Chap. VII. - Frugality a Good Provision for the Christian.
Delicacies spent on pleasures become a dangerous shipwreck to men; for this voluptuous and ignoble life of the many is alien to true love for the beautiful and to refined pleasures. For man is by nature an erect and majestic being, aspiring after the good as becomes the creature of the One. But the life which crawls on its belly is destitute of dignity, is scandalous, hateful, ridiculous. And to the divine nature voluptuousness is a thing most alien; for this is for a man to be like sparrows in feeding, and swine and goats in lechery. For to regard pleasure as a good thing, is the sign of utter ignorance of what is excellent. Love of wealth displaces a man from the right mode of life, and induces him to cease from feeling shame at what is shameful; if only, like a beast, he has power to eat all sorts of things, and to drink in like manner, and to satiate in every way his lewd desires. And so very rarely does he inherit the kingdom of God. For what end, then, are such dainty dishes prepared, but to fill one belly? The filthiness of gluttony is proved by the sewers into which our bellies discharge the refuse of our food. For what end do they collect so many cupbearers, when they might satisfy themselves with one cup? For what the chests of clothes? and the gold ornaments for what? Those things are prepared for clothes-stealers, and scoundrels, and for greedy eyes. “But let alms and faith not fail thee,” (Pro_3:5) says the Scripture.
281 Look, for instance, to Elias the Thesbite, in whom we have a beautiful example of frugality, when he sat down beneath the thorn, and the angel brought him food. “It was a cake of barley and a jar of water.” (1Ki_19:4, 1Ki_19:6) Such the Lord sent as best for him. We, then, on our journey to the truth, must be unencumbered. “Carry not,” said the Lord, “purse, nor scrip, nor shoes;” (Luk_10:4) that is, possess not wealth, which is only treasured up in a purse; fill not your own stores, as if laying up produce in a bag, but communicate to those who have need. Do not trouble yourselves about horses and servants, who, as bearing burdens when the rich are travelling, are allegorically called shoes.
We must, then, cast away the multitude of vessels, silver and gold drinking cups, and the crowd of domestics, receiving as we have done from the Instructor the fair and grave attendants, Self-help and Simplicity. And we must walk suitably to the Word; and if there be a wife and children, the house is not a burden, having learned to change its place along with the sound-minded traveller. The wife who loves her husband must be furnished for travel similarly to her husband. A fair provision for the journey to heaven is theirs who bear frugality with chaste gravity. And as the foot is the measure of the shoe, so also is the body of what each individual possesses. But that which is superfluous, what they call ornaments and the furniture of the rich, is a burden, not an ornament to the body. He who climbs to the heavens by force, must carry with him the fair staff of beneficence, and attain to the true rest by communicating to those who are in distress. For the Scripture avouches, “that the true riches of the soul are a man’s ransom,” (Pro_13:8) that is, if he is rich, he will be saved by distributing it. For as gushing wells, when pumped out, rise again to their former measure,177 so giving away, being the benignant spring of love, by communicating of its drink to the thirsty, again increases and is replenished, just as the milk is wont to flow into the breasts that are sucked or milked. For he who has the almighty God, the Word, is in want of nothing, and never is in straits for what he needs. For the Word is a possession that wants nothing, and is the cause of all abundance. If one say that he has often seen the righteous man in need of food, this is rare, and happens only where there is not another righteous man.178 Notwithstanding let him read what follows: “For the righteous man shall not live by bread alone, but by the word of the Lord,” (Deu_8:3; Mat_4:1-25;Mat_4:1-25) who is the true bread, the bread of the heavens. The good man, then, can never be in difficulties so long as he keeps intact his confession towards God. For it appertains to him to ask and to receive whatever he requires from the Father of all; and to enjoy what is his own, if he keep the Son. And this also appertains to him, to feel no want.
This Word, who trains us, confers on us the true riches. Nor is the growing rich an object of envy to those who possess through Him the privilege of wanting nothing. He that has this wealth shall inherit the kingdom of God.
Chap. VIII. - Similitudes and Examples a Most Important Part of Right Instruction.
And if any one of you shall entirely avoid luxury, he will, by a frugal upbringing, train himself to the endurance of involuntary labours, by employing constantly voluntary afflictions as training exercises for persecutions; so that when he comes to compulsory labours, and fears, and griefs, he will not be unpractised in endurance.
Wherefore we have no country on earth, that we may despise earthly possessions. And frugality179 is in the highest degree rich, being equal to unfailing expenditure, bestowed on what is requisite, and to the degree requisite. For τέλη has the meaning of expenses.
How a husband is to live with his wife, and respecting self-help, and housekeeping, and the employment of domestics; and further, with respect to the time of marriage, and what is suitable for wives, we have treated in the discourse concerning marriage. What pertains to discipline alone is reserved now for description, as we delineate the life of Christians. The most indeed has been already said, and laid down in the form of disciplinary rules. What still remains we shall subjoin; for examples are of no small moment in determining to salvation.180
See, says the tragedy,
“The consort of Ulysses was not killed
By Telemachus; for she did not take a husband in addition to a husband,
But in the house the marriage-bed remains unpolluted.”181
Reproaching foul adultery, he showed the fair image of chastity in affection to her husband.
The Lacedaemonians compelling the Helots, their servants (Helots is the name of their servants), to get drunk, exhibited their drunken pranks before themselves, who were temperate, for cure and correction.
Observing, accordingly, their unseemly behaviour, in order that they themselves might not fall into like censurable conduct, they trained 282 themselves, turning the reproach of the drunkards to the advantage of keeping themselves free from fault.
For some men being instructed are saved; and others, self-taught, either aspire after or seek virtue.
“He truly is the best of all who himself perceives all things.”182
Such is Abraham, who sought God.
“And good, again, is he who obeys him who advises well.”183
Such are those disciples who obeyed the Word. Wherefore the former was called “friend,” the latter “apostles;” the one diligently seeking, and the other preaching one and the same God. And both are peoples, and both these have hearers, the one who is profited through seeking, the other who is saved through finding.
“But whoever neither himself perceives, nor, hearing another,
Lays to heart - he is a worthless man.”184
The other people is the Gentile - useless; this is the people that followeth not Christ. Nevertheless the Instructor, lover of man, helping in many ways, partly exhorts, partly upbraids. Others having sinned, He shows us their baseness, and exhibits the punishment consequent upon it, alluring while admonishing, planning to dissuade us in love from evil, by the exhibition of those who have suffered from it before. By which examples He very manifestly checked those who had been evil-disposed, and hindered those who were daring like deeds; and others He brought to a foundation of patience; others He stopped from wickedness; and others He cured by the contemplation of what is like, bringing them over to what is better.
For who, when following one in the way, and then on the former falling into a pit, would not guard against incurring equal danger, by taking care not to follow him in his slip? What athlete, again, who has learned the way to glory, and has seen the combatant who had preceded him receiving the prize, does not exert himself for the crown, imitating the elder one?
Such images of divine wisdom are many; but I shall mention one instance, and expound it in a few words. The fate of the Sodomites was judgment to those who had done wrong, instruction to those who hear. The Sodomites having, through much luxury, fallen into uncleanness, practising adultery shamelessly, and burning with insane love for boys; the All-seeing Word, whose notice those who commit impieties cannot escape, cast His eye on them. Nor did the sleepless guard of humanity observe their licentiousness in silence; but dissuading us from the imitation of them, and training us up to His own temperance, and falling on some sinners, lest lust being unavenged, should break loose from all the restraints of fear, ordered Sodom to be burned, pouting forth a little of the sagacious fire on licentiousness; lest lust, through want of punishment, should throw wide the gates to those that were rushing into voluptuousness. Accordingly, the just punishment of the Sodomites became to men an image of the salvation which is well calculated for men. For those who have not committed like sins with those who are punished, will never receive a like punishment. By guarding against sinning, we guard against suffering. “For I would have you know,” says Jude, “that God, having once saved His people from the land of Egypt, afterwards destroyed them that believed not; and the angels which kept not their first estate, but left their own habitation, He hath reserved to the judgment of the great day, in everlasting chains under darkness of the savage angels.” (Jud_1:5, Jud_1:6) And a little after he sets forth, in a most instructive manner, representations of those that are judged: “Woe unto them, for they have gone in the way of Cain, and run greedily after the error of Balaam, and perished in the gainsaying of Core.” For those, who cannot attain the privilege of adoption, fear keeps from growing insolent. For punishments and threats are for this end, that fearing the penalty we may abstain from sinning. I might relate to you punishments for ostentation, and punishments for vainglory, not only for licentiousness; and adduce the censures pronounced on those whose hearts are bad through wealth,185 in which censures the Word through fear restrains from evil acts. But sparing prolixity in my treatise, I shall bring forward the following precepts of the Instructor, that you may guard against His threatenings.
Chap. IX. - Why We Are to Use the Bath.
There are, then, four reasons for the bath (for from that point I digressed in my oration), for which we frequent it: for cleanliness, or heat, or health, or lastly, for pleasure. Bathing for pleasure is to be omitted. For unblushing pleasure must be cut out by the roots; and the bath is to be taken by women for cleanliness and health, by men for health alone.186 To bathe for the sake of heat is a superfluity, since one may restore what is frozen by the cold in other ways. Constant use of the bath, too, impairs strength and relaxes the physical energies, and often induces debility and fainting. For in a 283 way the body drinks, like trees, not only by the mouth, but also over the whole body in bathing, by what they call the pores. In proof of this often people, when thirsty, by going afterwards into the water, have assuaged their thirst. Unless, then, the bath is for some use, we ought not to indulge in it. The ancients called them places for fulling187 men, since they wrinkle men’s bodies sooner than they ought, and by cooking them, as it were, compel them to become prematurely old. The flesh, like iron, being softened by the heat, hence we require cold, as it were, to temper and give an edge. Nor must we bathe always; but if one is a little exhausted, or, on the other hand, filled to repletion, the bath is to be forbidden, regard being had to the age of the body and the season of the year. For the bath is not beneficial to all, or always, as those who are skilled in these things own. But due proportion, which on all occasions we call as our helper in life, suffices for us. For we must not so use the bath as to require an assistant, nor are we to bathe constantly and often in the day as we frequent the market-place. But to have the water poured over us by several people is an outrage on our neighbours, through fondness for luxuriousness, and is done by those who will not understand that the bath is common to all the bathers equally.
But most of all is it necessary to wash the soul in the cleansing Word (sometimes the body too, on account of the dirt which gathers and grows to it, sometimes also to relieve fatigue). “Woe unto you, scribes and Pharisees, hypocrites!” saith the Lord, “for ye are like to whited sepulchres. Without, the sepulchre appears beautiful, but within it is full of dead men’s bones and all uncleanness.” (Mat_23:27) And again He says to the same people, “Woe unto you! for ye cleanse the outside of the cup and platter, but within are full of uncleanness. Cleanse first the inside of the cup, that the outside may be clean also.” (Mat_23:25, Mat_23:26) The best bath, then, is what rubs off the pollution of the soul, and is spiritual. Of which prophecy speaks expressly: “The Lord will wash away the filth of the sons and daughters of Israel, and will purge the blood from the midst of them” (Isa_4:4) - the blood of crime and the murders of the prophets. And the mode of cleansing, the Word subjoined, saying, “by the spirit of judgment and the spirit of burning.” The bathing which is carnal, that is to say, of the body, is accomplished by water alone, as often in the country where there is not a bath.188
Chap. X. - The Exercises Suited to a Good Life.
The gymnasium is sufficient for boys, even if a bath is within reach. And even for men to prefer gymnastic exercises by far to the baths, is perchance not bad, since they are in some respects conducive to the health of young men, and produce exertion - emulation to aim at not only a healthy habit of body, but courageousness of soul. When this is done without dragging a man away from better employments, it is pleasant, and not unprofitable. Nor are women to be deprived of bodily exercise. But they are not to be encouraged to engage in wrestling or running, but are to exercise themselves in spinning, and weaving, and superintending the cooking if necessary. And they are, with their own hand, to fetch from the store what we require. And it is no disgrace for them to apply themselves to the mill. Nor is it a reproach to a wife - housekeeper and helpmeet - to occupy herself in cooking, so that it may be palatable to her husband. And if she shake up the couch, reach drink to her husband when thirsty, set food on the table as neatly as possible, and so give herself exercise tending to sound health, the Instructor will approve of a woman like this, who “stretches forth her arms to useful tasks, rests her hands on the distaff, opens her hand to the poor, and extends her wrist to the beggar.” (Pro_31:19, Pro_31:20, LXX)
She who emulates Sarah is not ashamed of that highest of ministries, helping wayfarers. For Abraham said to her, “Haste, and knead three measures of meal, and make cakes.” (Gen_18:6) “And Rachel, the daughter of Laban, came,” it is said, “with her father’s sheep.” (Gen_29:9) Nor was this enough; but to teach humility it is added, “for she fed her father’s sheep.” (Gen_29:9) And innumerable such examples of frugality and self-help, and also of exercises, are furnished by the Scriptures, In the case of men, let some strip and engage in wrestling; let some play at the small ball, especially the game they call Pheninda,189 in the sun. To others who walk into the country, or go down into the town, the walk is sufficient exercise. And were they to handle the hoe, this stroke of economy in agricultural labour would not be ungentleman like.
I had almost forgot to say that the well-known Pittacus, king of Miletus, practised the laborious exercise of turning the mill.190 It is respectable for a man to draw water for himself, and to cut billets of wood which he is to use himself. Jacob fed the sheep of Laban that were left in 284 his charge, having as a royal badge “a rod of storax,”191 which aimed by its wood to change and improve nature. And reading aloud is often an exercise to many. But let not such athletic contests, as we have allowed, be undertaken for the sake of vainglory, but for the exuding of manly sweat. Nor are we to struggle with cunning and showiness, but in a stand-up wrestling bout, by disentangling of neck, hands, and sides. For such a struggle with graceful strength is more becoming and manly, being undertaken for the sake of serviceable and profitable health. But let those others, who profess the practice of illiberal postures in gymnastics, be dismissed. We must always aim at moderation. For as it is best that labour should precede food, So to labour above measure is both very bad, very exhausting, and apt to make us ill. Neither, then, should we be idle altogether, nor completely fatigued. For similarly to what we have laid down with respect to food, are we to do everywhere and with everything. Our mode of life is not to accustom us to voluptuousness and licentiousness, nor to the opposite extreme, but to the medium between these, that which is harmonious and temperate, and free of either evil, luxury and parsimony. And now, as we have also previously remarked, attending to one’s own wants is an exercise free of pride, - as, for example, putting on one’s own shoes, washing one’s own feet, and also rubbing one’s self when anointed with oil. To render one who has rubbed you the same service in return, is an exercise of reciprocal justice; and to sleep beside a sick friend, help the infirm, and supply him who is in want, are proper exercises. “And Abraham,” it is said, “served up for three, dinner under a tree, and waited on them as they ate.” (Gen_18:8) The same with fishing,192 as in the case of Peter, if we have leisure from necessary instructions in the Word. But that is the better enjoyment which the Lord assigned to the disciple, when He taught him to “catch men” as fishes in the water.
Chap. XI. - A Compendious View of the Christian Life.
Wherefore the wearing of gold and the use of softer clothing is not to be entirely prohibited. But irrational impulses must be curbed, lest, carrying us away through excessive relaxation, they impel us to voluptuousness. For luxury, that has dashed on to surfeit, is prone to kick up its heels and toss its mane, and shake off the charioteer, the Instructor; who, pulling back the reins from far, leads and drives to salvation the human horse - that is, the irrational part of the soul - which is wildly bent on pleasures, and vicious appetites, and precious stones, and gold, and variety of dress, and other luxuries.
Above all, we are to keep in mind what was spoken sacredly: “Having your conversation honest among the Gentiles; that, whereas they speak against you as evil-doers, they may, by the good works which they behold, glorify God.” (1Pe_2:12)
Clothes.
The Instructor permits us, then, to use simple clothing, and of a white colour, as we said before. So that, accommodating ourselves not to variegated art, but to nature as it is produced, and pushing away whatever is deceptive and belies the truth, we may embrace the uniformity and simplicity of the truth.193
Sophocles, reproaching a youth, says: -
“Decked in women’s clothes.”
For, as in the case of the soldier, the sailor, and the ruler, so also the proper dress of the temperate man is what is plain, becoming, and clean. Whence also in the law, the law enacted by Moses about leprosy rejects what has many colours and spots, like the various scales of the snake. He therefore wishes man, no longer decking himself gaudily in a variety of colours, but white all over from the crown of the head to the sole of the foot, to be clean; so that, by a transition from the body, we may lay aside the varied and versatile passions of the man, and love the unvaried, and unambiguous, and simple colour of truth. And he who also in this emulates Moses - Plato best of all - approves of that texture on which not more than a chaste woman’s work has been employed. And white colours well become gravity. And elsewhere he says, “Nor apply dyes or weaving, except for warlike decorations.”194
To men of peace and of light, therefore, white is appropriate.195 As, then, signs, which are very closely allied to causes, by their presence indicate, or rather demonstrate, the existence of the result; as smoke is the sign of fire, and a good complexion and a regular pulse of health; so also clothing of this description shows the character of our habits. Temperance is pure and simple; since purity is a habit which ensures pure conduct unmixed with what is base. Simplicity is a habit which does away with superfluities.
285 Substantial clothing also, and chiefly what is unfulled, protects the heat which is in the body; not that the clothing has heat in itself, but that it turns back the heat issuing from the body, and refuses it a passage. And whatever heat falls upon it, it absorbs and retains, and being warmed by it, warms in turn the body. And for this reason it is chiefly to be worn in winter.
It also (temperance) is contented. And contentment is a habit which dispenses with superfluities, and, that there may be no failure, is receptive of what suffices for the healthful and blessed life according to the Word.196
Let the women wear a plain and becoming dress, but softer than what is suitable for a man, yet not quite immodest or entirely gone in luxury. And let the garments be suited to age, person, figure, nature, pursuits. For the divine apostle most beautifully counsels us “to put on Jesus Christ, and make no provision for the lusts of the flesh.” (Rom_13:14)
Ear-rings.
The Word prohibits us from doing violence to nature197 by boring the lobes of the ears. For why not the nose too? - so that, what was spoken, may be fulfilled: “As an ear-ring in a swine’s nose, so is beauty to a woman without discretion.” (Pro_11:22) For, in a word, if one thinks himself made beautiful by gold, he is inferior to gold; and he that is inferior to gold is not lord of it. But to confess one’s self less ornamental than the Lydian ore, how monstrous! As, then, the gold is polluted by the dirtiness of the sow, which stirs up the mire with her snout, so those women, that are luxurious to excess in their wantonness, elated by wealth, dishonour by the stains of amatory indulgences what is the true beauty.
Finger-rings.
The Word, then, permits them a finger-ring of gold.198 Nor is this for ornament, but for sealing things which are worth keeping safe in the house, in the exercise of their charge of housekeeping.
For if all were well trained, there would be no need of seals, if servants and masters were equally honest. But since want of training produces an inclination to dishonesty, we require seals.
But there are circumstances in which this strictness may relaxed. For allowance must sometimes be made in favour of those women who have not been fortunate199 in falling in with chaste husbands, and adorn themselves in order to please their husbands. But let desire for the admiration of their husbands alone be proposed as their aim. I would not have them to devote themselves to personal display, but to attract their husbands by chaste love for them - a powerful and legitimate charm. But since they wish their wives to be unhappy in mind, let the latter, if they would be chaste, make it their aim to allay by degrees the irrational impulses and passions of their husbands. And they are to be gently drawn to simplicity, by gradually accustoming them to sobriety. For decency is not produced by the imposition of what is burdensome, but by the abstraction of excess. For women’s articles of luxury are to be prohibited, as things of swift wing producing unstable follies and empty delights; by which, elated and furnished with wings, they often fly away from the marriage bonds. Wherefore also women ought to dress neatly, and bind themselves around with the band of chaste modesty, lest through giddiness they slip away from the truth. It is right, then, for men to repose confidence in their wives, and commit the charge of the household to them, as they are given to be their helpers in this.
And if it is necessary for us, while engaged in public business, or discharging other avocations in the country, and often away from our wives, to seal anything for the sake of safety, He (the Word) allows us a signet for this purpose only. Other finger-rings are to be cast off, since, according to the Scripture, “instruction is a golden ornament for a wise man.” (Ecclus. 21:21)
But women who wear gold seem to me to be afraid, lest, if one strip them of their jewellery, they should be taken for servants, without their ornaments. But the nobility of truth, discovered in the native beauty which has its seat in the soul, judges the slave not by buying and selling, but by a servile disposition. And it is incumbent on us not to seem, but to be free, trained by God, adopted by God.
Wherefore we must adopt a mode of standing and motion, and a step, and dress, and in a word, a mode of life, in all respects as worthy as possible of freemen. But men are not to wear the ring on the joint; for this is feminine; but to place it on the little finger at its root. For so the hand will be freest for work, in whatever we need it; and the signet will not very easily fall off, being guarded by the large knot of the joint.
And let our seals be either a dove, or a fish, or a ship scudding before the wind, or a musical lyre, which Polycrates used, or a ship’s anchor, which Seleucus got engraved as a device; and if there be one fishing, he will remember the 286 apostle, and the children drawn out of the water. For we are not to delineate the faces of idols,200 we who are prohibited to cleave to them; nor a sword, nor a bow, following as we do, peace; nor drinking-cups, being temperate.
Many of the licentious have their lovers201 engraved,202 or their mistresses, as if they wished to make it impossible ever to forget their amatory indulgences, by being perpetually put in mind of their licentiousness.
The Hair.
About the hair, the following seems right. Let the head of men be shaven, unless it has curly hair. But let the chin have the hair. But let not twisted locks hang far down from the head, gliding into womanish ringlets. For an ample beard suffices for men. And if one, too, shave a part of his beard, it must not be made entirely bare, for this is a disgraceful sight. The shaving of the chin to the skin is reprehensible, approaching to plucking out the hair and smoothing. For instance, thus the Psalmist, delighted with the hair of the beard, says, “As the ointment that descends on the beard, the beard of Aaron.” (Ps.Psa_133:2)
Having celebrated the beauty of the beard by a repetition, he made the face to shine with the ointment of the Lord.
Since cropping is to be adopted not for the sake of elegance, but on account of the necessity of the case; the hair of the head, that it may not grow so long as to come down and interfere with the eyes, and that of the moustache similarly, which is dirtied in eating, is to be cut round, not by the razor, for that were not well-bred, but by a pair of cropping scissors. But the hair on the chin is not to be disturbed, as it gives no trouble, and lends to the face dignity and paternal terror.203
Moreover, the shape instructs many not to sin, because it renders detection easy. To those who do [not]204 wish to sin openly, a habit that will escape observation and is not conspicuous is most agreeable, which, when assumed, will allow them to transgress without detection; so that, being undistinguishable from others, they may fearlessly go their length in sinning.205 A cropped head not only shows a man to be gave, but renders the cranium less liable to injury, by accustoming it to the presence of both cold and heat; and it averts the mischiefs arising from these, which the hair absorbs into itself like a sponge, and so inflicts on the brain constant mischief from the moisture.
It is enough for women to protect206 their locks, and bind up their hair simply along the neck with a plain hair-pin, nourishing chaste locks with simple care to true beauty. For meretricious plaiting of the hair, and putting it up in tresses, contribute to make them look ugly, cutting the hair and plucking off it those treacherous braidings; on account of which they do not touch their head, being afraid of disordering their hair. Sleep, too, comes on, not without fear lest they pull down without knowing the shape of the braid.
But additions of other people’s hair are entirely to be rejected, and it is a most sacrilegious thing for spurious hair to shade the head, covering the skull with dead locks. For on whom does the presbyter lay his hand?207 Whom does he bless? Not the woman decked out, but another’s hair, and through them another head. And if “the man is head of the woman, and God of the man,”208 how is it not impious that they should fall into double sins? For they deceive the men by the excessive quantity of their hair; and shame the Lord as far as in them lies, by adorning themselves meretriciously, in order to dissemble the truth. And they defame the head, which is truly beautiful.
Consequently neither is the hair to be dyed, nor grey hair to have its colour changed. For neither are we allowed to diversify our dress. And above all, old age, which conciliates trust, is not to be concealed. But God’s mark of honour is to be shown in the light of day, to win the reverence of the young. For sometimes, when they have been behaving shamefully, the appearance of hoary hairs, arriving like an instructor, has changed them to sobriety, and paralyzed juvenile lust with the splendour of the sight.
Painting the Face.
Nor are the women to smear their faces with the ensnaring devices of wily cunning. But let us show to them the decoration of sobriety. For, in the first place, the best beauty is that which is spiritual, as we have often pointed out. For when the soul is adorned by the Holy Spirit, and inspired with the radiant charms which proceed from Him, - righteousness, wisdom, fortitude, temperance, love of the good, modesty, 287 than which no more blooming colour was ever seen, - then let corporeal beauty be cultivated too, symmetry of limbs and members, with a fair complexion. The adornment of health is here in place, through which the transition of the artificial image to the truth, in accordance with the form which has been given by God, is effected. But temperance in drinks, and moderation in articles of food, are effectual in producing beauty according to nature; for not only does the body maintain its health from these, but they also make beauty to appear. For from what is fiery arises a gleam and sparkle; and from moisture, brightness and grace; and from dryness, strength and firmness; and from what is aërial, free-breathing and equipoise; from which this well-proportioned and beautiful image of the Word is adorned. Beauty is the free flower of health for the latter is produced within the body; while the former, blossoming out from the body, exhibits manifest beauty of complexion. Accordingly, these most decorous and healthful practices, by exercising the body, produce true and lasting beauty, the heat attracting to itself all the moisture and cold spirit. Heat, when agitated by moving causes, is a thing which attracts to itself; and when it does attract, it gently exhales through the flesh itself, when warmed, the abundance of food, with some moisture, but with excess of heat. Wherefore also the first food is carried off. But when the body is not moved, the food consumed does not adhere, but falls away, as the loaf from a cold oven, either entire, or leaving only the lower part. Accordingly, the faeces are in excess in the case of those who do not throw off the excrementitious matters by the rubbings necessitated by exercise. And other superfluous matters abound in their case too, and also perspiration, as the food is not assimilated by the body, but is flowing out to waste. Thence also lusts are excited, the redundance flowing to the pudenda by commensurate motions. Wherefore this redundance ought to be liquefied and dispersed for digestion, by which beauty acquires its ruddy hue. But it is monstrous for those who are made in “the image and likeness of God,” to dishonour the archetype by assuming a foreign ornament, preferring the mischievous contrivance of man to the divine creation.
The Instructor orders them to go forth “in becoming apparel, and adorn themselves with shamefacedness and sobriety,” (1Ti_2:9) “subject to their own husbands; that, if any obey not the word, they may without the word be won by the conversation of the wives; while they behold,” he says, “your chaste conversation. Whose adorning, let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.” (1Pe_3:1-4)
For the labour of their own hands, above all, adds genuine beauty to women, exercising their bodies and adorning themselves by their own exertions; not bringing unornamental ornament wrought by others, which is vulgar and meretricious, but that of every good woman, supplied and woven by her own hands whenever she most requires. For it is never suitable for women whose lives are framed according to God, to appear arrayed in things bought from the market, but in their own home-made work. For a most beautiful thing is it thrifty wife, who clothes both herself and her husband with fair array of her own working; (In reference to Pro_31:22) in which all are glad - the children on account of their mother, the husband on account of his wife, she on their account, and all in God.
In brief, “A store of excellence is a woman of worth, who eateth not the bread of idleness; and the laws of mercy are on her tongue; who openeth her mouth wisely and rightly; whose children rise up and call her blessed,” as the sacred Word says by Solomon: “Her husband also, and he praiseth her. For a pious woman is blessed; and let her praise the fear of the Lord.”209
And again, “A virtuous woman is a crown to her husband.” (Pro_12:4) They must, as far as possible, correct their gestures, looks, steps, and speech. For they must not do as some, who, imitating the acting of comedy, and practising the mincing motions of dancers, conduct themselves in society as if on the stage, with voluptuous movements, and gliding steps, and affected voices, casting languishing glances round, tricked out with the bait of pleasure. “For honey drops from the lips of a woman who is an harlot; who, speaking to please, lubricates thy throat. But at last thou wilt find it bitterer than bile, and sharper than a two-edged sword. For the feet of folly lead those who practise it to hell after death.” (Pro_5:3-5, LXX)
The noble Samson was overcome by the harlot, and by another woman was shorn of his manhood. But Joseph was not thus beguiled by another woman. The Egyptian harlot was conquered. And chastity,210 assuming to itself bonds, appears superior to dissolute licence. Most excellent is what has been said: -
288 “In fine, I know not how
To whisper, nor effeminately,
To walk about with my neck awry,
As I see others - lechers there
In numbers in the city, with hair plucked out.”211
But feminine motions, dissoluteness, and luxury, are to be entirely prohibited. For voluptuousness of motion in walking, “and a mincing gait,” as Anacreon says, are altogether meretricious.
“As seems to me,” says the comedy, “it is time212 to abandon meretricious steps and luxury.” And the steps of harlotry lean not to the truth; for they approach not the paths of life. Her tracks are dangerous, and not easily known.213 The eyes especially are to be sparingly used, since it is better to slip with the feet than with the eyes.214 Accordingly, the Lord very summarily cures this malady: “If thine eye offend thee, cut it out,”215 He says, dragging lust up from the foundation. But languishing looks, and ogling, which is to wink with the eyes, is nothing else than to commit adultery with the eyes, lust skirmishing through them. For of the whole body, the eyes are first destroyed. “The eye contemplating beautiful objects (καλά), gladdens the heart;” that is, the eye which has learned rightly (καλῶς) to see, gladdens. “Winking with the eye, with guile, heaps woes on men.” (Pro_10:10) Such they introduce the effeminate Sardanapalus, king of the Assyrians, sitting on a couch with his legs up, fumbling at his purple robe, and casting up the whites of his eyes. Women that follow such practices, by their looks offer themselves for prostitution. “For the light of the body is the eye,” says the Scripture, by which the interior illuminated by the shining light appears. Fornication in a woman is in the raising of the eyes. (Ecclus. 26:9)
“Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, and concupiscence, and covetousness, which is idolatry: for which things’ sake cometh the wrath of God upon the children of disobedience,” (Col_3:5, Col_3:6) cries the apostle.
But we enkindle the passions, and are not ashamed.
Some of these women eating mastich,216 going about, show their teeth to those that come near. And others, as if they had not fingers, give themselves airs, scratching their heads with pins; and these made either of tortoise or ivory, or some other dead creature they procure at much pains. And others, as if they had certain efflorescences, in order to appear comely in the eyes of spectators, stain their faces by adorning them with gay-coloured unguents. Such a one is called by Solomon “a foolish and bold woman,” who “knows not shame. She sits at the door of her house, conspicuously in a seat, calling to all that pass by the way, who go right on their ways;” by her style and whole life manifestly saying, “Who among you is very silly? let him turn to me.” And those devoid of wisdom she exhorts, saying, “Touch sweetly secret bread, and sweet stolen water;” meaning by this, clandestine love (from this point the Boeotian Pindar, coming to our help, says, “The clandestine pursuit of love is something sweet”). But the miserable man “knoweth not that the sons of earth perish beside her, and that she tends to the level of hell.” But says the Instructor: “Hie away, and tarry not in the place; nor fix thine eye on her: for thus shalt thou pass over a strange water, and cross to Acheron.” (Pro_9:13-18) Wherefore thus saith the Lord by Isaiah, “Because the daughters of Sion walk with lofty neck, and with winkings of the eyes, and sweeping their garments as they walk, and playing with their-feet; the Lord shall humble the daughters of Sion, and will uncover their form”217 - their deformed form. I deem it wrong that servant girls, who follow women of high rank, should either speak or act unbecomingly to them. But I think it right that they should be corrected by their mistresses. With very sharp censure, accordingly, the comic poet Philemon says: “You may follow at the back of a pretty servant girl, seen behind a gentlewoman; and any one from the Plataeicum may follow close, and ogle her.” For the wantonness of the servant recoils on the mistress; allowing those who attempt to take lesser liberties not to be afraid to advance to greater; since the mistress, by allowing improprieties, shows that she does not disapprove of them. And not to be angry at those who act wantonly, is a clear proof of a disposition inclining to the like. “For like mistress like wench,”218 as they say in the proverb.
Walking.
Also we must abandon a furious mode of walking, and choose a grave and leisurely, but not a lingering step.
Nor is one to swagger in the ways, nor throw back his head to look at those he meets, if they look at him, as if he were strutting on the stage, and pointed at with the finger. Nor, when pushing up hill, are they to be shoved up by 289 their domestics, as we see those that are more luxurious, who appear strong, but are enfeebled by effeminacy of soul.
A true gentleman must have no mark of effeminacy visible on his face, or any other part of his body. Let no blot on his manliness, then, be ever found either in his movements or habits. Nor is a man in health to use his servants as horses to bear him. For as it is enjoined on them, “to be subject to their masters with all fear, not only to the good and gentle, but also to the froward,” (1Pe_2:18) as Peter says; so fairness, and forbearance, and kindness, are what well becomes the masters. For he says: “Finally, be ye all of one mind, having compassion one of another; love as brethren, be pitiful, be humble,” and so forth, “that ye may inherit a blessing,”219 excellent and desirable.
The Model Maiden.
Zeno the Cittiaean thought fit to represent the image of a young maid, and executed the statue thus: “Let her face be clean, her eyebrows not let down, nor her eyelids open nor turned back. Let her neck not be stretched back, nor the members of her body be loose. But let the parts that hang from the body look as if they were well strung; let there be the keenness of a well-regulated mind220 for discourse, and retention of what has been rightly spoken; and let her attitudes and movements give no ground of hope to the licentious; but let there be the bloom of modesty, and an expression of firmness. But far from her be the wearisome trouble that comes from the shops of perfumers, and goldsmiths, and dealers in wool, and that which comes from the other shops where women, meretriciously dressed, pass whole days as if sitting in the stews.”
Amusements and Associates.
And let not men, therefore, spend their time in barbers’ shops and taverns, babbling nonsense; and let them give up hunting for the women who sit near,221 and ceaselessly talking slander against many to raise a laugh.
The game of dice222 is to be prohibited, and the pursuit of gain, especially by dicing,223 which many keenly follow. Such things the prodigality of luxury invents for the idle. For the cause is idleness, and a love224 for frivolities apart from the truth. For it is not possible otherwise to obtain enjoyment without injury; and each man’s preference of a mode of life is a counterpart of his disposition.
But, as appears, only intercourse with good men benefits; on the other hand, the all-wise Instructor, by the mouth of Moses, recognising companionship with bad men as swinish, forbade the ancient people to partake of swine; to point out that those who call on God ought not to mingle with unclean men, who, like swine, delight in corporeal pleasures, in impure food, and in itching with filthy pruriency after the mischievous delights of lewdness.
Further, He says: “Thou art not to eat a kite or swift-winged ravenous bird, or an eagle,” (Lev_11:13, Lev_11:14; Deu_14:12) meaning: Thou shalt not come near men who gain their living by rapine. And other things also are exhibited figuratively.
With whom, then, are we to associate? With the righteous, He says again, speaking figuratively; for everything “which parts the hoof and chews the cud is clean.” For the parting of the hoof indicates the equilibrium of righteousness, and ruminating points to the proper food of righteousness, the word, which enters from without, like food, by instruction, but is recalled from the mind, as from the stomach, to rational recollection. And the spiritual man, having the word in his mouth, ruminates the spiritual food; and righteousness parts the hoof rightly, because it sanctifies us in this life, and sends us on our way to the world to come.
Public Spectacles.
The Instructor will not then bring us to public spectacles; nor inappropriately might one call the racecourse and the theatre “the seat of plagues;” (Psa_1:1, LXX) for there is evil counsel as against the Just One, (Act_3:14) and therefore the assembly against Him is execrated. These assemblies, indeed, are full of confusion225 and iniquity; and these pretexts for assembling are the cause of disorder - men and women assembling promiscuously for the sight of one another. In this respect the assembly has already shown itself bad: for when the eye is lascivious,226 the desires grow warm; and the eyes that are accustomed to look impudently at one’s neighbours during the leisure granted to them, inflame the amatory desires. Let spectacles, therefore, and plays that are full of scurrility and of abundant gossip, be forbidden.227 For what base action is it that is 290 not exhibited in the theatres? And what shameless saying is it that is not brought forward by the buffoons? And those who enjoy the evil that is in them, stamp the clear images of it at home. And, on the other hand, those that are proof against these things, and unimpressible, will never make a stumble in regard to luxurious pleasures.
For if people shall say that they betake themselves to the spectacles as a pastime for recreation, I should say that the cities which make a serious business of pastime are not wise; for cruel contests for glory which have been so fatal are not sport. No more is senseless expenditure of money, nor are the riots that are occasioned by them sport. And ease of mind is not to be purchased by zealous pursuit of frivolities, for no one who has his senses will ever prefer what is pleasant to what is good.
Religion in Ordinary Life
But it is said we do not all philosophize. Do we not all, then, follow after life? What sayest thou? How hast thou believed? How, pray, dost thou love God and thy neighbour, if thou dost not philosophize? And how dost thou love thyself, if thou dost not love life? It is said, I have not learned letters; but if thou hast not learned to read, thou canst not excuse thyself in the case of hearing, for it is not taught. And faith is the possession not of the wise according to the world, but of those according to God; and it is taught without letters; and its handbook, at once rude and divine, is called love - a spiritual book. It is in your power to listen to divine wisdom, ay, and to frame your life in accordance with it. Nay, you are not prohibited from conducting affairs in the world decorously according to God. Let not him who sells or buys aught name two prices for what he buys or sells; but stating the net price, and studying to speak the truth, if he get not his price, he gets the truth, and is rich in the possession of rectitude. But, above all, let an oath on account of what is sold be far from you; and let swearing, too, on account of other things be banished.
And in this way those who frequent the market-place and the shop philosophize. “For thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh His name in vain.” (Exo_20:7)
But those who act contrary to these things - the avaricious, the liars, the hypocrites, those who make merchandise of the truth - the Lord cast out of His Father’s court,228 not willing that the holy house of God should be the house of unrighteous traffic either in words or in material things.
Going to Church
Woman and man are to go to church229 decently attired, with natural step, embracing silence, possessing unfeigned love, pure in body, pure in heart, fit to pray to God. Let the woman observe this, further. Let her be entirely covered, unless she happen to be at home. For that style of dress is grave, and protects from being gazed at. And she will never fall, who puts before her eyes modesty, and her shawl; nor will she invite another to fall into sin by uncovering her face. For this is the wish of the Word, since it is becoming for her to pray veiled.230
They say that the wife of Aeneas, through excess of propriety, did not, even in her terror at the capture of Troy, uncover herself; but, though fleeing from the conflagration, remained veiled.
Out of Church
Such ought those who are consecrated to Christ appear, and frame themselves in their whole life, as they fashion themselves in the church231 for the sake of gravity; and to be, not to seem such - so meek, so pious, so loving. But now I know not how people change their fashions and manners with the place. As they say that polypi, assimilated to the rocks to which they adhere, are in colour such as they; so, laying aside the inspiration of the assembly, after their departure from it, they become like others with whom they associate. Nay, in laying aside the artificial mask of solemnity, they are proved to be what they secretly were. After having paid reverence to the discourse about God, they leave within [the church] what they have heard. And outside they foolishly amuse themselves with impious playing, and amatory quavering, occupied with flute-playing, and dancing, and intoxication, and all kinds of trash. They who sing thus, and sing in response, are those who before hymned immortality, - found at last wicked and wickedly singing this most pernicious palinode, “Let us eat and drink, for to-morrow we die.” But not to-morrow in truth, but already, are these dead to God; burying their dead, (Mat_8:22) that is, sinking themselves down to death. The apostle very firmly assails them. “Be not deceived; neither adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor railers,” and whatever else he adds to these, “shall inherit the kingdom of God.” (1Co_6:9, 1Co_6:10)
291
Love and the Kiss of Charity
And if we are called to the kingdom of God, let us walk worthy of the kingdom, loving God and our neighbour. But love is not proved by a kiss, but by kindly feeling. But there are those, that do nothing but make the churches resound with a kiss,232 not having love itself within. For this very thing, the shameless use of a kiss, which ought to be mystic, occasions foul suspicions and evil reports. The apostle calls the kiss holy. (Rom_16:16)
When the kingdom is worthily tested, we dispense the affection of the soul by a chaste and closed mouth, by which chiefly gentle manners are expressed.
But there is another unholy kiss, full of poison, counterfeiting sanctity. Do you not know that spiders, merely by touching the mouth, afflict men with pain? And often kisses inject the poison of licentiousness. It is then very manifest to us, that a kiss is not love. For the love meant is the love of God. “And this is the love of God,” says John, “that we keep His commandments;” (1Jo_5:3) not that we stroke each other on the mouth. “And His commandments are not grievous.” But salutations of beloved ones in the ways, full as they are of foolish boldness, are characteristic of those who wish to be conspicuous to those without, and have not the least particle of grace. For if it is proper mystically “in the closet” to pray to God, it will follow that we are also to greet mystically our neighbour, whom we are commanded to love second similarly to God, within doors, “redeeming the time.” “For we are the salt of the earth.” (Mat_5:13) “Whosoever shall bless his friend early in the, morning with a loud voice, shall be regarded not to differ from cursing.” (Pro_27:14)
The Government of the Eyes
But, above all, it seems right that we turn away from the sight of women. For it is sin not only to touch, but to look; and he who is rightly trained must especially avoid them. “Let thine eyes look straight, and thine eyelids wink right.” (Pro_4:25) For while it is possible for one who looks to remain stedfast; yet care must be taken against falling. For it is possible for one who looks to slip; but it is impossible for one, who looks not, to lust. For it is not enough for the chaste to be pure; but they must give all diligence, to be beyond the range of censure, shutting out all ground of suspicion, in order to the consummation of chastity; so that we may not only be faithful, but appear worthy of trust. For this is also consequently to be guarded against, as the apostle says, “that no man should blame us; providing things honourable, not only in the sight of the Lord, but also in the sight of men.” (2Co_8:20, 2Co_8:21) “But turn away thine eyes from a graceful woman, and contemplate not another’s beauty,” says the Scripture. (Ecclus. 9:8) And if you require the reason, it will further tell you, “For by the beauty of woman many have gone astray, and at it affection blazes up like fire;” (Ecclus. 9:8) the affection which arises from the fire which we call love, leading to the fire which will never cease in consequence of sin.
FOOTNOTES
177 [Kaye, p. 97.]
178 [A beautiful apophthegm, and admirably interpretative of Psa_37:25.]
179 The word used by Clement here for frugality is ευτελεια, and he supposes the word to mean originally “spending well.” a proper way of spending money is as good as unfailing riches, since it always has enough for all that is necessary.
180 [This plea for similitudes illustrates the princip
