56 Not extant.
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seekers, let us not waste our efforts in a search for pleasure, but let us enliven them by the discovery of the truth. "Seek the kingdom of God,' He insists, 'and these things'-—food—'shall be given you besides.'°° (104) Now, if Christ forbids solicitude once and for all about clothing and food and luxuries, as things that are unnecessary, do we need to ask Him about finery and dyed wools and multicolored robes, about exotic ornaments of jewels and artistic handiwork of gold, about wigs and artificial locks of hair and of curls, and about eye-shadowings and hair-plucking and rouges and powders and hair-dyes and all the other disreputable trades that practise these deceptions?
Are we not reasonable in concluding that what He says about the grass is to be applied also to this disgraceful ostentation?
The world is a field and we are the harvest watered by the grace of God; although we shall be cut down, we shall rise again, as I shall discuss in a treatise on the Resurrection.*®
But, grass.is a figure of the ordinary multitude, who by nature indulge in feasting for a day and flourish for a short while, who love pretentiousness and grand show and everything but the truth, but who are fit, finally, only to be fuel for the fire.
(105) 'Now there was a certain rich man,' the Lord declared, 'who was clothed in purple and fine linen, and feasted sumptuously every day,—he was grass—'and there was a certain beggar, named Lazarus, who lay at his gate full of sores, desiring to be filled with the crumbs that fell from the rich man's table.°? He was the good harvest. The one, the rich man, was punished in hell and had his share of its fire, while the other gained new life in the bosom of his father.
55. Cf. Luke 12.30;31.
56 Not extant.
57 Luke 16.19-20.
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I admire the ancient city of the Lacedemonians for allowing only courtesans to wear brightly colored garments and gold ornaments; in this way, restricting such showy finery to that type of woman, they bred into their good women a reluctance to adorn themselves. On the other hand, in Athens, even the archons utterly forgot their manhood in their lust for the finer delicacies of life; they used to put on flowing tunics and load themselves with gold. The fashion was to wear their hair in a crobulus, a special kind of braid, set off by a brooch in the form of a golden cicada. Such esoteric extravagances, indicative of unnatural lust, simply put on public view their earthiness. The practise of the archons spread to other Ionians, for Homer speaks of them as 'robe-trailing, '* to imply their effeminacy. (106) Such men turn rather to imitation beauty, artificial ornamentation, than to Beauty itself, and are, therefore, image-worshipers in the true sense of the word. They must be considered strangers to the truth, who do no more than day-dream about the nature of truth, fashioning it more to their own fancy than according to knowledge. For them, this life is only a deep sleep of ignorance.
But, as for ourselves, we must awaken from. that sort of sleep and sincerely seek true beauty and the true adornment; we must long to possess that alone, and, ridding ourselves of the ornaments of this world, detach ourselves from it before we slip off into our final sleep.
I maintain that man needs clothing only for bodily covering, as a protection against excessive cold or intense heat, so that the inclemency of the weather may not harm him in any way.
If that is the purpose of clothes, then one kind of garment surely should not be provided for men and another for women. The need for clothing, like the need for food and drink, is common to both, (107) and where the need is 58 Iliad 6.442; 7.297.
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common, our minds should turn to the same kind of means to fulfill it. Both have the same need of being protected; therefore, what they use as protection should be very similar, except, perhaps, that women ought to use a type of garment that will cover their eyes.°® If the female sex is rightly allowed more clothing out of deference to its weakness, then the practise of a degenerate way of life must be censured which accustoms men to unworthy customs that so often make them more womanish than the women.
But we do not feel free to relax our strictness in any way.
If we need to make any concessions, we might allow women to use softer garments, provided they give up fancy weaves, symptoms of vanity, and fabrics too elaborate in weave, or with gold thread, Indian silks and all products of the silkworm. The silkworm is a worm only at its first stage; it turns into a hairy caterpillar, and then, in its third stage, into a larva (although some call it the nymph of the silk-worm) ; it is by this larva that the thread is spun, just as the spider spins its web. These flimsy and luxurious things are proof of a shallow character, for, with the scanty protection they afford, they do nothing more than disgrace the body, inviting prostitution. An overly soft garment is no longer covering, since it cannot conceal the bare outline of the figure; the folds of such a garment clinging to the body and following its contours very flexibly take its shape and outline the woman's form so that even one not trying to stare can see plainly the woman's entire figure.
(108) We disapprove also of dyed garments. They do not satisfy the demands either of necessity or of truth; besides, they give cause for defamation of character. They serve no useful purpose, for they do nothing to protect against 59 The text is defective here.
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the cold, nor do they add any advantage to that given by any other garment, save criticism alone. The enjoyment of these colors is injurious to the luxury-loving people who use them, to the point of provoking a strange eye-affliction. It is much more fitting that they who are pure and upright interiorly be clothed in pure white and plain garments.
Daniel the Prophet, for instance, makes this observation clearly and simply:
"Thrones were placed, and there sat on them, as if an Ancient of days, and his garment was white as snow.'*® The Lord, too, was seen in a vision clothed in the same color of vesture.*' The Apocalypse also says:
'I saw under the altar the souls of them who had given testimony.
And a white robe was given to every one of them.'®"
If there is need for some other color, the natural color of real life is sufficient; garments colored like flowers should be left for the farces of the Bacchanals and of the pagan mystery rites. To this must be added what the comic poet says: 'Purple and silver plates are good enough for tragedies, but not for life."°* Our lives ought to be different from a play.
But Sardinian dye and those other violet and green dyes, that compounded from the rose, and scarlet dye, and the thousand-and-one others have all been invented with so much eagerness the more to gratify demoralizing love of luxury.
(109) These kinds of garments are not for clothing's sake, but for appearance. They must all be renounced, together with the art that produces them: gold embroideries, purpledyed robes, those embroidered with figurines (all such vanity is but a puff of wind), as well as the saffron-hued
60 Cf. Dan. 7.9.
61 Cf. Matt. 17.2.
62 Apoc. 6.9-11.
63 Philemon, Frag. 105, CAF II 512. y
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Bacchic mantle dipped in myrrh, and the expensive multicolored mantle of costly skins with figures dyed in purple.
'For what sensible or outstanding thing do these women accomplish, the comic poet asks, 'who sit sparkling with colors, wearing their saffron dresses and so highly ornamented?'** Our Educator distinctly advises: 'Glory not in apparel, and be not lifted up in glory, since it does not endure.'*°
More explicitly, He speaks ironically of those who wear soft garments, saying in the Gospel: 'Behold, they who live in costly apparel and in luxury, are in the houses of kings.'**
He means the palaces of earth, those which crumble away, where vanity and vainglory and sycophancy and error dwell.
Those who serve the heavenly court, that of the King of all, sanctify their bodies, the untainted garment of their souls, and clothe it with incorruption.
Now, a woman who is not wed is concerned with God alone, and her mind is not distracted every which way; the chaste woman who is wed divides her life between God and her husband;** but one of a different mind gives herself wholly to her married life, that is, to her passion. In the same way, I believe, the chaste wife practises true, unfeigned love of God by busying herself for her husband, but, if she turns to vanities, she proves false both to God and to the chastity of her married life; she values finery more than her husband, just like the Argive harlot, Eriphyle, 'who took precious gold as the price of the life of her own dear husband.'®*
(110) I like the description that the Ceian Sophist gave 64 Aristophanes, Lys. 42-44.
65 Eccli. 11.4.
66 Luke 7.25.
67 Cf. 1 Cor 7.32-34.
68 Odysseus 11.327.
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of the similar and corresponding figure of good and of evil.*® The one he pictured standing simply, clothed in white, pure: this is virtue, adorned only with her modesty (that is the way fidelity ought to be, virtuous and modest); the other he describes as just the contrary: wrapped in many robes, decked out in outlandish colors, with a movement and posture best calculated to insure her own enjoyment in company with other shameless women. Now, one who obeys reason will not associate in any way with base pleasure; therefore, he ought to prefer the sort of garment that is useful. Even the Word says about the Lord, in David's psalm: "The daughters of the king have delighted thee in thy glory; the queen stood on thy right hand, clothed in a garment interwoven with gold and in a golden-fringed tunic,' referring not to a garment of luxury, but to the ornament the Church wears, woven out of faith, undefiled, composed of those who have obtained mercy. In that Church, the sinless Jesus 'shines out as gold,' and the elect as golden fringes."
(111) But we must moderate our severity for the sake of the women. We say, then, that their garment may be woven smooth and soft to the touch, but not adorned with gaudy colors, like a painting, just to dazzle the eye. For, just like a picture which fades with time, so the constant rinsing and steeping of these woolen robes in plant juices serving as dyes deteriorates the garments, wears them out, weakens the weave, and is definitely opposed to economy. It is the height of vanity to let oneself be fascinated by the flowing robes and gowns and cloaks and mantles and tunics 'that cover nakedness," as Homer says. I am really ashamed to see so much
69 Prodicus the Sophist; cf. Xenophon, Mem. II 21-34.
70 Cf. Ps. 44.9,10,14.
(1sGEy le Pet. 22:
72 Iliad 2.262.
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money squandered just to cover the private parts. Of old, man fashioned a covering for his shame out of branches and leaves from the garden,"* but, now that we have sheep for our use, let us not imitate the sheep in their stupidity, but follow the guidance of reason and refuse to have anything to do with expensive clothing, insisting: 'Wool, you belong to the sheep.'
Even if Miletus does boast, even if Italy prides itself, and even if the wool is fortified by hides, and the people go madly after them, let us at least not covet them.
(112) The blessed John disdained sheep's wool because it savored of luxury; he preferred camel's hair and clothed himself in it, giving us an example of simple, frugal living.'* Incidentally, he also ate only honey and locusts, food that is sweet and with a spiritual significance. So it was that he prepared the way of the Lord, and kept it humble and chaste. He fled from the false pretenses of the city and led a peaceful life in the desert with God,'° away from all vanity and vainglory and servitude. How could he possibly have worn a purple mantle? Elias used a sheepskin for his garment, and girded it tight with a belt made of hair."* Isaias, another historic Prophet, went 'naked and without sandals," and often put on sack-cloth as a garment of humility. (113) If you protest and make mention of Jeremias, he wore only a girdle made of linen.'* Just as the bare framework of the body is revealed once the accumulated tissue is stripped away, so magnificent beauty of character will become manifest if only it be not shrouded in the nonsense of vanity.
73 Cf. Gen. 3.7.
74 Cf. Matt. 3.4.
75 The text is defective here.
76 Cf. 1 Kings 19.13,19. dite ISae aie.
78 Cf. Jer. 13.1.
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But to trail around garments that reach down even to the feet is nothing more than ostentatiousness.
Besides, it is actually a hindrance in walking, for such a garment sweeps up piles of dirt after it on the ground, like a broom. Not even dancers, with all their elegance, permit themselves such flowing robes as they engage in their silent and unnaturally lewd performance on the stage, although the meticulous arrangement of their costumes, the folds of their dresses, as well as the studied rhythm of their every gesture, manifest the unspeakable languidness with which they drag themselves around, so to speak. If someone should remind us of the full-length robe of the Lord, [we reply that] His multicolored tunic really represents the brillance of wisdom, the manifold and unfading value of Scripture, words of the Lord that glow with rays of truth. For this reason, the Spirit clothed the Lord with another similar garment when it said in the psalm of David:
'I will put on praise and beauty, clothed with light as with a garment.'
(114) Therefore, we must avoid any irregularity in the type of garment we choose. We must also guard against all waywardness in our use of them. For instance, it is not right for a woman to wear her dress up over her knees, as the Laconian maidens are said to do, because a woman should not expose any part of her body. Of course, when someone tells her: 'Your arm is shapely,'*® she can always cleverly make the witty reply:
'But it is not public property'; to 'Your legs are beautiful,' this reply: "But they belong to my husband'; or if he says: "Your face is lovely,' she can answer:
'But only for him to whom I am married'; still, I am unwill79 Ps. 103.1.
} 80 The Scholion remarks this was said of a Spartan woman, because of the sleeveless dress worn there.
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ing that a chaste woman even give occasion for such praise from men with sinful intent. I should like, too, not only that it be forbidden them to expose their ankle, but also that it be made obligatory for them to wear a veil over their face and a covering on their head. It is not becoming, either, for a woman to make a show of herself by wearing a purple veil.
If I could but wring the purple out of all the veils, that passersby might not turn to catch a glimpse of the face behind it! Yet, such women, who weave almost the whole ensemble of their wardrobe, make everything purple to inflame lusts. Indeed, through their fatuous and elegant purples,
'dark death'—in the words of the old poem—has seized upon them.'*? (115) For the sake of this purple, Tyre and Sidon and the shores of the Laconian Sea are sedulously cultivated, and the dyers and purple-shell fishers and the shell fish themselves of these localities are highly prized because purple dye is procured from the blood of the shell fish.
Affected women and men who are effeminate in their self indulgence have become insanely covetous of these artificial dyes to color their fine woven robes. They import linen no longer from Egypt alone, but also from Palestine and Cilicia; as for Amorgian and Byssian flax, I have nothing to say, for their luxuriousness surpasses all that words can convey.
A covering, it seems to me, should make what it covers more conspicuous than itself, as the temple does the statue, the body the soul, and the clothing the body. Now, everything is just the opposite. If these women sold their bodies, they would get scarcely a thousand Attic pieces, yet they pay ten thousand talents for one garment, proving that that they are less valuable and profitable than their clothes. Why do you seek things that are rare and expensive, rather than ordinary
81 Iliad 5.83.
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and cheaper articles? You do not know what is truly beautiful and good. The foolish eagerly seek what seems to be good, rather than what is really good, like the insane who believe that black is white.
Chapter 11 (116) There are women who manifest a very similar vanity in their footwear, thereby revealing considerable shallowness of character. It is a matter for shame to have sandals plated with the costliest gold, and even worse to decide, as some do, to have nails hammered into the soles in a circular pattern. Many even engrave love messages on them so that they mark the earth in recurring pattern as they walk, and stamp the eroticism of their own hearts upon it with their footprints. We must give up such foolish artistries of golden and gem-studded sandals, of Attic and Sicyonian boots, and buskins, and Persian and Tyrrhenian slippers as well. We must first set before our eyes what our true goal is, according to the truth, and then choose what conforms to nature.
Sandals are used for two things: one, as a covering for the feet, and the other, as a precaution against stumbling and against the roughness of climbing uphill, to protect the soles of the feet.
(117) We permit women the use of white sandals, unless they are traveling, when they should use sandals anointed with oil. They also need footwear that has soles nailed on, for their traveling. Otherwise, they should always use sandals, because it is unbecoming for women to expose their bare foot, and also because they are more easily hurt. But it is certainly permissible for a man to go about without sandals, unless he
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is on some military expedition. Being sandaled, in fact, is much like being bound. It is very frequent among athletes to go barefooted, both for the sake of their health and for greater freedom of movement; so, no necessity should prevent us from doing the same.
But, if we are not traveling and are wearing shoes, we should wear the slipper or the white shoe. Athenians call them dust shoes because, I believe, they keep the feet close to _ the dust. When we put them on, the prayer that should be said is drawn from the witness given by John, who confessed that he was not worthy to loose the latch of the sandals of the Lord. For, He who suggested the model of true philosophy to the Hebrews did not wear anything elaborate on His feet.
This means something here, but it will be explained more fully in another place.
Chapter 12 (118) It is pure childishness to let ourselves become fascinated by gems, whether they are green or dark red, and by the stones disgorged by the sea, and by metals dug up out of the earth. To set one's heart on shining pebbles and peculiar colors and irridescent glass is simply to play the part of a man without intelligence, easily spell-bound by gaudy appearances. Just so, little children are attracted by the brillance of a fire they see, not realizing, in their immaturity, the danger of touching it. That holds true, too, of the stones that silly women hang about their necks on chains, and the amethysts and ceraunites that they string together on necklaces, as well as the jasper and topaz and 'the Milesian emeralds, the most valuable of all wares.'?
1 Adesp. 109, TGF.
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The precious pearl has become an all too common item in the apparel of our women. This stone is formed in the oyster, a bivalve very similar to the pinna, in size about the shape of the eye of a large fish. These bewitched women are not ashamed to center all their interests on this small oyster.
Yet they could adorn themselves instead with that holy stone, the Word of God, called somewhere in Scripture 'a pearl,'? that is, Jesus in all His splendor and purity, the mysterious eye of the divine vision in human form,' the glorious Word through whom human nature is born again and receives a great new value. The pearl is formed by the oyster after it has covered its flesh about to protect itself from the water that is in it. (119) Tradition assures us that the heavenly
Jerusalem that is above is built up of holy gems and we know that the twelve gates of the heavenly city, which signify the wonderful beauty of the apostolic teaching, are compared to precious jewels.*. These priceless stones are described as possessing certain colors which are themselves precious, while the rest is left of an earthy substance. To say that the city of the saints is built of such jewels, even though it is a spiritual edifice, is a cogent symbol indeed. By the incomparable brillance of the gems is understood the spotless and holy brillance of the substance of the spirit.
But these women, not understanding that the Scriptures speak only metaphorically, totally blinded by their passion for jewels, offer this remarkable excuse: 'Why may we not make use of what God has manifested? I already possess them, so why may I not enjoy them? For whom have they been made if not for us?' Such words can come only from those who 2 Cf. Matt. 13.46.
3 Literally, 'the contemplating eye 'in the flesh.' But the word epoptes, savoring of the pagan mysteries, suggests the higher vision of divine things granted to the initiate.
4 Cf. Apoc. 21.18-21.
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are completely ignorant of the will of God. He supplies us, first of all, with the necessities such as water and the open air, but other things that are not necessary He has hidden in the earth and sea. (120) That is why there are lions to dig for gold, and griffins to guard it, and why the sea conceals the stone we call the pearl. You trouble yourselves about things you do not need. Behold, the whole heavens have opened up, and you do not see God. Only those who have been condemned to death in our courts are made to mine buried gold and stones. Make answer to the Scripture when it calls out so explicitly: 'Seek first the kingdom of heaven, and all these things shall be given you besides.'® Even if all things have been given you, and if all things have been permitted you, and if all things are possible for you, yet, as the Apostle says, 'not all things are expedient.""
It is God Himself who has brought our race to possession in common, by sharing Himself, first of all, and by sending
His Word to all men alike, and by making all things for all.
Therefore, everything is common, and the rich should not grasp a greater share. The expression, then, 'I own something, and have more than enough; why should I not enjoy it?' is not worthy of man nor does it indicate any community feeling.
The other expression does, however: 'I have something, why should I not share it with those in need? Such a one is perfect, and fulfills the command: "Thou shalt love thy neighbor as thyself.'
This is true extravagance, the lavishness that lays up treasure, but to spend money on foolish desires comes more under the heading of destruction that of expenditure. God
5 Cf. Herodotus IV 13.27.
6 Matt. 6.33.
7 1 Cor. 10.23.
8 Matt. 19.19,
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has given us the power to use our possessions, I admit, but only to the extent it is necessary: He wishes them to be in common.
It is unbecoming that one man live in luxury when there are so many who labor in poverty. How much more honorable it is to serve many than to live in wealth!
How much more reasonable it is to spend money on men than on stones and gold! How much more useful to have friends as our ornamentation than lifeless decorations! Who can derive more benefit from lands than from practising kindness?
(121) The only problem left to answer, then, is this: for whom do precious things exist, if everyone is going to choose what is less costly? For us men, I should reply, but provided we use them without attachment or distinction. And if it should be impossible for all to practise the virtue of temperance, then at least in our use of the necessities we should confine ourselves to what is more easily obtainable and forget about exotic articles. As a general rule, ornaments should not be desired, as they are mere childish toys, and women should eschew the very thought of embellishment. A woman should be adorned, assuredly, but interiorly; there she should be beautiful indeed. Beauty or ugliness is found only in the soul. Only he who is sincere is truly noble and virtuous, and only the noble can be considered good. 'Virtue alone is noteworthy even in a beautiful body,'® and comes to full maturity afterwards in the flesh. The attractiveness of temperance is made manifest when the character glows with a brilliant appearance, as though with light. The beauty of anything, whether plant or animal, is admittedly in its perfection.!° But man's perfection is justice and temperance and 9 Adesp. 412, CAF III 486 10 That is, areté, which means 'excellence' or 'virtue.'
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courage and piety.'' Therefore, it is the just and temperate, or, in a word, the good man who is noble, and not the wealthy one. But now, even soldiers want to be decorated with gold; they have never read the line of the poet: 'And he came to the war, all decked out with gold, like a foolish girl.'
(122) Surely we should uproot all love for ornamentation, for it contributes nothing to the growth of virtue, but, instead, pampers the body. Nor should we yield to any ostentatious pursuit of vanity. Women who deck themselves out with things not made for the body as though they were fall into a habit of deception and pretense, and display, not gravity and simplicity and humility, but pompousness and light-mindedness and self-indulgence. They conceal natural beauty by overshadowing it with gold; they do not realize the serious mistake they make in hanging countless chains about themselves, as 'criminals,' it is said, 'are bound with gold by the barbarians.''* These women, it seems to me, are actually envious of those richly laden prisoners of war. Is not their golden necklace still only a collar-band? And are their neck-pieces anything more? In fact, the so-called collar, shaped like a chain, is really called 'chain' by the Athenians.
Besides, the ugly little trinket women wear about their ankle, Philemon calls 'fetters' in his Synephebos, speaking of 'an article of dress that is very conspicuous, and a golden fetter.'
(123) Why these much-desired decorations, O women, except that you want yourselves to appear bound in fetters?
If the material used lessens the shame, the effect is still no different. I mean to say that they seem to me, as they carry about these willing bonds, to be boasting of the state of their
11 Cf.
Epictetus III 1.6.
12 Cf. Iliad 2.873.
13 Cf. Herodotus III 23.
14 Philemon, Frag. 81, CAF II 501.
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wealth. Similarly, the myth told by the poet describing the bonds cast about Aphrodite as she was committing adultery'® implies that these ornaments are nothing but a symbol of adultery. Even though they were made of gold, Homer still calls them bonds. Yet, these women do not blush when they wear such conspicuous symbols of wickedness. Just as the serpent deceived Eve, so, too, the enticing golden ornament in the shape of a serpent enkindles a mad frenzy in the hearts of the rest of womankind, leading them to have images made of lampreys and snakes as decorations.
The comic poet Nikostratos has words about 'chains, collars, rings, bracelets, serpents, anklets and earrings.'!® (124)
Aristophanes, too, in his Thesmoforiaszousai, lists a whole catalogue of feminine ornamentation, obviously in a disapproving tone. I shall quote these words of the comic poet, because they describe in such detail the wearying lengths of your vulgar display:
'A. Turbans, hair-bands, soap, pumice-stone, breast-band, sling-band, veil, rouge, necklace, undershading for the eyes, soft tasseled robes, golden hellebore, hairnets, girdle, shawl, trinkets, bordered tunics, the expensive xystis, cloaks, the ornament called barathron, the outerand the underdress.
Yet, the greater part of these I still have not mentioned.
"B. What else?
'A, Ear pendants, jewel-studded trinkets, earrings, mallowcolored dresses, grape-shaped earrings, bracelets, brooches, clasps, neck-bands, anklets, signet rings, chains, rings, poultices, head ornaments, bands, leather phalli, Sardian stones, neckpieces, twisted earrings.'*'
For my part, I grow weary and find it burdensome to speak y 15 Cf. Odysseus 8.296-333.
16 Frag. 33, CAF II 228.
17 Frag. 320, CAF I 474.
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of all these luxuries; as for the women, I have to marvel that they can carry such a heavy load and not grow faint.
(125) Oh, the senseless industry! The vain ostentation! To their shame, they pour out their money like harlots, and caricature, with their vulgar extravagance, the gifts of God and rival the skill of the Evil One. In the Gospel, the Lord called the rich man a fool, in plain language, because he was laying up treasures in his storehouse and saying to himself:
'You have many good things stored away for many years.
Eat, drink, and be merry.' For, as the Lord said: "This night they are demanding your soul of you. The things, then, that you have prepared, shall belong to another.'
Apelles the painter, seing one of his pupils painting a picture of Helen with liberal applications of gold, remarked:
'Boy, you cannot make her beautiful, therefore you are making her rich.' Nowadays, women have become so many
Helens, not beautiful by nature, but covered over with wealth.
(126) Of such the Spirit announced through Sophonias: 'Neither shall their silver and their gold be able to deliver them in the day of the wrath of the Lord.'?® It is not right that they who are being educated by Christ should be adorned with gold; they should be adorned only with the Word, by whom gold has been made. How fortunate the Hebrews of old would have been if they had taken hold of the ornaments of their women and thrown them away, or had simply put them in a melting pot! As it was, they fashioned them into a golden calf and made an idol of the calf,*' and so derived no benefit either from their art or from their plan, but only provided our women a striking lesson
18 Cf. Luke 12.18-20.
19 Soph. 1.10.
20 Cf. Exod. 32.1-6.
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on the advantage of laying ornaments aside. To be sure, the prostitution of desire before a golden image is punished with fire, for it is only in fire that pleasure is discovered to be not the truth but only an image.
As a consequence, the Word reproaches the Hebrews through the Prophet: "They made silver and gold [trinkets] for Baal,' that is, ornaments. Then He adds, as a forceful threat: "And I will visit upon her the days of [the destruction of the] Baalim in which she burnt incense for herself, and decked herself out with her ear-rings and her necklaces,' adding the reason for all these ornaments: 'She went after her lovers and forgot Me, saith the Lord.'"*
(127) Therefore, let them leave these playthings for the sophists who trifle with the truth; let them not take part in such gawdy embellishment nor worship images under a fair veil. The blessed Peter says eloquently:
'In like manner, women adorning themselves not with plaited hair or gold, or pearls or costly attire, but as it becometh women professing godliness, with good works." As a matter of fact, there is sound reasoning in his command that such adornments be left alone, for either a woman is already beautiful, and then nature is sufficient (and let art not contend with nature, that is, let deception not vie with the truth), or else she is naturally ugly, and then she proves what she does not have by attiring herself with all these things.
(128) Those who worship Christ ought to accept plainness. Indeed, plainness promotes the growth of holiness because it moderates avarice and ministers to real need from what is ready at hand. The plain, as its name suggests, is not excessive or distended in any way, or inflated, but is uniform, level and equal, never excessive. For this reason it is effective, for effectiveness is a 21 Osee 2.8,13 (Septuagint) .
22 Not Peter; cf. 1 Tim. 2.9,10.
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quality that reaches its goal without deviations or extravagances.
The mother of such as these is justice, and their nurse is self-sufficiency. This last virtue rests content with what is necessary, and provides from its own resources the things that conduce to a happy life. (129) Wear, then, as a holy ornament of good fruits on your arms, the generous giving of your possessions and the faithful fulfillment of your household duties. 'He who gives to a beggar gives to God,'** and 'The hands of the industrious begetteth riches,'** meaning the industrious who despise money and are quick to give alms.
Let there appear upon your feet the ornament of unhesitating readiness for good deeds and steadiness in the path of justice.
Modesty and temperance are the true neck-bands and necklaces, for they are chains God forges out of gold. "Blessed is the man who has found wisdom, and the mortal who has seen understanding,'"° the Spirit says in the words of Solomon, 'for to buy her is better than treasures of gold and silver, and she is more precious than costly stones.'"® She it is who is the true adornment.
The ears of women should not be pierced, either, to enable them to suspend earrings and ear pendants from them.
It is contrary to nature. It is wrong to do violence to nature in a way nature does not intend. Surely, there is no better ornament for the ears than learning the truth, nor is there any that enters the ears in as natural a way. Eyes anointed by the Word and ears pierced to hear are ready to contemplate holy things and to hear divine things. It is only the Word who reveals true beauty 'which eye has never seen before, nor has ear heard.'*® 23 Prov. 19.17.
24 Prov. 10.4.
25 Prov. 3.13-15.
2601 Goree.9:
BOOK THREE
Chapter 1
AW O KNOW ONESELF has always been, so it seems, the vi:
[se * greatest of all lessons. For, if anyone knows himself, ee eg he will know God; and, in knowing God, he will become like Him,' not by wearing golden ornaments or by trailing long flowing robes, but by performing good deeds and cultivating an independence of as many things as possible. God alone has no needs, and He rejoices in a particular way when He sees us pure in the adornment of our minds and our bodies clothed with the adornment of the holy garment of self-control.
The soul consists of three parts.? The intelligence, which is also called the reason, is the inner man, the ruler of the external man. But it is led by someone else, that is, by God.
The part in which anger resides is akin to the beasts and lives close to madness. The third part, desire, takes many forms and is more changeable than Proteus the sea god, assuming a different form for every different occasion, seeking
¥ 1 Cf. 1 John 3.2.
2 Cf. Plato, Republic IV passim, esp. 435-441.
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satisfaction in adultery, promiscuity, and seduction. 'At first, he [Proteus] turned into a bearded lion,' retaining only his adornment, the hair of his chin which proved his manhood.
'Then into a serpent and a leopard and a huge boar.' Vanity degenerated into immorality. Finally, his human nature is evident no longer, not even in the appearance of a lordly beast, but 'he turned into flowing water, and into a tree high and leafy.'* The passions are poured out, pleasures sprout forth, and beauty withers and falls to the ground—more quickly than the leaf—when the violent storms of lust blow upon it; before late autumn can come, it has withered in decay.
In fact, desire becomes everything, turns itself into a counterfeit of everything, and seeks' to play the impostor to conceal man's true nature. But the man in whom reason dwells does not keep shifting, makes no false pretenses, retains the form dictated by reason, is like God and possesses true beauty with no need of artificial beauty. Beauty is what is true, for it is in fact God. Such a man becomes God because
God wills it.* (2) Heraclitus said well: 'Men are gods and gods are men, for reason is the same'°—manifestly a mystery. God is in man and a man is God, as the Mediator, fulfilling the will of His Father. For the reason common to both is the mediator: that is, the Word, Son of God, Saviour of man, the servant of God, our Educator.
If the flesh is a slave,® as even Paul claims, is it at all reasonable to adorn such a handmaid, as the bawd does? To prove that the flesh has the form of a slave, the Apostle says of the 3 Odysseus 4456-457.
4 Cf. Ps. 81.6; John 10.34.
5 Heraclitus, Frag. 62, in H. Diels, op. cit.
6 Cf. Rom. 6.16; 7.14; Phil. 2.7.
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Lord: 'He emptied Himself, taking the form of a slave,'' calling the exterior man a slave even before the Lord assumed flesh and became a slave. In His compassion, God has freed the flesh from corruption and, delivering it from its bitter slavery to death, has clothed it with incorruption, clothing the flesh with the holy ornament of eternity, immortality.®
(3) But there is another sort of beauty for men: charity.
'Charity,' according to the Apostle, 'is patient, is kind, does not envy, is not pretentious, is not puffed up.'® But artificial beauty is pretentiousness, because it presents the appearance of extravagance and superfluity. That is why he adds: 'It does not behave unbecomingly.'*® An appearance that is borrowed and not natural is surely unbecoming. Every sort of application is artificial, which is what he has in mind when he continues: 'It does not seek the things that are not its own.'
Truth calls what is proper to itself its own, while vanity seeks what is artificial, putting itself in opposition to God, to reason and to charity. The Spirit gives witness through Isaias that even the Lord became an unsightly spectacle: 'And we saw
Him, and there was no beauty or comeliness in Him, but His form was despised, and abject among men.'"" Yet, who is better than the Lord? He displayed not beauty of the flesh, which is only outward appearance, but the true beauty of body and soul: for the soul, the beauty of good deeds; for the body, that of immortality.
7 Phil. 2.7.
8 Cf. 1 Cor. 15.53.
9 1 Cor. 13.4.
10 Cf. 1 Cor. 13.5. The Greek is aschémonei, which Clement understands in a more literal sense than most translators do.
11 Ibid., but Clement's text obviously has a second negative.
12 Isa. 53.2
(Septuagint) .
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Chapter 2 (4) It is not the appearance of the outer man that should be made beautiful, but his soul, with the ornament of true virtue. It should be possible, too, to speak of an ornament for his body, the ornament of self-control.
But women, busy in making their appearances beautiful, allowing the interior to lie uncultivated, are in reality decorating themselves, without realizing it, like Egyptian temples. The entrances and vestibules of these temples are elaborately ornamented, the sacred groves and meadows are cultivated, the halls are adorned with huge columns, and the walls, each covered with some highly finished painting, glitter with rare jewels. The temples themselves are studded over with gold and silver and electrum, and sparkle with gems from India and Ethiopia which cover them, while the inner sanctuary is curtained off by an overhanging gold-embroidered veil. But if, anxious to see the lord of such a temple, you pass beyond into the interior of the sacred precincts, seeking the god that dwells in the temple, a pastophore or some other hierophant will look sharply about the sacred shrine, chant a hymn in the Egyptian tongue, and then draw back a bit of the veil that you might see his god, but he reveals an object of veneration that is utterly absurd. There is no god within, whom we were so anxiously looking for; there is only a cat, or a crocodile, or a snake native to the land, or some other similar animal suited for life in a cave or den or in the mud, but certainly not in a temple. The god of the Egyptians, then, turns out to be only a beast curled up on a rich purple pillow.
(9) Women who are loaded down with gold seem to me much like that temple. They carefully curl their locks, paint
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their cheeks, stencil under their eyes, anxiously dye their hair, and practise perversely all the other senseless arts; true imitators of the Egyptians, they adorn the enclosure of the flesh to lure lovers who stand in superstitious dread of the goddess. But, if anyone draw back the veil of this temple, I mean the hairnet and the dye and the garments and gold and rouge and cosmetics'\—or the cloth woven of all these things, which is a veil—if he draws back this veil to discover the true beauty that is within, I am sure he will be disgusted.
He will not find dwelling within any worthy image of God, but, instead, a harlot and adulteress who has usurped the inner sanctuary of the.soul. The beauty within will turn out to be nothing more than a beast, 'an ape painted up with powder'? as a decetiful serpent, it will devour man's intellect with love of ornaments and make the soul its den. Filling the whole soul with its deadly drug and vomiting out the poison of its deception, this serpent-seducer has transformed women into harlots (for gaudy vanity bespeaks not the woman, but the harlot).
Such women have little care for managing household expenses for their husbands. Rather, they unloose the strings of their husbands' purses and waste their fortunes on their own desires, that they might win for themselves a host of admirers charmed by their cultivated appearances. They spend the entire day with their slaves—who, incidentally, were bought at a handsome sum—engaged in their toilet. (6) They labor to make their body attractive, as though it were an unappetizing morsel. By day, they stay closeted up, devoting themselves to their toilet, lest they be caught dyeing their hair blonde; then at night, this artificial beauty comes creeping out y 1 The Scholion says this is a scarlet sea weed.
2 Adesp. 517, CAF II 503; cf. Aristophanes, Eccles. 1072.
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into candle light, as if from her lair, and both the dimness of the light and the bleary-eyed vision of drunkenness aid her in her deception. Yet, the comic poet Menander forbade his house to a woman who had bleached her hair: "Creep out of this house, for a chaste woman should never make her hair blonde,'* or for that matter paint her cheeks or shade under her eyes.
These deluded souls are actually destroying their natural beauty, without being aware of it, when they add all this artificial beauty. As soon as day breaks, they massage their skin and rub it down, then coat it with lotions—but this only dries the skin; while the many preparations make the flesh flabby, and excessive use of soaps robs it of its natural healthy bloom. Women acquire a paleness of face from all these lotions, and their bodies, made delicate from all their beautifying cosmetics, become very susceptible to diseases.
Besides, they insult the Creator of mankind, implying that He has not given them the beauty they deserve. Of course, they do none of their household duties, but stay sitting to be looked at, as if they were in a painting, not required to work. (7)
That is why the comic poet has his prudent woman say in the comedy:
'What sensible or worthwhile thing would we women accomplish, if we sat idle with our hair blonde-dyed?'*
This is the way they undermine their own reputation as noble women, break up homes, destroy marriages, and bring into the world illegitimate children.
Even Antiphanes, the comic poet, ridiculed this same thing in his comedy Malthake, as a sign of looseness of character in a woman; he used words that may be applied commonly to all women in their constant toiletry: 'She comes, she goes
3 Menander, Frag. 610, CAF III 184.
4 Aristophanes, Lys. 42,43.
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back, she comes again, she goes away, she comes, she stays, she washes; she comes back, she dries herself, she combs, she puts in her appearance, she rubs herself, she washes, she looks in, she dresses, she uses perfumes, she puts on her ornaments, she rubs herself with oil; and if she were to have one thing more, she chokes.'® Certainly, such a woman deserves to perish not once, but three times over, using as she does the droppings of crocodiles, anointing herself with the scrapings of decayed wood, and rubbing charcoal into her eyebrows and white lead on her cheeks. (8) When such a person palls even upon a pagan dramatist, should she not be condemned unhesitatingly by the truth?
Alexis, another comic dramatist, also condemns this type of woman. In fact, I am going to quote the lines of this poet, too, because he satirizes in such minute detail their headstrong shamelessness. Not that he is overdetailed, but I blush to see womankind made the subject of such satire. She was created as a helpmate for her husband,° yet brought only ruin upon him. Alexis says: 'Her first deeds look to her own gain and the plunder of her neighbor; all her other actions are but incidental. One woman may by chance be small; she stitches cork in the soles of her shoes. Another is tall; she wears slippers with thin soles and walks with her head hunched down on her shoulders to take off some of her height.
Another has no hips; she wears padding underneath, sewed on so that those who look at her may remark on her fine shape.
She has a protruding stomach; or her breasts are of the sort that comic dramatists describe; she dons some kind of tight garment that holds in her stomach as if by wooden sticks. She has red eyebrows, so she paints them with charcoal. She hap- '
5 Antiphanes, Frag. 148, CAF I 71 6 Cf. Gen. 2.18.
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pens to be dark-complexioned, so she powders herself with white lead. She is too pale, so she rubs on rouge. She has a part of her body that is particularly comely; she must leave it exposed. She has nice teeth; then she must laugh, to let those around her see what a pretty mouth she has. And if she does not feel like laughing, she passes the day with a small sprig of myrtle between her lips so that she will keep on grinning whether she wish to or not.'"
(9) I quote all these passages to turn you from vanity with all its ill-devised schemes sprung from worldly wisdom.
But, since the Word is ever ready and willing to save us, I will in a few moments also suggest the remedy sacred Scripture proposes.
It may possibly happen that the fact that such women do not go unnoticed will draw them from sin, in fear of the shame of being corrected. Just as a hand swathed in a poultice or an eye bathed in oil gives rise, by its very appearance, to the suspicion of disease, so, too, cosmetics and dyes indicate that the soul is sick to its core. The divine
Educator exhorts us to pass by 'another's river,' a figure of speech meaning another man's wife, dissolute, ready to flow out to anyone, giving herself over to pleasure with anyone in impure lust. 'Keep away from another's water,' He says,
'and do not drink from another's stream,' meaning that we should be wary of the stream of loose living, 'that you may live long and that years of life may be added to us,'® whether because we do not seek the pleasure that belongs to someone else or because we avoid attachments.
(10) Although gluttony and intemperance are strong passions, they are not as strong as vanity. A full table or cups in quick succession can satisfy gluttony, but those who love
7 Alexis, Frag. 98.1,2,7-22,24-26, CAF II 329.
8 Prov. 9.18a (Septuagint) .
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gold and purple and jewels would not be content with all that is upon the earth or under it, nor the whole of the Tyrrhenian sea, nor the cargo of ships from India and Ethiopia, nor even with the Pactolus overflowing with riches.® Even if one of them become a Midas, he is not satisfied, but remains restive, eager for more wealth, ready to cling to the gold he has, even to death. If Plutus is blind, as he is indeed, are not these women, who have such an admiration for him and are on such intimate terms with him, also blind? Their passion, in fact, knows no limits, but drives them shipwrecked upon the shoals of complete loss of shame. They feel a need of theater, and of processions, and of hosts of people to see them, and of visits to sacred places and of loitering on the streets that they may give everyone ample opportunity to look at them. They deck themselves out to attract the attention of others, priding themselves more on their appearance than on the state of their hearts. But, just as the brand remains to mark a runaway slave, so their bright colors mark them off as adulteresses. "Though thou clothest thyself in scarlet,' the Word says through Jeremias, 'though thou deckest thee with ornaments of gold and paintest thy eyes with stibic stone, thou shall dress thyself in vain.''°
(11) Is it not odd that horses and other animals roaming about the fields and meadows, and birds soaring above them, pride themselves on their natural beauty—the horse on his mane, and the others on their particular color or rich plumage
—yet women, as if they are less perfect than animals, consider themselves so lacking beauty that they need artificial beauty that is bought and painted on? Hairnets of all different
9 That is, the Lydian river in which Midas is supposed to have washed off his gift of turning everything 'into gold.
LOs) Char a.50-
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sorts, elaborate styles of hair-do, numberless arrangements of their locks, costly mirrors to keep adjusting their looks— all that they may ensnare men dazzled by appearances like senseless children. Such practises unquestionably stigmatize a woman as without sense of shame, or as one whom we rightly call a harlot, turning her face into a mask. The Word, however, exhorts us: 'Look not at the things that are seen, but at those that are not seen. For the things that are seen are temporal, while those that are not seen are eternal.'**
They have gone beyond the limits of impropriety. They have invented mirrors to reflect all this artificial beautification of theirs, as if it were nobility of character or self-improvement. They should, rather, conceal such deception with a veil. It did the handsome Narcissus no good to gaze on his own image, as the Greek myth tells us. (12) If Moses forbade his people to fashion any image to take the place of God," is it right for these women to study their reflected images for no other reason that to distort the natural features of their faces?
In much the same way, when Samuel the Prophet was sent to anoint one of the sons of Jesse as king, and when he brought out his chrism as soon as he saw the oldest son, admiring his handsomeness and height, Scripture tells us:
"The Lord said to him: Look not on his countenance, nor on the height of his stature, because I have rejected him. For man seeth those things that appear, but the Lord beholdeth the heart.'** He finally anointed not the one who was fair in body, but the one who was fair of soul. If the Lord places more importance on beauty of soul than on that of the 11 2 Cor. 4.18.
12 Cf. Exod. 20.4; Deut. 5.8.
13 1 Kings 16.7.
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body, what must He think of artificial beautification when He abhors so thoroughly every sort of lie? 'We walk by faith, not by sight.'** As a matter of fact, it is the Lord who plainly teaches by the example of Abraham that one who obeys God will make small account of even father and relations and possessions, and of his entire fortune. He made Abraham an exile, and then, because of that, gave him the name 'friend,' because he was so little attached to the things of his own home.'®
Yet, Abraham was of a noble family and had possessed a large fortune. A proof of this is that he overcame the four kings who had captured Lot, with 318 servants belonging to him.*®
As for women, the only one we know of who used ornaments without blame is Esther. Her action in making herself beautiful had a mystical significance, however, for, as the wife of her king, she obtained deliverance for her people by her beauty when they were being slaughtered.*"
(13) One of the tragic poets also lends his authority to prove that artificial beauty turns women into harlots, and makes men effeminate and adulterous. He says this: "The man who judged goddesses, after he came from Phrygia, as the Argive tale relates, splendid in his finery of clothes and shining with gold, in ornaments that were barbaric, fell in love with the Spartan Helen who loved him in return; he went away carrying her off to the ox-stalls of Ida, with Menelaus away from home.'*® O perverse beauty! The vanity of a barbarian and his effeminate luxury turned Greece upside down. Although the Spartan had been chaste, clothes and 14 2 Cor. 5.7.
15 Cf. Gen.
12.1.
16 Cf. Gen. 14.14. y 17 Cf. Esth. 5.
18 Euripides, Iphig. in Aul. 71-77.
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finery and a handsome appearance corrupted her. The vanity of the barbarian led the daughter of Zeus to become guilty of harlotry. They did not have the Educator to uproot their cupidities, nor anyone to command them: "Thou shalt not commit adultery, or 'Thou shalt not lust,''® that is, 'thou shalt not approach adultery by thy desires, nor inflame thy desires by love of ornaments!' What an end came upon them because of all these things, and what evils they reaped who were unwilling to restrain their self-indulgence! Two continents were aroused because of their uncontrolled passion, and everything was thrown into disorder because of one foreign youth. All Greece put out in ships, and the sea bristled under the burden of continents. A long war broke out, mighty battles were fought, and the plains were filled with the dead.
A foreigner hurls insult upon ships at anchor, injustice prevails, and Zeus the creator looks down with favor upon the Thracians. Foreign soil drinks noble blood and rivers are halted in their course by the bodies of the slain, breasts are struck in lamentation, and grief grips the whole earth, while
'the roots of many-fountained Ida were shaken, and all her peaks, and the cities of the Trojans and the ships of the Achaeans.'*® (14) Where shall we flee, O Homer, and find a resting place? Show us a land that is not convulsed."?
'Do not touch the reins, boy, for you are inexperienced, and do not mount the war chariot, for you have not learnt how to drive.'*' Yet the heavens were gratified with two charioteers, for those two are the only ones who have ever driven the sun. The mind, however, is led astray by pleasure, and the 19 Cf. Exod. 20.14,17.
20 Iliad 20.59,60.
21 There is a lacuna in the text here which makes the thought difficult.
22 Possibly from the lost play of Euripides, Phaethon.
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virgin center of the mind, if not disciplined by the Word, degenerates into licentiousness, and reaps disintegration as reward for its transgressions. An example of this for you is the angels who forsook the beauty of God for perishable beauty and fell as far as heaven is from the earth,' or, again, the Sichemites, who were punished for desecrating the holy virgin and cut down.** Their punishment was the grave; the monument that testifies to their lust is a discipline for us on the way to salvation.
Chapter 3 (15) Garishness has, in fact, gone so far that not only women are sick from this disease of attachment to frippery, but men, too, have become strongly infected by it. Unless they rid themselves of artificial beautification, they will never become well again, but, ever tending toward the softer things, they will become ever more effeminate, begin to wear their hair in a disreputable fashion that savors of the brothrel, and go about 'clad in brightly-colored mantles, chewing mastich and smelling of sweet perfume.'* What must one think when he sees them? Undoubtedly, like the man who reads pecple's character from their foreheads, he must conclude that such men are adulterers and women, that they indulge in both kinds of immoral sexual pleasure, since they abhor hair and are themselves hairless, and are not interested in the vigor of true manhood, preferring to groom their locks like women. Unreliable in 23 Cf. Gen. 6.2.
24 Cf. Gen. 34.
1 Adesp. 338, CAF Ul 470. The mastich is a kind of gum.
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manliness, they live, as the Sibyl says of them, 'only for unholy deeds of shame, committing evil and wicked deeds."
Indeed, because of them the towns are full of pitch-plasterers, barbers who pluck the hair of these effeminate creatures. Shops are set up and opened for business everywhere, and the craftsmen of this shameful trade akin to harlotry obviously amass a substantial income of money. They present themselves to these craftsmen, who then proceed to cover them with pitch and pluck out their hair every sort of way; yet they are not in the least embarrassed either by the onlookers, or by the passersby, or even by their own manhood. This is the sort these hunters of base pleasure are, getting their whole bodies made smooth by the painful plucking of the pitch. (16) I have not the least intention of passing over all this display of shamelessness, for, if they leave nothing undone, I shall not leave anything unsaid. Once, Diogenes tried to embarrass one of these depraved fellows, for his instruction, by remarking roughly and ironically when he was making a purchase:
'Come, boy, buy a man for yourself!' By this sarcastic quip he meant to humiliate the man for his immorality. For, is it not disgraceful that, although they are men, they have themselves shaved and their bodies rid of hair?
Further, they ought to avoid dyeing their hair, anointing and bleaching their gray locks—practises of complete reprobates—as well as ladylike combings of their hair. They think they can slip their old age off over their heads, like the snake, and change themselves back to being young again.
Even if they succeed in keeping their hair dark by artificial means, they will not be rid of wrinkles, nor will they escape death, no matter how they conceal their age. Surely, it is not a 2 Orac. Syb. 4.154.
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fale} thing to be frightened at that we should begin to look old; anyway, we cannot help it. In fact, the closer a man comes to his end, the more venerable he becomes in the light of truth, for, then only God is more ancient than himself. God, the most ancient of all beings, is the eternal old man. 'Ancient of days,' Scripture calls Him, 'and the locks of His head are as pure wool.'* 'No one else, the Lord says,
'is able to make hair white or black.'* (17) How can these godless men undo God's work, or, rather, make every effort to keep the hair He has made gray from becoming gray, thereby distorting the color of their locks? "The crown of old men,'
Scripture says, 'is much experience," and their gray hairs are the wreaths testifying to that experience. Yet, some are ashamed of their advanced years and of their gray head.
Nevertheless, it is completely impossible to show that the soul adheres to the truth when a man maintains an untruthful appearance of countenance. 'But you have not so learned
Christ,' it is said, 'if at least you have heard Him and been taught by Him, as the truth is in Jesus, that you put aside'-— not gray hairs, but—'the old man according to your former way of living, what was corrupted according to the desires of deceit. But be renewed, not with dyes and cosmetics, but 'in the spirit of your mind, and put on the new man made according to God in justice and holiness of truth.'
Is it not womanish for a man to have his hair combed slick, putting each lock in place before a mirror, and to have himself shaved with a razor, for appearance' sake, to have his chin shaved and the hair plucked out and made com3 Dan. 7.9.
4 Matt. 5.36.
5 Eccli. 25.6.
6 Eph. 4.20-24.
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pletely smooth? Indeed, unless one were to see such a person naked, one would think he was a woman. They may be commanded not to wear gold, yet, in their effeminate desires, they at least wrap shreds of gold about their straps and hems, or make it into a little ball and clasp it on their ankle or hang it about their neck. (18) Such trinkets prove the emasculated man who has debased himself to a woman's mentality and leads the life of both man and woman, like the most lustful of the animals. This is a sort of double life that has much in common with harlotry and is godless. God planned that woman be smooth-skinned, taking pride in her natural tresses, the only hair she has, as the horse in its mane. But man He adorned like the lion, with a beard, and gave him a hairy chest as proof of his manhood and a sign of his strength and primacy. (So, too, God put combs as helmets on roosters who fight for their hens.) He places such importance on these growths of hair that He causes them to come to maturity in a man at the same time as his intelligence. It is worth adding, too, that because He delights in majestic appearances
He has surrounded gravity of bearing with honor by gracing it with venerable gray hair. Prudence and accurate reasoning, venerable in understanding, come to their full bloom together with age and impart strength to old age by the force of much experience; so, gray hairs, the attractive wreath of revered prudence, is the badge of attractive trustworthiness.
(19) His beard, then, is the badge of a man and shows him unmistakably to be a man. It is older than Eve and is the symbol of the stronger nature. By God's decree, hairiness is one of man's conspicuous qualities, and, at that, hairness distributed over his whole body. Whatever smoothness or softness there was in him God took from him when He fashioned the delicate Eve from his side to be the receptacle of
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his seed, his helpmate both in procreation and in the management of the home. What was left (remember, he had lost all traces of hairlessness) was manhood and reveals that manhood. His characteristic is action; hers, passivity. For, what is hairy is by nature drier and warmer than what is bare; therefore, the male is hairier and more warm-blooded than the female; the uncastrated, than the castrated; the mature, than the immature. Thus, it is a sacrilege to trifle with the symbol of manhood.
But to seek beauty in hairlessness—and here my words grow warm—is sheer effeminacy, if done by men; adulterousness, if by women.
Both of these vices are to be eliminated from our way of life as far as possible. 'But all the hairs of your head are numbered," the Lord says. The hairs of the beard have been numbered, too, and for that matter those of the whole body. (20) They should not be plucked out at all, contrary to the decision made by the free will of God numbering them one by one. 'Otherwise, you do not know yourselves, the Apostle says, 'that Christ Jesus is in you.'* But, if we knew it is He who dwells in us, I do not understand how we could have dared to dishonor Him.
The practise of using pitch (I dislike even speaking of the indecency accompanying this performance), requiring the client to bend backward and forwards, to strip bare to public view the unmentionable parts of nature, to hop about, to bend backward toward the ground, and not to feel any shame in such shameful postures right in the middle of a group of youths and of the gymnasium where manly excellence is trained, to act so indecently and practise things so contrary to nature—is not all this an indication of the lowest y 7 Matt. 10.30.
8S GE, 2 Cor 13:5)
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form of immorality? Those who carry on in such a way out in the open could scarcely have respect for anyone behind closed doors. Their utter shamelessness in public is a sure proof of their wilful depravity in private. He who disowns his manhood by light of day will, beyond the least shadow of doubt, prove himself a woman at night. "There shall be no whores among the daughters of Israel,' the Word says through Moses, 'and there shall be no whore-monger among the sons of Israel.'® But, they object, pitch is beneficial. I say it disfigures. No one in his right mind would want to look like a catamite, unless he were actually infected with the disease; nor could anyone want to deliberately and habitually defame a beautiful image. Now, if 'those who are called according to His purpose, whom He has foreknown, He has also predestined to become conformed to the image of His Son,' according to the holy Apostle, 'that He should be the firstborn among many brethren,' then are not they who dishonor what is conformed to the Lord, their body, guilty of godlessness? If a man desires to become beautiful, he should embellish what is the most beautiful part of human nature: his mind. Let him pluck out, not his hair, but his desires. (21) I pity the young boys belonging to the slave-dealers, dressed up so as best to excite lust. But these unfortunate boys are put to shame not at their own doings; they are beautified under duress for the sake of some miserable gain. If they were men, they would draw down on themselves the death penalty for doing these things, even under duress. Then, are not these others utterly
9 Deut. 23.17
10 Rom. 8.28-30.
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21. contemptible for doing the same things willingly and by their own free choice?
But, now, debauched living and indulgence in illicit pleasures have gone to such a limit, and every sort of libertinism has become so rife in the cities, that they have become the norm. Women live in brothels, there offering their own bodies for sale to satisfy lustiful pleasure, and boys are taught to renounce their own natures and play the role of women.
Self-indulgence has turned everything upside down. Overrefinement in comfortable living has put humanity to shame.
It seeks everything, it attempts everything, it forces everything, it violates even nature. Men have become the passive mate in sexual relations and women act as men; contrary to nature, women now are both wives and husbands. No opening is impenetrable to impurity. Sexual pleasure is made public property common to all the people, and self-indulgence their boon companion. What a pitiful spectacle! What unspeakable practises! They are the monuments to your widespread lack of self-control, and whores are the proof of your deeds. Alas, such disregard for law! These wretched men do not realize that furtive indulgence in intercourse often creates tragedy; a father, not recognizing the child he had exiled by exposure, may have frequent relations with a son turned catamite, or with a daughter become a harlot, and the freedom with which license is indulged may lead fathers into becoming husbands [of their children].
(22) Those who are skilled in the law actually permit these things. It is possible for them to sin legally; they call forbidden pleasure obligingness. They who debase their sex think to be free of the charge of adultery, but justice pursues them and avenges their brazennéss; inevitably they draw down upon themselves some calamity and purchase death at
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only small cost. Merchants of such cargo, these bedeviled fools, set sail, carrying their gross immoralities as wares like grain or wine, while others, far more pitiable, buy these pleasures as they would bread or meat. They do not take to heart the command of Moses: 'Do not defile thy daughter, to commit fornication with her, and the earth shall not commit fornication, and be filled with lawlessness.' Those words were said long ago under divine inspiration; but their effect can be seen clearly: the whole earth has become filled with fornication and lawlessness. (23) I admire the ancient lawgivers of Rome; they abhorred homosexuality, and in the justice of their laws condemned to the mines anyone guilty of allowing his body to be used in a feminine role contrary to the law of nature.
It is never permissible to pluck out the beard, for it is a natural adornment, and one that is genuine;'* 'with the first down upon his lip, in whom the charm of youth is the fairest.'* When the lad has become older, he anoints it with oil, proud of his beard, upon which descended the prophetic myrrh of the venerable Aaron.'* One who has been properly educated, with whom peace has made its abode, ought to keep peace with his hair, also. Indeed, when the wives are only too anxious to lower the barriers of modesty, what would they not get into the habit of doing, since they but mirror the outrageous practises of their husbands? We should call them, not men, but pederasts and effeminate creatures; their voices are unmanly and their clothes are the clothes of women both in texture and in color. Men of this sort advertise openly the 11 Lev. 19.29.
12 A play on words: 'chin' is géneion; 'genuine' is gennaion.
13 Iliad 24.348.
14 Cf. Ps. 132.2. E. Molland (op. cit. 14 n. 4) sees in the use of "prophetic' here, only the sense that it is mentioned in the prophetic psalm.
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sort of character they possess, for they stand self-condemned by their fine robe, their sandals, their bearing, their way of walking, the cut of their hair, and their glances. 'For from his look shall a man be known,' Scripture says, 'and from meeting a man, a man shall be known. The attire of the man, and the gait of his feet, and the laugh of his teeth shew what he is.'?® Nevertheless, these men who so relentlessly get rid of the hair on the rest of their bodies, take great pains with the hair of their heads, all but wearing hairnets like the women. (24)
The lion's glory is his shagginess; he is equipped with so much hair to protect himself. Boars are formidable for their bristles; they put fear in the hearts of huntsmen by making their bristles stand on end. 'And the fleecy sheep are laden down with their wool';'® however, the loving Father of men has given this animal such an abundance of hair only to benefit you, O man, for He taught you to shear it. On the other hand, among the various nations, the Celts and the Scythians wear their hair long, but wear no other ornament.'? The flowing hair of these barbarians strikes terror in our hearts and their fair hair suggests war, for it is a color akin to blood. Both of these peoples have always eschewed comforts. The German can point to the Rhine as evidence of this, and the Scythian to his war chariot. Sometimes the Scythian scorns even his chariot (for to his uncultivated mind, its size seems too close to luxury) ; rejecting its convenience, he turns to simple ways of frugality. That is to say, the man of Scythia may perfer a conveyance that moves itself and is less
15 Eccli. 19.29.
16 Hesiod, Op. 234.
17 A play on words: komdo is 'wearing' the hair long'; kommdo is 'to wear an ornament.'
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unwieldy than the chariot, his horse, mount it and ride where he will. When he suffers from hunger, he seeks nourishment from his horse, which offers him the only thing it has, blood from its open veins. This makes the horse both chariot and food for the nomad.
(25) Among the Arabs, other nomads, the young warrior rides on a she-camel that is pregnant. The camel grazes while it runs and carries its master, bringing its own larder with it.
If drink fails, he can milk his camel, and if food runs short, the Arab does not spare even their blood, as they say of wolves on the prowl. The camel, gentler than the barbarian, does not think it is being wronged, but runs through the desert carrying its master trustingly, supplying him at the same time with his food. If only wild beasts were destroyed who wait to prey upon blood! Yet, it is not right for man to touch blood, either, for his own body is nothing less than flesh quickened by blood. Human blood has its portion of reason, and its share in grace, along with the spirit. If anyone injures it, he will not escape punishment.
A man can speak to the Lord, even if he is stripped of all clothing. I favor the plain simplicity of the barbarians. They respected a less cumbersome way of life and therefore avoided luxuriousness. The Lord calls us to be like them, stripped of all excessive love of finery, of all gaudy appearances, freed from sin, wearing only the wood of life'* and intent only upon salvation.
Chapter 4 (26) But I forget myself, and have sailed in spirit right past the due progression of my thought. I must now retrace
18 That is, the Cross.
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my steps and express my disapproval of the possession of too many slaves. Men resort to servants to escape work and waiting on themselves. They hire a great host of bakers and cooks and waiters and men who can carve meat skillfully into slices. They portion out this service into many different duties: some are engaged to minister to their gluttony, carvers and cooks of the rich dish called caruce, others to prepare and to make the pastries, others to make the honey cakes, and still others to prepare the porridges; then there are those whose duty it is to care for their innumerable garments; others keep watch over their gold like griffins, others guard their silver and keep their goblets clean and get the dishes ready for the banquets; then there are those who groom their beasts of burden; there are a host of wine-pourers in constant attendance upon them; and finally, there are a crowd of handsome youths from whom, like cattle, they draw milk: the milk of beauty.
The women employ beauticians and handmaids, some to take care of their mirrors; others, the hairnets; others, their combs. Then there are scores of eunuchs, who are little more than panderers; because of the trust they inspire, since they are incapable of sexual pleasure, they can minister to those wanting to carry on some love affair and not incur suspicion. The true eunuch, however, is not he who is unable, but he who is unwilling to gratify his passions.
(27) The Word has given a complete description of these offenders when He promised through the Prophet
Samuel that the people who were demanding a king would have, not a kind master, but one who would be an unfeeling tyrant, given over to immorality, 'who will take,' He said,
'your daughters to make him ointments, and to be his cooks 1 There is a lacuna in the text here.
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and bakers,'? who will rule by law of war, and not be zealous for the administration of peace.
There are many Celts to lift and carry the litters for these women, but nowhere can one see any spinning or weaving or loom-working or, for that matter, any feminine occupations or household chores. Story-tellers spend the whole day with the women, idly spinning erotic legends, wearying body and soul by their false tales and deeds. "Thou shalt not be with many,' Scripture says, 'for evil, nor join with a multitude,'* because wisdom is found only among the few, disorder in the multitude. These women hire carriers, not out of modesty, to keep from being gazed at (it would be praiseworthy if they hung up the draperies [of their litters] for such a purpose), but have themselves borne by their servants to attract attention and to play the coquet. At any rate, they betray their true character by keeping the curtain pulled back and staring intently at those who gaze; frequently, they lean far out, too, forgetting the most elementary rules of reserve in their eager curiosity. 'Look not round about thee,'
Scripture says, 'in the ways of the city, nor wander up and down in its deserted places."* A deserted place is that in which, even though there is a throng of boisterous men, no man is chaste.
These women are carried right up to the temples, there to offer sacrifices of atonement and to consult the oracles. Day after day, they mingle in the procession of the ordinary beggar-priests, and those of Cybele, and with the old beggar women who attend the altars and ruin homes. They prolong their whispered conversations over their cups like old women, sedulously learning from the sorcerers charms and incanta2 1 Kings 8.13.
3 Exod. 23.2.
4 Eccli. 9.7.
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tions to destroy wedlock. They keep some men, and yearn for more, and the soothsayers promise them still others. They do not understand that they are deceiving themselves, and giving themselves over as vessels of pleasure to those who deliberately foster lewdness; while they are exchanging purity for the most shameful dishonor, they really believe such foul corruption is the doing of an oracle. The agents of demoralizing lechery are legion, each one joining the company in a different way. The sensual are as quickly disposed to lechery as swine rolling toward the lurching side of a ship. (29) That is why Scripture warns gravely: 'Bring not every man into thy house, for many are the snares of the deceitful.'' And in another place it says: 'Let just men be thy guests, and let thy glory be in the fear of God.'® Away with all fornication! 'Know this well,' the Apostle says, 'that no fornicator or unclean person or covetous one
(who is an idolater), has any inheritance in the kingdom of Christ and God.'? But these women who delight in the company of perverts are surrounded by a whole crowd of loosetongued catamites, foul of body, foul of speech, grown into manhood only to satisfy their lusts, agents of adultery, guffawing and whispering, then indecently snorting out some suggestive sound from their nostrils, trying to entertain with obscene words and gestures, stimulating everyone to giddiness, the precursor of fornication. From time to time, either the fornicators themselves or the mob of panderers who are so zealous for other people's downfall, aroused by some passing fit of anger, make a noise in their nostrils as frogs do, for all the world as if they kept their wrath stored up in their noses.
(30) Women who are somewhat more genteel than these y 5 Eccli. 11.29.
6 Eccli. 9.16.
7 Cf Eph. 5.5.
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others go in for raising Indian birds and Medean peacocks.
They keep them on their couches when they lie down, and play with such peak-headed animals, amusing themselves with unsightly creatures that act like satyrs.* They laugh when they hear the story of Thersites, yet themselves buy many a Thersites at a high price, and take more pride in these things, burdens on the earth, than they do in their husbands. They will snub a prudent widow, though she is far more important than their Melitean puppy; they will ignore a good old man, better looking, as far as I can see, than any bought animal; they will not even come near an orphaned child, though they feed their parrots and bustards with their own hands. Even worse, they abandon to exposure the children born to them, yet lavish care on their brood of birds. They set a higher value on unreasoning animals than they do on rational men, despite their obligation to reverence those old men who cherish self-restraint and who are much handsomer, I think, than their monkeys, and able to speak much more eloquent pieces than their nightingales. 'Whatever you do to one of these least,' Scripture tells us, 'you do to Me.'® Beyond all this, these women pay greater court to wilfulness than to self-control, for they turn their whole substance into stone: pearls and emeralds of India. Indeed, they throw their money away, and waste it on dyes that fade, and on slaves bought with silver, like glutted hens scratching in the dunghills of life. 'Poverty humbles a man,'?" it is said; it means the poverty of the miserly which makes the rich poor in generosity, as if they possessed nothing to give away.
8 Literally, sikinnon, of obscure meaning here, but, since this was a dance performed by satyrs in the plays, this is probably its meaning.
9 Matt. 25.40. ae :
'i 10 Prov.
10.4.
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Chapter 5 (31) What baths the women have! Buildings carefully constructed and joined together, yet easily moved about, covered with transparent muslin; the chairs gold-plated and of silver;! and a countless array of vessels made of gold or silver, some used for drinking the health of others, some for eating, and some for the bath itself. Why, there are even pans of charcoal! They have reached such a degree of unrestraint that they even wine and dine in the baths. With utter lack of taste they put their silver plates on display there, just to make an impression. Perhaps they are displaying their wealth with extravagant ostentation, but they are really displaying their culpable lack of self-discipline. In their lack of discipline, they prove that unmanly men have been surpassed by women, and show at the same time that they cannot live with their husbands, or even sweat without being surrounded with their dishes. Women who are poor share the same baths without indulging in such pomp. It must be that the uncleanness of the wealthy needs an abundant cloak of evildoing. Yet, by means of their uncleanness, as by a snare, they trap the wretches who cannot resist the glitter of gold. In fact, because they do dazzle the undiscriminating, they cleverly scheme to win the admiration of their lovers, who then insult them when they see them naked shortly afterwards.
(32) It is odd that they will not undress before their husbands, insisting on some sort of pretended modesty, yet anyone else who likes may see her who was chastely veiled at home naked in the bath. They are not ashamed to undress there before the onlookers who are akin to traffikers in bodies.
Still, Hesiod advises:
'Do not wash your body in the 1 There is a lacuna in the text here.
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woman's bath." The baths are open to men and women alike; there they strip for the sake of lust. 'For, from gazing, men go on to lusting,® as if their modesty were washed away in the bath. Those whose sense of modesty keeps them from such an excess exclude men not of their own household, but they will bathe with their servants, and strip naked before their men-slaves. In fact, they even have themselves massaged by them, giving them full freedom of touch, when the slaves are already fearful of giving free reins to their lust. They who are admitted to the baths by mistresses who are naked are sure to strip to accomplish their desires the better, "banishing fear by a perverse practise."* (33) The ancients, too modest to allow their athletes to be exposed naked, preserved modesty by engaging in the games in loincloths.' Yet, these women, stripping off modesty with their garments,' mean to reveal their beauty, but only give unwitting evidence of their moral ugliness. Truly, the lewdness of their desire is made manifest in the body itself, just as dropsy becomes evident in the moisture on the whole surface of the skin; in both cases, the disease is known by its visible effects.
Men, then, should give good example of truth to the women, and be loathe to undress before them. They ought, too, to be on their guard against dangerous glances. 'He who gazes without restraint, it is said, 'has already committed sin.'' At home, we should respect our parents and servants; in 2 Hesiod, Op. 753.
3 Agathon, Frag. 29 TGF 768.
4 Cf. F. Blass, Hermes 35 (1900) S. 342.
5 Cf. Thucydides, 1.6.5.
6 Cf. Herodotus, 1.8.
7 Cf. Matt. 5.28.
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the streets, those we meet; in the baths, women; in solitary places, ourselves; and, everywhere, the Word who is in all places and 'without whom nothing came into being.'® It is only in this way that a person will persevere without falling, if he considers God as everywhere present with him.
Chapter 6 (34) We should possess wealth in a becoming manner, sharing it generously, but not mechanically nor with affectation. We should be careful, too, not to turn love of the beautiful into love of self, and into poor taste, lest someone say of us: 'His horse is worth fifteen talents, or his estate or servant or gold plate, but he himself would be expensive at three cents.' To begin with, take ornaments away from a woman, and servants from the master, and you will discover that the master differs in no way from the slaves he has bought, neither in bearing, nor in appearance, nor in voice.
In fact, he is very similar to his slave in these respects. He differs from his slave in one way only, in that he is more delicate and, because of his upbringing, more susceptible to sickness.
At any rate, we should repeat on every occasion that most inspiring of all our doctrines, that the good man, in his prudence and uprightness, 'lays up treasure in heaven." He who sells his earthly possessions and gives them to the poor will find an imperishable treasure where there is neither moth nor robber." Such a man is truly fortunate, even if he is
8 John 1.3.
1 Cf. Matt. 6.20.
2 Cf. Matt. 19.21.
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small and weak and unimportant, and is rich indeed in the most important sort of riches. On the other hand, if a man becomes wealthier than Midas and Cinyra,* but is unjust and arrogant—like the man who lived elegantly in purple and fine linen, yet despised Lazarus'—he is miserable, lives wretchedly, and will never find true life. (35) Wealth, in fact, seems to me like a snake; unless a person knows how to grasp it properly, dangling it without harm from just above the tip of the tail, the snake will twist about to the hand and strike. Weath, too, twisting in the grasp, whether experienced or not, can cling to the hand and bite unless a man rises superior to it and uses it with discretion; that is, to say, he may train the beast by the invocation of the Word and remain unharmed.
However, in my opinion, he who possesses things of higher value is the one, and the only one, who is truly wealthy, without passing for such. A gem is not worth much, nor is silver, nor clothes, nor beauty of body; but virtue is, because it is reason translated into deeds under the guidance of the Educator. This is reason forbidding luxuriousness, stimulating independence in service of self, and singing the praises of frugality, offspring of self-control. 'Receive instruction,' Scripture says, 'and not money, and choose knowledge rather than gold. For wisdom is better than precious stones, and all that is priceless cannot be compared to it.' And, again: 'My fruit is better than gold and precious stone and silver; and my blossoms than choice silver.'® If we must make distinctions, let the man with a fortune be considered the wealthy one, loaded down as he is with gold like a dingy purse; but the 3 Cf. Plato, Laws II 660E.
4 Cf. Luke 16.19-24.
5 Prov. 9.10,11,19.
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holy man is the discreet one, for discretion is the quality that maintains a properly balanced moderation between spending and giving. 'Some distribute their own goods,' it is written,
'and become richer.'® Of such men, Scripture says: 'He hath distributed, he hath given to the poor; his justice remains forever.' Therefore, it is not he who possesses and retains his wealth who is wealthy, but he who gives; it is giving, not receiving that reveals the happy man. Generosity is a product of the soul; so, true wealth is in the soul.
(36) Again, good things should be considered the possession only of the good. But the good are Christians; a man without understanding or self-control can neither perceive nor truly possess the good. Therefore, the Christian alone possesses good things; but nothing brings greater wealth than good things, so only they are wealthy. Holiness and that reason which is more precious than any treasure are the true wealth, and are not increased by cattle or lands but are given by God. It cannot be taken away (for the soul alone is the treasure of such a man), and is a possession that is supreme for him who owns it, making him blessed in possessing the truth. If a man is able to keep from desiring the things that are beyond his power of attaining but does possess the things he really desires, and then receives from God for the asking the things he craves in a holy way, is not such a man abundantly wealthy indeed, and possessed of all things, owning an eternal treasure in God? 'To him who asks,' Scripture says,
'shall be given, and to him who knocks, it shall be opened.* If God refuses nothing, then all things belong to those who serve God.
6 Prov. 11.24.
7 Ps. 111.9.
8 Matt. 7.7.
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Chapter 7 (37) When self-indulgence wanders off into sense-pleasures, then it makes serious shipwreck out of a man. Such an easy and dishonorable way of life, although pursued by many, is foreign to true love of the beautiful and to the higher pleasures. By nature, man is a noble and majestic animal who seeks the beautiful, simply because he is a creature made by the only true Beauty. But a way of life that thinks only of the stomach is without nobility, and is blameworthy and ugly and even ridiculous. Utterly alien to a nature that is divine is concentration upon pleasures of the senses: feeding like sparrows and mating like swine and goats.
To consider sense-pleasure a good is very poor judgment as to what is beautiful; attachment to wealth disorientates a man from a right way of living, robbing him of all shame in the presence of base things, 'if only he have the opportunity like a beast, of eating and drinking all sort of things, and of providing himself with ample opportunity for the pleasures of sex.'' That is why it is very rare that a rich man inherits the kingdom of God. What are all these dishes prepared for, except to gorge one single stomach? Privies are silent witnesses to the uncleanness of gluttony, for they are the depositories of the remains of the stomach's feasting. Why should men assemble all these many cup-bearers when they can satisfy their thirst with one single cup? Why a chest of garments? Why all the gold plate? And why all the ornamentation? These men are simply catering to thieves and greedy eyes. 'Let not alms and pledges leave thee,'* says Scripture.
(38) See how Elias the Thesbite offers us an excellent 1 Cf. Plato, Laws VIII 831DE.
2 Prov. 3.3.
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example of frugality when he sat down beneath the juniper tree and the angel brought him food. "There was a hearth cake and a vessel of water.* The Lord sent that sort of meal as the best sort for him. It seems, then, that we should travel light on our road toward truth. 'Carry neither a purse nor wallet nor sandals,* the Lord said, meaning that we should not hold any wealth stored away in our purse; that we should not fill up our storehouses as though we were laying away in a barn, but share it with the needy; that we should not trouble ourselves about cattle and domestics— which is what the sandals symbolize, for it is the sandals that bear the burden when the rich go on a journey.
We must, then, get rid of our multiplicity of vessels, our silver and gold drinking cups, our band of servants; we have received from our Educator those beautiful and holy mates, self-service and frugality. In fact, we must walk according to reason even if we have a wife and children in our home. A household is not a burden if it has but learned to follow in the lead of the wayfarer who knows self-control. (39) Invariably the wife who loves her husband will be his faithful reflection, both of them wayfarers carrying provisions best suited for a journey toward heaven: frugality, together with a united and determined practise of self-restraint.
Just as the foot is the measure of the sandal, so the physical needs of each man are the measure of what he should possess.
Whatever is excessive—the things they call adornments— and the trappings of the rich are not adornments, but a burden for the body. If one is to use violence to ascend to heaven,' it is necessary to carry the good staff of holy deeds
3 Cf. 3 Kings 19.4.6.
4 Luke 10.4.
5 Cf. Matt. 11.12.
pba
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and first to share our goods with the oppressed before laying hold of the true rest. Scripture declares that really 'his own riches is the redemption of the soul of man,'® that is, if a man is rich, he will obtain salvation by sharing his wealth. Like the spring that remains full naturally, returning to its original measure after water has been drawn off, or like milk that flows back to breasts that have been suckled or milked, so too, generosity, which is the wellspring of love for men, increases and becomes full again when it gives drink to the thirsty.
He who possesses the Word, who is Almighty God, needs nothing and never lacks any of the things he desires, for the Word is an infinite possession and the source of all our wealth.
(40) However, someone may object and insist that he has often seen the just in need of food. This is rare and happens only where no one else is just. Besides, let him read the beautiful sentence:
'It is not by bread alone that the just man lives, but by the Word of the Lord," who is the true bread, the bread of heaven.' The good man is never really in want, as long as he keeps intact his adherence to faith in God. For he can ask for and receive whatever He needs from the Father of all, and he can enjoy whatever belongs to Him, if only he obey His Son. Then, too, he has this advantage, that he can be free from feeling any want. The Word, who acts as our Educator, gives us riches; there is no need to envy the wealth of others with those who have gained freedom from want through Him. He who possesses this sort of wealth will inherit the kingdom of God.
6 Prov. 13.8.
7 Cf. Matt. 4.4; Deut. 8.3; Cf. above, p. 98 n. 22.
8 Cf. John 6.33,41.
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Zoo Chapter 8 (41) If any of you will completely avoid self-indulgence by the careful cultivation of frugality, he will be developing a habit of enduring involuntary hardships readily.
If he makes a further practise of looking on voluntary sufferings as a training for persecution, then when he is confronted with labors and fears and pains he cannot evade, he will not be unpractised in steadfastness. We have no fatherland on earth, that we may learn to despise earthly possessions. Therefore, frugality is exceedingly rich, for it is a quality that is not at all reluctant to spend money on things it requires and that need to be paid for, for as long a time as the need exists. The word payment implies the notion of expenses.
Now how the husband and wife should live together, the nature of self-service and management of the home, the use of servants, and in addition, the time for marriage and the things becoming to wives, all these we will explain in a treatise on married life." Now we are treating only of the things proper to our education, stressing the life Christians should live, in general outline. The greater part, indeed, has been said or taught already, but we shall discuss now what is still left.
No small influence upon salvation is exerted by examples.
'See,' the tragedian remarks, "Telemachus did not kill the wife of Odysseus, because she did not wed another husband in addition to the one she had, but kept the marriage chamber in her house intact.'" He condemns adultery as immoral by presenting us with a beautiful image of chastity in love for a husband. Again, the Spartans used to compel the Helots
(that is the name of their servants) to get drunk while they '
1 Cf. above, p. 139 n. 12.
2 Euripides, Orestes 588-590.
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themselves remained sober, then they would point to their drunken deeds as a cure and correction for themselves. (42)
They disciplined themselves by watching the misconduct of these servants at close range, that they might not fall into similar misbehavior, and drew the useful moral of keeping themselves free of blame. Some men are saved by being taught; others, by teaching themselves. They must earnestly strive either to acquire virtue or, at least, to find instruction.
'He is best of all who understands all things by his own efforts.'? Such a man was Abraham, who ever sought after God. 'And noble, too, is he who listens carefully to one who speaks well.' Such are the disciples who listened to the Word; therefore, the first one heard himself called a friend, and the others, apostles, because the one concerned himself about the one and same God, and the others preached Him; yet, both were good. There are disciples, in turn, of both of these: those who gain profit in seeking and those who gain salvation in finding. But, 'he who neither understands by his own efforts, nor lays up to heart what he hears from another, is a man of no account.' This is the sort the pagans are, of no account. It is they who do not follow Christ.
(43) The benign Educator bestows aid on us in different ways, now offering advice, now rebuke; He holds up to us the dishonor reaped by those who have sinned, and reveals the punishment they have merited, both to attract our notice and to warn us. In this way does He devise a gentle means of restraining us from evil, by such a picture of those who have already suffered. He forcibly deters those who are bent on evil by these images, hinders some who are ready to dare similar crimes, strengthens others in their endurance, draws
3 This and the following two quotations are f Hesi O iden g q rom Hesiod, Op. 293,
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still others from evil, and heals many, converting them to a better life by letting them see such an image. For, who is there who, following someone down a path and seeing him fall into a ditch, would not be careful not to stumble over the same obstacle, and would not avoid the consequences of sin?!
Again, what athlete intent upon the path of glory, who sees a contestant before him receive a prize, will not also desire the crown, and imitate his predecessor??
The images of this sort that divine Wisdom proposes are many. I recall one example, and bring it to your attention in a few words. The suffering the Sodomites endured was a judgment passed on those who sinned, but for those who hear the story, it is education.
(44) The Sodomites were people driven headlong upon the shoals of immorality through much self-indulgence, for they committed fornication without restraint, and were continually inflamed by their frenzied passion for the objects of their lust.° The all-seeing Word looked down on them—for they who do unholy things cannot escape His gaze—and as the ever-vigilant Guardian of mankind did not remain unmoved by their corruption. Rather, to hinder us from imitating them, and to educate us to the self-control He wished from us, He inflicted punishment upon these sinners, lest, going unpunished, their sin turn into a torrent of unbridled licentiousness. Therefore, He gave command that Sodom be struck down by fire, and poured out some part of the fire of prudence upon their immorality, that their lust might not remain uncorrected and thus clear the way for those being swept along into the ways of pleasure.
The just punishment of the Sodomites has become, then, 4 Cf. Luke 6.39.
5 Cf. 1 Cor. 9.24.
6 Cf. Gen. 18.20; 19.
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an example to lead men to holy salvation. By avoiding the sin of those who have been chastized, men will never become subject to the punishment meted out to those others; they will keep themselves from punishment by keeping themselves from sin. 'I desire to remind you,' Jude says, 'that God, who saved the people once from the land of Egypt, the next time destroyed those who did not believe. And the angels also who did not preserve their original state, but forsook their abode,
He has kept in everlasting chains under the darkness of the savage angels for the judgment of the great day."' (45) Anda little later on He presents the picture of those who are judged, significantly: 'Woe to them, for they have gone in the way of Cain, and have rushed on thoughtlessly into the error of Balaam for the sake of gain, and have perished in the rebellion of Core.'®
Those who cannot support the power of the adoption of sons fear will hinder from excessive sin. That is why there are punishments and threats, that we may be kept from sin out of fear of the penalty. I could describe for you the punishments, not only for immorality, but also for vanity, and for vainglory, and I could mention the strong maledictions upon the wealthy with which the Word prevents sin by using fear.
But, to avoid verbosity, I simply recall in my treatise the commandments of the Educator, that you may beware of His threats.
7 Cf. Jude 5-7.
8 Jude 11.
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Chapter 9 (46) There are four reasons prompting us to frequent the baths (it was at this point that I digressed a while back in my discussion): either for cleanliness, for warmth, for health, or for the satisfaction of pleasure. We must not think of bathing for pleasure, because we must ruthlessly expel all unworthy pleasure. Women may make use of the bath for the sake of cleanliness and of health; men, only for the sake of their health. The motive of seeking warmth is scarcely urgent, since we can find relief from cold in other ways.
The continued use of baths undermines a man's strength, weakening the muscles of his body and often inducing lassitude and even fainting spells. Bodies drink up water in a definite way in the baths, like trees, not only by mouth, but also, as they say, through the pores of the whole body. A proof of this is that, often, when a man has been thirsty, his thirst is quenched on entering the water. Therefore, if the bath has no real benefit to offer, it should be completely avoided. The ancients called it a fulling shop for men, since it wrinkles the body before time, and forces the body to become old early; in much the way that iron is tempered by heat, the flesh is made soft by heat. We need to be hardened, as it were, by being doused in cold.
(47) We ought not bathe on every occasion, either, but if at times we are too hungry, or too full, we should omit it. As a matter of fact, [it should be adjusted] to the age of the individual, and to the season of the year. It is not useful at all times, nor to everyone at all times, as those versed in these things agree. Due proportion is sufficient guide for us; we call upon it for help in every wart of our life. Again, we should not linger in the bath so long that we will need some-
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one to lead us out by the hand, nor should we loiter long or frequently in it, as we might in the public square. Finally, to have a score of servants pouring water over one is grievously to offend a neighbor; it is a sign of one far advanced in selfindulgence and unwilling to understand that the bath should be common, on an equal footing to all who bathe there.
It is our souls, above all, that we should wash in the purifying Word; only now and then, our bodies, to get rid of the dirt that adheres to them, and, sometimes, to refresh ourselves after hard labor. 'Woe to you, Scribes and Pharisees,' the Lord says, 'hypocrites! For you are like whitened tombs; outwardly the tomb appears beautiful, but within it is full of dead men's bones and of all uncleanness."* (48) And again He said to them: 'Woe to you, because you clean the outside of the cup and of the plate, but within are full of uncleanness. Cleanse first the inside of the cup that the outside may also become clean."
The most excellent cleansing is that which removes the filth of the soul, and is a spiritual bath; the inspired word says about such a cleansing: "The Lord-shall wash away the filth of the sons and daughters of Israel and shall wash away the blood from their midst,'* that is, the blood of immorality, as well as the slaughtering of the prophets; that is the purification He meant, because He adds: 'by the spirit of judgment and by the spirit of burning.' But the washing of the body is something material and is accomplished only by water; in fact, it can be done even in fields away from the baths.
1 Matt. 23.27, 2 Matt. 23.25.
3 Isa. 4.4,
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Chapter 10 (49) The gymnasium is sufficient for the needs of young boys, even if there is a bath at hand. This is all the more true when even men may legitimately make use of it in preference to the bath.
It offers considerable benefit to the health of the young, and besides, instils in them a desire and ambition to develop not only a healthy constitution, but also a wholesome character.
If physical exercise is engaged in without distracting them from more worthwhile deeds, it is entertaining and not without profit.
For that reason, even women should be allowed some sort of physical exercise, not on the wrestling-mat or the racecourse, but in spinning and weaving and supervising the cooking, if need arise. Again, the women should themselves bring whatever we need from the storeroom, and it is no disgrace for them to take their place at the mill. Then, too, for her to busy herself about the meals that they may be pleasing to her husband is a deed one who is housewife, spouse and helpmate will not be reproached for performing. If she should also make the beds herself, and bring her husband drink when he is thirsty, and prepare the food, she would be exercising herself in a very becoming way, and maintaining her health by self-restraint. The Educator approves of such a woman who 'stretches forth her hands to useful things, and who applies her fingers vigorously to the spindle, who opens her hands to the needy and stretches forth fruit to the poor,'* and who, in imitation of Sara, is not ashamed to serve wayfarers generously. Abraham said to Sara: 'Quick, three measures of fine flour! Knead it, and make, loaves.'" Again, Scripture
1 Cf. Prov. 31.19,20.
2 Gen. 18.6.
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says: 'Rachel, daughter of Jacob, arrived with her father's sheep,' and, as if this was not enough, it adds, to give a convincing lesson of lowliness:
'for it was her custom to tend them." (50) There are innumerable examples given in the Scriptures both of frugality and of self-service, as well as of physical exercise.
As for the men, let some of them engage in wrestling stripped; let others play the game called phaenind with a small ball, particularly out in the sun. A walk will be sufficient for others, either strolling out into the country or into town. If, besides all this, they lay hold of the mattock, such
@ money-saving way of taking exercise will not be beneath their dignity. But I am almost forgetting to mention Pittacus, king of the Mitylenians, who wandered about taking energetic exercise.' It is well if a person draws his own water for his needs, and himself cuts the wood that he uses. Jacob pastured the sheep that Laban had given him with a rod of storax
(which is a sign of royalty), and he took care to influence their nature for the better with such a rod.*° Sometimes, reading out loud will be a good exercise for many.
(51) But let them especially engage in wrestling, which we approve of, not for vain competition's sake, which serves no end, but to get rid of manly sweat. They should not cultivate the tricks meant only for display, but only the art of wrestling erect, keeping the neck and hands and sides free. Such movements are much more orderly and manly, are performed with controlled strength, and are clearly undertaken to benefit one's health—a very desirable thing. The other exercises
3 Gen. 29.9.
4 Cf. Diogenes Laert.
1.81. He tells us this exercise was milling the grain.
5 Cf. Gen.
30.37-43.
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of the gymnasium demand the practise of postures beneath our dignity. We must aim for moderation in all things. For, just as it is better for labor to precede meals, so, too, to labor beyond measure is both harmful and tiring, and leads to sickness. We should not be idle, yet we should not become completely exhausted by our labor, either. We were just discussing the proper conduct to be observed in taking food; similarly, in every thing and every place we should not live for pleasure nor for immorality; neither should we go to the other extreme. We should, instead, choose a course of life in between, well-balanced, temperate, and free from either evil: extravagance or parsimony.
(52) As we have already said, self-service is an exercise without any trace of pride: for example, to put on one's own sandals, wash one's own feet, and also to rub off the oil that has been put on. To rub down someone who has done the same for us is both a physical exercise and an act of communal justice, as is also sleeping by a sick friend, waiting on someone who cannot wait on himself, and providing for someone in need. 'And Abraham set before the three men a lunch under the tree and he stood by while they ate.'® So is fishing, as it was for Peter,' if we have leisure left over from the instruction we need in the word. But the best catch is the one the Lord entrusted to His disciples) when He taught them to catch men, as though fish from a sea.* 6 Cf. Gen. 18.8.
7 Cf. Matt 4.18; John 21.3.
8 Cf. Matt. 4.19.
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Chapter 11 (53) We may conclude, then, that the wearing of gold and the use of soft garments need not be absolutely avoided.
But desires that are unreasonable must be kept in check lest they drive us into an effeminate way of life and, by excessive indulgence, sweep us up and carry us away. Luxuriousness, grounding us on the shoals of repletion, is quite capable of becoming unruly and, rearing up, of throwing both the charioteer and the Educator. It is the Educator who, when the unreasoning part of the soul becomes uncontrolled in its pleasures and immoderate impulses and [desires] for jewels and gold and precious garments and other luxuries, tightens the reins of the steed that man is, and, urging him on, leads him to salvation.
We keep in mind these holy words particularly: 'Keep your conduct excellent among the heathens, so that, whereas they slander you as evil-doers, they may, by observing the nobility of your actions, glorify God.' That is why the Educator teaches us to wear plain garments, of a white color, as we have already remarked, so that, accommodating ourselves not to art that embellishes, but to nature which gave us birth, we may reject every sort of deception and distortion of the truth. Sophocles rebuked the young men who lived daintily with the remark that they were 'conspicuous for their womanish clothes."
As with the soldier and sailor and ruler, the proper dress for a self-restrained man is plain yet becoming and clean. (54)
In a similar way, the law set up in the Law of Moses concerning leprosy forbade as unholy all many-hued and striped
Lily Pet; 212:
2 Sophocles, Frag. 702.
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clothing resembling the mottled skin of a serpent.* It desires us not to be adorned with a variety of colors, but to be clothed in white from the top of our heads to the sole of our feet. We shall stay clean in that way, and put away all fickle and wicked dispositions of mind, symbolized by our changed bodily appearance, and love the unadorned and direct simple color of truth. The man who in his teaching followed Moses,
Plato, excellent in every way, approved of that sort of woven garment, for there is no deed more indicative of a good woman than [wearing such a garment]. 'White is a color that would be suitable in dignity and in other ways,' he says, 'but dyes should be used only for the adornments of war.'* White, then, is the color that bespeaks men of peace and of light. (55) Just as the presence of a sign intimately connected with its cause signifies, or rather proves the presence of the object that causes it, as smoke indicates fire, a good complexion and pulse good health, so also, with us, such a garment makes evident the bent of our character.
Self-restraint is pure and simple, for purity is a quality that keeps a man's life innocent and free of shameful deeds, while simplicity is a quality that will have no truck with superfluities. A rough and, even more, a new, as yet unwashed, garment retains the heat of the body; not that it has any heat in itself, but it holds in the heat of the body by not providing any means for it to escape. And if any heat is applied to it, such a garment absorbs and retains it, and, once warmed, it in turn warms the body. Therefore, this sort of clothing should be worn especially during winter.
[(Self-restraint] is also easily satisfied, for it works for a sufficiency that will avoid need, without pomposity, and for a life lived acn
| 3 Cf. Lev. 13.47,59.
4 Plato, Laws XII 956.
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cording to reason, healthy and happy. (56) Let the wife, then, always make use of a plain dress, dignified, softer than that allowed her husband, but not one that offends grossly against modesty nor one made with a view only to softness.
Let the clothes be in keeping with the person's age, with the individual himself, the place, his character, and occupation.
The Apostle well advises us: 'Put on Christ Jesus, and as for the flesh, take no thought of its lusts.'®
Reason also forbids us to do violence to nature by piercing the lobes of the ear. Why not pierce the nostrils also? The Scriptures would then be accomplished indeed:
'As a ring in the nose of the swine, so is beauty in a foolish woman."* In fine, if anyone thinks he is decorated when he wears gold, then he is less than his gold, and he who is less than gold is not its master. Is it not the height of the absurd to advertise oneself as less comely and less valuable than Lydian scrapings?
Just.as gold is defiled by the filthiness of swine rooting about among garbage with its snout, so too, the sensual, incited by their violent passions to deeds of impurity, insult true beauty with the defilements of their sexual pleasures.
(57) He permits women the use of rings made of gold, not as ornaments, but as signet rings to seal their valuables at home worth guarding, in the management of their homes. If all were under the influence of the Educator, nothing would need to be sealed, for both master and servant would be honest. But, since lack of education exposes men to a strong inclination to dishonesty, we always stand in need of these seals.
In some circumstances, it is best to relax this stricture. We must be sympathetic with women who sometimes do not 5 Rom. 13.14.
6 Prov.
11.22.
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succeed in finding restraint in their married lives and who therefore adorn themselves to keep themselves attractive to their husbands. But, let the attempt to win their husbands' admiration be their sole motive. For my part, I would not want them to cultivate bodily comeliness, but, instead, to offer their husbands a self-controlled love, a remedy that is powerful and honest. However, when they are tempted to be unhappy in mind, let them recall this thought, that, if they wish to continue self-controlled, they will gently appease the unreasonable desires and cravings of their husbands. They must lead them back to simplicity quietly, by accustoming them little by little to what is more restrained.
Dignity in dress comes not from adding to what is worn, but from eliminating all that is superfluous. (58) The unncessary luxuries that women wear, in fact, like tail-feathers, must be clipped off, because they give rise only to shifting vanity and senseless pleasure. Because of such vanity and pleasure, women become flighty and vain as peacocks, and even desert their husbands. Therefore, we should take care that the women are attired properly, and clothed abundantly in the modesty of self-restraint, so that they will not break away from the truth through vanity.
It is but right that husbands trust their wives and confide _ the care of their homes to them. It is for this purpose that wives have been given as helpmates. But if, while we are engaged in public affairs, or are attending to other businesses, as those of our fields, and need be away from our wives frequently,' we find it necessary to seal anything for safety's sake, then He allows us a signet ring for this purpose. But we should not wear any other rings, because, according to 7 R. B. Tollinton (op. cit. I 270-272) sees in this passage a proof that Clement was himself married.
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the Scriptures, it is only learning that is 'an ornament of gold to the prudent.'* Women who wear gold seem to me afraid that, if anyone take their gold from them, unadorned they will be thought slaves. But the nobility of truth, appearing in a nature that is noble of soul, always recognizes a slave not from the fact that he has been bought or sold, but from his ill-bred disposition. We should prefer to be free rather than to only appear to be free, for we are under the guidance of our Educator who is God, and we have become the adopted sons of God. (59)
Therefore, we must conduct ourselves, in the way we stand, and move about, in our gait, or simply, in the whole course of our life, in a way that indicates the highest degree of dignity.
Men should not wear a ring upon the knuckle of their finger (for this is the way women wear it), but at the base of their little finger. In this way, their hand will be free for action in whatever they need it for, and the signet ring will not easily fall off, kept in place as it is by the large knuckle of the finger. Let the seals be of a dove or fish or ship in full sail or of a musical lyre, such as Polycrates used, or of a ship's anchor, like the one Seleucus had engraved in an intaglio; or, if anyone be a fisherman, let him make an image of the Apostles and of the children drawn out of the water. No representation of an idol may be impressed on the ring, for we are forbidden to possess such an image, nor may a sword or bow, for we cultivate peace, nor a drinking cup, for we practise temperance. (60) Many of the more sensual have their loves or their mistresses engraved on their seal, as if, by this indelible memorial of their passion, they wish to be made unable to forget their erotic passion.
As for the hair, my opinion is this. A man's head should be 8 Eccli. 21.24.
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bald, unless he has crisp, curly hair, but his chin should be covered with a beard. His hair should not be braided, nor should it hang down, flowing luxuriantly like a woman's.
Being 'well-bearded"® is sufficient for a man. If anyone cuts off any of his beard, he should not at least shave all of it off, for that would be to his shame. Cropping off the beard from the chin is forbidden, because that is too much like plucking it out and making the skin smooth. The Psalmist takes delight, indeed, in the hair of his chin, saying: 'As oil falling down on the beard, the beard of Aaron.''® By repeating the word, he means to sing of the nobility of a beard, and he goes on to brighten the countenance with the myrrh of the Lord. (61) But when the hair must be cut for some particular reason, but not on the pretext of cleanliness—the hair of the head, lest it grow so long as to obstruct the vision, or the hair on the upper lip because it gets stained with food—then it should be cut with a pair of scissors, and not with a razor, for that is indecent.
The hair on the chin should not be disturbed, because it does not interfere with anything, but imparts dignity to the appearance and inspires reverence."
Such an appearance may deter many from sinning, lest they the more easily be detected. If anyone wishes to sin openly, he will welcome an appearance that is inconspicuous and quickly forgotten, for, by making himself look like the many who can sin, he gains the opportunity to sin freely without being recognized.
(62) In fact, a close-cropped head not only indicates a man who is austere, but it also keeps the head fairly immune to suffering; it accustoms it to being exposed to cold or heat, and so to be impervious to the injury either
9 Odysseus 4.456
10° Ps2 1352)2.
11 There is a lacuna in the text here. y
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can inflict. Hair absorbs cold or heat like a sponge and so occasions permanent injury to the brain from moisture.
As for women, it is enough for them to soften their tresses and bind their hair neatly with a plain brooch at the neck.
Such a simple treatment will at the same time set off the natural beauty of their hair. Coquettish braiding of the hair, however, and a courtesanlike hair-do disfigure their tresses to the point of making them ugly. They have thinned out their hair for these garish braidings so that they will not even touch their heads for fear of disarranging the locks; even when sleep comes, they are terrified that they will unconsciously undo the style of their hair-dress. (63) Again, it is absolutely forbidden them to add artificial hair, for it is unholy for them to add someone else's hair to their own, putting dead locks in with their own. In such a case, on whom does the priest lay his hands? Whom does he bless? Not the woman who is so dressed up, but the artificial hair that belongs to someone else, and through it the other head. If 'the head of the woman is the man, and of the man, Christ,'!" is it not impious, then, for them to fall into a twofold sin? They deceive their husbands by all this extra hair, and at the same time offend the Lord, as far as they can, by dressing themselves up like harlots to distort the truth, and by tampering with their heads which are beautiful by nature.
By no means may they dye their hair, or stain gray locks.
We are not permitted to color our clothes with a variety of hue; much less, then, may we conceal advanced years so worthy of respect. Venerability should be clearly evident by God's light, so that it may inspire reverence from the young. In fact, the appearance of gray hairs at times arrests the attention of those behaving shamelessly, and brings them
12 1 Gores:
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back to self-control, because its distinguished appearance abashes the desires of immaturity.
(64) Moreover, they should not rub their faces with cheap and showy articles of senseless devising. Let me sketch a picture of the embellishment inspired by self-restraint.
First of all, spiritual beauty is the most excellent; by it, the soul is made beautiful with the presence of the Holy Spirit and the adornments He confers: justice, prudence, fortitude, temperance, love of the good, and modesty. No color has ever been seen as beautiful as these. Afterwards they may cultivate bodily beauty: 'symmetry of limbs and members, and a good complexion.' The adornment of good health also deserves mention in this category, for it is by health that an artificially produced image is transformed into reality according to the design planned by God. Self-control in drinking and moderation in eating are natural means of producing beauty, for they not only preserve the body's health, but also heighten beauty. A fiery substance generates a gleam and sparkle; moisture, brightness, and pleasantness; a dry substance begets courage and steadfastness; and a substance formed of air gives freshness and poise. It is with all these that harmonious and beautiful image of the Word is adorned. Beauty is the noble flower of health. The one is caused within the body; the other, beauty, blossoming exteriorly, produces the good complexion that may be seen.
(65) Courses of action that exercise the body are the most effective in maintaining beauty and health, and produce a beauty that is lasting and true, because heat draws out all moisture and coldness of breath. In the process of drawing, the heat slowly turns the substance of food into vapor, because it warms it, and so carries the food throughout the 13 Cf. Plotinus, De pulchritudine 1.
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body; the more the moisture, the more the heat. Food is used up in this way; if the body remains inactive, what is eaten is not absorbed into it, but is only passed off, like bread from a cold oven that is drawn out either entire, or with scrapings left in the bottom. No wonder, then, that for those who are excessive in their voidings, urine and offal are abundant, and other excrements, also; this applies to perspiration, too, because here, too, the food has not been digested by the body, but is passed off as a secretion. (66) Lusts are aroused when the excrement gathers about the organ of generation, and therefore the excess must be dissolved and absorbed by digestion. This is the way beauty will come to blossom.
It is absurd for those who have been made to the image and likeness of God to adopt some unnatural means of ornamentation, disfiguring the pattern by which they have been created, and preferring the cleverness of men to that of their divine
Creator. The Educator bids women approach 'in decent dress, adorning themselves with modesty and dignity,'** 'being subject to their husbands, so that even if any husband does not believe the word, they may without word be won through the behavior of their wives, observing reverently your chaste behavior. Let not theirs be the outward adornment of braiding the hair or of wearing gold, or of putting on robes, but let it be the inner life of the heart, in the imperishableness of a quiet and gentle spirit, which is of great price in the sight of God.'® (67) It is the work a woman performs with her own hands that creates true beauty. It exercises her body and at the same time adorns her, not with some ornament made by others, inelegant, undignified, and gaudy, but something 14 1 Tim. 2.9. lool Peta3.0=4,
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labored over and woven by the modest woman herself with her own hands at the time she needed it. In fact, it is never right for women who live in obedience to God to go about attired with articles bought at the market, but only with the products of her own hands in her house. It is a heart-warming sight to see a woman clothe herself and her husband with the garments she herself has made; everyone takes pleasure in such a sight: her children, in their mother; the husband, in his wife; herself, in her handiwork; and everyone, in God. In a word, 'a treasury of virtue is the brave woman,**® who 'hath not eaten her bread hesitatingly, and the laws of mercy are on her tongue,' who 'hath opened her mouth wisely and justly,' whose 'children rising up have called her blessed,' as the Holy Spirit says through Solomon, 'and her husband has praised her. For a pious woman is praised, let her praise the fear of the Lord,' and again, 'a courageous wife is the crown of her husband.'?® (68) The posture and look and gait and speech must also be reformed, as far as possible. Not as some do, however, who imitate the actions of the comedy, copying the swaying motions of the dancers, and in company act as if they were on the stage, looking about languidly, with the same sort of dainty gestures, supple bearing, and artificial inflections, assumed as an inducement to pleasure. "The lips of a harlot drip with honey, who, speaking to please, puts oil on thy throat, but later, you will find her more bitter than gall and more sharp than a two-edged sword. The feet of a foolish woman lead those who use her with death into hell.'?®
16 Alexandros, Frag. 5, CAF Ill 373.
17 Cf. Prov. 31.27,26,28 (In Septuagint, =f 29.45 ,43,46) .
18 Prov. 12.4 (Septuagint) .
19 Prov. 5.3-5 (Septuagint) .
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A harlot overcame the noble Sampson, and another woman, become his wife, cut off his hair.*" Joseph, however, was not deceived by any woman, but overcame the Egyptian; then chastity put into chains showed itself more admirable than licentiousness in all its freedom."* (69) The verse may express it very well: 'I do not understand at all how to whisper, nor how to walk about effeminately with my head to one side, as I see many others do, panderers there in the city and smooth-skinned fellows.'*? We must entirely avoid all effeminate motions and all softness and daintiness. Daintiness of bearing in a man as he walks and, in the words of Anacreon,
'walking with a sway,'* are positively indecent; at least it seems that way to me. The comedy speaks of the 'time to abandon all traces of harlotry and lust.'** "The steps of harlotry do not bear directly toward the truth, for it does not walk by the path of life, and its steps are dangerous and unaccountable.'
We should also be particularly careful of our eyes, for it is better to slip with the feet than with the eyes. (70) The Lord offers a remedy for this weakness, indeed, with curt words:
'If thy eye scandalize thee, cut in out,® thereby tearing lust up by the roots. Melting glances, and sly looks out of the corner of the eye, which is what is also called winking, are nothing more than adultery with the eyes, since lust operates at a distance through them. The sight sins before the rest of the body does. 'The eye, seeing beautiful things, gladdens the heart,' that is, when it knows how to 20 Cf. Judges 16.1; 19.
21 Cf. Gen. 39.12.
22 Adesp. 339, CAF III 470.
23 Anacreon, Frag. 168.
24 Adesp. 622, CAF III 520.
25 Cf. Prov.
5.5,6 (Septuagint) .
26 Matt. 5.29.
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see what is right it gives joy, 'but he that winketh with the eye deceitfully, shall cause men sorrow." The effeminate
Sardanapalus, king of the Assyrians, is pictured to us as such a man, lolling on his couch, smoothing down his purple dress, and showing the whites of his eyes."® Women who practise such things put themselves in danger of falling into prostitution, just by their appearances. "The eye is the lamp of the body,''® Scripture says, because what is inside is illuminated and made visible by the light that shines in through it. 'But the fornication of a woman [is] in the haughtiness of her eyes.'*® (71) 'Put to death your members that are on the earth. Fornication, uncleanness, passion, evil lust, and avarice, which is the worship of idols, through which comes the anger of God,'** cries out the Apostle. Yet we excite our passions and are not ashamed. Some women amble along nibbling on mastich, and grin in a silly way at everyone they pass. Others, scratching their heads with their brooches as if they had no fingers, play the coquet, taking care, incidentally, that the brooches be made of tortoise-shell, or ivory, or part of some other dead animal.
Still others smear their faces over, as if the skin were broken out, daubing it with various tints of preparations to create a pleasing effect upon those who see them. Scripture declares by the lips of Solomon that she is a 'foolish and bold woman who does not know shame. She sat at the door of her house upon a seat, loudly calling'—that is, saying by her mode of dress and whole manner of living—'to the passers-by on the road, who continue straight on their road: Who of you is
27 Prov. 15.30.
28 Cf. Plutarch, Moralia 336C.
29 Matt. 6.22.
30 Eccli. 26.12.
31 Cf. Col. 3.5.6.
CLEMENT OF ALEXANDRIA
the most foolish? Turn to me. To those lacking understanding, she calls out saying: Taste the pleasantness of hidden bread, and sweet stolen waters.'*? 'By 'stolen waters' it means the pleasures of sex. (72) Even the Boeotian Pindar bears us out in this interpretation with his remark: "The delight of love is a sweet thing that is stolen.'** 'But,' the Educator continues,
'the wretched man does not realize that the earth-born are destroyed with her, and go down with her to the pit of Hades.
But turn away quickly, do not delay in the place. Do not set your eyes upon her. For thus shall you walk on the water belonging to someone else and pass by Acheron."** It is for this reason that the Lord tells us through Isaias:
'Instead of which, the daughters of Sion walk with proud carriage of their head, and with winkings of their eyes, and as they walk, trail their cloaks and do a kind of dance; the Lord also will humble the daughters of Sion, and strip their comeliness from them,'*® that unattractive attractiveness of theirs.
(73) As for me, I do not think it right that serving maids who wait at the left hand of their mistresses** or those who belong to their retinue speak or act immodestly with them; rather, they should practise real restraint in their presence.
The comic poet Philemon expresses it quite artistically: 'As I am going out, I see the pretty maid of a noble freewoman following her alone, glancing sideways at any of the people of Platea who walk alongside of her.'*7 Lack of restraint in a maid reflects upon the mistress, for to those who attempt liberties of minor consequence it affords the occasion of be32 Cf. Prov. 9.13-17 (Septuagint) .
33 Pindar, Frag. 217 (Schréder) .
34 Cf. Prov. 9.18
(Septuagint) .
35 Isa. 3.16,17 (Septuagint) .
36 Or, according to the reading of Schwartz, 'who wait on noble women.'
37 Philemon, Frag. 124 CAF II 517.
CHRIST THE EDUCATOR
coming reckless in things of greater moment; the mistress, indeed, though conscious of the immodesty of her maid, evidently does not condemn it. When one shows no indignation at those who are dissolute, she gives proof that her own mind is sinfully attracted to the same thing. 'As the mistress, so the whelp,' the proverb-makers say.*®
There is something else we must carefully guard against: walking like a man in a frenzy; rather, we should cultivate a gait that is dignified and leisurely, yet not dilly-dallying. We should not sway from side to side, either, as we walk, or roll our eyes about, staring at everyone we meet to see if they turn to look at us, for all the world as if we were on the stage parading about grandiosely and pointing with our finger.
Neither should we have our servants push us uphill and then down again, as we see the more delicate do, who, although seemingly robust, lose their manliness through such physical softness. No traces of softness should be visible in the face of a good man, or for that matter, in any other part of his his body, (74) so that there will be no unbecoming effeminacy either in his movements or in his posture.
A man who enjoys good health should never make use of his servants as though they were beasts of burden. Certainly it was to the servants of such a master that the command is given: 'Be subject to your masters in all fear, not only to the good and moderate, but also to the severe,'** as St. Peter says. Impartiality and patience and kindness are very appropriate qualities for a master to possess. 'Finally, be all like-minded, compassionate, lovers of the brethren, merciful, humble, and so on, 'that you might inherit a blessing.'*° 38 Cf. Plato, Republic VIII 563C.
39 Te Pet, 2.18; 20 le Petees.5,9-
CLEMENT OF ALEXANDRIA
Zeno of Citium has left a beautiful and admirable description, I believe, of a young man, chiseling it out in this fashion: 'Let him be clean of face, without heavy eyebrows, with eyes neither wide open nor tightly shut, his chin not thrust forward, the limbs of his body not too relaxed, yet alert like sinews, quick-witted in his reasonings, ready with a store of pertinent remarks, his appearance and gestures not a stimulant for the lustful; let modesty and manliness be his glory; let the languor associated with the perfume shop and the goldsmithy and wool shop have no place in him, nor that derived from any other shop, where men pass the day, decked out garishly like women who sit waiting in a brothel.'** (75)
The men should not while away their time in barber shops or taverns, either, gossiping and indulging in small talk, and they must positively stop chasing the women who pass by.
Some never leave off slander just to get a laugh. Even more, they must refrain from dice-playing, and from habitual gambling with dice, a thing they love to engage in. Such pastimes indicate an unbridled tendency to self-indulgence in those who so waste their time. Idleness is responsible; one is then excessively fond of frivolities beyond the bounds of truth. Besides, it is not possible to indulge in such lightheartedness without harm. The way a man chooses to live is a good indication of the disposition of his mind. Furthermore, it seems to me that only association with good men is of any benefit. For that reason, the all-wise Educator, by the lips of Moses, compared association with corrupt men to living with swine, when He forbade the ancient people to partake of swine.*" He made it plain in those words that they who invoke God should not seek the company of the unclean who,
41 Zeno, Frag. 174 (Pearson) .
42 Cf. Lev. 11.7; Ep. of Barn. 10.3.
CHRIST THE EDUCATOR
pawl like swine, revel in bodily pleasures and filthy habits of life and impure delights, itching for evil-minded pleasures of sex.
He adds, too, that they are not to eat 'kite nor mastophage nor eagle,** meaning: "Thou shalt not go near those who make their livelihood by plundering others.' He says other similar things under some sort of allegory.
(76) With whom, then, should we live? With the just, He replies, again under a metaphor: everything 'of split hoof and chewing the cud'** is clean, because the split hoof obviously is a sign of evenly balanced justice, which chews the cud of its own food of justice, the word, which enters from without through instruction, and, once within, is recalled as if from the stomach of the mind for the musings of reason. The just man chews the cud of spiritual nourishment, because he holds the Word in his mouth; and justice undoubtedly divides the hoof, in that it both sanctifies in this life and prepares us as well for the life to come.*°
As for the theater, the Educator, guide of little ones, certainly does not lead us there; one could—not unreasonably— call the stadium and theater 'seats of pestilence.' The gathering in such a place is indeed wicked, and, as it were, set up against the just; therefore, attendance at it is cursed. Those assemblies are filled with much disorder and sin; in fact, the very excuse for the gathering together occasions disorderly behavior, in that men and women meet promiscuously just to look at one another. (77) In that fact the gathering already proves the falseness of its pretenses. Desires are enkindled by the licence of the eyes, and, when the eyes grow accustomed to gazing on the neighbor without inhibition at 48 Cf. Lev. 11.13,14; Ep. of Barn. 104.
44 Cf. Lev. 11.3; Ep. of Barn.
10.11.
45 Cf. Ep. of Barn. 10.11.
CLEMENT OF ALEXANDRIA
such a time of idleness, the passion of lust is quickly aroused.
Leave the theater alone, then, and recitals, full of coarse jokes and of gossip. What disgusting deed is not depicted in the theater? What shameless talk do the comedians not speak out? Those who enjoy the lewdness represented on the stage will surely reproduce such images of lewdness in their homes; on the other hand, those who are impervious to and unaffected by them would never be attracted by such wild pleasures. Even if people say they attend the theater only for entertainment and amusement, I should still say the cities in which such pastimes are so much sought after are not chaste.
Vying for a reputation with an intensity even to the point of death, is no longer a pastime, any more than aimless bustling or unreasoning love of honor; neither are foolish lavishness of money or attendance at these games entertainment. Lightheartedness must never be bought by a feverish searching for frivolities. (78) No one in his right senses would even prefer what is more entertaining to what is worth while.
But, someone may say, we are not all philosophers.
But do not all of us desire life?
What do you mean?
Where is your faith? How do you love God and neighbor, if you do not love wisdom? How can you love yourself, if you do not love life?
I have not learned letters, he may answer.
But, even if you have not learned to read, hearing is inexcusable, as if it, too, needed to be taught.*® Faith is not the possession of the wise according to this world, but of the wise according to God. That is taught without letters, and its textbook both for the unlearned and the divine is called charity, a book that is spiritual. Because it is possible
46 Cf. Rom. 10.17; John 6.45.
CHRIST THE EDUCATOR
to hear divine wisdom, because it is possible to live, it is not impossible to conduct the affairs of the world in a fitting way in keeping with the laws of God.
Then, when buying or selling, let no one name two prices for the things he is purchasing or selling, but speak plainly and honestly. If he lose on something, he will at least gain in truth, and be the richer by an upright disposition. (79) There should not be any intensive advertising of, or any oath about what is being sold (nor should there be any oaths about other things). Let the merchants and hucksters reason in this way: "Thou shalt not take the name of the Lord in vain; for the Lord will not cleanse him who takes His name in vain.'*"
Those who offend in this matter, the lovers of silver, liars, pretenders, those who haggle with truth, are excluded by the Lord from His Father's house, for He did not want the holy house of God to be a home of dishonest barter or words or of goods on sale.*8 Further, the man and woman each must come to the church dressed becomingly, with an unaffected walk, respecting silence, possessing 'charity unfeigned,'** pure of body and pure in heart, prepared to offer worship to God. Let the woman observe this further practise: except when she is home, she should be completely veiled, for her appearance will be dignified only when she cannot be seen. She will never fall into sin if she always keeps modesty before her eyes, and retain her veil, nor will she lure others into an occasion of sin by baring her face. This is what the Word demands, since it is proper for her to pray covered. 'They say that the wife of Aeneas, in an outburst of propriety, did not remove
47 Exod. 20.7 y 48° C£) Matt.
21.12:
49 Cf. Rom. 12.9.
CLEMENT OF ALEXANDRIA
her veil even when Troy was captured, although she was greatly afraid, but remained covered as she fled from the conflagration.*® (80) They who have been consecrated to Christ ought to have such an appearance and behavior throughout their whole lives that they will conduct themselves in a dignified way when in church, and really be, not just seem to be, meek, devout and charitable. As it is, I do not see them adapting themselves to the place either in their bearing or in their manners, like the octopus which is said to change its color according to the rocks in which it dwells. They do this,
I know: they shed the inspiration gathered from their attendance [at church] on their departure from it and adapt themselves to the people with whom they live. Rather, in doffing what was only an assumed pretense of gravity, they prove the sort they have been all along, but secretly. After paying homage to the word of God, they leave inside what they have heard; once outside, they roam about with the ungodly, taking their fill of erotic pieces played on or sung to the accompaniment of the lyre, dancing and drinking and trifling in every way. Those who now sing and join in the refrains of such pieces are the same men who but a while before were chanting the praises of immortality; now they impiously intone that monotonous refrain to the end: 'Let us eat and drink, for tomorrow we die.'*? (81) But they are, in fact, dead, not tomorrow, but already, dead to God, themselves burying their own dead,°* that is, burying themselves in the earth, for their own death.
The Apostle rebukes them very sternly:
'Do not err; neither fornicators nor effeminates nor sodomites nor thieves 50 Reference unknown.
SINGE 1+ Gorielo32s 52 Cf. Matt. 8.22.
CHRIST THE EDUCATOR
nor the covetous, nor drunkards, nor the evil-tongued,' and all the others he includes with them, 'shall inherit the kingdom of God.'** But, if we have been called to the kingdom of God, let us live worthy of that kingdom by loving God and our neighbor. Love is judged not by a kiss, but by good will. 'There are some who make the assembly resound with nothing but their kisses while there is no love in their hearts.
We should realize that the unrestrained use of the kiss has brought it under grave suspicion and slander. It should be thought of in a mystical sense (the Apostle speaks of it as holy**). Let us, instead, taste the kingdom with a mouth that is chaste and self-controlled, and practise good will in heart, for this is the way a chaste character is developed.
There is another kiss that is unholy and full of poison, under the guise of holiness. Do you not realize that just as a poisonous spider touches a man only with its mouth, yet inflicts pain, so the kiss often injects the poison of lust? (82) It is clear to us that the kiss is not charity, 'for charity is of God.' 'This is the love of God,' St. John tells us, 'that we keep the commandments, not that we fondle one another with a kiss. 'And the commandments are not heavy.'** Caresses, indeed, expressing the foolish passion of lovers out on a street, indifferent to the gazing of strangers, manifest not the least sign of charity. For, if it is right to 'pray to God' secretly, 'in the chamber,'®*' it would follow that we should also show our love for our neighbor, whom we are commanded to love after God,°® secretly, as if to God, interiorly
53 1 Cor, 15.32.
54 Cf. Rom. 16.16; 1 Cor.
16.20.
55 1 John 4.7.
56 1 John 5.3.
57 Cf. Matt. 6.6.
58 Cf. Matt. 22.39.
CLEMENT OF ALEXANDRIA
redeeming the time.*® In the light of the saying that we are 'the salt of the earth,'®® it is said: 'He who blesses his friend with a loud voice in the morning, shall be like to him that curseth.'®?
Above everything else, it is necessary to avoid staring at women.
It is possible to sin, not only by touching them, but even by looking at them, and one under the guidance of the Educator should flee from sin promptly. (83) "Let thy eyes look straight on, and let thy eyelids nod at just things.'*"
Is is not impossible for one who keeps staring to continue steadfast? No, we must guard ourselves against a fall. One who indulges in looks can fall, but there is no way for one who does not look to become aroused. It is not enough for one who is self-controlled to keep free of guilt; we must also try to keep far from blame, and eliminate every cause for suspicion in any part of holiness, that we may be not only faithful, but also show ourselves trustworthy. We must be careful in this matter, as the Apostle says, 'lest anyone should slander us. For we take forethought for what is honorable, not only before God, but also in the sight of men.** "Turn away thy eye from a beautiful woman, and gaze not upon another's beauty,' Scripture says.®°* And if you want to know the reason, look for it in yourself: 'For many have perished by the beauty of a woman, and hereby lust is enkindled as a fire.'*® A friendship that starts in fire— what is called passion—is unquenchable in its sinfulness, because it leads back to fire.
59 Cf. Eph. 5.16; Col. 4.5.
60 Matt. 5.13.
61 Prov. 27.14.
62 Cf. Prov. 4.25
(Septuagint) .
63 2 Cor. 8.20,21.
64 Eccli. 9.8.
65 Eccli. 9.9.
CHRIST THE EDUCATOR
Chapter 12 (84) For my part, I would advise husbands never to manifest their affection for their wives at home when slaves are present. Aristotle does not permit them ever to laugh with slaves,' and certainly much less to openly show love for their wives in their presence. It is better to practise reserve at home beginning with the first day of marriage. A chaste union redolent of pure delight is a wonderful thing. Indeed, the tragedian says, in his striking way: 'How strange, indeed,
O woman, that among men, not gold, not tyranny, not greed for wealth holds pleasures so excellent as the wholesome mind of a good man and of a pious woman, when they are filled with upright thoughts." These are the suggestions of justice, and must not be rejected, for they are expressed even by those skilled in worldly wisdom.
(85) Therefore, realizing 'the work of each, behave yourselves with fear in the time of your sojourning, knowing that you were redeemed from the vain manner of life handed down from your fathers, not with perishable things, with silver or gold, but with the precious blood of Christ, as of a lamb without blemish and without spot.'* 'For sufficient is the time past,' Peter continues, 'for those to have accomplished the desire of the pagans, walking as they did, in dissipation, lusts, drunkenness, revellings, carousings and unlawful worship of idols.'* We have the Cross of the Lord as our boundary line, and by it we are fenced around and shut off from our former sins. Let us be born again, then, and be nailed to the Cross
1 Frag 138, in V. Rose, Aristotelis Fragmenta (Leipzig 1886) .
2 Apollonides, Frag. 1 TGF II 825.
SelePete LU 7-19:
] AniePet. 4:3.
CLEMENT OF ALEXANDRIA
in truth;® let us return to our senses and be sanctified, 'for the eyes of the Lord are upon the just, and His ears unto their prayers; but the face of the Lord is against those who do evil. And who is there to harm you, if you are zealous for what is good?'® Good order is the perfect way of life, for it is entirely well behaved, is a quality that establishes constancy, fulfills virtuously in deed the things imposed on it, one after the other, and is unsurpassed in virtue.
(86) Now, the Educator says, if I have proposed these things harshly when I administered healing correction, consider them said by Me, since 'he who corrects freely makes peace,' and as for you, if you listen to them, you will be saved, but if you do not attend to what has been said, I have no further interest. Yet I am interested inasmuch as 'He prefers the conversion of sinners rather than their death.'® 'If you hearken to Me, you shall eat the good things of the land,' the Educator says at another time, meaning by 'the good things of the land' things that are dear to men: beauty, wealth, health, strength, and food. The good things, however, are really the things 'which ear has-not heard nor has it ever entered into the heart,'*® the things that are really good and laid up in store for us, in our relation with Him who is truly
King. It is He who is the Giver and Preserver of good things.
He names the things of this life, however, by that same common name, because, as the Educator and Guide of little ones, the Word leads man from things seen to the spiritual, in His own divine way.
5 Cf. Rom. 6.6.
Gul Pete Shar sacas 0; 7 Prov. 10.10 Peete 8 Cf. Ezech.
18.2
9 Isa. 1.19.
10 1 Cor, 2.9.
CHRIST THE EDUCATOR
(87) The things we should be on our guard against at home, and how we are to preserve our lives upright, the Educator has shown us in abundant detail. The things that are dear to Him to discourse about along the way until He lead us to the Teacher, these, too, He has suggested and proposed by way of a general summary right in the Scriptures; He gives
His commands plainly, adapting them to the time of guidance, but entrusting the interpretation of them to the Teacher.
The purpose of His rule is to eliminate fear and free the will for its act of faith. Hear, He says, O child so well trained by the Educator, the articles of salvation:
I will reveal to you the way of life I want from you, and I will impose the precious commands by which you will gain salvation. Turn away from the paths of error, 'for the Lord knows the way of the just, and the way of the impious shall perish.'** Follow, then, the good road which I shall lead you by, O little one!
Lend an attentive ear to Me and hear: 'And I will give you hidden treasures, concealed, unseen'? by the Gentiles, but visible to you, 'never-failing treasures,' which the Apostle marveled at when he said: 'O the depth of the riches and of the wisdom!'!* The treasures offered by the one God are manifold, some revealed in the Law, others through the Prophets, and others directly by God Himself. There is still another in tune with the sevenfold gift of the Spirit.1° The Lord is one, and in all these things is therefore one and the same Educator.
(88) There is also the counsel that sums up everything, TIE Sea.
12 Isa. 45.3 (Septuagint) .
13 Cé. Luke 12.33.
14 Rom. 11.33.
15 Literally té@ heptddi. The Scholion understands it, however, of the seven gifts of the Spirit. Cf. A. de Barre, 'Clément d'Alexandrie,, DTC cols. 159-160.
CLEMENT OF ALEXANDRIA
advice that leads to life and embraces everything:
'As you wish that men do to you, do you to them."® All the commandments may be summed up in these two, as the Lord
Himself said: 'Thou shalt love the Lord Thy God with thy whole heart and with the whole soul and with thy whole strength; and thy neighbor as thyself.*7 Then He adds: 'On these two the whole Law and the Prophets depends.' In fact, even to the man who asked Him: 'What shall I do to obtain eternal life?? He replied: 'You know the commandments,' and when the man assented, He continued:
"Do this and you will be saved.'** Still, we must offer the Educator's loving kindness as inspiring separate and saving commandments, that through such a generously bestowed dispensation we might have an easier grasp of the Scriptures and of salvation.
(89) We have the Decalogue of Moses, proposed in a simple and unified elementary form, outlining a_ healing denunciation of sins: "Thou shalt not commit adultery; thou shalt not worship idols; thou shalt not corrupt boys; thou shalt not steal; thou shalt not bear false witness; honor thy father and mother,'*® and so on. We must be careful in these matters, and in whatever impiety the other commandments proscribe in the Bible. He directs, through Isaias:
'Wash yourselves, be clean, take away the evil from your souls from before My eyes. Learn to do well, seek judgment, relieve the oppressed, judge for the fatherless, defend the widow. And then come, and accuse Me, says the Lord.'"°
16 Luke 6.31.
17 Matt. 22.40.
18 Cf. Matt. 19.16-19.
19 Cf. Exod. 20.12-15; Ep. of Barn. 19.4, 20 Isa. 1.16-18.
CHRIST THE EDUCATOR
We can discover many counsels about other things, also, as about prayer, for example: 'Good works are a prayer acceptable to the Lord,'*' Scripture says. The way to pray is prescribed:
'If you see one naked, cover him, and do not look away from the members of thy seed. Then shall thy light break forth as the morning, and thy garments shall speedily rise, and thy justice shall go before thy face, and the glory of God shall encircle thee.'*? What is the fruit of this sort of prayer? "Then shalt thou call, and the Lord shall hear thee; while you are yet speaking, He will say: Behold, here I am.'"* (90) He speaks of fasting: 'Why do you fast to Me? says the Lord. I have not chosen such a fast, for a man to humble his soul even for a day. Do not wind your neck about like a circle, and spread sack-cloth and ashes, nor call this an acceptable fast.'** What does fasting mean, then?
It is said: "Behold, this is the fast that I have chosen, says the Lord. Loose the whole band of wickedness, loose the knots of enduring contracts, release those that are broken with forgiveness, and break asunder every unjust bond. Deal thy bread to the hungry, and bring the harborless needy into thy house; if thou see one naked, cover him.'"
Then of sacrifice: 'Why [do you offer] Me the multitude _of your victims? saith the Lord. I am full of the holocausts of rams, and the fat of sheep, and blood of bulls and goats
I do not desire, not even if you come to appear before Me.
For who required these things at your hands? If you bear the finest flour, it is in vain. Sacrifices are an abomination to 21 Cf. Prov. 15.8.
22 Cf. Isa. 58.7,8 (Septuagint) .
23 Isa. 58.9; cf. Ep. of Barn. 3.3-5.
24 Cf. Isa. 58.4,5 (Septuagint) .
25 Isa. 58.6,7.
CLEMENT OF ALEXANDRIA
Me. Your new moons and sabbaths I will not abide.'** How shall I make sacrifice to the Lord, then? 'A sacrifice to the Lord,' it answers, 'is a contrite spirit.' How shall I pay homage with libations, or anoint with myrrh? Or what shall
I sacrifice to the Lord? 'An odor of sweet-fragance to God is a heart honoring Him who made it.'** This is garlands and sacrifices and aroma and flowers in God's sight.
(91) Again, about patience with the evil: 'If thy brother sin, rebuke him; and if he repent, forgive him. And if seven times in the day he sin against thee, and seven times in the day turn back to thee saying: I repent, forgive him.'** He commands soldiers, through John, to be satisfied with their pay and nothing besides; publicans, to exact nothing more than had been imposed by tax;*° to the judge, He says: "Do not accept persons in judgment; for gifts blind the eyes of those who see, and change just words,** 'Relieve the oppressed'
;*? and to those who do housekeeping:
'Substance got in haste illegally shall be diminished.'** About love, He says:
'Charity covereth a multitude of sins.'** Of the state: 'Render to Caesar the things that are
Caesar's, and unto God, the things that are God's.'*® Concerning oaths and revenge: 'I did not command your fathers as they journeyed out of the land of Egypt to offer to Me holocausts and sacrifices. But this thing I commanded them:
Let none of you imagine evil in your hearts against his friend, 26 Isa. 1.11-13 (Septuagint) ; cf. Ep. of Barn. 2.4.
Pies OOo:
28 Cf. Ep. of Barn. 2.10.
29 Luke 17.3,4.
30 Luke 3.12-14.
31 Cf. Deut. 16.19.
32 Isa. 1.17.
33 Cf. Prov. 13.11
(Septuagint) .
34 1 Pet. 4.8.
35 Matt. 22.21.
CHRIST THE EDUCATOR
and love not a false oath.'** (92) He threatens liars and the proud, saying somewhere to the one:
'Woe to those who say sweet is bitter and bitter is sweet," and to the other:
'Woe to you who are wise in your own eyes and prudent before them, **' 'he who humbles himself shall be exalted and he who exalts himself shall be humbled.'** He calls the merciful blessed: 'because they shall obtain mercy,'*® while Wisdom calls anger miserable, 'because indeed it will destroy even the prudent.'*? He had already ordered us to love our enemies and to bless those who curse us, and to pray for those who calumniate us,*? "To him who strikes thee on one cheek,' He says, 'offer the other also, and if anyone take away thy cloak, do not forbid him also thy robe.'*? Of faith, He says:
'All things whatever you ask for in prayer, believing, you shall receive'
;** 'to the unbelieving, nothing is worth believing in,' adds Pindar.*® We must treat servants as we do ourselves, for they are men even as we are. 'God is the same to all, free or slave, if you consider.'*® (93) We ought not to inflict torture on servants who do wrong, but only chastise them:
'He who spares his rod hates his son.'*" Again, He excoriates vainglory:
'Woe to you, Pharisees, because you love the front seats in the synagogues and greetings in the market-place.'** He
36 Jer. 7.22; Zach. 8.17.
37 Isa. 5.20.
38 Cf. Isa. 5.21.
39 Luke 14.11.
40 Matt. 5.7.
41 Cf. Prov. 15.1
(Septuagint) .
42 Cf. Luke 6.27,28.
43 Cf. Luke 6.29.
44 Matt. 21.22.
45 Pindar, Frag. 233 (Schroder) .
46 Possibly Menander; cf. Bywater, Journal of Philology 10 (1881) 68.
47 Cf. Prov.
13.24.
48 Luke 11.43.
CLEMENT OF ALEXANDRIA
takes delight in the conversion of sinners,** for He desires the conversion which follows their sins. Surely, He Himself is the only sinless one. 'To sin is natural and common to all, but to repent of sin is not the deed of an ordinary man, but of one who is unusual."*® Concerning almsgiving, He says:
'Come to Me, all ye blessed, take possession of the kingdom prepared for you from the foundation of the world; for I was hungry, and you gave Me to eat; I was thirsty, and you gave Me to drink; I was a stranger, and you gave Me shelter; naked, and you covered Me; sick, and you visited
Me, in prison, and you came to Me.'°? And when did we do any of these things for the Lord? The Educator says it is a good deed, and in His charity considers the good deed done to a brother as done to Himself: 'As long as you did it to these little ones, you did it for Me.' Such as they shall come into eternal life.
(94) These are the laws of reason, words that impart inspiration, written by the hand of the Lord, not on tablets of stone, but inscribed in the hearts of men,°* provided only that those hearts are not attached to corruption. Therefore, the tablets of the hard of heart have been broken, that the faith of little ones might be formed in impressionable minds. Both laws served the Word as means of educating mankind, the one through Moses, the other through the Apostles. But, what a means of education is the one given through the Apostles!
It seems necessary to me that this sort of education be thoroughly described; rather, the Educator Himself says so, as far as I recall. It is His counsels that I am explaining in 49 Cf. Ezech. 18.23.
50 Menander, Frag. 993 CAF III 251.
51 Cf. Matt, 25.37-46.
52 Cf. Matt. 25.40.
53) Gh2 Gore 3:3:
CHRIST THE EDUCATOR
pal their implications: 'Putting away all lying, speak truth, each one with his neighbor, because we are members of one another.
. Do not let the sun go down upon your anger, do not give place to the devil. He who was wont to steal, let him steal no longer; but rather let him labor, working with his hands at what is good, that he may have something to share with him who suffers need.
. Let all bitterness, and wrath and indignation and clamor, and reviling, be removed from you, along with all malice. Be kind to one another, merciful, generously forgiving one another, as God in Christ has generously forgiven you. Be you therefore prudent and imitators of God, as very dear children, and walk in love as Christ also loved us.'** 'Let wives be subject to their own husbands, as to the Lord .
. and let husbands love their wives, just as Christ loved the Church.'*? (95) Let them, then, love one another, they who are joined together, 'as they love their own bodies.'*®
'Children, obey your parents.
. And you, fathers, do not provoke your children to anger, but rear them in the discipline and admonition of the Lord. Slaves, obey your masters according to the flesh with fear and trembling, in the sincerity of your heart, as you would Christ .
. giving your service from your heart with good will. And you, masters, act well toward your servants, and give up threatening, knowing that their Lord who is also your Lord is in heaven, and that [with Him] there is no respect of persons.'*'
'If we live by the Spirit, by the Spirit let us also walk. Let us not become desirous of vainglory, provoking one another,
54 Eph. 4.25-5.2.
55 Eph. 5.22.25.
56 Eph. 5.28.
57 Eph. 6.1,4,5,7,9.
pal (Ps
CLEMENT OF ALEXANDRIA
envying one another. Bear one another's burdens, and so you will fulfill the law of Christ.
. Be not deceived, God is not mocked.
. And in doing good let us not grow tired; for in due time we shall reap, if we do not relax.''* 'Be at peace among yourselves. And we exhort you, brethren, reprove the irregular, comfort the fainthearted, support the weak, be patient toward all men. See that no one renders evil for evil to any man. ... Do not extinguish the Spirit, do not despise prophecies, but test all things, hold fast that which is good.
Keep yourselves from every kind of evil.'*® 'Be assiduous in prayer, being wakeful therein with thanksgiving. Walk in wisdom as regards outsiders, making the most of your time. Let your speech, while always attractive, be seasoned with salt, that you may know how you ought to answer each one.'*'
(96) 'Be nourished by the words of faith.
. Train thyself in godliness. For bodily training is profitable for little, but godliness is profitable in all respects, since it has the promise of the present life as well as of that which is to come.'** 'When they have masters who are believers, let them not despise them, because they are brethren, but let them serve them all the more, because they are believers.'®? 'Let him who gives, be in simplicity, he who presides, with carefulness, he who shows mercy, with cheerfulness. Let love be without pretense. Hate what is evil, hold to what is good. Love one another with fraternal charity, anticipating one another with honor. Be not slothful in zeal, but be fervent in spirit, serving the Lord, rejoicing in hope. Be patient in tribulation, per58 Gal. 5.25,26-6.2,7,9.
59 1 Thess. 5.13-15,20-22.
60 Col. 4.2,5,6.
61 1 Tim. 4.6-8.
62 i Tim, 62
CHRIST THE EDUCATOR
severing in prayer .
. practising hospitality, share the needs of the saints.'** (97) These few precepts the Educator has selected by way of illustration from the Scriptures out of many, and proposed to His children. By them He uproots evil completely and imposes a limit upon injustice. Innumerable counsels relating to particular individuals have been written in these holy books, some to priests, some to bishops and deacons, others to widows (about whom there should be occasion to speak in another place). There are many things, too, spoken in enigma, and many things by way of parables that benefit those who chance upon them. But, the Educator insists, My function is no longer to teach these things; now we need the Teacher to explain these holy words, to whom we should go. Therefore, it is time for Me to lay aside leading you as Educator, and for you to hearken to the Teacher. (98) After we have been trained by a sound education, He will take us and teach us the word of God.** The Church is the school, and the Bridegroom is the one only Teacher; His noble desire, as of a noble father, is excellent wisdom, the holiness of knowledge.
'And He Himself,' as John says, 'is a propitiation for our sins, He who heals both our souls and our bodies, the eternal
Man, Jesus, 'and not for our sins only, but also for those of the whole world. And by this we can be sure that we know
Him, if we keep His commandments. He who says: I know Him, and does not keep His commandments, is a liar, and the truth is not in him. But he who keeps His word, in him the love of God is truly perfected. By this we know that we are in Him. He who says that he abides in Him, ought himself also to walk just as He walked.'®°
Y 63 Rom. 12.8-13.
64 /dgia, which is used of the commands and teachings of God in both Testaments.
65 1 John 2.2-6.
CLEMENT OF ALEXANDRIA
(99) Oh, the nourishment supplied by this blessed education! Let us fill up the beautiful appearance of the Church, running to that good mother as little ones. Let us become hearers indeed of the Word, esteem the blessed dispensation by which man is educated, by which he is consecrated as the son of God, dwells in heaven although educated upon earth, and looks up to his Father there while learning from Him upon earth. The Word does all these things, and teaches all things, and uses all things to educate us. A horse is led by a bit, an ox by a yoke, a wild beast is snared by a trap, but man is reformed by the Word by whom He is tamed as though he were a wild beast, caught as though he were a fish, and restrained as if he were a bird. It is in fact He who fashions the bit for the horse, the yoke for the ox, the trap for the wild beast, the rod for the fish, the net for the bird. He dwells in the city and tills the soil; He rules and He ministers to, and engineers the whole thing. "Therein He wrought the earth, therein the heavens, therein the sea, and therein all the constellations wherewith heaven is crowned.'®® (100) Oh, the workings of God! Oh, the commands of God! This is water: let the waves toss upon it; this is fire: let it continue to rage; this is air: let it expand into the atmosphere; let the earth, too, become solid and be borne wherever I will. I desire yet to fashion man; I have the primary substance: I will dwell in this creature of Mine, and, if you recognize Me, fire will be your servant. So great is the Word, this Educator, the Creator of the world and of man, become the Educator of the world, also, in His own person.
By His command both of us are united together, awaiting His judgment. 'Wisdom does not offer to mortals a spoken
66 Iliad 18.483,485.
CHRIST THE EDUCATOR
word that is hidden; it will be the word,®' as Bacchylides says. But, 'shine, as Paul says, 'as blameless and guileless children of God without blemish in the midst of a depraved and perverse generation as stars in the world.'*
(101) Let us, then, make our prayer to the Word, the last thing remaining in our panegyric of the Word:
O Educator, be gracious to Thy children, O Educator, Father, Guide of Israel, Son and Father, both one, Lord.
Give to us, who follow Thy command, to fulfill the likeness of Thy image, and to see, according to our strength, the God who is both a good God and a Judge who is not harsh.
Do Thou Thyself bestow all things on us who dwell in Thy peace, who have been placed in Thy city, who sail the sea of sin unruffled, that we may be made tranquil and supported by the Holy Spirit, the unutterable Wisdom, by night and day, unto the perfect day, to sing eternal thanksgiving to the one only Father and Son, Son and Father, Educator and Teacher with the Holy Spirit. All things are for the One, in whom are all things, through whom, being the One, are all things,** through whom eternity is, of whom all men are members, to whom is glory, and the ages, whose are all things in their goodness; all things, in their beauty; all things, in their wisdom; all things, in their justice. To Him be glory now and forever. Amen.
Since the Master Himself, in establishing us as His Church, has taken charge of us as Teacher and all-governing
Word, it would be well for us, having reached this point, to offer to the Lord, in return for His wise education, the eternal offering of holy thanksgiving.
67 Bacchylides, Frag. 29.
| 68 Cf. Phil. 2.15.
69 Cf. Col. 1.16.
CLEMENT OF ALEXANDRIA
Hymn To THE EpucaTor"
Bridle-bit of colts untamed, Thou Wing of birds not straying, Firm rudder of our ships at sea, Thou shepherd of God's regal sheep.
Thy simple children Gather round Thee; They would sing holily, They would hymn truthfully, With lips ne'er stained, To Thee, O Christ, their Guide.
O Thou King of saints, Word of Father on high, Thou Governor of all things, Ruling e'er wisely, Balm for all labors, Source of endless joy, Jesus, holy Saviour Of men who cry to Thee; Thou Shepherd, Thou Husbandman, Thou Rudder, Thou Bridle-bit, O Wing, heaven leading The flock of innocence; Fisher of men 70 This is one of the earliest recorded Greek Christian hymns. Possibly it was not composed by Clement himself, but it is added to the manuscript and certainly is Clementine in thought, if not in origin. Only a free-verse rendition has been attempted here.
CHRIST THE EDUCATOR
20 OF Drawn safely in From ocean of sin; Snaring to spotless life Fish unstained by Sea of hostile foe; O all-hallowed Shepherd, Guide us, Thy children, Guide Thy sheep safely, O King!
The footsteps of Christ Are pathway to heaven, Of ages unbounded, Everlasting Word, Light of eternity, Well-spring of Mercy, Who virtue instills In hearts offering God The gift of their reverence, O Jesus, our Christ!
Milk of the bride, Given of heaven, Pressed from sweet breasts— Gifts of Thy wisdom— These Thy little ones Draw for their nourishment; With infancy's lips Filling their souls With spiritual savor From breasts of the Word.
CLEMENT OF ALEXANDRIA
Let us all sing To Christ, our King, Songs of sweet innocence, Hymns of bright purity, Hallowed gratefulness For teachings of life; Let us praise gladsomely So mighty a Child.
Let us, born of Christ, Chant out in unison, Loud chorus of peace, We, undefiled, pure flock, To God, Lord of peace.
INDEX
INDEX Aaron, 218, 247 affability, weakness of, indiAbel, 44, 45 cated, 67 Abimelec, king, 22 Agathon, 226 n. abortion, 174 Agape, 96-99, 108, 123, 261 Abraham, 209, 234, 239, 241 age, may jest with youth, 143; Achilles, 50 needs wine as stimulant, 113, actors, lewdness of, 251, 258 114; speech proper for, 144; Adam, 186; law born of, 119; venerable, 213 sin of, 90 alabaster, sign of ostentation, admonition, defined, 68; like 123, 128 diet for sick, 69 Alcibiades, 50 adoption, of sons, conferred by alertness, weakened by sleep, God, 22, 26, 87, 236, 246
Adrastus, 50 Alexander, 50 adultery, 138, 141; condemned Alexandria, catechetical school by Plato, 170; condemned unat, ix; Church of, xiv; Clemder figure of hyena, 165; enent and, vii; corruption of, couraged by paganism, 223; xv; cultural atmosphere of, symbolized by golden ornaVill, «x; medicine at, Gout, ments, 195 spirituality of, xv advertising, excessive, condemnAlexandrios, 251 n. ed, 259 Alexis, 151 n.; 205, 206 advice, 4; defined, 79, 80; Eduallegory, viii, x, 37, 46, 146, 147, cator's, 83, 84 y 154; see symbolism Aeneas, wife of, 252 almsgiving, 270
atheists, Plato says sinners are, amethysts, 190 Anacreon, 252 anchor, figure of, permitted on
Athena, 120 Athenians, 181, 190, 194 athletes, 190; figure for Christians, 235; modesty of ancient,
autarkeia, 87 n. avarice, 197 rings, 246 angels, 161, 164, 211, 231 anger, 199, 269 animals, examples for men: in lack of vanity, 207; in restraint, 173; kinds forbidden Jews, 108, 109 anointing, of Christ, as allegory, bacchanals, 183 Bacchus, 156 Bacchylides, 83 n., 275 bakers, 221 146, 147 Antiphanes, poet, 204 Antiphanes of Delos, physician,
apathes, xvi, xvii, 5 n.
Apelles, 196 aphrodisia, etymology of, 45 n.
Aphrodite, 195 Apollonides, 263 n.
Apostles, 142, 146-148, 234, 246 apothecary, 152 appearances, as opposed to truth, 189, 190, 201, 202, 208, ball game, 240 banquets, blessing before, 132, 133; Christian behavior at, 102-105, 121, 129, 130, 140; contrasted with Agape, 9698; occasions of sin, 101 baptism, effects of, 25-28, 30, 161; by John, of Christ, 25, 26;, rites, of,.32 nz 42.n.046 n.; water of, 47 barbers, 212, 256 baths, dangers and luxury of, 209, 213 Arabs, 131, 220 Arcadians, 131 archons, 181 areté, 193 n.
Aristippus, 149, 152 Aristophanes,
n., 195, 203 225-227, 237, 238; reasons for using, 238; spiritual, 238 beards, hairs of, numbered, 215; natural adornment of men, 214, 218; not to be shaved off,
beauticians, 221 beauty, artificial, evils of, 150, 181, 194, 204, 208, 209, 216; Esther's, mystic significance n., 204 n.
Aristotle,
n., 166 n., 263 Artemis, 155 Artorius, 114 LlO isan
of, 209; is flower of health, 249; natural, and_ artificial, contrasted, 127, 181, 187, 197,
B25. 203120779208; 211, 212:
natural, desired, 207, 208, 230, 249, 264; spiritual, 186, 193; true, in God, 198, 200 beds, should be simple, 159-161 bees, harmed by oil, 150 beets, 95 behavior, at banquets, 101-105, 140-145; in drinking, 120-123; in general, 246, 251 belching, 123, 145, 162 belly-madness, 104 Bergh, T., 149 n.
Bigg, C., v Biotus, 46 n. birds, 15, 165, 166, 207, 224 bishops, 273 blackbird, 165 blame, arouses sluggish, 59, 83 Blass, F., 83 n., 226 n. blessing, before meals, 132; for 39, 44; by wine, 119; allegory of Passion and teaching, 46; allegory for promise, 37; anoints, 111; begets a new people, 40; corporeal and spiritual, 111; food of little ones, 40; forgives sins, 121, 122; garment of Word, 44; redeems mankind, 46, 263; redeems from incorruption, 111; saves souls, 16, 23; symbolizes Word, 41; is true drink, 35; is wine blessed by Redeemer,
boars, 219 body, attitude toward, 93; companion of soul, 90, 91; equipped with beauty and harmony,
8; garment of soul, 184; governed by soul, 178 103, 104, boorishness, 140-142,
bow, condemned in rings, 246 boys, beauty of, misused, 221; exercise for, 239; laughter among, causes quarrels, 136; not allowed wine, 112; older, may tease, 143; should keep silent among elders, 144; of slave dealers, 216, 217; to be excluded from banquets, 141; education through Christ, 81,
blood, allegorical use of, 16, 44; comes from food, 41; first substance of man, 38, 46; of grapes, symbol of, 111; should not be eaten, 220; turns into flesh, 45; turns into milk, 38, 42, 46 Blood, of Christ, allegorized: by to be respected as sons, 169 bread, oversifted, 95 blood of Abel, 44, 45; by , Bread of Heaven, 44 blood of grape, 111; by milk, breast, of God, in the Word, 41;
love of neighbor, 261; textbook of faith, 258; true beauty of women in pregnancy, 38, 39, 41, 232 brooch, 181 buffoonery, condemned, 134 bush, burning, 158 bustards, 224 butter, symbol of Word, 48 buying and selling, 259 Bywater, I., 269 n. for men, 201 chastisement, beneficial, 55, 56, Ts chastity, 150, 176, 184, 187, 188, 252, 263; of Penelope, 233 cheese, 107 chewing cud, metaphor of, 257 child, duties of, 271; gives name to education and culture, 17; goal and flower of marriage, calf, golden, 196, 197 calves, figures for children, 15 camels, 220; hair of, 186 Cana, miracle at, 118, 119 154, 164 childishness, bad sense, 32, 33; in attachment to gems, 190; caresses, 261 Carian melodies, 130 carnal, described, 36; those not to be avoided, 17, 19 childhood, of Christians, 3, 1214, 21, 22, 34; explained, 17, 18; objected to, 20, 24 Christ, Alpha and Omega, 35; fully purified, 35 Casey, R., xvii cat, Egyptian god, 202 catch, best, is men, 241 catechumens, 30 n. anointed, 146, 147; baptism of, 25, 26; birth of, 40, 148, 149; Bread of Heaven, 43; breast of Father's love, 41, 43; cattle, 229, 231 caution, 71 Cayré, F., vi, x Celts, 219, 222 ceraunites, 190 censure, 69 chamber-pots, 128 change, accidental, 165, 166 character, marks of poor, 141,
charcoal, as cosmetic, 205; for heat, 225 charity, acts of, 241; at banquets, ate Ganayl 18.
LOseeand Church, 11, 19, 23, 154, 156, 185, 275; Educator, xiv, 4-7, 9-11, 13, 16, 21, 30-32, 46, 5055, 59-61, 66-68, 73-82, 85-89, 105,107, Lil l22,, Ley alse, 195, 4155, 5158, 169 2974 ize, 184,196,197, 234.2450 942, 246, 252, 264; footwear of, 190; forgives, 9, 61; God and, 9, 23, 25, 50, 57, 64-66, 86, 158; Good Shepherd, 12, 17, 97, 140; covers sins, 268; inner
36, 50, 74, 75, 86; greatness in childhood, 23, 24; Healer and Physician, 4, 7, 8, 74, 85, 273; High Priest, 151; image of Father, 5, 86, 87; image for of life, xv, 84, 86, 88, 91, 93, 94, 106, 127, 128, 233 christoi, 148 n. choir, 133 Chrysippus, 169 n.
Church, assembly of Christ's children, 23; awaits resurrection, 131; behavior in, 259, 260; choir, 133; crown of, is Christ, 154; garment of, is faith, 185; good mother, 274; head of, is Christ, 156, 185, 275; holy mountain of Good Shepherd, 75; nourished by Eucharist, 37; one, 11; prefigured by Rebecca, 22, 23; salvation for men, 27; school, 273; Virgin Mother, 40; we us, 5, 26; Incarnation of, 23, 53, 191, 200, 201; Judge, 61, 76; and justice, 64-66, 78; King, 157; love of man, II, 27, 40, 41, 46, 56, 57, 76, 87, 112, 200; manner of drinking wine, 121, 122; Mediator, 200; one, 40; Only-begotten, 10; Passion of, 23, 40, 43, 45, 46, 56, 59, 76, 84, 111, 146-148, 156-158; perfect, 18, 25, 33; persecuted by St. Paul, 32; prayer to, 75; prefigured by Isaac, 23; resurrection of, 23; Saviour, 88, 121; sinless, 270; Spirit, 41; spiritual nourishment, 34, 37, 40, 42-44; symbolized by: Abel, 45; by blood,
41, 46; by colt, 16; by grapes, 111; Tamer, 16; Teacher, xiv, Parola, oly) 209, 219, 210; vine, 16, 60; washed feet of Apostles, 146, 147; Wisdom, 7, are, 19 Cilicia, 188 Cinyra, 228 Clement of Alexandria, birth of, vi; character of, vi, ix-xiii; conversion of, vi, vii; death of, Vili; erudition of, xv; as educator, v, Vil-ix; humanism of, v, vi, viii; influences on, vii, viii, xv, xvii; marriage of, 245 n.; orthodoxy of, xiil; a priest, 36 n.; and Scriptures, 129; Word, xvi, 4, 6, 7, 9, 11, 20, 27, 35, 40, 41, 44, 54, 57, 64, 89, 111, 129, 147, 191, 196, 238, 249 Christian, becomes like God in M-Kli} style. of, xi, (XitisXVi; unorthodoxy of, vi, ix, xiii; writings of, ix, xi-xvii, 31 n., practice of virtue, 88; good man is, 229; man of gentle- , 139 ene Oe wl 2.0 el SOON D., 233 n. clothes, color of, 183; of courness, 146; names for, 16; way
coquetry, 222)°253; 254 correction, compared to reflection in mirror or medical diagnosis, 78; defined, 70; etymology of, 83; given by Word, 79; good effects of, 74, 76; to restore self-control, 73 corruption, 75, 111, 177, 178 cosmetics, condemned, 180, 203, tesans, 181; expensive, forbidden, 178, 188; of first man, 186; immodesty in, 187, 188; should be plain, 125, 182-185, 188, 224, 242-244; should be same for both sexes, 181; for women, 185, 186, 251 clowns, to be barred, 134 cold, wine remedy against, 119 color, of garments, 183 colt, figure for Christ, 16 commands, of God, and Educa204, 206, 249, 253 couch, unadorned, 161 counsel, of Educator, 270-273; truth as goal of, 90; of Word,
courtesans, clothing for, 181 Covenant, New, 21, 53, 54 covering, of head, 188 covetousness, 128, 129 conviviality, mot condemned, tor, 236, 265; evil effects of disobedience of, 210; expressed in way they can be fulfilled, 86; for our good, 91; give life, 84; love of, 10, 11, 261; summed up in two, 266 community, of possessions, 192,
companions, should be just, 256,
Crates, 172 Cretans, 131 crobulus, 181
complaint, defined, 69 conception, biology of, 172, 173 conscience, 176 consolation, in Christ, 4 constancy, 264 contemplation, in divine food, 101; of human and divine nacrocodile, droppings of, as cosmetic, 205; Egyptian god, 202 crocus, 154, 155 Cross, the, extended hands suggest, 24 n.; our boundary line,
263; wood of life,
-n.; wood of, prefigured by Isaac, a0 crown, allegorical sense of, 154; tures, 89; preparation for, 198; of light, 162 continence, 172 conversion, of Clement, vi, vii; of sinner, 62; symbolized by unloved hair, 147, 269, 270 cooks, 101, 221 image of Lord's incorruptibility, 149; of thorns,
156-158; symbol of Christ, 148
cups, ostentatiousness of, 124, #25, 225 cup-bearers, 230 Cybele, 222 Cynics, 82 n., 160 cypress, 155 157; as serpent tempting Eve,
dicing, 256 diet, for frugality, 107 digestion, 249, 250 Diogenes Apolloniates, 45 Diogenes the Cynic, 212 Diogenes Laertes, 144 n., 149 n., dancing, 187; indecency of, 130 darkness, opposed to enlighten-
Diomedes, 160 disciples, of Christ, 234, 241; we ment, 161; as veil for passion,
David, 109, 110, 132, 150, 208 deacons, 142, 273 decorations, of soldiers, 194 de la Barre, A., 36 n., 111 n., on earth are, 18 discipline, begets alertness, 162 discourse, Stoic division of, xv, 3 n. discretion, 229 discrimination, against persons, 265 n. delicacies, condemned, 101 Democritus, 7, 172 denunciation, raises up sluggish,
dignity, 245, 246 dishonesty, 244, 259 dissipation, 171 Dives, 180, 228 divinity, man must contemplate,
depression, after drinking, 143 derision, defined, 72 desire, limited by self-sufficiency, 108; of money is destruction, 192; must be plucked out or restrained, 123, 216, 242; symbolized by Proteus, 200; third part of soul, 199, 200 detachment, in clothing, 181; in
dove, 15, 246 dreams, 162-164 drinking, Christ is congenial companion of our, 132; dangers of, 141; excesses of, 115food, 100-103; in furnishings,
11912471297" 130, 234; proper behavior while, 120-123; source 125, 126; makes men like God, 199; from ornaments, 197; of possessions, 192, 193, 231, 232 Devil, consummate in evil, 18; inspires superfluity, 179; rendered ineffective by Cross, of quarreling, 140, 154, 171 dropsy, 226 drowsiness, 163 y duty, defined, 90; to conform to will of Christ, 91
dyes, for garments, deplored, 125, 182-185, 188, 224, 243; for hair, condemned, 152, 203, 204, 212, 213,,248 engastrimythos, 107 Encratites, 122 Epicharmis, 110 Epictetus, 194 n.
Epicurus, 83 n., 124 n. encomium, defined, 79 enlightenment, of baptism,
1 Pid ci a | UR Epistle of Barnabas, xv, 7 n., eagle, 257 earrings, forbidden, 198, 244 eating, act of, indifferent, 100; is animal act to be temperate, 102, 103; only a necessity, 179; purpose of, 94 Echle, H. A., 25 n., 30 n., 32 n., 165-n.,. 168. n.,. 256 n.. 252m.
266-268 nn.
Eratosthenes, 118 n.
Eriphyle, 184 Ethiopia, 202, 207 Etruscans, 131 Eucharist, Holy, 37, 102 n., 111, 42 n. education, defined, 12, 17; different senses of, 50, 51; by Christ: demands duties, 91; disposition imparted by, 88, 265, 274; does not mix with ornaments, 196; goal of, 106; in harmony with men's deeds, 88; is eternal possession, 50; is imparting of truth and holy deeds, 51; makes a man sin rarely, 6; not for war, but peace, 87, 88; severity of, 68-
Educator, see Christ
eunuchs, 221 Euripides, 115 n., 153 n., 209 n., 210 n., 233 n.
Eusebius, vi n.
Eve, 195, 214, 215 evil, love of money, root of, 129; takes root if overlooked, 63 examples, given for our instruction, 4, 10, 53, 80, 177, 211,
233, 234 excoriation, defined, 71 exercise, benefits of, 239, 240,
expense, not goal in useful things, 126, 127; of wardrobe condemned, 178, 188 exposure, of infants, 217 external things, material, 178; reason draws man from, 93 eels, as food, 95 effeminacy, 211, 212, 214, 218, 219, 252, 255 Egypt, 1310188, 202,252 electrum, 202 Elias, 186, 230, 231 Elpenor, 123 emeralds, 190, 224 encouragement, by Educator, 80
extravagance, in amusements, 258; in clothing, 181; generostwo kinds, reverence and hate,
77; whets appetite for salvation, 70 fidelity, 185, 198 figs, 95 finery, of dress, condemned, 180ity is the true, 192; of gluttony, 179; of vain women, 203 extremes, dangerous, 108 eyes, custody of, 252, 253, 257, 258, 262
fire, of prudence, 235; reward of faith, beginning of perfection, wantonness, 169 fish, figure of frugality in eat28, 29; in Christ is goodness, 63; Christ's words on, 269; comes by Holy Spirit and baptism, 30; contrasted to hope,
37; Educator frees will for act of, 265; garment of Christ, 185; and Gnostics, x; looses bonds of ignorance, 29, 30; incorruptible possession, 126; increased by Spirit, 111; love of money harms, 129; obedience ing, 105; figure for man, 274; image of, permitted on rings,
fishing, permitted, 241 flax, 188 flesh, a slave, 200, 201; of Christ: figure of Holy Spirit, 41; food of little ones, 40; symbol of faith, 37 flowers, beauty of, 179; benefito Word, 89; possession of "wise of God, 258; salvation for all men, 30; substance of duty, 89; symbolized by crown of thorns, 156-158; symbolized by food, 37 fasting, 267 prayer ie de, 31 1. cial, 158, 159; effects of, on men, 154; may be enjoyed, but not worn, 153, 154; uses of, 155, 156 flute, banned, 130 food, changes into blood, 41, 42; excess of, hinders growth, 109; given by God, 108, 180, 264; heavenly, 39, 40; idol-offered, forbidden, 99, 100, 109; is indifferent, 108; kinds of, in relation to salvation,
100, 108, 109; pleasures of, 98; qualities of, permitted, 94, 95; simple, more beneficial, 97, 107; solicitude about, condemned, 180; fatherland, of Christian, 233 fear, bitter herb conferring health, 74; childishness, 32, 33; defined, by Stoics, 89; Educator's instruction in, 50; good effect of, 61; restrains old from sin, 85; turned into love through Christ, 53, 54;
generosity, manner of, 227; nevsolid, 34-37, 41; stimulating, er empties itself, 232; quality of soul, 229; true ornament, to be avoided, 180 footwear, permitted, 189, 190 fornication, condemned by Pla-
Germans, 219 giggle, condemned, 135 glass-workers, 125 gloominess, caution against, 135 gluttony, Christ forbids, 179; contrary to reason, 101; description of, 95, 96, 103, 104; devil of, 107; effect of wantonness, 171; evils of, 98, 99; insatiable, 106; profanes Agape,
96; twofold offense in wealthy, 104, 106; uncleanness of, 230 gnosis, 82 n. to, 170, 175; harms self, 176, Vijpeclivanees fortitude, 249 fowl, as food, 95 francolins, as food, 95 freedom, in Christ, 246; love of, taught by Christ, 88 friendship, good, lessens danger of obscenity, 138 frivolities, 146, 147, 258 frugality, benefits of, 233; of Christ; 105, 127; in eating, 101, 105-107; of feast given by David, 110; Jews commanded Gnostics, ix, 24, 31, 37, 48 God, above all needs, 199; anger to practice, 108; moderate, to be practiced, 87, 160, 161; of pagan Scythians, 219; reason sings praises of, 228; of St.
John the Baptist, 186; Scriptural examples of, 239, 240; self-indulgent criticize, 127; Stoic virtue of, adopted by Clement, xvi of, 58, 59; artificial beauty insults, 204; as Beauty, 200; and Christ, 21, 50, 88, 246; as Creator; 9; 27, 57,.65,.78-2as eternal Old Man, 213; as Father, 18, 39; feared, 177; goodness of, 56, 58, 63-66, 78, 229; hostility of, to evil, 63; justice of, 57, 58, 62-66, 77, 78; love of, 18, 27, 39, 56-58, 61, 62, 68, 74, 78,192, 232: in man, 200; mercy of, 64, 65, 73, 77, 78, 147 n.; oneness of, 40, 63, 64; only Good, 78; possession of, true wealth, 232; presence of; 2275235 274; providence of, 8, 57, 58, 106, fruits, in frugal diet, 107 Galen, 30 n. garishness, 211 garrulousness, 136, 144, 145 gems, of Egyptian temples, 202; of heavenly Jerusalem, 191; kinds of, 193; purpose of, 193; symbolize Christ, 148
131, 232, 235, 264: and punishment, 61, 62; rules reason, grooms, 22] guffaw, condemned, 135 gymnasium, 239, 241 199; seen only through baptism, 28; sinless, 6, 50; and sinners, 27, 62, 74; as Teacher, habits, under influence of per18; will of, 27; wisdom of, 83; and Word, 58, 192 godliness, 272 gold, corrupting effects of, 124, suasion, 3 hair, artificial, forbidden, 248; biological effects of, 247, 248; foppishness of, 213; gray, 212214, 248, 249; not to be dyed, 152, 2035 °204,9 212) 213)248: plucking, condemned, 212; proper treatment of, 246-249; proves manhood, 214, 215 125, 129, 194, 196, 202, 214, 244; of Magi, symbolizes kingship of Christ, 149; symbolizes incorruptibility of Word, 147 gold-plate, 230 good, deeds, 198, 199; and evil, hair-do, elaborate, condemned, 208, 248; of effeminate men, ZI 219 images of, 185; health, 249; men, 194, 229; things of the land, 264; will, 86, 261 goodness, arouses hatred for evil, hairlessness, immoral, 215, 216 hair-nets, 208 handmaids, modesty of, 254, 255 happiness, not found in luxuries, 63; Christ consummate in, 18, 19; renders benefits, 57 gossip, 256, 258 160; in practice of virtues, 107, 198; true meaning of, 83 gourmandizing, 95, 103, 179 grace, common to men and wohare, symbol of licentiousness, men, 12; concept of, Xvi n.; given through Christ, 54, 55; unlooses bonds of ignorance, 30; waters world, 180 grapes, symbol of Word, 111 grass, symbolizes multitude, 180 gratitude, due Educator, 89 greed, 128 Greeks, x, xi, xv, 155, 226 grief, defined by Stoics, 89 griffins, 192, 221 165, 168 harlotry, 252 headache, relieved by drug, 154 heat, of body, restored by wine, 113, 114 healing, art of human wisdom, 7; of passions, by Christ, 7 health, gift of Christ, 85, 264; spiritual, 16 n.; wine confers,
oot
hoof, split, symbol, 257 hope, is soul of Church, 37 horse, 207, 214, 219, 220 hosanna, meaning of, 13 household, chores for wife, 239, heathen, without discipline, 179 heaven, place of reward, 156,
heavenly food, in contemplation, 101 hedonists, fail to enter heaven, 268; must reflect Christian life, 128, 233; not a burden,
hucksters, 259 human nature, insight into, 93;
Helen of Troy, 196, 209, 210 hell, 180 helots, 233 hems, 214 Hephaestus, 123 Hera, 155 Heraclitus, 22, 119 n., 176, 200 heresy, avoided by accepting Christ, 19 Herodotus, xv, 177 n., 192 n., 194 n., 226 n.
Hesiod, 219 n., 225, 226, 234 n. hierophant, 202 hissing, condemned, 145 holiness, is light, 28; only true must be contemplated by man, 89; serviceable in _perception of God, 94 humility, taught by Christ, 88 husband, crowned by marriage, 154; duties of, 271; how to live with wife, 233; restraint of, toward wife, 263 hyena, symbol of licentiousness, 165-167 hylikot, 31 n.
Hymn to Educator, 276-278 hypocrite, 148 wealth, 229; promoted by plainness, 197 Homer, x, xv, 38 n., 41 n., 46 n., idleness, 256 47) ey. 99Fnt, 100 ing 25a.
12baneelsbeny, (36a. nl44en 155sn4) 160 n:, 163°n) 174 n., idols, images of, condemned on rings, 246 Ignatius, St., 102 n. ignorance, is darkness, 29; sym181, 184 n., 185, 188 n., 194 n., bolized by night, 162 ill-will, shown in speech, 143 immorality, contemporary, 217, 195s Dee 200 ene, 21 Oe Sens, 247 n., 274 n. homosexuality, 166, 167, 169, 217; condemned by Roman law, 218 honesty, in trade, 259 honey, 47, 85, 107, 186 218; forbidden, 138; frequency of, at banquets, 130; with eyes, 253, 254, 262; not to be confused with prudery, 139;
present in consent to pleasure, templation, 36; engenders faith, 30; symbolized by milk,
intaglio, 246 intemperance, 177; of Sodomites, punished, 235; of tempter, how to avert, 136; of women, 225, 226, 253,
immortality, Christ guides to, 46; cloak of, saving the body, 75; nourished by Bread of Heaven, 44; true beauty of body, 201 impartiality, 255 impiety, of some church-goers, L1G PUL geal 25, 124, 171 intelligence, first part of soul,
intercourse, 164-178; evil effects of, 176-178; lawful, 169-171; a minor epilepsy, 172; restrictions of, 170, 174; to engage in, without intending children, outrage to nature, 173; unlawful, 167-169, 171, 172 iota, in name of Jesus, 76, 132 Isaac, figure of little one, 22;
impurity, names animal of man,
incorruptibility, eternal shares, 21; Eucharist is participation in, 111; garment for body, 184, 201; makes man like angels, 177 indecency, of jests, 135; of look, type of Christ, 23 Israel, meaning of name, 69, 157 Italy, 186 ivy, 154 145, 146; of talk, 137-139, 175 India, 202, 207 indignation, righteous, defined, Jacob, 52, 160, 240 jasper, 190 Jerusalem, heavenly, 42, 191 Jesus, son of Naim, as figure of 72713 indifference, in use of drinking Christ, 55 jewelry, 180 Jews, commanded to be frugal, cups, 123; to wealth, 129 industry, 198 inexpensiveness, criterion what we should use, 128 insanity, 189 insects, harmed by oil, 150 insolence, accompanies drunkenof, 108; and Christ, 156, 157; idolatry of, 196; king of, immoral, 220, 221
John, St., 261, 273 John the Baptist, St., 24, 72, 108, ness, 140; discordant with reason, 143 < instruction, contrasted to con186, 190, 268 jokes, discouraged, 134
lamentation, defined, 72 lampreys, as food, 95 lands, not true wealth, 229 last day, meaning of, 28, 29 laughter, must be moderate, 134Joseph, 252
Judas, 147 judge, advice for, 268 Jiilicher, G., xiii justice, adornment of Holy Spir136, 142, 143 law, natural, 270 Law, New, better than Old, 270 Law, Old, accompanied by fear, it, 249; came down among men in flesh and Scriptures, 78 n.; Christ is scale of, 64, 78; defined, 58; expression of, in pagan dramatists, 263; of God, originates in love, 78; 30; childishness, 32; on clothing, 242; disposed Jews to accept the Educator, 85; a gift through Moses, 54; incarnation of God's justice, 78 n.; is mother of simple, 198; parts of, balanced by correction and praise, 79; split hoof, symbol as means of education, 270; prohibitions of, 108, 109; revealed treasures of God, 265
Lazarus, beggar, 180 lectures, 113 Leonides, 50 leprosy, 242 lewdness, disoriented, 171 of, 257 katéchesis, 30 n. kids, as food, 95 kindness, not appreciated unless it recalls justice, 77; recommended to a master, 255 kiss, at Agape, 261 kite, 257 knowledge, and Christ, 5, 88; end of life, 106; enlightenment, tending to enjoyment, 29; and God, 25, 82, 199; symbolized by milk, 35 liars, 269 life, already possessed in faith, 29; dependent on cormmandments, 84; is in obeying Educator, 89; material, commands for, 91; physical, depends on health and strength only, 94; spiritual, makes us divine, 87 light, and baptism, 27, 28; in Laban, 240 Lacedemonians,
Laconia, maidens, of, 187; sea of, mind, cannot be ignored, 176; name for, same as old name for man, 28; possession of, gives wakefulness, 161, 162; and repentance, 31
lamb, Christ called, 24; Christians are, 16; figurative name for children, 15
lily, 155, 158, 159 linen, 186, 188 lion, 192, 214 liquids, effects of drinking of, 113 258; of eyes, 252, 253; sinful to be inflamed by, 178 luxuries, 180, 181, 193, 245 excessive Lydian, river, 202 n.; scrapings, as cosmetic, 244 litters, 222 lyre, 132, 246, 260 little ones, Christ revealed to, 32, 35; Church, mother of, 274; faith of, 270; given milk to drink, 34-49; meaning of name, 19, 20; nourished by Eucharist, 40; qualities of, 20; ready for salvation, 31; are sheep, figuratively, 50; we are, sharing Christ's forgiveness, 8,
locusts, 186 logia, 273 n. logos, xvi, 6 n., 89 n., Magi, gifts of, 149 male, characteristics of, 215 man, animal made for true Beauty, 230; animal that can laugh, 135; becomes like God by knowing Him, 199; Christ is only one Scripture calls, 18, 33; created with loveableness, 9; defiled by sin, 216; desirable in himself, 9, 10; distorted by artificial beauty, 250; duties of, contemplation and action, 89; equal before God, 31; erroneously considered bad, 83; is in God, 200; inner, 162, 199; instrument for peace, 131; made free by EduLO jan 11Ecn:
Lot, 163, 209 love, desires to do good, 57; of God, 132, 266; of the good, 249; grows, in marriage act, 174; messages, on soles of shoes, 189; of neighbor, 132, cator, 246; name means consummate, 18; needs a guide in darkness, 11; noblest creature, 37; once called by same name 192, 261, 266; not fear, in New Testament, 53, 54; not judged by kiss, 261; self-controlled, to be given by wives, 245; songs, as light, 28 n.; outer, 202; and reason, 199; reformed by Word, 274; rejuvenated in Christ, 16; resembles God, 9, 86, 87, 156, 164, 170, 200; should be united to Spirit and Word, 111; should fulfill at banquets, condemned,
lukewarmness,
lust, aroused by improper digestion, 250; corrupt deeds, 138; defined, by Stoics, 89; en-| kindled at a gathering, 257,"
idle time, 256; way to wear rings, 246 Menander, 12, 113 n., 138 n., 204, 269 n., 270 n. menstruation, 170 merchants, 259 Midas, 207, 228 milk, allegorical use of, 47, 48; commandments, 10; should imitate Educator, 10, 11 mankind, love of, 88 manna, 39 Marcionites, 56 n. marriage, Clement's treatise on, xii, 139 n.; to be esteemed, 173; turned into fornication by excess, 176; what is permissible in, 164, 169; whether permitted, 172 biological relationship to blood, 38, 39, 46; in frugal diet, 107; is knowledge, 35; nourishes man, 45, 46; produced less copiously in summer, 48; qualities of, 39; symbol of childhood of Christ, 34-39 Miletus, 186 mines, 192 mirror, 78, 208 modesty, adornment given by Holy Spirit, 249; of dress, 244, 250; in gymnasium, 241; in marriage, 174; true ornament, masters, 255, 271 mastich, 211 n., 253 mastophage, 257 materialists, unlightened, 31 n. mattock, 240 maturity, in Christ, 33, 35 mean, observed in: beautification, 244, 245; dress, 185, 242; eating, 108; exercise, 241; Paradise, 154; relaxation, 134136; sleeping, 162; use of luxuries, 159, 160; use of perfumes, 151 198; with oneself, 169, 177; of women, at feasts, 122, 123, 141; of women, in church, 259,
Mondésert, C., vii n., ix, x n., meat, carvers, 221; in frugal diet, 107; spiritual, contrasted to milk, 34-47 medicine, Alexandria's interest in, 30 n.; use of myrrh in, 150, pd Real ho a 1 Molland, E., xiii, 119 n., 218 n. monkeys, 224 Moses, 6, 51-55, 85, 158, 165, 168, 151; of flowers in, 152-155, 158 men, effeminacy of dress of, 182; may go without shows, 189, 190; modesty to be observed in baths, 226, 227; reasons for use of baths, 237; should not 170, 208, 242, 270; and Plato, 169, 243 mullets, 95 Musonius, xvii, 127 n.
mussels, as food, 95 mustard seed, allegory of, 85 music, chaste, may be used, 133; Noe, 124 nomads, 219, 220 nouthetein, etymology of, 83 inflames passions, at banquets, 130 musical instruments, 130-132, 246, 260 muslin, 225 myrrh, emasculates, 150, 151; of oaths, 268, 269 obedience, founded on mands, 90; to Word, 89 obligations, distinguished, 91 obscenity, 137-139 octopus, 260 Odysseus, 144, 160, 233 comthe Lord, 247; medicinal effécts of, 151,152, .158)0159; symbol of Holy Spirit, 147, oil, effects of, on man and in-
myrtle, 155 mysteries, of Bacchus, 156; pagan, vi; initiation into Christian, 10, 119; rites of, 183 sects, 150; of gladness, 87; kinds of, 149; proper use of, 151; symbolizes Judas and Peter, 148; symbolizes mercy, 147 n. olives, in diet, 107 oracles, immorality of, 222, 223; name, new, given Christians, 16 Narcissus, 208 narcissus, 154, 155, 159 Nausithoon, 50 necklaces, 190, 194 necessities, always available, 106; Sibylline, 175 n., 212 organ, 131 Origen, vii, x ornaments, disapproved, 193, 195, 230, 250; worn by Jewish kings, 146 orphans, 224 avoidance of, a mean, 108; division of, 91; God's will, in giving, 191, 192; of the just, 232; of man, measure of possessions, 231; proper use of, 193; satisfaction with, 94 népios, 19 n., 20 net, for birds, 274 nightingale, 165, 224 Nikostratos,
nobility, true, in poverty of, heart, 129 ostentatiousness, 124-126, 160, 161, 179, 180, 183, 184, 187, 188, 194-196, 225 Overbeck. J... -v overindulgence, in eating, 109, 162, 163 oyster, biology of, 191; as food, ox, 274 7400)
pearls, 191, 192, 224 pedagogues, 50, 51 pederasty, 165-169, 217, 218 Penelope, 135 n., 174, 233 people, Christians are new, 21, Paean, healer, 30 n. pagans, vi, x, 156, 234 paidagogia, 12 n., 17 n. paidagogos, xiv, 12 n. paideia, 17 n.
Palestine, 188 Pantaeus, St., vii parables, 273 parents, duties of, 271 Paris, lover of Helen, 209, 210 parrots, 224 passions, affected by wine, 112; 40; old, hard of heart, 20; old, needed Law, 85 perfection, in baptism, 26-29; is childhood in Christ, 34; man's, in virtues, 193, 194; odor of, 150; is repentance and rebirth, 48, 49; under symbol of milk, 35-46 perfume, symbolizes good deeds, aroused by music, 130, 131; defile reason, 177; defined, by Stoics, 89; healed by consolation, 3; healed by teaching,
58; removed by new life, 40, 41, 67; surrender to, is sinful, 178; symbolized by Proteus, 200; unquenchable, 262; wa148; use and misuse of, 146-
Persia, 50 persuasion, and Christ, 4, 11, 79, 80; cornerstone of knowledge, 3; we are amenable to, as children, 20 perspiration, 250 Peter) St.,, 105) 241, 255, 263 phaenind, ball game, 240 Phenix, 50 Philemon, 183 n., 194, 254 Philip of Macedon, 50 Philo the Jew, viii, x, xv, 22 n., ter allays, 112 pastophore, 202 pastries, 221 patience, 255, 268 Patrick; Ji, V¥; Xl WL) Xil, RVEt., 108;) 196, 019% 9n., 16 n., 139 n.
Paul, St., 32, 33, 36, 48, 66, 74, POM oS e486 7b, oom ids 178, 200, 201, 244, 260, 261,
peace, of Christian banquets, 121; has no need of abundance, 88; of those upon whom God looks, 63; we cultivate,
peacocks, 95, 224 158 n. philosophers, on blame and praise, 82, 83; self-control of,
philosophy, defined, 90; Greek, vii n. photizo, 25 n.
physician, diagnosis of, 78; only possessions, detachment from, 18; not to be boasted about, 129; should be in common,
Potter, J., xvii poverty, of heart, is true wealth, sick need, 74; to be honored,
Pindar, xv, 83 n., 155 n., 254, 269 n. pipe, musical instrument, 130 pitch, for removing hair, 212, 129; of miserly, 224; reproach 215-217 Pittacus, 240 plainness, 197 Piatogevinen..
6%.) xv, 12° n° 60, 62-n: 67 n:; 73,74 n., 93:n., LOO Cw ene U2 ne 245 n., 126, 133-135 nn., 143 n., 150 to wealthy, 193; taught by Christ, 88 praise, form of advice used by Educator, 79; remedy _ for man, 83 prayer, during night, 161; to God, 261; to Lord, 220; manner of, for women, 259, 260; not in much talk, 145; for putting on sandals, 190; Scripture on, 267, 272; to Word,
preaching, 37, 147 pregnancy, effects on woman, 38, 39, 170 priests, 273 privies, 128, 129, 230 procreation, co-operates God in creation, 171 Prodicus, 185 n. promiscuity, encouraged by bannee 60-1705
9173 en. 177, 199 me -278in.2s0in., 243,255 1. play on words, 20, 43, 83, 89, 90, 98, 99, 107, 129, 133, 147, 148, 169, 218, 219 playing, mystical, 22, 23 pleasure, defined, by Stoics, 89; deteriorates mind, 210, 211; for its own sake, a sin, 170; must have some use, 151, 152; not our chief ambition, 94; not truth, 197; search for, waste of time, 180 Plotinus, 249 n.
Plutarch, 154 n., 253 n.
Plutus, 207 pneuma, 111 n. poets, pagan, x, 96 n., 97 n., 106 with quets, 130 prophets, call us children, 14; Word educated through, 85,
proportion, sense of, as guide,
Proteus, 199, 200 proud, the, 269 mr 118-153 mm,.190 nz, 193%n., 203ent 21 ne 252 ne Polycrates, 246
porridge, 22)
prudence, adornment of Holy Spirit, 249; given by God, 8; meaning of, xvi, 89-91; neglected by drunkards, 117, 123; only true good, 229; passions and virtue, in relation to, 89, 90; should control drinking, 116; we must walk according is knowledge, 81; of the old,
prudery, 139 psalms, defined by St. Paul, 133; to, 231 Rebecca, 22, 23 rebirth, effect of, 5; given to us at Eucharistic feasts, 132 punishment, aims at salvation of sinner, 60; corrects, 63; educative, 236; heals passions, 58, 59; of others, an example, 234, 235; our own doing, 62; reconciled with God's goodas children, by Educator, 21,
22, 32; makes members of Christ, 46; spiritual food given after, 39; through water, 86, 87; through Word, 191, 263; way of life demanded by,
rebuke, dissolves hardness of heart, 58, 59; signifies interest in person, 67, 68 ness, 58 purification, in baptism, 32; of body and soul, 93, 94, 238 purity, 174, 177, 243 purple, vanity of, 188 Pythagoras, 31 n., 83, 102 recitals, 258 redemption, Christ gave life for quarreling, discordant, 140, 144 our, 76 relaxation, in moderation, 134-
remedies, of Christ, 74 remorse, wearing wreaths arouses, 154 repentance, God's call to, 82; is Rachel, 240 raillery, occasion of quarreling,
Rand, E.-K:;-xt razor, 247 reading aloud, as exercise, 240 reason, avoids base pleasure, 185; is deed of Christian soul, 90, 91; directs diet, 107; draws man from material, 93; dulled by wearing of wreaths, 155; is god dwelling within, 177; gluttony is sacrifice of, 99, 123; makes man steady, 200; of lower things in relation to higher, 31; like recovery from illness, 73; opportunity of, proof of God's love, 68; is perfection, 48, 49; step to salvation, 6; symbolized by tears of sinful woman, 147 reprimand, defined, 70
reproach, art of rebuke in good most noble of God's actions, 88; of sinner, God's object in punishing, 58-67; spiritual health, 16 n.; under figure of mustard seed, 85 salves, 152 Samaritan woman, 127 Samson, 252 Samuel, 208, 221 sandals, 189, 231 Sappho, 155 Sara, 239 Sardanapalus, 253 satiety, arouses passions, 178; imwill, 59 reprobation, defined, 72 reproof, like surgery on passions, 58; reconciled to divine love,
reserve, with wives, mended, 263 resurrection, Church awaits, 131; recomfaith anticipates, 29, 82 rest, eternal, 90 retribution, defined, 71 revenge, 63, 268 ridicule, dangerous, 143 rings, 244, 246 robe, symbolism of Christ's, 187; plies more than necessity, 179; luxuriousness grounds on shoals of, 242 scallops, as food, 95 scarab, 150 Scholia, on Paidagogos, 14 n., flowing, condemned, 185, 187 rod, symbolic of power of Educator, 55, 56 roosters, 214 roots, as food, 107 roses, 154, 155, 159 Ruben, 53 n. ruler, proper dress of, 242 yeh aay tots toe NOM Sey TO ins Wats) cat, Willsher, UPA ole Meth io, 153 n., 187 n., 203° n., 265 n. scissors, 247 Scripture, Holy, cautions against vanity, 206; Clement and, vii sackcloth,
sacrifice, to God, 267, 268 sailor, proper dress of, 242 salvation, articles of, 265; cause n., xi; describes Christian life, 93, 94, 265, 266; exists for obedience, 7; praises temperance, of joy, 22; Christ's concern with our, 87, 88, 242; is Church, 27; common to men and women, 12, 28; first principle for gaining, 128; following of Christ, 27; life to be, made conformable to, 87; 124; repudiates drunkenness, 124; teaches way to eternal life, 91; value of, 187 Quotations from or references to:
Acts, 99, 108, 109, 142, 157
124, 125, 138, 154, 157, 160, 163, 164, 169, 173, 186, 205, 209, 211, 235, 238, 240, 241,
Habacuc, 98 Hebrews, 26, 44 Isaias, 720142 16,0175 202i 24, 48, 54, 55, 61, 68-71, 73, 75, 81, 84, 88, 99, 111, 148, 158, °176)7186, 2201) 22587264, 264-269 James, 26 Jeremias, 7, 16, 36, 54, 68-72, 82, 88, 167, 186, 207, 269 Job, 106 John, 8; 10, 13,914,°24,°27529, 35-37, 40, 43, 44, 49, 54, 55, 57, 60, 63, 64, 76, 86, 105, 111, 112, 118, 127, 144, 146, 160, 176, 200, 227, 2327-241, 258 1 John, 199, 261, 273 3 John, 144 Jude, 236 Judges, 252 Aggeus, 128 Amos, 15, 62, 120 Apocalypse, 35, 42, 183,
Baruch, 81, 82, 126 Colossians, 5, 86, 132, 133, yAsys aA vy aa A i Al fa) 1 Corinthians, 17, 31, 32, 3436, 56, 88, 96, 97, 100-102, 104, 105; 12350 257 bG alors lit 184 9295 1984s 20 pez soue2 43; 260, 261, 264 2 Corinthians, 5, 18, 36, 65, 148, 208, 209, 215, 262, 270 Daniel, 81, 183, 213 Deuteronomy, 18, 42, 48, 51, 54, 55, 61, 62, 73, 81, 82, 109, 138, 165, 208, 216, 232, 268 Ecclesiasticus, 56, 60-62, 64, 65, 67, 73, 77, 86, 90, 99, 111,
JUREETNG.
RAL, eRe eee 135, 139-142, 144-147, 152, 159, 172, 176, 178, 184, 213, 219, 222, 223, 246, 253, 262 Ephesians, 19, 26, 28, 37, 118, USSeelS e040. Thies 7b etS 2232626271 Esther, 209 Exodus, 34, 42, 51, 53, 64, 68, 80, 85, 111, 138, 143, 158, 168, 196, 208, 210, 222, 259, 266 Ezechiel, 7, 53, 60, 68, 75, 81, 84, 157, 173, 264, 270 Galatians, 26, 30, 31, 33, 74, 85, 272 Genesis, 9, 11, 16, 22, 23, 44, 51-53,°69,°87; 108, THe?) 21.
1 Kings, 186, 208, 222 2 Kings, 15, 110, 146, 147 3 Kings, 231 Lamentations, 70, 72 Leviticus, 15, 109, 169, 170, 218, 243, 256, 257 Luke,".8;712,.
15;,.24) 354:
63, 65, 74, 78, 96, 97, 100, 107, 128, 134, 146, 160, 179, 180, 184, 196, 228, 231, 235, 265, 266, 268, 269 Mark, 66, 97, 121
Matthew, 8, 11, 13-15, 17, 18, 21, 25, 29, 41, 43, 54, 63-66, 68, 71, 72, 75, 76, 80, 81, 8588, 97, 98, 100, 105-108, 121, Meee P1256 801272129, 132,137, 138, 140, 147, 149, 157, 164, Titus, 26 Wisdom, 57, 81, 98, 176 Zacharias, 16, 269 Scythians, 219, 220 seals, on signet rings, 246 Iv7p) 1832186, 191, .192,..218Beet 2205 227-2209 2813 232, 238, 241, 252, 253, 259262, 266, 268-270 Nahum, 72 Numbers, 6, 7, 80, 111, 177 Osee, 49, 69, 197 seed, as figure for intercourse, 164, 165, 170 Seleucus, 246 self-control, blessing _ before meals, act of, 133; forestalls passions, 100; frugality, offspring of, 228; garment for body, 199, 202; of a household, 231, 245; makes us like
God, 106; produces beauty, 249; qualities of, 243; in sexual pleasure, 169, 170, 174, 177; swept away at banquets,
self-indulgence, basis for prohi1 Peter, 41, 111, 156, 185, 242, 250, 255, 263, 264, 268 Philippians, 48, 94, 110, 129, 157, 200, 201, 275 Proverbs, 69, 71, 73, 76, 79, 81, 84, 95, 106, 108, 117-119, 139, 140, 143, 154, 160, 171, 198, 206, 224, 228-230, 232, 238, 244, 251-254, 262, 264, 267-269 Psalms, 3, 7, 14,18, 26, 47, 54-56, 65, 72, 75-77, 80, 82, 90, 131-133, 146, 147, 150, 185, 187. 200, 218, 229)°247,2264, 265, 268 Romans, 20, 24, 26, 27, 35, 62, 63, 66, 74, 98, 101-103, 130, 138, 146, 167, 200, 216, 244, 258, 259, 261, 264, 265 1 Thessalonians, 19, 27, 36, bition, in Old Law, 109; in baths, 225; in desire for wealth, 128; in dress, 182; in drinking wine, 115, 117, 120; in eating, 94, 179; evils of, 230; in furnishings, 227; idleness, cause of, 256; opposed to Christian way of life, 105, 106; in ornamentation, 194, 224, 225; practicers of, criticize frugality, 127; reason, remedy of,
178; in sleeping, 159, 160; 4#6,-146,. 162,0272 1 Timothy, 110, 129, 197, 250,
y Trojan War, result of, 210; in use of oils, 151; in use of per-
Sicels, 131 Sichemites, 211] Sicinnos, 50 Sidon, 188 sign, indicates presence of cause, fumes, 149, 150; in utensils,
self-service, as virtue, 233, 240, 24] self-sufficiency, and Clement, xvi; Educator trains in, 87; nurse of Christians, 198; regulates eating, 98; restricts de-
silence, a virtue, 143, 144 silks, 182 silk-worm, 182 silver, 124-126, 202 simplicity, avoids superfluities, 243; of barbarians, praised, 220; of children, to be imitated, 13; in food, praised, 94-97; of husband and wife,
Simonides of Amorgos, 149 sires, 108; universe made for,
semen, is foam of blood, 45; must find proper resting place, 164, 165 Seneca, xvi, xvii, 3 n., 94 n., 106 n., 108 n. sense pleasure, 150, 151, 230 sensuality, 153, 177, 223, 244,
seriousness, keeps sinful away, 136; proper limits of, 135 serpent, 195, 203 servants, 269 service, of God, 90; willing, 77 severity, of Educator, 76 sexual excesses, against nature, sin, of Adam, made him like beasts, 90; aided by inconspicuousness, 247; carried by Christ, 157; contrary to reason, 6, 89, 90; effects of, 27,
82; encouragement alleviates, 80, 81; forgiven by baptism, 30; is ignorance, 29; kinds and degrees of, 6 sincerity, 193 singing, at Eucharistic feasts, 132 sinless, need not fear God, 74 sinners, die to God, 177, 260; Educator desires conversion 169; condemned even within marriage, 173; condemned under figures of hare and hyena,
165, 166; destroy love, 174, 175; effects of, 171; reason best remedy for, 178; under figure of stolen waters, 254 shaving, censured, 213, 247 sheep, 186, 219 shepherds, rulers of Church are, of, 264, 270; like beasts, 90; lose right to respect, 176, 177 skolion, drinking song, 133 slaves, in baths, 226, 238; boy,
216, 217; compared with mas-
ters, 227; conduct before, 263; duties of, 271, 272; lavishness, in buying, 224; not beasts of burden, 255; number of, permitted, 221, 231; true, of the soul, 246 sleeping, bad effects of, 162; for ure of man, 22; operates in sleep, 163, 164; should govern body, 178; three parts of, 199; virtue, the ornament of, 202 Spartans, 233 speech, indicates disposition of the man, 137; must be controlled, 143, 144; Scripture on,
spider, 261 spinning, 222 Spirit, Holy, adornment of soul, body not soul, 163; proper manner of, 159-163; is time for digestion, 160; we should not waste time of, 161 slippers, 189, 190 smile, expression of joy, 135 snake, Egyptian god, 202; figure 249; aids us to see God through baptism, 28; calls us children, 13; declares drunkards wretched, 120; described greatness of Lord as Child, 23, 24; exults in His children, 22; and faith, 30, 111; lambs, 17; nourishment of hungerers for Word, 44; is One, 40; purifies music of liturgy, 131; rebukes gluttons, 99; sevenfold gift of, 265; strength of Word, 111; symbolized by anointing of Christ's feet, 147, of wealth, 228 sneeze, at table, 145 snapping fingers,
sociability, in drinking, 132 Sodom, 168, 169, 235 sodomy, 167 soldiers, 194, 242, 268 Solomon, 179 songs, types forbidden, 133 Sophocles, 115 n., 155 n., 173 n., boorishness,
n.; rebukes effeminacy,
"sorcerers, 222, 223 150; symbolized by flesh of Christ, 41; union of, with manele
spiritual, the, believe in Holy Spirit, 35; are less perfect, according to Gnostics, 31 sprats, as food, 95 springs, 232 Stahlin, O., xviii, 40 n. soteria, 16 n. soul, accomplishes Christian duty, with body, 90, 91; clothed by body, 184; disfigured by sin, 203; eye of, to be purifiéd, 93; image of Word, 249; must be washed in Word, 238; needs Educator, 5; only treasstage, lewdness of, 187
Syracuse, 109 staring, forbidden, 262 stater, allegory of, 105 steadfastness, 198, 233 Stobaeus, 127 n.
Stoicism, xi n., xv-xvili, 26 n., taverns, 256 teachings, divine, perfection and salvation, 27; under symbol of blood and milk, of Christ, 46; under symbol of anointing of Christ's feet, 146, 147 teasing, permissible only for old, 87 n., 89 n., 90 n., 93 n., 156 n.
Stoics, x, xv, 82 n.; on control of impulse, 169; on passions, 89 n.; on virtue as fitting and dutiful, 90 story-tellers, 222 strength, physical, 94, 264 substances, kinds and qualities
Telemachus, 233 temperance, admirable, 112, 124, 193, 198, 249; description of a man of, 141, 142; given by God, 8; in sleeping, 159, 160; we practice, 246 temperament, 134 temples, pagan, 222, 223 thanksgiving, after meals, 133, 159, 174; true food, 102 theater, 207; condemned, 257,
Themistocles, 50 Theocritus, 160 n.
Thersites, 144, 224 of, 249 suffering, trains in steadfastness,
Sulpicius Severus, viii superfluities, artificial beauty presents appearance of, 201; come from Devil, 179; dignity of dress comes from eliminating, 245 suspicion, avoiding, 262 sweetmeats,
Swete, H. B., v, vi swine, 244, 256 sword, image of, condemned for thirst, 113, 120 Thracians, 131 threats, Educator's, reasons for, rings, 246 symbolism, 15, 16, 18, 24, 34-41, 76, 77, 236 thrift, 127 thrushes, as food, 95 Thucydides, 226 n.
Titus, E. Lane, 14 n., 25 n., 57 46-48, 50, 55, 56, 58, 73, 74, 76, 85, 105, 111, 119, 121, 131, 132, 147-150, 156-158, 162, 164167, 170, 180, 184, 187, 191, n., 98 n.
Tollinton, R. B., vii n., x, xvii, 195, 200, 201, 220, 228, 242, 243, 254, 257, 274 245 n.
tongue, is harp of Lord, 131 topaz, 190 trap, 274 treasures, offered by Lord, 265 Trojan War, 210 truth, adornment for ears, 198; vine, prophetic of Christ's sufferings, 111 violets, 154 Virgin Mother, 40 virtue, cardinal, 193, 194; defined by Clement, xvi; defined by Stoics, 90; not developed by ornamentation, 194; only true good, 228; is true beauty, artificial distorts, 242; end of our effforts, 180; excessive comforts, false imitation of, 179; mixture of Old and New Law, 119; nobility of, in character, 246; possession of, a blessing, 229; vanity offends,
turgots, as food, 95 turnips, as food, 95 Tyre, 188 193, 202 voice, proper modulation of, 144 vultures, 150 waiters, 221 walking, as exercise, 240 walnut tree, 154 wantonness, 108, 168, 171 water, drink for thirsty, 110, 112; effects of, on milk, 46; imported, foolishness of, 120; symbolism of, 111, 119 ugliness, in soul, 193 unicorn, figure of strength of God, 18 n. uprightness, of Christ, 76; given wealth, difficult to handle, 228; by God, 8 utensils, materials for, 125-127 gift of Educator, 264; maledictions on man of, 236; must be shared, 128, 231, 232; not true nobility, 129, 194; true, only Christians possess, 229 vainglory, 269 vanity, degenerates into immorality, 200; of dress, 185-187, weaving, 222 weeping, to be avoided, 143 Wendland, P., xvii 194, 245; opposes God and reason and charity, 201; punishment for, 236; stronger passion than others, 206 vegetables, in frugal diet, 107 veil, proper for women, 188, 259, whistling, condemned,
white, color of peace, 242, 243 widows, 224, 273
vigils, 163 wigs, 180
bolized by robe of Christ, 187; true ornament,
will, of God, food of Christ, 43; fulfillment of, exhorted, 87; ignorance of, 192 Wilson, W., xviii wine, abstinence from, praiseworthy, 112, 121, 162; amount that may be taken with impunity, 114; of Cana, meaning wittiness, in moderation, approved, 134 wives, duties of, 271; on living with husbands, 233, 244, 245; not completely detached, 184; of others, to be respected, 169; plain dress, should be used by, 244; reflect husbands' qualof, 118, 119; cultivation of God, 120; effects of, 113-115, 136; expensive kinds, condemned, 119, 120; figure of Blood of Christ, 16, 121; how Christ drank, 121, 122; mixed with milk, symbolism of, 47, 48, 111; native, 120; pourers, 221; recommended by St.
Paul, 110; time to be taken, ities, 231; should make own clothes, 251 wolves, 220 womb, biology of, 170 women, in catechetical school at Alexandria, ix; characteristics of, 215; created as helpmate for man, 205; crown of, is husband, 154; educated, as well
113-116, 119; used in mystical sense by Scripture, 119 winking, 252 wisdom, absence of, is sleep, 117; as men, by Christ, 12; love of: for gems, 190; for perfume, 149, 150; for ornamentation, 194, 202-206; manner of drinking wine, 122; modesty proper better than wealth, 228; bought not by wealth but by Word, 129; Christ's desire for us, 273; cultivated by Christians, 17; definition of, always present, 116; destroyed by wine, 113; of Educator, 75; faith and, 258; fear of Lord, 62; found only among few, 222; human, not crown of knowledge, 36; never sins deliberately, 6; not found among multitude, 222; qualities of, 21; source of, is God, 83; symto, at banquets, 140; not to be stared at, 262; painted, are ridiculous, 125; proper dress of, 181-188, 193, 243; quickly drawn to immorality, 123, 188; reasons permitted baths, 237; rich, silliness of, 128, 129; smooth-skinned, so intended by God, 214; treatment of hair, 248; unmarried, free for God, 184; wearing gold, 246
wood, decayed, as cosmetic, 205 wrestling,
recommended, 239wool, forbidden,
Word, twofold sense of, 89 n.; Xenophon, 133 n., 185 n. see Christ, as Word work, makes woman beautiful, 250, 251; at night, 163 youth, description of good, 256; grow better when nourishment is less, 109; of mankind in Christ, 16; should avoid banquets, 141; should avoid wine, 112 worldliness, despises little ones, 18; lack of readiness for salvation, 31; of ordinary people,
128; revelation hidden from,
wreaths, condemned, 146, 147, 153; symbol of freedom from Zeno, 256 Zeus. 22,0123, 210 Zoporus, 50 care, 156
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THE FATHERS
OF THE CHURCH
A NEW TRANSLATION
Published by
FATHERS OF THE CHURCH, INC.
475 Fifth Avenue, New York 17, N. Y.
THE FATHERS
OF THE CHURCH
A NEW TRANSLATION
Founded by
+ LUDWIG SCHOPP
EDITORIAL BOARD
Roy JosepH DEFERRARI The Catholic University of America Editorial Director
BERNARD M. PEEBLES
The Catholic University of America
RUDOLPH ARBESMANN, O.S.A.
Fordham University
STEPHAN KUTTNER
RoBERT P. RusSELL, O.S.A.
The Catholic University of America Villanova University MartTIN R. P,. McGuIRE The Catholic University of America
ANSELM STRITTMATTER,
O.S.B.
St. Anselm's Priory WILFRID PARsons, S.J].
JAMEs Epwarp ToBIN Queens College The Catholic University of America
+ GERALD G. WALSH, S.J.
Fordham University + Deceased