὴν παρασχοῦσαν ἑαυτὴν ταῖς ἀντικειμέναις δυνάμεσιν εἰς βεβήλωσιν λέγων. ἐρασταὶ γάρ εἰσιν ὁ διάβολος καὶ οἱ περὶ αὐτὸν ἄγγελοι, οἱ τὸ λογικὸν ἡμῶν καὶ διορατικὸν τῆς φρονήσεως κάλλος μιαλίνειν καὶ μολύνειν τῇ ἑαυτῶν ἐπιμιξίᾳ τεχναζόμενοι καὶ μοιχοὶ γενέσθαι πάσης τῆς τῷ κυρίῳ νενυμφευμένης ἐπιθυμοῦντες ψυχῆς.
Eipousēs de tauta tēs Thallousēs hē Theopatra ephē tǭ skēptrǭ tēn Aretēn psausai tēs Agathēs, tēn dʼ aisthomenēn eutheōs anastēnai kai apokrinasthai eti hoti Meta pollēs eutolmias kai peithous kai tēs tou kalōs eipein hypolēpseōs, ō Aretē, sou paro- martousēs peiraoomai dē kata dynamin kagō iis to prokiminon Aisenenkasthai ti, katʼ emautēn mentoi kai ou pros ta eirēmena. ou gar an dynaimēn ephamilla toutois houotō poikilōs kai lamchrōs apeirgasmenois philosophein; doxō gar apopheresthai psogon abeltērias, ei tois kata sophian exisazesthai kreittoosi propēdǭēn. ei oun ane- xesthe kai tōn hopōs an teuchthę̄ rhētoreuontōn, epicheirō legein, ouden prothymias kathypheimenē. arkteon de enteuthen. Amēchanon, ō parthenoi, kallos kai syngenes tę̄ sophią kai pros phoron hapantes eis ton kosmon kektēmenoi touton aphiknoumetha. apēkribōntai gar hai psychai tǭ gennēsanti tote malista kai plasa- menǭ, hopote tēn »kathʼ homoiōsin« idean achranton eklampousai kai tousō charaktēras tēs opheōs ekeinēs, pros, )n aphorōn ho Ms a8 anaton morphēn kai onōMron echousas autas apeirgaseto, toiautai diami- nousi. to gar agegnēton kallos kai asōmaton kai mē te archomenon mēte phthinon, allʼ atrepton kai agērōn kai aprosdees auto en eautph kai [ees] auto phōs en aphrastois kai aprositois enapauomenon, ezousias periousią panta periechon kai ktizon kai metaskeuazon ete- ktēnato »xar eikona tēs eikonos heautou tēn phychēn. hoio xal logikē kai athanatos esti;, katʼ eikona yaQ oēmiourgēMsa tou monogenous, hōs ephēn, Anyperblēton echei to kallos. hoio dē kai. ta chneumatika tēs ponērias. erōsin autēs kai epheoreuousi, chranai biazomena tēn PGoeikelon aitēs ekeinēn kai eperaston idean, ōosper oē kai ho prophē- tēs Hieremias paristēsin oneidizōn Hierousalēm »opsis pornēs egeneto soi; apēnaischyntēsas apenanti tōn erastōn sou«, tēn paraschousan heautēn tais antikeimenais dynamesin eis bebēlōsin legōn. erastai gar eisin ho diabolos kai hoi peri auton angeloi, hoi to logikon hēmōn kai dioratikon tēs phronēseōs kallos mialinein kai molynein tę̄ heautōn epimixią technazomenoi kai moichoi genesthai pasēs tēs tǭ kyriǭ nenympheumenēs epithymountes psychēs.
When Thallousa had said this, Theopatra said, Arete touched Agathe with her sceptre, and she, perceiving it, at once rose and answered: “With great confidence and persuasion, and with the hope of speaking well, Arete, since you accompany me, I too will try, as far as I can, to contribute something to the subject, but in my own way and not in answer to what has been said. For I could not philosophize on a level with these speeches, worked out so variously and brilliantly; I would seem to earn a reproach for foolishness if I leapt forward to make myself equal to those superior in wisdom. If, then, you will bear with those who make speeches however they can, I will attempt to speak, abating nothing of my eagerness. I must begin from here. Virgins, we all come into this world possessing an indescribable beauty, akin and suited to wisdom. For souls resemble most closely him who begot and formed them when, shining with the undefiled form ‘according to the likeness’ and the features of that countenance to which God looked when he made them, having an immortal and indestructible form, they remain such. For the unbegotten and incorporeal beauty, which neither begins nor fades, but is unchangeable and ageless and needs nothing, itself in itself, itself light, resting in unspeakable and unapproachable places, embracing and creating and re-shaping all things by the abundance of its power, made the soul ‘according to the image’ of its own image. That is why it is rational and immortal; for, created according to the image of the Only-begotten, as I said, it has an unsurpassable beauty. That is why ‘the spiritual forces of wickedness’ too love it and plot against it, forcing themselves to defile that godlike and lovely form of it, as the prophet Jeremiah shows when he reproaches Jerusalem: ‘You had the face of a harlot; you became shameless toward your lovers,’ speaking of the soul that gives itself up to the opposing powers to be profaned. For the lovers are the devil and his angels, who contrive to stain and defile by their intercourse the rational and clear-sighted beauty of our understanding, and desire to become adulterers of every soul betrothed to the Lord.
Gen 1:26 (quotation, high confidence) · 1 Tim 6:16 (allusion, high confidence) · Eph 6:12 (quotation, high confidence) · Jer 3:3 (quotation, high confidence)
Notes and citation
Summary: Agathe, the sixth speaker, says that every soul is created beautiful, in the image of the Only-begotten, and that the devil and his angels seek to defile it.
- The quotations are Gen 1:26 and Eph 6:12; the allusions are 1 Tim 6:16 and Jer 3:3 (LXX). The digital text of this section is badly damaged by OCR errors (Latin letters and apparatus mixed into the Greek); the translation follows the evident sense (e.g. “ὁ Μς ἀ8 áνατον” for “ὁ θεὸς ἀθάνατον,” “God … immortal”).
Topics: Ethics
Cite (SBL): Methodius, Symp. 6.1 (Bonwetsch, 63–65; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-symposium/6-1/#p-6-1). (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.
6.2Bonwetsch, 65–66
Ἐὰν οὖν ἀμόλυντον τοῦτο τηρήσῃ τις τὸ κάλλος καὶ ἀσινὲς καὶ τοιοῦτον, ὁποῖον αὐτὸς ὁ συστησάμενος αὐτὸ καὶ ζωγραφήσας ἀπετύπωσε, τὴν αἰώνιον ἀπομιμησάμενος φύσιν καὶ νοητήν, ἧς καὶ χαρακτήρ ἐστιν ὁ ἄνθρωπος καὶ ἀπεικόνισμα, γεγονὼς οἶον ἄγαλμά τι περικαλλέστατον καὶ ἱερόν, ἐντεῦθεν μετενεχθεὶς εἰς τὴν μακάρων πόλιν τοὺς οὐρανούς, ὥσπερ ἐν ναῷ κατοικισθήσεται. ἄχραντον τὸ κάλλος ἡμῶν ἄριστα τηρεῖται τότε καὶ ἀσφαλῶς, ὁπόταν δὴ παρθενίᾳ σκεπόμενον ὑπὸ τοῦ καύσωνος ἔξωθεν μὴ μελαίνηται τῆς φθορᾶς, ἀλλʼ αὐτὸ ἐφʼ ἑαυτοῦ μένον δικαιοσύῃ κοσμῆται, νυμφαγωγούμενον τῷ υἱῷ τοῦ θεοῦ· ὄν τρόπον δὴ καὶ αὐτὸς εἰσηγεῖται, χρῆναι παραινῶν ὥσπερ ἐν λαμπάσιν > ταῖς σφετέραις σαρξὶ τὸ φῶς ἄσβεστον ἀνακαίεσθαι τῆς ἡγνείας, ἐπειδήπερ ὁ τῶν δέκα παρθένων ἀριθμὸς τὰς εἰς Ἰησοῦν πεπιστευκυίας ἀναμετρεῖσθαι βούλεται ψυχάς, τῷ ݲ τὴν ἀπευθύνουσαν μό νην ὁδὸν εἰς τοὺς οὐρανοὺς ἀποτυπούμενος. ἀλλʼ αἱ μὲν πέντε ἔμφρονες ἐτύγχανον ἄρα καὶ σοφαί, αἱ δὲ πέντε »μωραὶ« καὶ ἄσοφοί τινες· οὐ γὰρ ἐπρομηθεύσαντο ἐλαίου σφῶν τὰ ἀγγεῖα πλήρη παρασκευάσαι, δικαιοσύνης ἀπομείνασαι κεναί. αἰνίσσεται γὰρ διὰ τούτων τὰς ἐπὶ πέρατα παρθενίας έπισπερχομένας ἐλθεῖν καὶ πάντα εἰς τὸ συμπληρωθῆναι τὸν ἔρωτα τοῦτον κοσμίως δρώσας καὶ σωφρόνως, καὶ τὰς ἐπαγγελλομένας μὲν καἰ σεμνυνομένας τοῦτο σκοπεῖν, ὀλιγωρούσας δὲ καὶ ἡττωμένας τοῦ κόσμου ταῖς ἐξαλλαγαῖς καὶ ὤσπερ σκιαγραφούσας μᾶλλον εἴδωλον ἀρετῆς ἢ αὐτὴν ἐργαζομένας ἔμπνουν τὴν ἀλήθειαν.
Ean oun amolynton touto tērēsę̄ tis to kallos kai asines kai toiouton, hopoion autos ho systēsamenos auto kai zōgraphēsas apetypōse, tēn aiōnion apomimēsamenos physin kai noētēn, hēs kai charaktēr estin ho anthrōpos kai apeikonisma, gegonōs oion agalma ti perikallestaton kai hieron, enteuthen metenechtheis eis tēn makarōn polin tous ouranous, hōsper en naǭ katoikisthēsetai. achranton to kallos hēmōn arista tēreitai tote kai asphalōs, hopotan dē parthenią skepomenon hypo tou kausōnos exōthen mē melainētai tēs phthoras, allʼ auto ephʼ heautou menon dikaiosyę̄ kosmētai, nymphagōgoumenon tǭ huiǭ tou theou; on tropon dē kai autos eisēgeitai, chrēnai parainōn hōsper en lampasin > tais spheterais sarxi to phōs asbeston anakaiesthai tēs hēgneias, epeidēper ho tōn deka parthenōn arithmos tas eis Iēsoun pepisteukuias anametreisthai bouletai psychas, tǭ ݲ tēn apeuthynousan mo nēn hodon eis tous ouranous apotypoumenos. allʼ hai men pente emphrones etynchanon ara kai sophai, hai de pente »mōrai« kai asophoi tines; ou gar epromētheusanto elaiou sphōn ta angeia plērē paraskeuasai, dikaiosynēs apomeinasai kenai. ainissetai gar dia toutōn tas epi perata parthenias episperchomenas elthein kai panta eis to symplērōthēnai ton erōta touton kosmiōs drōsas kai sōphronōs, kai tas epangellomenas men kai semnynomenas touto skopein, oligōrousas de kai hēttōmenas tou kosmou tais exallagais kai ōsper skiagraphousas mallon eidōlon aretēs ē autēn ergazomenas empnoun tēn alētheian.
“If, then, someone keeps this beauty unstained and unharmed, and such as he who formed and painted it moulded it, imitating the eternal and intelligible nature, of which man is the impress and likeness, becoming like a most beautiful and holy statue, he will be carried from here to the city of the blessed, the heavens, and will be made to dwell there as in a temple. Our beauty is best and most safely kept undefiled when, sheltered by virginity, it is not blackened by the scorching heat of corruption from outside, but, remaining by itself, is adorned with righteousness, being led as a bride to the Son of God. So he himself teaches, exhorting us to keep the unquenchable light of chastity burning in our own flesh as in lamps. For the number of the ten virgins signifies the souls that have believed in Jesus, representing by the letter iota [ten] the only road leading straight to the heavens. But five were prudent and wise, and five ‘foolish’ and unwise; for they did not take care to have their vessels filled with oil, and remained empty of righteousness. By these he hints at those who hasten to reach the goal of virginity and do everything decently and chastely to fulfil this love, and at those who profess and pride themselves on aiming at it, but are careless and overcome by the changes of the world, and are like people sketching an outline of virtue rather than working out its living truth.
Matt 25:1–13 (allusion, high confidence) · Song 1:6 (echo, medium confidence)
Notes and citation
Summary: The soul's beauty is kept by virginity; the ten virgins of the parable are believers, the wise truly practising virginity and the foolish only professing it.
- The allusions are Matt 25:1–13 and Song 1:6 (the bride darkened by the sun). The number ten is written as the letter iota (ι), which is also the initial of Jesus' name (Ἰησοῦς).
Topics: Ethics
Cite (SBL): Methodius, Symp. 6.2 (Bonwetsch, 65–66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-symposium/6-1/#p-6-2). (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.
6.3Bonwetsch, 66–67
Τὸ γὰρ λεγόμενον ὡμοιῶσθαι τὴν βασιλείαν τῶν ούρανῶν δέκα παρθένοις, αἵτινες« ἔλαβον »τὰς λαμπάδας ἑαυτῶν καὶ ἐξῆλθον« ἀπαντήσουσαι τῷ νυμφίῳ, σημαίνειν βούλεται τὴν αὐτὴν ὁδὸν τοῦ ἐπιτηδεύματος πάσας ἐπαανῃρημένας, διὰ τὴν ἔμφασιν τοῦ ιݲ ἐστείλαντο μὲν γὰρ αἱ > παραπλησίως ἑαυτὰς εἰς τοῦτο καθομολογήσασαι, καὶ ταύτῃ κικλήσκονται δέκα, ἐπειδὴ τὴν αὐτήν, ὡς ἔφην, εἴλοντο πρόθεσιν· οὐκέτι δὲ ὁμοίως ἐξῆλθον ὑπαντήσουσαι τῷ νυμφίῳ. αἱ μὲν γὰρ τροφὴν ἄφθονον καὶ εἰσαῦθις ἐπορίσαντο ταῖς ἐλαιοθρέπτοις λαμπάσιν, αἱ δὲ κατερρᾳθύμησαν, τοῦ παρόντος μόνον ἐπιμεληθεῖσαι. διὸ δὴ καὶ ἰσάριθμοι πρὸς πέντε διαιροῦνται, ἐπειδήπερ τὰς πέντε αἰσθήσεις οἱ μὲν αὐτῶν ἐφυλάξαντο καθαρὰς καὶ παρθένους ἁμαρτημάτων, ἃς οἱ πλεῖστοι σοφίας προσηγόρευσαν πύλας, αἱ δὲ τοὐναντίον πλήθεσιν ἀδικημάτων ἐλωβήσαντο φυράσασαι κακίᾳ. ὲγκρατευοάμεναι γὰρ καὶ ἁγνεύσασαι όικαιοσύνης εὐφόρησαν μa-λλον χαραπτώμασιν· ἐξ οὖ δὴ καὶ ουνέβη τῶν Μιων ἔξω περιβόλων ἀποκλεισθείσας όπarορευθῆναι. έίτε yaQ κατορθοῦμεν ἕτε πλημμε- λοῦμεν, διὰ τούτων ὲκάτερα καὶ τὰ ἀνόραγαθήματα κρατύνεται καὶ τὰ κακοπραγήματα. καὶ ωοσπερ ἡ Θάλλουσα καὶ ψαλμῶν ἁγνείαν ἔφη καὶ ὤτων εἶναι καὶ γλώσσης καὶ τῶν λοιπῶν καΜης αιΜητη- ρΙων, ουοτω όὴ καὶ ἐνταΜα τὴν πίστιν ἄσυλον ἡ φυλαξαμένη τῶν \ πέντε διόόων τῆς ἀρετῆς, ὁράσεως, γεύοεως, ὀσφρήσεως, ἁφῆς τε καὶ ἀκοῆς, πέντε προσαγορεύεται παρΜνοι, διὰ τὸ τàς πέντε τῆς αἰοkι- σεως ἁγνὰς ἀποκαταστῆσαι xcö Χριστῷ φαντασίας, ἀφ ἑκάστης αὐτῶν oia λαμπτὴρ τὴν ὁσιότητα λάμπουσa τρανῶς. ἡ γὰρ πεντάφωτος ἡμῶν ὡς dXtjd^ö^g λαμπὰς ἡ οάρξ ἐστιν, i]v ἡ ψυχὴ βαστάζουσα όᾳδὸς δίκην xcö νυμφίῳ καρίσταται Χριστῷ τῇ ἡμέραι τῆς ἀναστáσεως, χαραφαίνουσa διà πασῶν τῶν αιΜήσεων διΜρώσκουσαν λαμπρὰν τὴν ἐͅστιν· καθὼς αὐτὸς ἐδΛ́αξεν εἰπών. πῦρ ἦλθον βαλεῖν έͅς τὴν yjjv, καὶ τί ἤθελον εἰ ἤδη όνήφθη;‘ yl]v ἡμῶν τὰ σκηνώματα φράσας, εΙς α0 ἐβούλετο ταχέως ἀναφθῆναι τὴν ὀξυκίνητον τῆς όιόασκαλίας αὐτοῦ καὶ διáπυρον πρa-ζιν. τὸ γὰρ ἴλαιον τῇ σοφίᾳ καὶ τῇ δικαιο- σΜνν παραβλητέον· ἀνομβρούσης γὰρ ταῦτα τῆς ψυχῆς ἀφθόνως καὶ ἐπιχεούσης xä σώματι εἰς υοψος ἀναφλἐγεται τῆς όρετῆς ἄσβεοτον. τὸ φῶς, ἔμπροσθεp τῶν Μ̓ρώπωνι ἐκλάμπον τὰς πράξεις τὰς καλáς, ωοστε όοξασθῆναι. τὸν πατέρa‘. τὸν ἐν τοῖς οὐρανοῖς‘.
To gar legomenon hōmoiōsthai tēn basileian tōn ouranōn deka parthenois, haitines« elabon »tas lampadas heautōn kai exēlthon« apantēsousai tǭ nymphiǭ, sēmainein bouletai tēn autēn hodon tou epitēdeumatos pasas epaanę̄rēmenas, dia tēn emphasin tou iݲ esteilanto men gar hai > paraplēsiōs heautas eis touto kathomologēsasai, kai tautę̄ kiklēskontai deka, epeidē tēn autēn, hōs ephēn, eilonto prothesin; ouketi de homoiōs exēlthon hypantēsousai tǭ nymphiǭ. hai men gar trophēn aphthonon kai eisauthis eporisanto tais elaiothreptois lampasin, hai de katerrąthymēsan, tou parontos monon epimelētheisai. dio dē kai isarithmoi pros pente diairountai, epeidēper tas pente aisthēseis hoi men autōn ephylaxanto katharas kai parthenous hamartēmatōn, has hoi pleistoi sophias prosēgoreusan pylas, hai de tounantion plēthesin adikēmatōn elōbēsanto phyrasasai kakią. enkrateuoamenai gar kai hagneusasai oikaiosynēs euphorēsan ma-llon charaptōmasin; ex ou dē kai ounebē tōn Miōn exō peribolōn apokleistheisas oparoreuthēnai. eite yaQ katorthoumen hete plēmme- loumen, dia toutōn ekatera kai ta anoragathēmata kratynetai kai ta kakopragēmata. kai ōosper hē Thallousa kai psalmōn hagneian ephē kai ōtōn einai kai glōssēs kai tōn loipōn kaMēs aiMētē- rIōn, ouotō oē kai entaMa tēn pistin asylon hē phylaxamenē tōn \ pente diooōn tēs aretēs, horaseōs, geuoeōs, osphrēseōs, haphēs te kai akoēs, pente prosagoreuetai parMnoi, dia to tas pente tēs aioki- seōs hagnas apokatastēsai xco Christǭ phantasias, aph hekastēs autōn oia lamptēr tēn hosiotēta lampousa tranōs. hē gar pentaphōtos hēmōn hōs dXtjd^o^g lampas hē oarx estin, i]v hē psychē bastazousa oądos dikēn xco nymphiǭ karistatai Christǭ tę̄ hēmerai tēs anastaseōs, charaphainousa dia pasōn tōn aiMēseōn diMrōskousan lampran tēn estin; kathōs autos edLaxen eipōn. pyr ēlthon balein es tēn yjjv, kai ti ēthelon ei ēdē onēphthē?‘ yl]v hēmōn ta skēnōmata phrasas, eIs a0 ebouleto tacheōs anaphthēnai tēn oxykinēton tēs oioaskalias autou kai diapyron pra-zin. to gar ilaion tę̄ sophią kai tę̄ dikaio- sMnn parablēteon; anombrousēs gar tauta tēs psychēs aphthonōs kai epicheousēs xa sōmati eis yopsos anaphlegetai tēs oretēs asbeoton. to phōs, emprosthep tōn Mrōpōni eklampon tas praxeis tas kalas, ōoste ooxasthēnai. ton patera‘. ton en tois ouranois‘.
“For the saying that the kingdom of heaven is like ten virgins who ‘took their lamps and went out’ to meet the bridegroom means that all had taken up the same road of this way of life, as the ten [iota] indicates. For they all set out alike, having professed themselves to it, and in this respect they are called ten, since, as I said, they chose the same purpose; but they did not go out alike to meet the bridegroom. For some provided abundant food, and for later too, for their oil-fed lamps, while others were careless and cared only for the present. That is why they are divided equally into fives, since some of them kept pure and virgin from sins the five senses, which most have called the gates of wisdom, while the others, on the contrary, defiled them by kneading them with vice through a multitude of wrongs. For, though they practised continence and chastity, they bore more fruit of transgressions than of righteousness; and from this it came about that they were shut out of the divine enclosures and turned away. For whether we do right or do wrong, both our good deeds and our misdeeds are strengthened through these senses. And as Thallousa said that there is a chastity of the eyes and ears and tongue and the rest of the senses, so too here the one who has kept her faith inviolate through the five pathways of virtue, sight, taste, smell, touch, and hearing, is called five virgins, because she has restored to Christ the five images of perception pure, from each of them clearly shining holiness like a lamp. For our flesh is truly a lamp with five lights, which the soul carries like a torch and presents to the Bridegroom, Christ, on the day of the resurrection, showing through all the senses her faith shining brightly; as he himself taught, saying, ‘I came to cast fire on the earth, and how I wish it were already kindled!’, calling our bodies ‘earth,’ in which he wished the quick-moving and fiery practice of his teaching to be kindled speedily. For the oil must be compared to wisdom and righteousness; for when the soul pours these out abundantly and sheds them on the body, the light of virtue is kindled unquenchable on high, making good deeds shine ‘before men,’ so that ‘the Father in heaven’ may be ‘glorified.’
Matt 25:1 (quotation, high confidence) · Luke 12:49 (quotation, high confidence) · Matt 5:16 (quotation, high confidence)
Notes and citation
Summary: The five wise virgins are the five senses kept pure; the flesh is a five-lighted lamp carried to Christ at the resurrection, and the oil is wisdom and righteousness.
- The quotations are Matt 25:1, Luke 12:49, and Matt 5:16. The digital text is heavily damaged by OCR here; words such as “divine” (ταῖν Μιων), “virgins,” “senses,” and “faith” are read from context.
Topics: Ethics, Eschatology
Cite (SBL): Methodius, Symp. 6.3 (Bonwetsch, 66–67; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-symposium/6-1/#p-6-3). (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.
6.4Bonwetsch, 67–69
Τοιοῦτον ἔλαιον ἄρα κἀκεΙνοι προσέφερον ἐν τῷ Λευἰ·τικῶ, »ἄτρυγον ἔλαιον, Μαρόν, κεκομμένον καῦσαι λύχνον ὲ́ζω τοῦ κατα- πετάσματος ἔναντι κυρίου«. ἀλλʼ ἐκείνοις μὲν βραχύτατον φῶς προσετέτακτο θεραπεύειν »ἀφʼ ἑσπέρας εἰς ἕω«. ὁ γάρ τοι αὐτῶν ἔοικεν εἰκάζεσθαι τῷ λόγῳ τῷ προφητικῷ τὴν ἐπὶ σωφροσύνῃ φαίνοντι παρρησίαν, τρεφόμενος ἀπὸ τῶν πράξεων καὶ τῆς πίστεως τοῦ λαοῦ, ὁ δὲ ναὸς τῷ »σχοινίσματι τῆς κληρονομιας«, ἐπειδήπερ λύχνος περὶ οἶκον ἔνα μόνον δύναται φαίνειν. πρὸ τῆς ἡμέρας οὖν ἐχρῆν τοῦτον καίεσθαι τὸν λύχνον· »καύσουσι« γάρ φησιν »αὐτὸν ἕως πρωΐ«, τουτέστιν ἔως τῆς παρουσίας τοῦ Χριστοῦ. ὄτι τοῦ ὴλίου« τῆς ὰγνείας άνατείλαντος καὶ τῆς δικαιοσύνης. οὐ χρεία λύχνου. ὄσον μὲν οὖν ὁ λεὼς ἐκεῖνος χρόνον ἀπεθησαύριζε τὰ τρέφοντα τὸν λύχνον ἐπιχορηγῶν τὸ ἔλαιον διὰ τῶν ἔργων, ὁ λύχνος αὐτοῖς οὐκ ἔσβεστο τῆς σωφροσύνης, ἀλλʼ ἠν φαινόμενος ἀεὶ καὶ λάμπων ἐν τῷ »σχοινίσματι τῆς κληρονομίας.· ὄτε δὲ ἐπέλιπε τὸ ἔλαιον ἀπὸ τῆς πίστεως εἰς ἀκολασίαν αὐτῶν ἐκτροπαλιζομένων, ὁ λύχνος ἄρδην ἀπεσβέσθη, ἴνα δὴ πάλιν ἐξαστράψωσι τὰς λαμπάδας ἐπαλλήλοις διαδοχαῖς ἄνωθεν αἱ παρθένοι τῷ κόσμῳ πυρσεύουσαι τὴν ἀφθαρσίαν. χορηγητέον οὖν δὴ τὸ ἄτρυγον ἔλαιον καὶ νῦν τῶν καλῶν ἔργων ἀδεῶς καὶ τῆς συνέσεως, πάσης κάτω βριθούσης ἀφυλισμένον φθορᾶς, ἴνα μὴ »χρονίσαντος τοῦ νυμφίου« σβεσθῶσιν ὁμοίως καὶ ἡμῶν αἱ λαμπάδες. ὁ γάρ τοι χρονισμός ἐστι τὸ πρὸ τῆς παρουσίας διάστημα τοῦ Χριστοῦ, ὁ δὲ νυσταγμὸς καὶ ἡ κοίμλησις τῶν δέκα παρθένων ἡ ἔξοδος ἀπὸ τοῦ βίου, τὸ δὲ μεσονὐκτιον ἡ βασιλεία τοῦ ἀντιχρίστου, καθʼ ἤν ὁ ὀλοθρευτὴς ἄγγελος ἐπιπορεύεται τὰς οἰκίας. ἡ δὲ κραυγὴ ἡ γεγενημένη καὶ λέγουσα »ἰδοὺ ὁ νυμφίος ἔρκεται· ἐξέρχεσθε εἰς ἀπάντησιν αὐτοῦ‘ ἡ φωνή ἐστιν ἡ ἀπὸ τῶν οὐρανῶν καὶ ἡ σάλπιγξ, ὁπότε πάντεσ ἐξαναστάντων αὐτοῖς οἱ ἄγιοι τῶν σωμάτων ἐπὶ νεφελῶν οἰχήσονται, »slg τὴν ἀπάντησιν‘ ἁρπα- σΜντες, τοῦ κυρίοὑ. προσεκτέον γὰρ ὅτι μετà τὴν κραυγὴν ἐγη- γέρθαι πάσας ὲ͂φη τὰς παρΜνους ό λόγος, τουτέστι μετὰ τὴν ἐκ τῶν οὐρανῶν ἐνεχθεῖσαν βοὴν ἀναστήσεσθαι τοὺς νεκρούς· ωος που καὶ Παῦλος παρεΠυᾷ, ὅτι Ατὸς ὁ κύριοςσ λέγων ^ev κελεύσματιι ἐν φωνῇ ἀρχαrrέλου καὶ ἐν σάλπιrrι θεοῦ καταβήσεται ἀπ οὐρανοῦ. καὶ οὶ νεκροὶ ἐν Χριοτῷ ἀναστήσονται πρῶτον‘ (τουτέστι τὰ σκηνώ- ματα· ἐνεκρώθησαν γὰρ ἀπαμφιασΜντα τῶν ψυχῶν)· Π̓́πειτα ἡμεῖς οἱ ςῶντες ἅμα σὺν αὐτοῖς ἁρπαγησόμΑαa, τὰς ψυχὰς λέγων· ἡ μεὶς γὰρ κυρίως οἱ ςῶντές ἐσμεν αἱ φυχαί, αἵτινες μετὰ τῶν σωμáτων, ἀπειληφυῖαι ταῦται ἐν νεφέλαις ὑπαντησόμεθα τὰς λαμπάόας φἐρου- φέρουσαί κεκοσμημένας οὐκ ἀλλοτρίῳ καὶ κοσμικῷ κόσμω̣ τινί, ἀλλὰ xm φρονήσεως καὶ σωφροσύνης, ἄστρων όίκην ἀποστιλβόντων σέλας αὐγῆς αἰθερίου πεπληρωμένον.
Toiouton elaion ara kakeInoi prosepheron en tǭ Leui;tikō, »atrygon elaion, Maron, kekommenon kausai lychnon ezō tou kata- petasmatos enanti kyriou«. allʼ ekeinois men brachytaton phōs prosetetakto therapeuein »aphʼ hesperas eis heō«. ho gar toi autōn eoiken eikazesthai tǭ logǭ tǭ prophētikǭ tēn epi sōphrosynę̄ phainonti parrēsian, trephomenos apo tōn praxeōn kai tēs pisteōs tou laou, ho de naos tǭ »schoinismati tēs klēronomias«, epeidēper lychnos peri oikon ena monon dynatai phainein. pro tēs hēmeras oun echrēn touton kaiesthai ton lychnon; »kausousi« gar phēsin »auton heōs prōï«, toutestin eōs tēs parousias tou Christou. oti tou ēliou« tēs agneias anateilantos kai tēs dikaiosynēs. ou chreia lychnou. oson men oun ho leōs ekeinos chronon apethēsaurize ta trephonta ton lychnon epichorēgōn to elaion dia tōn ergōn, ho lychnos autois ouk esbesto tēs sōphrosynēs, allʼ ēn phainomenos aei kai lampōn en tǭ »schoinismati tēs klēronomias.; ote de epelipe to elaion apo tēs pisteōs eis akolasian autōn ektropalizomenōn, ho lychnos ardēn apesbesthē, ina dē palin exastrapsōsi tas lampadas epallēlois diadochais anōthen hai parthenoi tǭ kosmǭ pyrseuousai tēn aphtharsian. chorēgēteon oun dē to atrygon elaion kai nyn tōn kalōn ergōn adeōs kai tēs syneseōs, pasēs katō brithousēs aphylismenon phthoras, ina mē »chronisantos tou nymphiou« sbesthōsin homoiōs kai hēmōn hai lampades. ho gar toi chronismos esti to pro tēs parousias diastēma tou Christou, ho de nystagmos kai hē koimlēsis tōn deka parthenōn hē exodos apo tou biou, to de mesonyktion hē basileia tou antichristou, kathʼ ēn ho olothreutēs angelos epiporeuetai tas oikias. hē de kraugē hē gegenēmenē kai legousa »idou ho nymphios erketai; exerchesthe eis apantēsin autou‘ hē phōnē estin hē apo tōn ouranōn kai hē salpinx, hopote pantes exanastantōn autois hoi agioi tōn sōmatōn epi nephelōn oichēsontai, »slg tēn apantēsin‘ harpa- sMntes, tou kyriou. prosekteon gar hoti meta tēn kraugēn egē- gerthai pasas ephē tas parMnous o logos, toutesti meta tēn ek tōn ouranōn enechtheisan boēn anastēsesthai tous nekrous; ōos pou kai Paulos parePyą, hoti Atos ho kyrioss legōn ^ev keleusmatii en phōnę̄ archarrelou kai en salpirri theou katabēsetai ap ouranou. kai oi nekroi en Chriotǭ anastēsontai prōton‘ (toutesti ta skēnō- mata; enekrōthēsan gar apamphiasMnta tōn psychōn); Ppeita hēmeis hoi sōntes hama syn autois harpagēsomAaa, tas psychas legōn; hē meis gar kyriōs hoi sōntes esmen hai phychai, haitines meta tōn sōmatōn, apeilēphuiai tautai en nephelais hypantēsometha tas lampaoas pherou- pherousai kekosmēmenas ouk allotriǭ kai kosmikǭ kosmō tini, alla xm phronēseōs kai sōphrosynēs, astrōn oikēn apostilbontōn selas augēs aitheriou peplērōmenon.
“Such oil, then, those in Leviticus too offered, ‘pure oil, clear, beaten, to burn a lamp outside the veil before the Lord.’ But they were commanded to tend a very small light, ‘from evening until morning.’ For their lamp seems to be likened to the prophetic word, which shows forth boldness for self-control, nourished by the deeds and the faith of the people; and the temple to ‘the allotted portion of the inheritance,’ since a lamp can give light only around one house. This lamp, then, had to burn before the day; ‘for they shall burn it,’ he says, ‘until morning,’ that is, until the coming of Christ. For when ‘the sun’ of chastity and ‘of righteousness’ has risen, there is no need of a lamp. As long, then, as that people stored up what fed the lamp, supplying the oil through their works, the lamp of self-control was not quenched for them, but was always shining and giving light in ‘the allotted portion of the inheritance.’ But when the oil failed, as they turned aside from faith to licentiousness, the lamp was utterly put out, so that the virgins might once more flash forth their lamps in successive relays from above, kindling incorruption for the world as a beacon. So now too we must supply without fear the pure oil of good works and understanding, strained of all corruption that weighs down, so that, ‘when the bridegroom is delayed,’ our lamps too may not likewise go out. For the delay is the interval before the coming of Christ; the drowsiness and sleep of the ten virgins is the departure from life; and the midnight is the reign of the Antichrist, during which the destroying angel goes through the houses. And the cry that arose saying, ‘Behold, the bridegroom is coming; go out to meet him,’ is the voice from heaven and the trumpet, when, all the saints having risen with their bodies, they will go on the clouds, caught up ‘to meet’ the Lord. For we must notice that the word says that after the cry all the virgins were awakened, that is, that after the shout brought from heaven the dead will rise; as Paul too declares, saying: ‘For the Lord himself, with a command, with the voice of an archangel and with the trumpet of God, will descend from heaven, and the dead in Christ will rise first’ (that is, the bodies, for they died when stripped of the souls); ‘then we who are living will be caught up together with them,’ meaning the souls. For we who are living are properly the souls, who, having received back these bodies, will meet him in the clouds, carrying our lamps adorned not with any foreign and worldly adornment, but with prudence and self-control, full of the brightness of heavenly radiance, gleaming like stars.
Textual problem in this passage: see the notes.
Lev 24:2–3 (quotation, high confidence) · Exod 27:20–21 (allusion, high confidence) · Ps 105:11 (104:11 LXX) (quotation, medium confidence) · Mal 4:2 (3:20 LXX) (allusion, high confidence) · Rev 21:23 (allusion, medium confidence) · Matt 25:5–6 (quotation, high confidence) · Exod 12:23 (allusion, medium confidence) · 1 Thess 4:16–17 (quotation, high confidence) · Dan 12:3 (echo, medium confidence)
Notes and citation
Summary: The lamp of the old law gave way to the Sun of righteousness; the parable's delay, sleep, midnight, and cry signify the time before Christ's coming, death, the Antichrist's reign, and the resurrection trumpet.
- The quotations are Lev 24:2–3 (with Exod 27:20–21), Ps 105:11 (104:11 LXX, “allotted portion of the inheritance”), Mal 4:2 (3:20 LXX), Matt 25:5–6, and 1 Thess 4:16–17; the allusions are Rev 21:23 and Exod 12:23. The digital text is damaged by OCR in the Pauline quotation; the sense is certain.
Topics: Eschatology
Cite (SBL): Methodius, Symp. 6.4 (Bonwetsch, 67–69; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-symposium/6-1/#p-6-4). (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.
6.5Bonwetsch, 69–70
Ταῦτα τῶν ἡμετέρων, oj καλλιπάρθενοι, τὰ ὄργια μυστηρίων· αὖται τῶν ἐν παρΜνίᾳ μυσταγωγηΜντων αἱ τελεταί· ταῦτα τὰ ἐπίχειρα, τῶν ἀμιάντων ἄθλων‘ τῆς σωφροσύνης. νυμφεύομαι xcö λόγῳ καὶ τὸν ἀίδιον τῆς όφθαρσίας προῖκα λαμβόνω στέφανον καὶ πλοῦτον παρὰ τοῦ πατρός, καὶ 9ἐν τοῖς αἰῶσι οτεφανηφοροῦσα πομ- πεύὡ xd λαμπρὰ καὶ ἀμάραντα τῆς σοφίας ἄνΜι· συγχορεύω βρα- βεύοντι τῷ Χριστῷ κὰτ οὐρανὸν ἀμφὶ τὸν ἄναρχον καὶ όνώλεθρον βασιλέα ἀδύτων γἐγονα λαμπαδηφόρος φώτων κω ἐφυμνῶ τὸ καινὸν μετὰ τῆς ὁμηγύρεως ἆσμα τῶν ἀρχαγγέλων, τὴν καινὴν χáριν ἐζαγ- γέλλουσa τῆς ἐκκλησίας· ξυνέπεσθαι γὰρ ἀεὶ τὸν ὅμιλον τῶν παρ- Μνων τῷ κυρίῳ καὶ συνθιασωτεύειν ἔνθα ἂν έίη, λόγος ἠχεῖ. καὶ τοῦτο καὶ Ἰωάννης ἐν τῇ περὶ τῶν ἑκατὸν τεσσαράκοντα χιλιάδων καὶ τεσσάρων αἰνίσσεται μνήμῃ. ἴτε οὖν, ὦ νεολαία τῶν κανῶν αἰώνων, ἴτε τὰ ἀγγεῖα πληρώσατε σφῶν δικαιοσύνης· ὤρα γὰρ λοιπὸν ἐξεγείρεσθαι καὶ ὑπαντάζειν τῷ νυμφίῳ. ἴτε τὰς ἴϋγγας καὶ καὶ τὰ θέλγητρα κούφως παραμείψασαι τοῦ βίου τὰ περιδινοῦντα καὶ γοητεύοντα τὴν ψυχήν· τεύξεσθε γὰρ ταῖν ἐπαγγελμάτων, ναὶ "μὰ τὸν ἁμετέρας" ζωᾶς δείξαντνα κέλευθον. Σοὶ τόνοδε πλεκτὸν στέφανον ἐκ τῶν προφητικῶν λειμώνων, ὠ Ἀρετή, κἀγὼ κοσμήσασα προσφέρω.
Tauta tōn hēmeterōn, oj kalliparthenoi, ta orgia mystēriōn; autai tōn en parMnią mystagōgēMntōn hai teletai; tauta ta epicheira, tōn amiantōn athlōn‘ tēs sōphrosynēs. nympheuomai xco logǭ kai ton aidion tēs ophtharsias proika lambonō stephanon kai plouton para tou patros, kai 9en tois aiōsi otephanēphorousa pom- peuō xd lampra kai amaranta tēs sophias anMi; synchoreuō bra- beuonti tǭ Christǭ kat ouranon amphi ton anarchon kai onōlethron basilea adytōn gegona lampadēphoros phōtōn kō ephymnō to kainon meta tēs homēgyreōs asma tōn archangelōn, tēn kainēn charin ezag- gellousa tēs ekklēsias; xynepesthai gar aei ton homilon tōn par- Mnōn tǭ kyriǭ kai synthiasōteuein entha an eiē, logos ēchei. kai touto kai Iōannēs en tę̄ peri tōn hekaton tessarakonta chiliadōn kai tessarōn ainissetai mnēmę̄. ite oun, ō neolaia tōn kanōn aiōnōn, ite ta angeia plērōsate sphōn dikaiosynēs; ōra gar loipon exegeiresthai kai hypantazein tǭ nymphiǭ. ite tas iÿngas kai kai ta thelgētra kouphōs parameipsasai tou biou ta peridinounta kai goēteuonta tēn psychēn; teuxesthe gar tain epangelmatōn, nai "ma ton hameteras" zōas deixantna keleuthon. Soi tonode plekton stephanon ek tōn prophētikōn leimōnōn, ō Aretē, kagō kosmēsasa prospherō.
“These, fair virgins, are the rites of our mysteries; these the initiations of those initiated into virginity; these the rewards of ‘the undefiled prizes’ of self-control. I am betrothed to the Word, and receive as dowry from the Father the eternal crown of incorruption and wealth; and ‘in the ages I march crowned’ with the bright and unfading flowers of wisdom. I join the dance with Christ, who gives the prize in heaven, around the King without beginning and without end; I have become a torch-bearer of unsetting lights, and I sing the new song with the company of the archangels, proclaiming the new grace of the church. For the word declares that the company of virgins always follows the Lord and shares his festal company wherever he may be. John too hints at this in his mention of the hundred and forty-four thousand. Come, then, young people of the new ages, come, fill your vessels with righteousness; for it is now time to rise and go to meet the Bridegroom. Come, passing lightly by the spells and charms of life that whirl about and bewitch the soul; for you will obtain the promises, yes, by him who showed the path of our life. This woven crown from the prophetic meadows, Arete, I too have adorned and offer to you.”
Rev 14:3–4 (allusion, high confidence) · Matt 25:6–7 (allusion, high confidence) · 1 Pet 5:4 (echo, medium confidence)
Notes and citation
Summary: Agathe ends with the virgins' reward, betrothal to the Word and a place in Christ's heavenly chorus, and urges the young to fill their lamps and meet the Bridegroom.
- The quotations and allusions are Wis 4:2, Rev 14:3–4, and Matt 25:6–7. The closing oath, in Doric Greek (“yes, by him who showed the path of our life”), parodies the Pythagorean oath “by him who gave the tetraktys to our soul” (Golden Verses 47).
Extrabiblical texts: Wis 4:2 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation); Carm. aur. 47 (Golden Verses (Pythagorean); allusion)
Topics: Eschatology
Cite (SBL): Methodius, Symp. 6.5 (Bonwetsch, 69–70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-symposium/6-1/#p-6-5). (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.
Chapter 7
7.1Bonwetsch, 70–72
Διαπεραναμένης οὖν ἄριστα καὶ Ἀγάθης, ἴφη, τὸν λόγον καὶ εὐδοκιμησάσης ἐφʼ οἶς ἰσηγόρησεν, πάλιν ἡ Ἀρετὴ τὴν Πρόκιλλαν ἐκέλευσε λέγειν. Ἡ δὲ ἀναστᾶσα καὶ ἔμπροσθεν παρελθοῦσα τῆς κλισιάδος ἔλεξε τοιάδε· Ἀπορρᾶθυμεῖν καὶ μετὰ τοσούτους οὐ θέμις μοι λόμους, CO Ἀρετή, ἀναμφισβητήτως πεπιστευκυῖαν τῇ »πολυποικίλῳ τοῦ θεοῦ σοφίᾳ«,, πλουσίως ἐχούσῃ διδόναι καὶ διαφόρως ὄτῳ βούλεται. καὶ γὰρ πελάγιοι πλωτῆρές φασι φέρεσθαι μὲν τοῖς ναυτιλλομένοις τὸ αὐτὸ πνεῦμα, ἄλλους δὲ τὰ περὶ τὸν πλοῦν ἀλλοίως αὐτῶν] μετα- χειριζομένους οὐκ εἰς τὴν αὐτὴν εἰσορμίσασθαι σπεύδειν· οἶς μὲν γὰρ τὸ πνεῦμα κατὰ πρύμναν οὔριον ἵσταται, τοὺς δὲ καὶ ἐξ φέρει, καὶ ὅμως ἑκατέροις ὁ πλοῦς ἀνύεται ῥᾷστα. ἀτὰρ δὴ τῆς σοφίας νοερὸν πνεῦμα καὶ ἃγιον καὶ μονογενές«, ἀπὸ πατρῴων ἄνωθεν πράως καταπνεόμενον θησαυρῶν, πάσαις ἡμῖν λιγυρὸν οὖρον πνεῦσαν γνώσεως ἐπαρκέσει τὸν δρόμον ἀλύπως ἀπευθῦναι τῶν λόγων· ἐμοὶ γὰρ καιρὸς ἤδη λέγειν. Εῖς τρόπος Μὴς ἐπαίνων οὑτός ἐστιν, ώ παρθένοι, καὶ σεμνός, ὁπόταν ὁ ἐπαινῶν τοῦ ἐπαινουμένου τῶν ἐπαίνων κρείττονα παρέχῃ μάρτυρα· πάρεστι γὰρ ἐντεῦθεν μαθεῖν ἀκριβῶς, ὄτι μὴ πρὸς χάριν μηδὲ ἐξ ἀνάγκης μηδὲ κατὰ δόξαν ἡ εὐφημία γίνεται τῶν λόγων, ἀλλὰ κατὰ ἀλήθειαν καὶ ἀθώπευτον κρίσιν. καὶ γὰρ οἱ πληρέ- στερον εἰσηγησάμενοι περὶ τοῦ πρὸ αἰώνων υἱοῦ τοῦ θεοῦ προφῆται καὶ ἀπόστολοι καὶ μᾶλλον αὐτὸν τῶν ἄλλων θεολογήσαντες ἀνθρώπων οὐκ εἰς ἀγγελικὴν ἀνήγαγον αὐτῷ ῥῆσιν τοὺς ἐπαίνους, ἀλλ εἰς αὐτὸν τὸν ἀνημμένον πάντων τὸ κῦρος καὶ τὸ κράτος· ἦν γὰρ ἐμπρεπὲς τὸν ἁπάντων μείζονα τῶν ἄλλων μετὰ τὸν πατέρα μόνῳ τῷ ἑαυτοῦ μείζονι πατρὶ χρήσασθαι μάρτυρι. καὶ δὴ καὶ τῆς ἁγνείας οὐκ εἰς ἀνθρωπίνην ἀνοίσω κάγὼ δόξαν τοὺς ἐπαίνους, ἀλλʼ εἰς αὐτόν, ᾦ μέλομεν καὶ ὅς τὸ πᾶν ἀνῄρηται, γεωργὸν αὐτῆς ἀποδεικνύουσα τοῦτον καὶ ἐραστὴν τῆς ὥρας ὄντα καὶ ἀξιόχρεω μάρτυρα. καὶ τοῦτο καὶ ἐν τῷ τῶν Ἀθσνλατωβ Ἄισματι πάρεστι διαθρῆσαι τῷ βουλομένῳ φανερῶς, ἔνθα αὐτὸς ὁ Χριστὸς τὰς ἐν παρθνίᾳ παγίως καταγεγενημένας ἐγκωμιάζων φησίν »ὡς κρίνον ἐν μέσῳ ἀκΜῶν, οὕτως ἡ πλησίον μου ἐν μέσῳ τῶν θυγατέρων«, κρίνῳ πρεικάζων διὰ τὸ καθαρὸν καὶ εὔπνουν καὶ ἡδὺ καὶ ἱλαρὸν τὸ χάρισμα τῆς ἁγνείας· ἐαρινὸν γὰρ ἡ ἁγνεία καὶ ἐπανθοῦν ἁβρῶς ἀεὶ λευκοῖς τοῖς κάλυξι τὴν ἀφθαρσίαν. ὅθεν δὴ καὶ ἐρᾶσθαι τοῦ κάλλους τῆς ἀκμῆς αὐτῆς ὁμολογεῖν οὐκ ἐπαισχύνεται, »ἐκαρδίωσας ἡμᾶς« ἐν τοῖς ἑξῆς ἀδελφή μου νύμφη«, λέγων »ἐκαρδίωσας ἡμᾶς ἑνὶ ἀπὸ ὀφθαλμῶν σου, ἐν μιᾷ, ἐνθέματι τραχήλου σου. ὅτι ἐκαλλιώθησαν θησαν μαστοί σου ἀπὸ οἴνου, καὶ ὀσμὴ ἱματίων σου ὑπὲρ πάντα τὰ ἀρώματ. κηρίον ἀποστάζουσι χείλη σου, νύμφη· μέλι καὶ γάλα ὑπὸ τὴν γλῶσσάν σου, καὶ ὀσμὴ ἱματίων σου ὡς ὀσμὴ λιβάνου. κῆπος κεκλεισμένος, ἀδελφή μου νύμφη, κῆπος κεκλεισμένος, πηγὴ ἐσφραγισμένη«. Χριστὸς Χριστὸς ταῖς ἐπὶ πέρατα παρθενίας ἐλθούσαις τὰ ἐγκώμια ψάλλει, πάσας ἑνὶ περιγράψας τῷ νύμφης ὀνόματι, ἐπειδὴ τὴν νύμφην ὴρμόσθαι μὲν δεῖ καὶ κατωνομάσθαι τῷ ἄχραντον δὲ ἔτι καὶ ἀμιγῆ τυγχάνειν, παράδεισον ὥσπερ ἐσφραγισμένην, ἐν ᾡ πάντα τῆς εὐωδίας τῶν οὐρανῶν φύει τὰ ἀρώματα, ἴνα μόνος ἐλθὼν αὐτὰ δρέψηται Χριστὸς ἀσωμάτοις βλαστήσαντα σποραῖς. ἐρᾷ γὰρ ὁ λόγος οὐδενὸς τῶν σαρκός, ὅτι μὴ πέφυκεν ἀποδέχεσθαί τι τῶν φθειρομένων, οἷον χεῖρας ἢ πρόσωπον ἢ πόδας, ἀλλʼ εἰς αὐτὸ τὸ ἄϋλον καὶ πνευματικὸν βλέπων εὐφραίνεται κάλλος, μὴ ἁπτόμενος τοῦ ὥρας. τῆς ὥρας.
Diaperanamenēs oun arista kai Agathēs, iphē, ton logon kai eudokimēsasēs ephʼ ois isēgorēsen, palin hē Aretē tēn Prokillan ekeleuse legein. Hē de anastasa kai emprosthen parelthousa tēs klisiados elexe toiade; Aporrathymein kai meta tosoutous ou themis moi lomous, CO Aretē, anamphisbētētōs pepisteukuian tę̄ »polypoikilǭ tou theou sophią«,, plousiōs echousę̄ didonai kai diaphorōs otǭ bouletai. kai gar pelagioi plōtēres phasi pheresthai men tois nautillomenois to auto pneuma, allous de ta peri ton ploun alloiōs autōn] meta- cheirizomenous ouk eis tēn autēn eisormisasthai speudein; ois men gar to pneuma kata prymnan ourion histatai, tous de kai ex pherei, kai homōs hekaterois ho plous anyetai rhąsta. atar dē tēs sophias noeron pneuma kai hagion kai monogenes«, apo patrǭōn anōthen praōs katapneomenon thēsaurōn, pasais hēmin ligyron ouron pneusan gnōseōs eparkesei ton dromon alypōs apeuthynai tōn logōn; emoi gar kairos ēdē legein. Eis tropos Mēs epainōn houtos estin, ō parthenoi, kai semnos, hopotan ho epainōn tou epainoumenou tōn epainōn kreittona parechę̄ martyra; paresti gar enteuthen mathein akribōs, oti mē pros charin mēde ex anankēs mēde kata doxan hē euphēmia ginetai tōn logōn, alla kata alētheian kai athōpeuton krisin. kai gar hoi plēre- steron eisēgēsamenoi peri tou pro aiōnōn huiou tou theou prophētai kai apostoloi kai mallon auton tōn allōn theologēsantes anthrōpōn ouk eis angelikēn anēgagon autǭ rhēsin tous epainous, all eis auton ton anēmmenon pantōn to kyros kai to kratos; ēn gar emprepes ton hapantōn meizona tōn allōn meta ton patera monǭ tǭ heautou meizoni patri chrēsasthai martyri. kai dē kai tēs hagneias ouk eis anthrōpinēn anoisō kagō doxan tous epainous, allʼ eis auton, ǭ melomen kai hos to pan anę̄rētai, geōrgon autēs apodeiknyousa touton kai erastēn tēs hōras onta kai axiochreō martyra. kai touto kai en tǭ tōn Athsnlatōb Aismati paresti diathrēsai tǭ boulomenǭ phanerōs, entha autos ho Christos tas en parthnią pagiōs katagegenēmenas enkōmiazōn phēsin »hōs krinon en mesǭ akMōn, houtōs hē plēsion mou en mesǭ tōn thygaterōn«, krinǭ preikazōn dia to katharon kai eupnoun kai hēdy kai hilaron to charisma tēs hagneias; earinon gar hē hagneia kai epanthoun habrōs aei leukois tois kalyxi tēn aphtharsian. hothen dē kai erasthai tou kallous tēs akmēs autēs homologein ouk epaischynetai, »ekardiōsas hēmas« en tois hexēs adelphē mou nymphē«, legōn »ekardiōsas hēmas heni apo ophthalmōn sou, en mią, enthemati trachēlou sou. hoti ekalliōthēsan thēsan mastoi sou apo oinou, kai osmē himatiōn sou hyper panta ta arōmat. kērion apostazousi cheilē sou, nymphē; meli kai gala hypo tēn glōssan sou, kai osmē himatiōn sou hōs osmē libanou. kēpos kekleismenos, adelphē mou nymphē, kēpos kekleismenos, pēgē esphragismenē«. Christos Christos tais epi perata parthenias elthousais ta enkōmia psallei, pasas heni perigrapsas tǭ nymphēs onomati, epeidē tēn nymphēn ērmosthai men dei kai katōnomasthai tǭ achranton de eti kai amigē tynchanein, paradeison hōsper esphragismenēn, en hǭ panta tēs euōdias tōn ouranōn phyei ta arōmata, ina monos elthōn auta drepsētai Christos asōmatois blastēsanta sporais. erą gar ho logos oudenos tōn sarkos, hoti mē pephyken apodechesthai ti tōn phtheiromenōn, hoion cheiras ē prosōpon ē podas, allʼ eis auto to aÿlon kai pneumatikon blepōn euphrainetai kallos, mē haptomenos tou hōras. tēs hōras.
When Agathe too had finished her speech excellently, she said, and had won approval for what she had said in her turn, Arete again bade Procilla speak. She rose, came forward in front of the couch, and spoke as follows: “It is not right for me to lose heart, Arete, even after so many speeches, since I believe without doubt in ‘the manifold wisdom of God,’ which has the power to give richly and variously to whomever it wills. For seafarers say that the same wind blows on those who sail, yet some, handling their sailing differently, do not hasten to put in at the same harbour; for some have the wind standing fair astern, while for others it blows from the side, and yet for both the voyage is completed most easily. So too the ‘intelligent, holy, and only-begotten spirit’ of wisdom, blowing gently down from the Father's treasuries above, will blow as a clear, fair wind of knowledge on all of us and will suffice to direct the course of our speeches without trouble; for it is now my time to speak. This, virgins, is one excellent and dignified kind of praise: when the one who praises offers, for the praises, a witness greater than the one praised. For from this we can learn precisely that the words of praise are spoken not to please, nor from compulsion, nor for reputation, but in truth and with unflattering judgment. For the prophets and apostles, who spoke more fully about the Son of God who is before the ages and spoke of him as God more than other men, did not refer his praises to an angelic utterance, but to him who holds the sovereignty and power over all. For it was fitting that he who is greater than all others, after the Father, should have as witness only his own Father, who is greater than he. So I too will refer the praises of chastity not to human opinion, but to him to whom we belong and who has taken up the whole, showing that he is its husbandman, the lover of its beauty, and a trustworthy witness. Anyone who wishes can see this clearly in the Song of Songs, where Christ himself, praising those firmly established in virginity, says: ‘As a lily among thorns, so is my beloved among the daughters,’ comparing to a lily the gift of chastity for its purity, fragrance, sweetness, and cheerfulness. For chastity is like spring, always blooming delicately with incorruption in white buds. That is why he is not ashamed to confess that he loves the beauty of its bloom, saying in what follows: ‘You have ravished our heart, my sister, my bride, you have ravished our heart with one of your eyes, with one ornament of your neck. How beautiful are your breasts, more than wine, and the fragrance of your garments above all spices. Your lips drip honeycomb, O bride; honey and milk are under your tongue, and the fragrance of your garments is like the fragrance of frankincense. A garden locked, my sister, my bride, a garden locked, a fountain sealed.’ Christ sings these praises to those who have come to the goal of virginity, including them all under the one name of bride, since the bride must be betrothed and named after [the bridegroom], yet still be undefiled and untouched, like a sealed garden, in which all the spices of the fragrance of heaven grow, so that Christ alone may come and gather them, sprung from incorporeal seeds. For the Word loves nothing of the flesh, because by nature he does not accept anything corruptible, such as hands or face or feet; but he rejoices looking at the immaterial and spiritual beauty itself, not touching the bloom of the body.
Eph 3:10 (quotation, high confidence) · Song 2:2 (quotation, high confidence) · Song 4:9–12 (quotation, high confidence) · John 14:28 (echo, medium confidence)
Notes and citation
Summary: Procilla, the seventh speaker, lets Christ himself be the witness to chastity, as the Bridegroom of the Song of Songs who praises the virgin soul as his bride, a sealed garden.
- The quotations are Eph 3:10, Wis 7:22, Song 2:2, and Song 4:9–12 (LXX). The title “Song of Songs” is garbled in the digital text (“Ἀθσνλατωβ Ἄισματι”), and “[the bridegroom]” is supplied where a word has fallen out. “Greater than he” reflects John 14:28.
Extrabiblical texts: Wis 7:22 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Topics: Christology
Cite (SBL): Methodius, Symp. 7.1 (Bonwetsch, 70–72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-symposium/6-1/#p-7-1). (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.
7.2Bonwetsch, 72–73
Ἐπισκέψασθε γὰρ ὅτι τὸ ἐκαρδίωσας ἡμᾶς‘, ὠ παρθένοι, τῇ νύμφῃ πρὸς αὐτοῦ λεγόμενον, ἑνὶ ἀπὸ ὀφθαλμῶν σου. τὸν διορατικὸν τῆς φρονήσεως ὀφθαλμὸν δείκνυσιν, ὁπότε δὴ τοῦτον ὁ ἔσω σμήξας ἄνθρωπος καθαρῶς τρανότερον τὴν ἀλήθειαν ἐποπτεύει· δισσὴν γὰρ ὄφεως δύναμιν εἶναι παντί που καταφανές, μίαν μὲν ψυχῆς, θατέραν δὲ σώματος. ἀλλʼ οὐχὶ τῆς τοῦ σώματος ὁ λόγος ἐρᾶν ὁμολογεῖ, ἀλλὰ τῆς κατὰ διάνοιαν μόνης, ἐν ἑνί« φάσκων »ἐκαρδίωσας ἡμᾶς ἀπὸ ὀφθαλμῶν σου, καὶ ἐν μιᾷ, ἐνθέματι τραχήλου σου«, ὅπερ ἐστίν· ὠ αὕτη, τῷ ἐπεράστῳ σου βλέμματι τῆς συνέσεως ἀνεπτέρωσας ἡμῶν τὴν καρδίαν εἰς πόθον, ἔδωθεν τὸν ἀρίηλον κόσμον ἐξαστράπτουσα τῆς σωφροσύνης. ἐνθέματα γὰρ τραχήλων καλεῖται τὰ περιδέραια, τὰ ἐκ τιμίων καὶ ποικίλων συντιθέμενα λίθων. ἀλλʼ αἱ μὲν σωμασκοῦσαι ψυχαὶ τὸν αἰσθητὸν τουτονὶ κόσμον ἀμφὶ τὸν τράχηλον τὸν ἔξω τῆς σαρκὸς περιτιθέασι πρὸς ἀπάτην τῶν θεωμένων, αἱ δὲ ἁγνεύουσαι ἔνδοθεν ἔμπαλιν τὸν ἐξάπτονται, τὸν ἀπὸ τῶν τιμίων καὶ ποικίλων ὡς Μῶς συγκείμενον λίθων τῆς ἐλευθερίας, τῆς μεγαλοφροσύνης, τῆς σοφίας, τῆς ἀγάπης, ὀλίγα φροντίσασαι τῶν τῇδε προσκαίρων ποοικιλμάτων, ἃ φύλλων δίκην πρὸς ὥραν θάλλοντα συναφαυαίνονται τοῦ σώματος ταῖς τροπαῖς. διπλοῦς γὰρ ὁ περὶ τὸν ἄνθρωπον φαίνεται κόσμος, ὧν τὸν ἔνδον ὁ κύριος ἀποδέχεται, τὸν ἀκήρατον, »ἐν μιᾷ« λέγων τραχήλων ἐνθέματι« τῆς νύμφης κεκαρδιῶσθαι, οἱονεὶ τὸ τοῦ ἔσωθεν ἀνθρώπου τῆς καταστολῆς αἴγλην ἀποστίλβοντος ὠρέχθαι σημαίνων, ὥς που καὶ ὁ ψαλμῳδὸς μαρτυρεῖ, »πᾶσα« λέλων »ἡ δόξα τῆς θυγατρὸς τοῦ βασιλέως ἔσωθεν«.
Episkepsasthe gar hoti to ekardiōsas hēmas‘, ō parthenoi, tę̄ nymphę̄ pros autou legomenon, heni apo ophthalmōn sou. ton dioratikon tēs phronēseōs ophthalmon deiknysin, hopote dē touton ho esō smēxas anthrōpos katharōs tranoteron tēn alētheian epopteuei; dissēn gar opheōs dynamin einai panti pou kataphanes, mian men psychēs, thateran de sōmatos. allʼ ouchi tēs tou sōmatos ho logos eran homologei, alla tēs kata dianoian monēs, en heni« phaskōn »ekardiōsas hēmas apo ophthalmōn sou, kai en mią, enthemati trachēlou sou«, hoper estin; ō hautē, tǭ eperastǭ sou blemmati tēs syneseōs anepterōsas hēmōn tēn kardian eis pothon, edōthen ton ariēlon kosmon exastraptousa tēs sōphrosynēs. enthemata gar trachēlōn kaleitai ta perideraia, ta ek timiōn kai poikilōn syntithemena lithōn. allʼ hai men sōmaskousai psychai ton aisthēton toutoni kosmon amphi ton trachēlon ton exō tēs sarkos perititheasi pros apatēn tōn theōmenōn, hai de hagneuousai endothen empalin ton exaptontai, ton apo tōn timiōn kai poikilōn hōs Mōs synkeimenon lithōn tēs eleutherias, tēs megalophrosynēs, tēs sophias, tēs agapēs, oliga phrontisasai tōn tę̄de proskairōn pooikilmatōn, ha phyllōn dikēn pros hōran thallonta synaphauainontai tou sōmatos tais tropais. diplous gar ho peri ton anthrōpon phainetai kosmos, hōn ton endon ho kyrios apodechetai, ton akēraton, »en mią« legōn trachēlōn enthemati« tēs nymphēs kekardiōsthai, hoionei to tou esōthen anthrōpou tēs katastolēs aiglēn apostilbontos ōrechthai sēmainōn, hōs pou kai ho psalmǭdos martyrei, »pasa« lelōn »hē doxa tēs thygatros tou basileōs esōthen«.
“For consider, virgins, that ‘you have ravished our heart … with one of your eyes,’ said by him to the bride, points to the clear-sighted eye of understanding, when the inner man, having cleansed it, sees the truth more clearly. For it is plain to everyone that the power of sight is twofold, one of the soul and the other of the body. But the Word does not profess to love that of the body, but only that of the mind, saying, ‘You have ravished our heart with one of your eyes, and with one ornament of your neck,’ which means: ‘You, by the lovely look of your understanding, have winged our heart to longing, flashing forth from within the bright adornment of self-control.’ For the ornaments of necks are what we call necklaces, made of precious and many-coloured stones. But souls that care for the body put this perceptible adornment around the outer neck of the flesh to deceive those who look at them, while chaste souls, on the contrary, fasten on within the adornment truly made of the precious and many-coloured stones of freedom, magnanimity, wisdom, and love, caring little for the passing ornaments of this world, which, like leaves, flourish for a season and wither together with the changes of the body. For the adornment of a human being appears twofold, and of these the Lord accepts the inner, undefiled one, saying that he has been ravished ‘by one ornament of the neck’ of the bride, as if signifying that he longs for the inner man, which gleams with the radiance of its attire, as the Psalmist too testifies, saying, ‘All the glory of the king's daughter is within.’
Song 4:9 (quotation, high confidence) · Rom 7:22 (allusion, medium confidence) · 1 Pet 3:3–4 (echo, medium confidence) · Ps 45:13 (44:14 LXX) (quotation, high confidence)
Notes and citation
Summary: Christ loves the soul's inner eye of understanding and its inner adornment of virtues, not bodily beauty or jewels.
- The quotations are Song 4:9 and Ps 45:13 (44:14 LXX); the allusions are Rom 7:22 (the “inner man”) and 1 Pet 3:3–4.
Topics: Ethics
Cite (SBL): Methodius, Symp. 7.2 (Bonwetsch, 72–73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-symposium/6-1/#p-7-2). (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.
7.3Bonwetsch, 73–75
Μὴ ὑπολαμβανέτω δέ τις ἀποκρούεσθαι τὸν ἕτερον ὅμιλον τῶν πεπιστευκότων, δόξας ἡμᾶς τὰς παρθένους μόνας εἰσηγεῖσθαι τευξομένας τῆς ἐπαγγελίας, οὐ συννοήσας ὅτι καὶ φυλαὶ καὶ πατριαὶ καὶ τάγματα »κατʼ ἀναλογίαν« ἑκάστων ἔσονται τῆς πίστεως( καὶ τοῦτο καὶ Παῦλος διαγράφει, ἄλλη δόξα ἡλίου, καὶ ἄλλη δόξα σελή- νης« λέγ(ον καὶ ἄλλη δόξα ἀστέρων· ἀστὴρ γὰρ ἀστέρος διαφέρει έν δόΞῃ. οὕτως καὶ ἡ ἀνάστασις τῶν νεκρῶν«. καὶ ὁ κύριος δὲ οὐ πᾶσι τὰς αὐτὰς ὁμολογεῖ διδόναι τιμάς, ἀλλʼ ἑτέρους μὲν ἐπὶ τὰ βασίλεια καταριθμεῖται τῶν οὐρανῶν, ἄλλοις κληρονομίαν ἐπαγγέλλεται γῆς, ἐτέροις οψεσθαι τὸν πατέρα. καὶ δὴ καὶ ἐνταῦθα πρῶτον τὸ τάγμα καὶ τὸν χορὸν τὸν ἄγιον αὐτῷ τῶν παρθένων ὥσπερ εἰς νυμφῶνα τὴν ἀνάπαυσιν τῶν καινῶν αἰώνων ἐφομαρτοῦντα συνεισελεύσεσθαι χρησμῳδεῖ. ἐμαρτύρησαν γὰρ οὐ κατά τι μόριον χρόνων ἐν βραχεῖ καρτερήσασαι σωμάτων ἀχθηδόνας, ἀλλὰ διὰ παντὸς ἔτλησαν τοῦ βίου μὴ άποδειλιάσασαι τὸν ἀγῶνα τὸν Ὀλυμπιακὸν ἀληθῶς διαθλῆσαι τῆς ἁγνείας· βασάνοις τε γὰρ ἀγρίαις ἡδονῶν καὶ φόβοις καὶ λύπαις ἀντισχοῦσαι καὶ τοῖς ἄλλοις τῆς πονηρίας τῶν ἀνθρώπων κακοῖς, ἀποφέρονται τὰ γέρα πρῶται τῶν ἄλλων, εἰς τὸν ἀμείων τῆς ἐπαγγελίας ἐκτασσόμεναι χῶρον. ἀμέλει ταύτας μόνον ἐκλεκτὴν νύμφην τὰς ψυχὰς καὶ γνησίαν ὁ λόγος ἑαυτοῦ καλεῖ, τὰς δὲ λοιπὰς παλλακὰς καὶ νεανίδας καὶ θυγατέρας, λέγων ὡδε· »ἐξήκοντά εἰσι βασίλισσαι καὶ ὀγδοήκοντα παλλακαί, καὶ νεανίδες ὦν οὐκ δὲ ἀριθμός. μία ἐστὶ περιστερά μου, τελεία μου· ἐστὶ ἐστὶ τῇ μητρὶ αὐτῆς, ἐκλεκτὴ τῇ τεκούσῃ αὐτήν. εἴδοσαν αὐτὴν θυγατέρες, καὶ μακαριοῦσιν αὐτήν, βασίλισσαι καί γε παλλακαὶ αἰνοῦσιν αὐτήν‘. πολλῶν γὰρ οὐσῶν δηλονότι τῆς ἐκκλησίας τῶν θυγατέρων μία ἐστὶ μόνη ἐκλεκτὴ καὶ τιμιωτάτη ἐν ὀφθαλμοῖς αὐτῆς ὑπὲρ πάσας, τὸ τάγμα τῶν παρθένων.
Mē hypolambanetō de tis apokrouesthai ton heteron homilon tōn pepisteukotōn, doxas hēmas tas parthenous monas eisēgeisthai teuxomenas tēs epangelias, ou synnoēsas hoti kai phylai kai patriai kai tagmata »katʼ analogian« hekastōn esontai tēs pisteōs( kai touto kai Paulos diagraphei, allē doxa hēliou, kai allē doxa selē- nēs« leg(on kai allē doxa asterōn; astēr gar asteros diapherei en doXę̄. houtōs kai hē anastasis tōn nekrōn«. kai ho kyrios de ou pasi tas autas homologei didonai timas, allʼ heterous men epi ta basileia katarithmeitai tōn ouranōn, allois klēronomian epangelletai gēs, eterois opsesthai ton patera. kai dē kai entautha prōton to tagma kai ton choron ton agion autǭ tōn parthenōn hōsper eis nymphōna tēn anapausin tōn kainōn aiōnōn ephomartounta syneiseleusesthai chrēsmǭdei. emartyrēsan gar ou kata ti morion chronōn en brachei karterēsasai sōmatōn achthēdonas, alla dia pantos etlēsan tou biou mē apodeiliasasai ton agōna ton Olympiakon alēthōs diathlēsai tēs hagneias; basanois te gar agriais hēdonōn kai phobois kai lypais antischousai kai tois allois tēs ponērias tōn anthrōpōn kakois, apopherontai ta gera prōtai tōn allōn, eis ton ameiōn tēs epangelias ektassomenai chōron. amelei tautas monon eklektēn nymphēn tas psychas kai gnēsian ho logos heautou kalei, tas de loipas pallakas kai neanidas kai thygateras, legōn hōde; »exēkonta eisi basilissai kai ogdoēkonta pallakai, kai neanides ōn ouk de arithmos. mia esti peristera mou, teleia mou; esti esti tę̄ mētri autēs, eklektē tę̄ tekousę̄ autēn. eidosan autēn thygateres, kai makariousin autēn, basilissai kai ge pallakai ainousin autēn‘. pollōn gar ousōn dēlonoti tēs ekklēsias tōn thygaterōn mia esti monē eklektē kai timiōtatē en ophthalmois autēs hyper pasas, to tagma tōn parthenōn.
“But let no one suppose that we reject the rest of the company of believers, thinking that we teach that the virgins alone will obtain the promise, not understanding that there will be tribes and families and ranks of each ‘in proportion to’ their faith. Paul too describes this, saying, ‘There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory. So also is the resurrection of the dead.’ And the Lord does not profess to give the same honours to all, but counts some among the kingdom of heaven, promises others the inheritance of the earth, and others that they will see the Father. And indeed here he declares that the first rank, the holy chorus of the virgins, following him, will enter with him, as into a bridal chamber, into the rest of the new ages. For they bore witness, not enduring the burdens of the body for a short part of time, but throughout their whole life they endured, not shrinking from contending to the end in the truly Olympic contest of chastity. For, having held out against the savage tortures of pleasures, and fears, and griefs, and the other evils of human wickedness, they carry off the prizes first of all, being ranked in the better place of the promise. Indeed, the Word calls these souls alone his chosen and true bride, and the rest concubines and maidens and daughters, saying thus: ‘There are sixty queens and eighty concubines, and maidens without number. One is my dove, my perfect one; she is the only one of her mother, the chosen one of her who bore her. The daughters saw her and will call her blessed; the queens and the concubines will praise her.’ For though the daughters of the church are clearly many, one alone is chosen and most precious in her eyes above all, the rank of the virgins.
Rom 12:6 (allusion, high confidence) · 1 Cor 15:41–42 (quotation, high confidence) · Matt 5:3–8 (allusion, high confidence) · Song 6:8–9 (quotation, high confidence)
Notes and citation
Summary: All believers will be rewarded in ranks, but the virgins, whose lifelong contest is like martyrdom, are the first rank, the one chosen dove of the Song among queens and concubines.
- The quotations are Rom 12:6, 1 Cor 15:41–42, and Song 6:8–9; the allusion is Matt 5:3–8. “Bore witness” (ἐμαρτύρησαν) likens the virgins' lifelong struggle to martyrdom.
Topics: Eschatology, Martyrdom
Cite (SBL): Methodius, Symp. 7.3 (Bonwetsch, 73–75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-symposium/6-1/#p-7-3). (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.
7.4Bonwetsch, 75–76
Ἐὰν δέ τῳ περὶ τούτων ἀμφισβήτησις ᾖ, ὡς οὐδέπω τῶν κεφαλαίων ἱκανῶς ἐπεξειργασμένων, καὶ ἔτι βούλοιτο κατʼ ἀναγωγὴν αὐτῶν πνευματικὴν διαρθρωθῆναι πληρέστερον, τίνες εἰσὶν αἱ βασίλισσαι καὶ αἰ παλλακαὶ καὶ αἱ νεάνιδες, λέξομεν δύνασθαι ταῦτα λελαλῆσθαι καὶ ἐπὶ τῶν ἐξ ἀρχῆς κατὰ πρόβασιν χρόνων ἐν δικαιοσύνῃ διαπρεψάντων, οἷον τῶν πρὸ τοῦ κατακλυσμοῦ καὶ τῶν μετὰ τὸν κατακλυσμὸν καὶ τῶν ἀπὸ τοῦ Χριστοῦ καθεξῆς· εἶναι γὰρ νύμφην μὲν τὴν ἐκκλησίαν, βασιλίσσας δὲ τὰς βασιλικὰς ἐκείνας τὰς πρὸ τοῦ κατακλυσμοῦ ψυχάς, εὐαρέστους τῷ θεῷ γεγενημένας, τουτέστι τὰς ἀμφὶ τὸν Ἄβελ καὶ τὸν Σὴθ καὶ τὸν Ἐνώχ, παλλακὰς δὲ τὰς μετὰ τὸν κατακλυσμὸν τῶν προφητῶν, αἷς πρὸ τοῦ τὴν ἐκκλησίαν ἁρμοσθῆναι τῷ κυρίῳ παλλακίδων δίκην συγγινόμενος ἀληθεῖς ὑπέσπειρε λόγους ἐν ἀφθόνῳ καὶ καθαρᾷ φιλοσοφίᾳ, ἴνα γεννήσωσιν αὐτῷ συλλαβοῦσαι πίστιν, »πνεῦμα σωτηρίας‘. τοιαῦτα γὰρ ἀποβλαστήματα φύουσιν αἱ ψυχαί, ἀείμνηστον φέροντα κάλλος, ὁπόσαις ἂν ὁ Χριστὸς συνανακραθῇ. εἰ γὰρ βούλεσθε εἰς Μωσέως ἀποβλέψαι τὰς βίβλους ἢ Δαυὶδ ἢ Σολομῶνος ἢ Ἡσαΐου ἢ τῶν καθεξῆς προφητῶν, ὠ παρθένοι, εἴσεσθε οἷα καταλελοίπασιν ἑαυτῶν ἔκγονα τῷ βίῳ σωτήρια διὰ τὴν πρὸς τὸν υἱὸν τοῦ θεοῦ κοινωνίαν. ὅθεν τεθεωρημένως παλλακὰς προσηγόρευσε τὰς ψυχὰς τὰς προφητικὰς ὁ λόγος, ὅτι μὴ φανερῶς αὐτὰς οὕτως ὥσπερ δὴ καὶ τὴν ἐκκληι1ίαν έπηγόγιιοι Διύι1 ας διʼ αὐτὴν. τὸν μόοχον τὸν οι- τιυτόνα.
Ean de tǭ peri toutōn amphisbētēsis ę̄, hōs oudepō tōn kephalaiōn hikanōs epexeirgasmenōn, kai eti bouloito katʼ anagōgēn autōn pneumatikēn diarthrōthēnai plēresteron, tines eisin hai basilissai kai ai pallakai kai hai neanides, lexomen dynasthai tauta lelalēsthai kai epi tōn ex archēs kata probasin chronōn en dikaiosynę̄ diaprepsantōn, hoion tōn pro tou kataklysmou kai tōn meta ton kataklysmon kai tōn apo tou Christou kathexēs; einai gar nymphēn men tēn ekklēsian, basilissas de tas basilikas ekeinas tas pro tou kataklysmou psychas, euarestous tǭ theǭ gegenēmenas, toutesti tas amphi ton Abel kai ton Sēth kai ton Enōch, pallakas de tas meta ton kataklysmon tōn prophētōn, hais pro tou tēn ekklēsian harmosthēnai tǭ kyriǭ pallakidōn dikēn synginomenos alētheis hypespeire logous en aphthonǭ kai katharą philosophią, ina gennēsōsin autǭ syllabousai pistin, »pneuma sōtērias‘. toiauta gar apoblastēmata phyousin hai psychai, aeimnēston pheronta kallos, hoposais an ho Christos synanakrathę̄. ei gar boulesthe eis Mōseōs apoblepsai tas biblous ē Dauid ē Solomōnos ē Hēsaïou ē tōn kathexēs prophētōn, ō parthenoi, eisesthe hoia kataleloipasin heautōn ekgona tǭ biǭ sōtēria dia tēn pros ton huion tou theou koinōnian. hothen tetheōrēmenōs pallakas prosēgoreuse tas psychas tas prophētikas ho logos, hoti mē phanerōs autas houtōs hōsper dē kai tēn ekklēi1ian epēgogiioi Diui1 as diʼ autēn. ton moochon ton oi- tiytona.
“But if anyone has a doubt about these things, as though the main points have not yet been worked out sufficiently, and wishes them to be set out more fully by a spiritual higher interpretation, namely who are the queens and the concubines and the maidens, we will say that these words can also be spoken of those who have excelled in righteousness from the beginning in the successive ages: for example, those before the flood, those after the flood, and those from Christ onward. The bride is the church; the queens are those royal souls before the flood who were pleasing to God, that is, those around Abel and Seth and Enoch; the concubines are the prophets after the flood, with whom, before the church was betrothed to the Lord, he consorted as with concubines and sowed true words in abundant and pure philosophy, so that, conceiving faith, they might bear for him ‘a spirit of salvation.’ For such are the offshoots that souls produce, bearing ever-remembered beauty, with which Christ is blended. For if you will look at the books of Moses, or of David, or of Solomon, or of Isaiah, or of the prophets after them, virgins, you will know what saving offspring they have left to life through their communion with the Son of God. That is why the Word thoughtfully called the prophetic souls concubines, because he did not openly [take them to himself] as he did the church, for whom he [killed] the fatted calf.
Heb 11:4–5 (allusion, medium confidence) · Isa 26:18 (quotation, high confidence) · Luke 15:23 (allusion, medium confidence)
Notes and citation
Summary: In a higher sense, the queens are the righteous before the flood, the concubines the prophets after it, who conceived faith from the Word before the church, his bride.
- The allusions are Heb 11:4–5, Isa 26:18 (LXX, “a spirit of salvation”), and Luke 15:23. The end of the section is badly garbled in the digital text; “[take them to himself]” and “[killed]” give the probable sense.
Topics: Scripture and canon
Cite (SBL): Methodius, Symp. 7.4 (Bonwetsch, 75–76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-symposium/6-1/#p-7-4). (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.
7.5Bonwetsch, 76–77
ἐπαπορητίον δὲ καὶ τοῦτο πρὸς τούτοις, ἴνα μηδὲν ἡμᾶς τῶν ἀναγκΛων διαδρᾶναι όι·νηΔ́ῇ, τί όŕιποτε ιὰς fitv βασιλίοσας (̔Α-ικοντα Γφη, τὰς δὲ παλλαΛ-ιΓ̀ ιἰἴδιιŕιἶονται τὰς δὲ νεάνΛας τοοαύ- τας, οοσον ιΠγk̀ ἀριΔι μιΙΓΑιαι όιὰ τὴν πληθύν, τἰιν όὲ νύμφην μίαν. — καὶ πρῶτον 〈μὲνγ περὶ τῶν ὲξήγοντα λῖΑτέον. Ἁ̔ικοντα βασιλίσσac έντεῦΛ́εν, ὡς οί͂μαι, όὴ τοὺς ἀπὸ τοῦ π(ιωτοπλ͂άΓιτιιυ μέχρι Νῶε κατἀ όιαδοχὴν εὐα(ιεστγίσανῖας ἐκάλεσε τῷ Μιι. ἐ, ειδ·Μ́ερ ἑτέρων οὗτοι παραγ·ίὁλ-αιἴτων καὶ θεσμῶν Ας τὸ σωθῆναι χρείαν οὐκ ἐσΠ·ίκασιν. ἔτι προσφάτου τῆς κατὰ τὴν ἑξαήμερόν οἱ·σης αὐτοΙς τοῦ κόσμοἰ ο͂υοτάο͂εωC. ἐμέμνηντο γàρ οὗτοι ὡς ἐν ὲξ ἡμέραις ὁ Μ̀· - ἐτεκτŕι- νατο τὴν κτίσιν, τό τε ἐν τῷ παραδείσῳ γεγονότa καὶ πῶς ό ἄνθρω- πος ἐντολὴν ἔχων μὴ ὸ́ψασθαι τοῦ φυτοῦ τῆς φρονήσεως ἐξώκειῖ-ενι ἀποβουκοΑ-ήσαντος αὐτὸν τοῦ τῆς κακίας σοφιστοῦ. ἐντεΜεν ουlν δὴ τὰς ἀπὸ τῆς συστόσεως εὐθέως τοῦ κόσμου κατὰ διαόοχὴν τὸν θεὸν ποθεῖν ἑλομένας ψυχὰς καὶ σχεόόν, εἰ χρὴ φάναι, τοῦ πρώτου οἰωνὸς οὔσας ἔκγονα καὶ γείτονας τῆς μεráλης ὲξαημἐρου ὲξήκοντα βασιλίσσας ὲ́φη συμβολικῶς, διὰ τὸ μετὰ τὴν ὲζαήμερον εὐθέως, ὡς ἔφην, γεγονέναι. μεγάλην γὰρ ἐσχήκασιν οὗτοι τιμήν, ἀΠέλοις ὁμιλή - σαντες καὶ τὸν θεὸν υοπαρ, οὐκ ὄναρ πολλάκις θεασáμενοι. ἐπι- σκέψασθε γὰρ ὅσην ἴσχε παρρησίαν ὁ Σὴθ πρὸς τὸν nεόν, οοσην ὁ Λ́βελ, ὅσην ό Ἐνώς, οοοην ό Ἐνώχ, ὅσην ὁ Μαθουσάλα, οοσην ὁ Νῶε, πρῶτοι δικαιοσύνης γεγονότες ἐρασταὶ καὶ πρῶτοι τῶν »πρωτοτοκων« τέκνων τῶν »άπογεγραμμένων ἐν ούρανοῖς« τῆς βασιλείας καταξιωθέντες, ὥσπερ ἀπαρχή τις τῶν φυτευομένων εἰς σωτηρίαν πρώϊμος τῷ θεῷ βλαστήσαντες καρπός. καὶ περὶ μὲν τούτων αὐτάρκως· άγκως· περὶ δὲ τῶν παλλακῶν πάλιν λεκτέον.
epaporētion de kai touto pros toutois, ina mēden hēmas tōn anankLōn diadranai oi;nēDę̄, ti oripote ias fitv basiliosas (A-ikonta Gphē, tas de pallaL-iG iiidiiriiontai tas de neanLas tooau- tas, ooson iPgk ariDi miIGAiai oia tēn plēthyn, tiin oe nymphēn mian. — kai prōton 〈meng peri tōn exēgonta liAteon. Haikonta basilissac enteuLen, hōs oimai, oē tous apo tou p(iōtoplaGitiiy mechri Nōe kata oiadochēn eua(iestgisanias ekalese tǭ Mii. e, eid;Mer heterōn houtoi parag;hiol-aiitōn kai thesmōn As to sōthēnai chreian ouk esP;ikasin. eti prosphatou tēs kata tēn hexaēmeron hoi;sēs autoIs tou kosmoi ouotaoeōC. ememnēnto gar houtoi hōs en ex hēmerais ho M; - etektri- nato tēn ktisin, to te en tǭ paradeisǭ gegonota kai pōs o anthrō- pos entolēn echōn mē opsasthai tou phytou tēs phronēseōs exōkeii-eni apoboukoA-ēsantos auton tou tēs kakias sophistou. enteMen ouln dē tas apo tēs systoseōs eutheōs tou kosmou kata diaoochēn ton theon pothein helomenas psychas kai scheoon, ei chrē phanai, tou prōtou oiōnos ousas ekgona kai geitonas tēs meralēs exaēmerou exēkonta basilissas ephē symbolikōs, dia to meta tēn ezaēmeron eutheōs, hōs ephēn, gegonenai. megalēn gar eschēkasin houtoi timēn, aPelois homilē - santes kai ton theon yopar, ouk onar pollakis theasamenoi. epi- skepsasthe gar hosēn ische parrēsian ho Sēth pros ton neon, oosēn ho Lbel, hosēn o Enōs, oooēn o Enōch, hosēn ho Mathousala, oosēn ho Nōe, prōtoi dikaiosynēs gegonotes erastai kai prōtoi tōn »prōtotokōn« teknōn tōn »apogegrammenōn en ouranois« tēs basileias kataxiōthentes, hōsper aparchē tis tōn phyteuomenōn eis sōtērian prōïmos tǭ theǭ blastēsantes karpos. kai peri men toutōn autarkōs; ankōs; peri de tōn pallakōn palin lekteon.
“Besides this we must also ask, so that nothing necessary may escape us, why he says the queens are sixty, the concubines eighty, and the maidens so many that they cannot be counted because of their multitude, but the bride one. And first we must speak about the sixty. He called sixty queens, as I think, those who in succession from the first-formed man until Noah were pleasing to God, since these did not need other commands and laws in order to be saved, the creation of the world in six days being still recent for them. For they remembered that in six days God fashioned the creation, and what happened in paradise, and how man, having the command not to taste of the plant of understanding, ran aground, the sophist of wickedness having led him astray. From this, then, he symbolically called sixty queens the souls that, immediately from the establishment of the world, chose in succession to long for God, being, so to speak, offspring of the first age and neighbours of the great six days, because they came, as I said, immediately after the six days. For these had great honour, conversing with angels and often seeing God awake, not in dreams. Consider how much boldness toward God Seth had, how much Abel, Enos, Enoch, Methuselah, Noah, who were the first lovers of righteousness and the first of the ‘firstborn’ children ‘enrolled in heaven’ to be counted worthy of the kingdom, sprouting as an early fruit to God, a kind of first-fruits of those planted for salvation. Enough about these; we must speak next about the concubines.
Song 6:8 (allusion, high confidence) · Gen 2:17 (allusion, high confidence) · Gen 3:23 (allusion, high confidence) · Heb 12:23 (quotation, high confidence)
Notes and citation
Summary: The sixty queens are the righteous from Adam to Noah, close to the six days of creation, who knew God without further laws.
- The quotation is Heb 12:23; the allusions are Song 6:8, Gen 1–3, and Gen 5. The digital text of this section is badly damaged by OCR; the translation follows the evident sense throughout.
Cite (SBL): Methodius, Symp. 7.5 (Bonwetsch, 76–77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-symposium/6-1/#p-7-5). (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.
7.6Bonwetsch, 77–78
Τοῖς μετὰ τὸν κατακλυσμὸν ἀπωτέρω λοιπὸν ἡ γνῶσις ἠν τοῦ θεοῦ, καὶ ἔχρῃζον ἑτέρας διδαχῆς — ἑρπούσης ἤδη τῆς εἰδωλολατρείας — ἥτις αὐτοῖς αὐθις ἀλεξίκακος ἔσοιτο καὶ βοηθός. ὁ ούν θεός, ἴνα μὴ πάντῃ τὸ γένος τῶν ἀνθρώπων ἀϊστθῇ λήθῃ τῶν καλῶν, τὸν ἴδιον παῖδα τοῖς προφήταις ἐκέλευσεν ὑπηχῆσαι τὴν ἐσομένην ἐατοῦ παρουσίαν διὰ σαρκὸς εἰς τὸν βίον, καθʼ ἣν ἡ τῆς πνευματικῆς ὀγδοάδος χαρὰ καὶ γνῶσις κηρυχθήσεται, ἀφέσεως ἁμαρτημάτων οὖσα καὶ ἀναστάσεως παρεκτική· περιτμηθήσεσθαι γὰρ δι αὐτῆς τῶν ἀνθρώπων τὰ πάθη καὶ τὴν φθοράν. καὶ κιὰ τοῦτο τὸν κατάλογον τῶν ἀπὸ τοῦ Ἀβραὰμ προφητῶν, διὰ τὴν τῆς περιτομῆν πρεσβείαν τὸν ὀκτὼ περιεχούσης ἀριθμόν, ἡς ἐξήρτηται καὶ ὁ νόμος, ὀγδοήκοντα παλλακὰς ἐκάλεσεν, ὅτι πρῶτοι, πρὶν τὴν νύμφην τὴν ἐκκλησίαν κατεγγυηθῆναι τῷ λόγῳ, τὰ θεῖα συλλαβόντες σπέρματα, τῆς νοητῆς προεξήγγειλαν ὀγδοάδος τὴν περιτομήν. — νεάνιδας δὲ πάλιν εἰς ἀναρίθμητον συντελούσας ὅμιλον τὰ ὑπὸ τοῖς κρείττοσι δικαιοπραγήσαντα πλήθη καὶ νεανικῶς καὶ γενναίων διαθλήσαντα πρὸς τὴν ἁμαρτίαν καλεῖ.
Tois meta ton kataklysmon apōterō loipon hē gnōsis ēn tou theou, kai echrę̄zon heteras didachēs — herpousēs ēdē tēs eidōlolatreias — hētis autois authis alexikakos esoito kai boēthos. ho oun theos, ina mē pantę̄ to genos tōn anthrōpōn aïstthę̄ lēthę̄ tōn kalōn, ton idion paida tois prophētais ekeleusen hypēchēsai tēn esomenēn eatou parousian dia sarkos eis ton bion, kathʼ hēn hē tēs pneumatikēs ogdoados chara kai gnōsis kērychthēsetai, apheseōs hamartēmatōn ousa kai anastaseōs parektikē; peritmēthēsesthai gar di autēs tōn anthrōpōn ta pathē kai tēn phthoran. kai kia touto ton katalogon tōn apo tou Abraam prophētōn, dia tēn tēs peritomēn presbeian ton oktō periechousēs arithmon, hēs exērtētai kai ho nomos, ogdoēkonta pallakas ekalesen, hoti prōtoi, prin tēn nymphēn tēn ekklēsian katengyēthēnai tǭ logǭ, ta theia syllabontes spermata, tēs noētēs proexēngeilan ogdoados tēn peritomēn. — neanidas de palin eis anarithmēton syntelousas homilon ta hypo tois kreittosi dikaiopragēsanta plēthē kai neanikōs kai gennaiōn diathlēsanta pros tēn hamartian kalei.
“For those after the flood the knowledge of God was more remote, and they needed another teaching, now that idolatry was creeping in, which would again ward off evil and help them. So God, that the human race might not be utterly destroyed by forgetfulness of good things, commanded his own Son to announce through the prophets his future coming into life through the flesh, in which the joy and knowledge of the spiritual eighth day will be proclaimed, which brings forgiveness of sins and resurrection; for through it the passions and the corruption of human beings would be circumcised. And for this reason he called the list of prophets from Abraham onward eighty concubines, because of the dignity of circumcision, which contains the number eight, on which the law too depends; for they first, before the bride, the church, was betrothed to the Word, conceived the divine seeds and announced beforehand the circumcision of the spiritual eighth day. And the maidens, who make up a countless company, he calls the multitudes who, ranking below the better ones, did righteousness and contended youthfully and nobly against sin.
Song 6:8 (allusion, high confidence) · Gen 17:12 (allusion, high confidence)
Notes and citation
Summary: The eighty concubines are the prophets from Abraham, whose circumcision on the eighth day foretold the spiritual “eighth day” of resurrection; the countless maidens are the righteous multitudes.
- The allusions are Song 6:8 and Gen 17:12 (circumcision on the eighth day). The “spiritual ogdoad” (eighth day) stands for the resurrection and the age to come.
Topics: Eschatology
Cite (SBL): Methodius, Symp. 7.6 (Bonwetsch, 77–78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-symposium/6-1/#p-7-6). (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.
7.7Bonwetsch, 78
Ἀλλὰ τούτων οὔθʼ αἱ »βασίλισσαι« οὔθʼ αἱ »παλλακαὶ« οὔθʼ αἱ »νεάνιδες« συγκρίνονται τῇ ἐκκλησίᾳ· ἡ γὰρ τι »τελεία« καἰ »ἐκλεκτὴ« παρὰ πάσας νομιζομένη αὐτάς, ἡ ἐκ πάντων συνεστῶσά τι καὶ συνημμένη τῶν ἀποστόλων, ἐστὶν ἡ ὑπερβάλλουσα νύμφη τῷ κάλλει τῆς ἀκμῆς καὶ τῆς παρθενίας πάσας. διὸ καὶ μακαρίζεται καὶ αἰνεῖται Πρὸς τῶν ἄλλων, ὅτι αὕτη καὶ εἶδε καἰ ἤκουσεν ἀφθόνως, ἃ ἐκεῖναι ἐπεπόθησαν κἂν ἐκ βραχέος θεάσασθαι καὶ οὐκ εἶδον, καὶ ἀκοῦσαι καὶ οὐκ ἤκουσαν. »μακάριοι« γάρ φησιν οἱ ὀφθαλμοὶ ὑμῶν« ὁ κύριος τοῖς μαθηταῖς οἱ βλέποντες ἃ βλέπετε. λέγω γὰρ ὑμῖν ὅτι πολλοὶ προφῆται ἐπεθύμησαν ἰδεῖν ἃ βλέπετε, καὶ οὐκ εἶδον, καὶ ἀκούσαι ἃ ἀκούετε, καὶ οὐκ ἤκουσαν‘. οὐκοῦν διὰ ταῦτα μακαρίξουσι ταύτην οἱ προφῆται καὶ θαυμάζουσιν, ὅτι ὧν αὐτοὶ μὴ ἐπέτυχον ἀκροαταὶ γενέσθαι καὶ θεάμονες ἡ ἐκκλησία κατηξιώθη καὶ μετείληφεν. »ἑξήκοντα« <γάρ> »εἰσι βασίλισσαι καὶ ὀγδοήκοντα καὶ νεάνιδες ὡς οὐκ ἔωστιν ἀριθμός. μία ἐστὶν ἡ περιστερά μου, τελεία μου.«
Alla toutōn outhʼ hai »basilissai« outhʼ hai »pallakai« outhʼ hai »neanides« synkrinontai tę̄ ekklēsią; hē gar ti »teleia« kai »eklektē« para pasas nomizomenē autas, hē ek pantōn synestōsa ti kai synēmmenē tōn apostolōn, estin hē hyperballousa nymphē tǭ kallei tēs akmēs kai tēs parthenias pasas. dio kai makarizetai kai aineitai Pros tōn allōn, hoti hautē kai eide kai ēkousen aphthonōs, ha ekeinai epepothēsan kan ek bracheos theasasthai kai ouk eidon, kai akousai kai ouk ēkousan. »makarioi« gar phēsin hoi ophthalmoi hymōn« ho kyrios tois mathētais hoi blepontes ha blepete. legō gar hymin hoti polloi prophētai epethymēsan idein ha blepete, kai ouk eidon, kai akousai ha akouete, kai ouk ēkousan‘. oukoun dia tauta makarixousi tautēn hoi prophētai kai thaumazousin, hoti hōn autoi mē epetychon akroatai genesthai kai theamones hē ekklēsia katēxiōthē kai meteilēphen. »hexēkonta« <gar> »eisi basilissai kai ogdoēkonta kai neanides hōs ouk eōstin arithmos. mia estin hē peristera mou, teleia mou.«
“But neither the ‘queens’ nor the ‘concubines’ nor the ‘maidens’ of these are compared to the church. For the one thought ‘perfect’ and ‘chosen’ beyond them all, composed of all and joined together from the apostles, is the bride who surpasses all in the beauty of her bloom and of her virginity. That is why she is called blessed and praised by the others, because she saw and heard abundantly what they had longed to see even briefly and did not see, and to hear and did not hear. For ‘Blessed are your eyes,’ the Lord says to the disciples, ‘which see what you see. For I tell you that many prophets desired to see what you see, and did not see it, and to hear what you hear, and did not hear it.’ So the prophets call her blessed and admire her for this reason, because the church was counted worthy and shared in what they did not attain to hear and see. ‘For there are sixty queens and eighty concubines, and maidens without number. One is my dove, my perfect one.’
Song 6:8–9 (quotation, high confidence) · Matt 13:16–17 (quotation, high confidence)
Notes and citation
Summary: The church, founded on the apostles, surpasses them all, for she has seen and heard what the prophets longed for.
- The quotations are Song 6:8–9 and Matt 13:16–17 (Luke 10:23–24).
Cite (SBL): Methodius, Symp. 7.7 (Bonwetsch, 78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-symposium/6-1/#p-7-7). (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.
7.8Bonwetsch, 78–79
Δυνήσεται δέ τις καὶ ἑτέρως τὴν νύμφην φάναι τὴν σάρκα τὴν ἀμόλυντον εἶναι τοῦ κυρίου, ἧς χάριν καταλελίψας τὸν πατέρα κατῆλθεν ἐνταῦθα καὶ προσεκολλήθη καὶ ἐγκατέσκηψεν ἐναθρωπήσας εἰς αὐτήν. διὸ δὴ καὶ περιστερὰν αὐτὴν ἔφη τροπικῶς, ἐπειδὴ τιθασὸν τὸ ζῷον καὶ ὑπωρόφιον καὶ διαίτῃ τῇ μετὰ ἀνθρώπων ἀσμενίζον. μόνη γὰρ ὡς ἔπος εἰπεῖν ἄσπιλος καὶ ἀμίαντος εὑρέθη καὶ πάντας ὑπερέχουσα τῷ τῆς δικαιοσύνης κόσμῳ καὶ κάλλει, ὥστε μηδένα καὶ τῶν εἰς ἄκρον εὐαρεστησάντων τῷ θεῷ ταύτης δυνηῆναι πέλας ὡς πρὸς σύγκρισιν ἀρετῆς στῆναι, καὶ διὰ τοῦτο κατηξιῶσθαι κοινωνὸν αὐτὴν γενέσθαι τῆς βασιλέιας τοῦ μονγενοῦς, αὐτῷ καθηρμοσμένην τε καὶ ἑνθωθεῖσαν. καὶ ἐν τῷ τεσσαρακοστῷ δὲ καὶ τετάρτῳ ψαλμῷ ἡ ἐκ τῶν πλειόνων παρισταμένη καὶ δεξιῶν βασίλισσα τοῦ θεοῦ μερῶν, ἡ τῷ διαχρύσῳ τῆς ἀρετῆς κόσμῳ κατεστολισμένη, ἡς ἐπεθύμησε τοῦ κάλλους« »ὁ βασιλεύς«, ἡ σάρξ ἐστιν, ὡς ἔφην, ἡ ἄχραντος ἐκείνη καὶ μακαρία, ἣν αὐτὸς ἀνακομίσας ὁ λόγος εἰς οὐρανοὺς »ἐκ δεξιῶν« παρέστησε τοῦ πατρός, »ἐν ἱματισμῷ διαχρύσῳ« κεκοσμημένην, ὃ δή ἐστι τοῖς ἐπιτηδεύμασι τῆς ἀφθαρσίας, ἃ συμβολικῶς ἔφησε »χρυσᾶ κροσσωτά«, ἐπειδήπερ ἐκ ποικίλων ποικίλλεται τοῦτο καὶ συγκαθυφαίνεται κατορθωμάτων τὸ ἔνδυμα, οἷον ἀγνείας, φρονήσεως, πίστεως, ἀγάπης, ὑπομονῆς καὶ τῶν λοιΠῶν Μῶν, ἃ δὴ κατακαλύπτοντα τὴν ἀσχημοσύνην τῆς σαρκὸς κοσμεῖ τὸν ἄνθρωπον κόσμῳ χρυσῷ.
Dynēsetai de tis kai heterōs tēn nymphēn phanai tēn sarka tēn amolynton einai tou kyriou, hēs charin katalelipsas ton patera katēlthen entautha kai prosekollēthē kai enkateskēpsen enathrōpēsas eis autēn. dio dē kai peristeran autēn ephē tropikōs, epeidē tithason to zǭon kai hypōrophion kai diaitę̄ tę̄ meta anthrōpōn asmenizon. monē gar hōs epos eipein aspilos kai amiantos heurethē kai pantas hyperechousa tǭ tēs dikaiosynēs kosmǭ kai kallei, hōste mēdena kai tōn eis akron euarestēsantōn tǭ theǭ tautēs dynēēnai pelas hōs pros synkrisin aretēs stēnai, kai dia touto katēxiōsthai koinōnon autēn genesthai tēs basileias tou mongenous, autǭ kathērmosmenēn te kai henthōtheisan. kai en tǭ tessarakostǭ de kai tetartǭ psalmǭ hē ek tōn pleionōn paristamenē kai dexiōn basilissa tou theou merōn, hē tǭ diachrysǭ tēs aretēs kosmǭ katestolismenē, hēs epethymēse tou kallous« »ho basileus«, hē sarx estin, hōs ephēn, hē achrantos ekeinē kai makaria, hēn autos anakomisas ho logos eis ouranous »ek dexiōn« parestēse tou patros, »en himatismǭ diachrysǭ« kekosmēmenēn, ho dē esti tois epitēdeumasi tēs aphtharsias, ha symbolikōs ephēse »chrysa krossōta«, epeidēper ek poikilōn poikilletai touto kai synkathyphainetai katorthōmatōn to endyma, hoion agneias, phronēseōs, pisteōs, agapēs, hypomonēs kai tōn loiPōn Mōn, ha dē katakalyptonta tēn aschēmosynēn tēs sarkos kosmei ton anthrōpon kosmǭ chrysǭ.
“But one could also say in another way that the bride is the undefiled flesh of the Lord, for whose sake he left the Father and came down here, was joined to it, and, becoming man, dwelt in it. That is why he called it figuratively a dove, since the creature is tame, lives under the roof, and delights in living with human beings. For it alone, so to speak, was found spotless and undefiled, surpassing all in the adornment and beauty of righteousness, so that none even of those who pleased God most could stand near it in comparison of virtue; and for this reason it was counted worthy to become partner in the kingdom of the Only-begotten, betrothed and united to him. And in the forty-fourth Psalm too, the queen who stands out from the many at the right hand of God, arrayed in the gold-woven adornment of virtue, whose ‘beauty’ ‘the king desired,’ is, as I said, that undefiled and blessed flesh which the Word himself carried up into heaven and set ‘at the right hand’ of the Father, adorned ‘in gold-woven clothing,’ that is, with the practices of incorruption, which he symbolically called ‘gold fringes,’ since this garment is embroidered and woven together from various virtues, such as chastity, prudence, faith, love, patience, and the other good things, which, covering the shame of the flesh, adorn the human being with golden adornment.
Eph 5:31 (allusion, medium confidence) · John 1:14 (echo, medium confidence) · Ps 45:9 (44:10 LXX) (quotation, high confidence) · Ps 45:11 (44:12 LXX) (quotation, high confidence) · Ps 45:13 (44:14 LXX) (quotation, high confidence) · Mark 16:19 (allusion, medium confidence)
Notes and citation
Summary: Alternatively, the bride and dove is Christ's own sinless flesh, which he took up to the Father's right hand, the queen of Psalm 45.
- The allusions are Gen 2:24 (Eph 5:31) and Mark 16:19; the quotations are Ps 45:9, 11, 13 (44:10, 12, 14 LXX), which Procilla cites as the forty-fourth Psalm (LXX numbering).
Topics: Christology
Cite (SBL): Methodius, Symp. 7.8 (Bonwetsch, 78–79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-symposium/6-1/#p-7-8). (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.
7.9Bonwetsch, 79–80
Ἔπειτα τί δὴ πάλιν καὶ ἐν τοῖς ἑξῆς τοῦ ψαλμοῦ μετὰ τὸ τὸν ἄνθρωπον ἐκ δεξιῶν‘ ἐνθρονισθῆναι τοῦ παντοκράτορος, ὃν ἀνείληφεν ὁ λόγος, τὸ πνεῦμα παραδίδωσιν, ἐπισκεπτέον. »ἀπευνχθήσονται τῷ βασιλεῖ παρθένοι« φησίν« »ὀπίσω αὐτῆς· αἱ πλησίον αὐτῆς ἀπενεχθήσονταί σοι. ἀπενεχθήσονται ἐν εὐφροσύνῃ καὶ ἀγαλλιάσει· ἀχθήσονται εἰς ναὸν βασιλέως.‘ πάνυ προφανῶς ἐνθάδε λοιπὸν ἔοικεν ἐγκωιμιάζειν τὸ πνεῦμα τὴν ἁγνείαν, μετὰ τὴν νύμφην, ὡς ἀποδεδώκαμεν, τοῦ κυρίου δευτέρας προσιέναι τῷ παντκράτορι »ἐν ἀγαλλιάσει καὶ εὐφροσύνῃ‘ τὰς παρθένους ἐπαγγελλόμενον, ὑπʼ ἀγγέλων δορυφορουμένας τε καὶ παραπεμπομένας. οὕτω γὰρ ἀπέραστόν τι τὸ τῆς παρθενίας ἐστὶν ὡς Μῶς καὶ τριπόθητον κλέος, ὥστε ὀπίσω τῆς βασιλίσσης, ἣν ἀνήγγαγεν ὁ κύριος ἀναμάρτητον ἀποτορνεύσας τῷ πατρί, τὸν χορὸν τῶν παρθενων καὶ τὸ τάγμα προσκομίζεσθαι, τὰ δυτερεῖα τῆς νύμφης κακληρωμένον. Ταῦτά σοι καὶ παρʼ ἡμῶν, ὠ Ἀρετή, τὰ γυμνάσματα τῶν λόγων ὑπὲρ ἀγνείας ἐστηλιτεύσθω.
Epeita ti dē palin kai en tois hexēs tou psalmou meta to ton anthrōpon ek dexiōn‘ enthronisthēnai tou pantokratoros, hon aneilēphen ho logos, to pneuma paradidōsin, episkepteon. »apeunchthēsontai tǭ basilei parthenoi« phēsin« »opisō autēs; hai plēsion autēs apenechthēsontai soi. apenechthēsontai en euphrosynę̄ kai agalliasei; achthēsontai eis naon basileōs.‘ pany prophanōs enthade loipon eoiken enkōimiazein to pneuma tēn hagneian, meta tēn nymphēn, hōs apodedōkamen, tou kyriou deuteras prosienai tǭ pantkratori »en agalliasei kai euphrosynę̄‘ tas parthenous epangellomenon, hypʼ angelōn doryphoroumenas te kai parapempomenas. houtō gar aperaston ti to tēs parthenias estin hōs Mōs kai tripothēton kleos, hōste opisō tēs basilissēs, hēn anēngagen ho kyrios anamartēton apotorneusas tǭ patri, ton choron tōn parthenōn kai to tagma proskomizesthai, ta dytereia tēs nymphēs kaklērōmenon. Tauta soi kai parʼ hēmōn, ō Aretē, ta gymnasmata tōn logōn hyper agneias estēliteusthō.
“Then we must consider what the Spirit teaches again in what follows in the Psalm, after the man whom the Word took up has been enthroned ‘at the right hand’ of the Almighty. ‘Virgins will be brought to the king after her,’ he says; ‘her companions will be brought to you. They will be brought with gladness and rejoicing; they will be led into the temple of the king.’ Here the Spirit seems now to praise chastity very plainly, promising that, after the bride of the Lord, as we have explained, the virgins will come second to the Almighty ‘with rejoicing and gladness,’ escorted and attended by angels. For the glory of virginity is so exceedingly lovely and thrice-desired that, after the queen whom the Lord, having fashioned her sinless, brought up to the Father, the chorus and rank of the virgins is brought, having received second place after the bride. Let these exercises of speech on behalf of chastity, Arete, be inscribed for you from me too.”
Ps 45:14–15 (44:15-Ps LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 45 shows the virgins following the bride into the King's presence, second only to her.
- The quotation is Ps 45:14–15 (44:15–16 LXX).
Topics: Eschatology
Cite (SBL): Methodius, Symp. 7.9 (Bonwetsch, 79–80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-symposium/6-1/#p-7-9). (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 8
8.1Bonwetsch, 80–82
Εἰπούσης δὲ ταῦτα τῆς προκίλλης, Ἐμὸς ὁ κλῆρος, ἡ Θέκλα ἴφη, μετὰ ταύτην ἐφεξῆς ἀγωνίζεσθαι, καὶ χαίρω ξυνέμπορον ἔχουσα κἀγὼ τὴν σοφίαν τῶν λόγων. αἰσθανομένη κιθάρας δίκην ἔσωθεν ἁρμοζομένην με καὶ παρασκευάζουσαν εἰς τὸ μεμελημένως εἰπεῖν καὶ εὐσχημόνως. ΑΡΕΤ. Ἄριστα, (6 θέκλα, τὴν προθυμίαν ἀπεδεξάμην, καὶ πιστεύω εἰς δύναμιν πρέποντας ἀποδοῦναί σε μοι τοὺς λόγους· φιλοσοφίας τε γὰρ τῆς ἐγκυκλίου καὶ παιδείας οὐδενὸς ὑστερήσεις· τῆς εὐαγγελικῆς τε αὐ καὶ θείας, τί χρὴ καὶ λέγειν, Jiagd Παύλῳ σεσοφισμενην; Οὐκοῦν λέγωμεν δὴ πρῶτον, αὐτόθεν ἀπʼ αὐτῆς ἀπαρξάμεναι τῆς ἐπωνυμίας, διʼ ἣν αἰτίαν ἐκλήθη παρθενία τοῦτο τὸ κορυφαιότατον καὶ μακάριον ἐπιτήδευμα, οἷόν τε ὂν τυγχάνειν καὶ δύναμιν ἣν ἔχει, καὶ εἰσύστερον, ὁποίους καρποὺς ἀποτελεῖ. κινδυνεύουσι γὰρ ὀλίγου ξύμπαντες αὐτὴν ἠγνονκέναι, καὶ μυρίων διαφέρουσαν τῶν ἄλλων τῆς ἀρετῆς πλεονεκτημάτων, ὁπόσα εἰς κάθαρσιν καὶ κόσμον διαπονούμεθα τῆς ψυχῆς. παρθεΐ γὰρ ἡ παρθενία κατὰ μίαν ὑπαλλαγὴν καλεῖται στοιχείου, ὡς δὴ μόνη τὸν ἔχοντα καὶ τετελεςμένον αὐτῆς τὰς ἀφθόρους τελετὰς θεῷ παρεικάζουσα, οὗ μεῖζον ἀγαθὸν ἀδύνατον εὑρεῖν, ἡδονῆς καὶ λύπης ἀπῳκισμένον· <ῇ> τὸ τῆς ψυχῆς καταρδόμενον ἀληθῶς αὔξεταί τε καὶ κουφίζεται πτέρωμα, τῶν ἀνθρωπίνων ἐξίπτασθαι καθʼ ἡμέραν ἐθιζόμενον σπουδασμάτων. ἐπειδὴ γὰρ πανήγυριν τὸν βίον ἡμῶν σοφῶν παῖδες εἰρήκασιν εἶναι, ἡμᾶς δὲ τὸ δρᾶμα τῆς ἀληθείας τὴν δικαιοσύνην ἥκειν ὡς εἰς θέατρον ἐπιδειφομένους — ἀντιτεχνούντων ἡμῖν καὶ ἀνταγωνζομένων τοῦ διαβόλου καὶ τῶν δαιμόνων —, ἀνανεύοντας ἄνω δεῖ καὶ ἀνιπταμένους μετεωρίζεσθαι καὶ φεύγειν τὰ θέλγητρα τῆς καλλιφωνίας αὐτῶν καὶ τὰ σχήματα, ἔξωθεν φαντασίᾳ σωφροσύνης ἐπκκεχρωσμένα, ἢ τὰς Σειρῆνας μᾶλλον τὰς Ὁμηρικάς. κηλούμενοι γὰρ ταῖς ἡδοναῖς τῆς πλάνης πτερορρυοῦσι πολλοὶ καὶ βαρύνοται εἰς τὸν καθʼ ἡμᾶς ἥκοντες βίον, χαυνωθέντων αὐτοῖς καὶ χαλασθέντων τῶν τόνων, καθʼ οὓς ἡ τῶν πτερῶν τῆς σωφροσύνης συγκρατεῖται φύσις, κουφίζουσα τὰ κάτω νεύοντα περὶ τὴν φθορὰν τῶν σωμάτων. ὅθεν, ὡ Ἀρετή, εἴτε.. [διʼ ἑαυτὴν] εἴτε διὰ τὸ καὶ μετεωρίζειν πρὸς οὐρανὸν τὰς ψυχὰς ταύτην ἔσχηκας τὴν ἐπωνυμίαν, ἐπὶ λευκοτάτων ἀεὶ βαίνουσα φρενῶν, ἴθι μοι συναντιληψομένη τοῦ λόγου, ὃν αὐτὴ προσέταξας εἰπεῖν.
Eipousēs de tauta tēs prokillēs, Emos ho klēros, hē Thekla iphē, meta tautēn ephexēs agōnizesthai, kai chairō xynemporon echousa kagō tēn sophian tōn logōn. aisthanomenē kitharas dikēn esōthen harmozomenēn me kai paraskeuazousan eis to memelēmenōs eipein kai euschēmonōs. ARET. Arista, (6 thekla, tēn prothymian apedexamēn, kai pisteuō eis dynamin prepontas apodounai se moi tous logous; philosophias te gar tēs enkykliou kai paideias oudenos hysterēseis; tēs euangelikēs te au kai theias, ti chrē kai legein, Jiagd Paulǭ sesophismenēn? Oukoun legōmen dē prōton, autothen apʼ autēs aparxamenai tēs epōnymias, diʼ hēn aitian eklēthē parthenia touto to koryphaiotaton kai makarion epitēdeuma, hoion te on tynchanein kai dynamin hēn echei, kai eisysteron, hopoious karpous apotelei. kindyneuousi gar oligou xympantes autēn ēgnonkenai, kai myriōn diapherousan tōn allōn tēs aretēs pleonektēmatōn, hoposa eis katharsin kai kosmon diaponoumetha tēs psychēs. partheï gar hē parthenia kata mian hypallagēn kaleitai stoicheiou, hōs dē monē ton echonta kai tetelesmenon autēs tas aphthorous teletas theǭ pareikazousa, hou meizon agathon adynaton heurein, hēdonēs kai lypēs apǭkismenon; <ę̄> to tēs psychēs katardomenon alēthōs auxetai te kai kouphizetai pterōma, tōn anthrōpinōn exiptasthai kathʼ hēmeran ethizomenon spoudasmatōn. epeidē gar panēgyrin ton bion hēmōn sophōn paides eirēkasin einai, hēmas de to drama tēs alētheias tēn dikaiosynēn hēkein hōs eis theatron epideiphomenous — antitechnountōn hēmin kai antagōnzomenōn tou diabolou kai tōn daimonōn —, ananeuontas anō dei kai aniptamenous meteōrizesthai kai pheugein ta thelgētra tēs kalliphōnias autōn kai ta schēmata, exōthen phantasią sōphrosynēs epkkechrōsmena, ē tas Seirēnas mallon tas Homērikas. kēloumenoi gar tais hēdonais tēs planēs pterorryousi polloi kai barynotai eis ton kathʼ hēmas hēkontes bion, chaunōthentōn autois kai chalasthentōn tōn tonōn, kathʼ hous hē tōn pterōn tēs sōphrosynēs synkrateitai physis, kouphizousa ta katō neuonta peri tēn phthoran tōn sōmatōn. hothen, hō Aretē, eite.. [diʼ heautēn] eite dia to kai meteōrizein pros ouranon tas psychas tautēn eschēkas tēn epōnymian, epi leukotatōn aei bainousa phrenōn, ithi moi synantilēpsomenē tou logou, hon autē prosetaxas eipein.
When Procilla had said this, Thecla said: “It falls to me to contend next after her, and I rejoice that I too have the wisdom of words as my fellow traveller, for I feel it tuning me within like a lyre and preparing me to speak carefully and becomingly.” ARETE: I welcome your eagerness most gladly, Thecla, and I trust that you will render me speeches fitting to your ability. For you will fall short of no one in general philosophy and education; and what need is there to speak of the gospel and divine learning, you who were made wise by Paul? “Let us speak first, then, beginning from the name itself: for what reason this supreme and blessed way of life was called virginity, what it is, and what power it has, and afterwards what fruits it produces. For nearly everyone is in danger of being ignorant of it, though it differs by countless degrees from the other advantages of virtue that we labour at for the cleansing and adornment of the soul. For virginity (parthenia) is called, by the change of one letter, ‘nearness to God’ (partheia), since it alone makes the one who possesses it, and has been initiated into its incorruptible rites, like God, than whom no greater good can be found, being far removed from pleasure and pain. Watered by it, the wing of the soul truly grows and becomes light, being accustomed day by day to fly away from human pursuits. For since the sons of the wise have said that our life is a festival, and that we have come as into a theatre to perform the drama of truth, that is, righteousness, while the devil and the demons contrive against us and contend with us, we must look upward and, taking wing, soar aloft and flee the charms of their fine voices and their appearances, coloured on the outside with a show of self-control, more than the Sirens of Homer. For many, bewitched by the pleasures of error, lose their wings and grow heavy on coming into our life, when the sinews by which the nature of the wings of self-control is held together, lifting what inclines downward toward the corruption of bodies, have been slackened and loosened. So, Arete, whether … you have received this name, or because you also lift souls up to heaven, walking always on the whitest minds, come and help me with the speech which you yourself bade me make.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Thecla, the eighth speaker and a disciple of Paul, explains virginity as nearness to God, which gives the soul wings to rise above the world's seductions.
- Arete's “made wise by Paul” alludes to the Acts of Paul and Thecla. Thecla puns on παρθενία (“virginity”) and παρθεΐα (“beside God”), and perhaps on Ἀρετή and αἴρειν (“to raise up”). The wings of the soul echo Plato, Phaedrus 246c–248c; “life is a festival” is a saying ascribed to Pythagoras; the Sirens are from Homer, Odyssey 12. The text has a gap after “whether”; the editor deletes the words that follow, “for your own sake” (δι᾽ ἑαυτήν), which are therefore not translated.
Extrabiblical texts: Acts Paul (Acts of Paul; allusion); Plato, Phaedr. 246c–248c (Plato (works); echo); Homer, Od. 12.39-54 (Homer, Odyssey; allusion)
Topics: Ethics
Cite (SBL): Methodius, Symp. 8.1 (Bonwetsch, 80–82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/methodius-symposium/6-1/#p-8-1). (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.