Chapter IV.--What the Oil in the Lamps Means.
Now they offered, in Leviticus, [2668] oil of this kind, "pure oil olive, beaten for the light, to cause the lamps to burn continually, without the veil...before the Lord." But they were commanded to have a feeble light from the evening to the morning. For their light seemed to resemble the prophetic word, which gives encouragement to temperance, being nourished by the acts and the faith of the people. But the temple (in which the light was kept burning) refers to "the lot of their inheritance," [2669] inasmuch as a light can shine in only one house. Therefore it was necessary that it should be lighted before day. For he says, [2670] "they shall burn it until the morning," that is, until the coming of Christ. But the Sun of chastity and of righteousness having arisen, there is no need of other light.
So long, then, as this people treasured up nourishment for the light, supplying oil by their works, the light of continence was not extinguished among them, but was ever shining and giving light in the "lot of their inheritance." But when the oil failed, by their turning away from the faith to incontinence, the light was entirely extinguished, so that the virgins have again to kindle their lamps by light transmitted from one to another, bringing the light of incorruption to the world from above. Let us then supply now the oil of good works abundantly, and of prudence, being purged from all corruption which would weigh us down; lest, while the Bridegroom tarries, our lamps may also in like manner be extinguished. For the delay is the interval which precedes the appearing of Christ. Now the slumbering and sleeping of the virgins signifies the departure from life; and the midnight is the kingdom of Antichrist, during which the destroying angel passes over the houses. [2671] But the cry which was made when it was said, [2672] "Behold the bridegroom cometh, go ye out to meet him," is the voice which shall be heard from heaven, and the trumpet, when the saints, all their bodies being raised, shall be caught up, and shall go on the clouds to meet the Lord. [2673]
For it is to be observed that the word of God says, that after the cry all the virgins arose, that is, that the dead shall be raised after the voice which comes from heaven, as also Paul intimates, [2674] that "the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first;" that is the tabernacles, [2675] for they died, being put off by their souls. "Then we which are alive shall be caught up together with them," meaning our souls. [2676] For we truly who are alive are the souls which, with the bodies, having put them on again, shall go to meet Him in the clouds, bearing our lamps trimmed, not with anything alien and worldly, but like stars radiating the light of prudence and continence, full of ethereal splendour.
[2668] Lev. xxiv. 2, 3.
[2669] Ps. cv. 11.
[2670] Lev. xxiv. 3.
[2671] Exod. xi., xii.
[2672] Matt. xxv. 6. [This parable greatly stimulated primitive celibacy.]
[2673] 1 Thess. iv. 16, 17.
[2674] 1 Thess. iv. 16.
[2675] Bodies.
[2676] 1 Thess. iv. 17. Commentators have remarked on the peculiarity of the interpretation. We give simply the writer's meaning.--Tr.
Chapter V.--The Reward of Virginity.
These, O fair virgins, are the orgies of our mysteries; these the mystic rites of those who are initiated in virginity; these the "undefiled rewards" [2677] of the conflict of virginity. I am betrothed to the Word, and receive as a reward the eternal crown of immortality and riches from the Father; and I triumph in eternity, crowned with the bright and unfading flowers of wisdom. I am one in the choir with Christ dispensing His rewards in heaven, around the unbeginning and never-ending King. I have become the torch-bearer of the unapproachable lights, [2678] and I join with their company in the new song of the archangels, showing forth the new grace of the Church; for the Word says that the company of virgins always follow the Lord, and have fellowship with Him wherever He is. And this is what John signifies in the commemoration of the hundred and forty-four thousand. [2679]
Go then, ye virgin band of the new ages. Go, fill your vessels with righteousness, for the hour is coming when ye must rise and meet the bridegroom. Go, lightly leaving on one side the fascinations and the pleasures of life, which confuse and bewitch the soul; and thus shall ye attain the promises, "This I swear by Him who has shown me the way of life." This crown, woven by the prophets, I have taken from the prophetic meadows, and offer to thee, O Arete.
Agathe having thus admirably brought her discourse to an end, she said, and having been applauded for what she had uttered, Arete again commanded Procilla to speak. And she, rising and passing before the entrance, spoke thus.
[2677] Wisd. iv. 2.
[2678] Although the Greek word is not the same as in 1 Tim. vi. 16, the meaning is probably this rather than unquenchable, as it is rendered in the Latin.--Tr. [See Discourse XI. cap. 2, infra.]
[2679] Rev. vii. 4; xiv. 4.
Discourse VII.--Procilla.
Chapter I.--What the True and Seemly Manner of Praising; The Father Greater Than the Son, Not in Substance, But in Order; Virginity the Lily; Faithful Souls and Virgins, the One Bride of the One Christ.
It is not lawful for me to delay, O Arete, after such discourses, seeing that I confide undoubtingly in the manifold wisdom of God, which gives richly and widely to whomsoever it wills. For sailors who have experience of the sea declare that the same wind blows on all who sail; and that different persons, managing their course differently, strive to reach different ports. Some have a fair wind; to others it blows across their course; and yet both easily accomplish their voyage. Now, in the same way, the "understanding Spirit, [2680] holy, one only," [2681] gently breathing down from the treasures of the Father above, giving us all the clear fair wind of knowledge, will suffice to guide the course of our words without offence. And now it is time for me to speak. This, O virgins, is the one true and seemly mode of praising, when he who praises brings forward a witness better than all those who are praised. For thence one may learn with certainty that the commendation is given not from favour, nor of necessity, nor from repute, but in accordance with truth and an unflattering judgment. And so the prophets and apostles, who spoke more fully concerning the Son of God, and assigned to Him a divinity above other men, did not refer their praises of Him to the teaching of angels, but to Him upon whom all authority and power depend. For it was fitting that He who was greater than all things after the Father, should have the Father, who alone is greater than Himself, [2682] as His witness. And so I will not bring forward the praises of virginity from mere human report, but from Him who cares for us, and who has taken up the whole matter, showing that He is the husbandman of this grace, and a lover of its beauty, and a fitting witness. And this is quite clear, in the Song of Songs, [2683] to any one who is willing to see it, where Christ Himself, praising those who are firmly established in virginity, says, [2684] "As the lily among thorns, so is my love among the daughters;" comparing the grace of chastity to the lily, on account of its purity and fragrance, and sweetness and joyousness. For chastity is like a spring flower, always softly exhaling immortality from its white petals. Therefore He is not ashamed to confess that He loves the beauty of its prime, in the following words: [2685] "Thou hast ravished my heart, my sister, my spouse; thou hast ravished my heart with one of thine eyes, with one chain of thy neck. How fair is thy love, my sister, my spouse! how much better is thy love than wine! and the smell of thine ointments than all spices! Thy lips, O my spouse, drop as the honeycomb; honey and milk are under thy tongue; and the smell of thy garments is like the smell of Lebanon. A garden enclosed is my sister, my spouse; a spring shut up, a fountain sealed."
These praises does Christ proclaim to those who have come to the boundaries of virginity, describing them all under the one name of His spouse; for the spouse must be betrothed to the Bridegroom, and called by His name. And, moreover, she must be undefiled and unpolluted, as a garden sealed, in which all the odours of the fragrance of heaven are grown, that Christ alone may come and gather them, blooming with incorporeal seeds. For the Word loves none of the things of the flesh, because He is not of such a nature as to be contented with any of the things which are corruptible, as hands, or face, or feet; but He looks upon and delights in the beauty which is immaterial and spiritual, not touching the beauty of the body.
[2680] pneuma here and for wind above.
[2681] Literally, only begotten. Wisd. vii. 22.
[2682] St. John xiv. 28.
[2683] [That the Canticles demand allegorical interpretation, we may admit; nor can I object to our author's ideas here.]
[2684] Cant. ii. 2.
[2685] Cant. iv. 9-12.