Chapter II.-Objection to the Number of Extracts from Philosophical Writings in These Books Anticipated and Answered.
Chapter X.-The Exercises Suited to a Good Life.
The gymnasium is sufficient for boys, even if a bath is within reach. And even for men to prefer gymnastic exercises by far to the baths, is perchance not bad, since they are in some respects conducive to the health of young men, and produce exertion-emulation to aim at not only a healthy habit of body, but courageousness of soul. When this is done without dragging a man away from better employments, it is pleasant, and not unprofitable. Nor are women to be deprived of bodily exercise. But they are not to be encouraged to engage in wrestling or running, but are to exercise themselves in spinning, and weaving, and superintending the cooking if necessary. And they are, with their own hand, to fetch from the store what we require. And it is no disgrace for them to apply themselves to the mill. Nor is it a reproach to a wife-housekeeper and helpmeet-to occupy herself in cooking, so that it may be palatable to her husband. And if she shake up the couch, reach drink to her husband when thirsty, set food on the table as neatly as possible, and so give herself exercise tending to sound health, the Instructor will approve of a woman like this, who "stretches forth her arms to useful tasks, rests her hands on the distaff, opens her hand to the pool, and extends her wrist to the beggar."86
She who emulates Sarah is not ashamed of that highest of ministries, helping wayfarers. For Abraham said to her, "Haste, and knead three measures of meal, and make cakes."87 "And Rachel, the daughter of Laban, came," it is said, "with her father's sheep."88 Nor was this enough; but to teach humility it is added, "for she fed her father's sheep."89 And innumerable such examples of frugality and self-help, and also of exercises, are furnished by the Scriptures, In the case of men, let some strip and engage in wrestling; let some play at the small ball, especially the game they call Pheninda,90 in the sun. To others who walk into the country, or go down into the town, the walk is sufficient exercise. And were they to handle the hoe, this stroke of economy in agricultural labour would not be ungentleman like.
I had almost forgot to say that the well-known Pittacus, king of Miletus, practised the laborious exercise of turning the mill.91 It is respectable for a man to draw water for himself, and to cut billets of wood which he is to use himself. Jacob fed the sheep of Laban that were left in his charge, having as a royal badge "a rod of storax,"92 which aimed by its wood to change and improve nature. And reading aloud is often an exercise to many. But let not such athletic contests, as we have allowed, be undertaken for the sake of vainglory, but for the exuding of manly sweat. Nor are we to straggle with cunning and showiness, but in a stand-up wrestling bout, by disentangling of neck, hands, and sides. For such a struggle with graceful strength is more becoming and manly, being undertaken for the sake of serviceable and profitable health. But let those others, who profess the practice of illiberal postures in gymnastics, be dismissed. We must always aim at moderation. For as it is best that labour should precede food, So to labour above measure is both very bad, very exhausting, and apt to make us ill. Neither, then, should we be idle altogether, nor completely fatigued. For similarly to what we have laid down with respect to food, are we to do everywhere and with everything. Our mode of life is not to accustom us to voluptuousness and licentiousness, nor to the opposite extreme, but to the medium between these, that which is harmonious and temperate, and free of either evil, luxury and parsimony. And now, as we have also previously remarked, attending to one's own wants is an exercise free of pride,-as, for example, putting on one's own shoes, washing one's own feet, and also rubbing one's self when anointed with oil. To render one who has rubbed you the same service in return, is an exercise of reciprocal justice; and to sleep beside a sick friend, help the infirm, and supply him who is in want, are proper exercises. "And Abraham," it is said, "served up for three, dinner under a tree, and waited on them as they ate."93 The same with fishing,94 as in the case of Peter, if we have leisure from necessary instructions in the Word. But that is the better enjoyment which the Lord assigned to the disciple, when He taught him to "catch men" as fishes in the water.
Chapter XI.-A Compendious View of the Christian Life.
Wherefore the wearing of gold and the use of softer clothing is not to be entirely prohibited. But irrational impulses must be curbed, lest, carrying us away through excessive relaxation, they impel us to voluptuousness. For luxury, that has dashed on to surfeit, is prone to kick up its heels and toss its mane, and shake off the charioteer, the Instructor; who, pulling back the reins from far, leads and drives to salvation the human horse-that is, the irrational part of the soul-which is wildly bent on pleasures, and vicious appetites, and precious stones, and gold, and variety of dress, and other luxuries.
Above all, we are to keep in mind what was spoken sacredly: "Having your conversation honest among the Gentiles; that, whereas they speak against you as evil-doers, they may, by the good works which they behold, glorify God."95
Clothes.
The Instructor permits us, then, to use simple clothing, and of a white colour, as we said before. So that, accommodating ourselves not to variegated art, but to nature as it is produced, and pushing away whatever is deceptive and belies the truth, we may embrace the uniformity and simplicity of the truth.96
Sophocles, reproaching a youth, says:-
"Decked in women's clothes."For, as in the case of the soldier, the sailor, and the ruler, so also the proper dress of the temperate man is what is plain, becoming, and clean. Whence also in the law, the law enacted by Moses about leprousy rejects what has many colours and spots, like the various scales of the snake. He therefore wishes man, no longer decking himself gaudily in a variety of colours, but white all over from the crown of the head to the sole of the foot, to be clean; so that, by a transition from the body, we may lay aside the varied and versatile passions of the man, land love the unvaried, and unambiguous, and simple colour of truth. And he who also in this emulates Moses-Plato best of all-approves of that texture on which not more than a chaste woman's work has been employed. And white colours well become gravity. And elsewhere he says, "Nor apply dyes or weaving, except for warlike decorations."97
To men of peace and of light, therefore, white is appropriate.98 As, then, signs, which are very closely allied to causes, by their presence indicate, or rather demonstrate, the existence of the result; as smoke is the sign of fire, and a good complexion and a regular pulse of health; so also clothing of this description shows the character of our habits. Temperance is pure and simple; since purity is a habit which ensures pure conduct unmixed with what is base. Simplicity is a habit which does away with super-fluities.
Substantial clothing also, and chiefly what is unfulled, protects the heat which is in the body; not that the clothing has heat in itself, but that it turns back the heat issuing from the body, and refuses it a passage. And whatever heat falls upon it, it absorbs and retains, and being warmed by it, warms in turn the body. And for this reason it is chiefly to be worn in winter.
It also (temperance) is contented. And contentment is a habit which dispenses with super-fluities, and, that there may be no failure, is receptive of what suffices for the healthful and blessed life according to the Word.99
Let the women wear a plain and becoming dress, but softer than what is suitable for a man, yet not quite immodest or entirely gone in luxury. And let the garments be suited to age, person, figure, nature, pursuits. For the divine apostle most beautifully counsels us "to put on Jesus Christ, and make no provision for the lusts of the flesh."100
Ear-rings.
The Word prohibits us from doing violence to nature101 by boring the lobes of the ears. For why not the nose too?-so that, what was spoken, may be fulfilled: "As an ear-ring in a swine's nose, so is beauty to a woman without discretion."102 For, in a word, if one thinks himself made beautiful by gold, he is inferior to gold; and he that is inferior to gold is not lord of it. But to confess one's self less ornamental than the Lydian ore, how monstrous! As, then, the gold is polluted by the dirtiness of the sow, which stirs up the mire with her snout, so those women, that are luxurious to excess in their wantonness, elated by wealth, dishonour by the stains of amatory indulgences what is the true beauty.
Finger- rings.
The Word, then, permits them a finger-ring of gold.103 Nor is this for ornament, but for sealing things which are worth keeping safe in the house in the exercise of their charge of housekeeping.
For if all were well trained, there would be no need of seals, if servants and masters were equally honest. But since want of training produces an inclination to dishonesty, we require seals.
But there are circumstances in which this strictness may relaxed. For allowance must sometimes be made in favour of those women who have not been fortunate104 in falling in with chaste husbands, and adorn themselves in order to please their husbands. But let desire for the admiration of their husbands alone be proposed as their aim. I would not have them to devote themselves to personal display, but to attract their husbands by chaste love for them-a powerful and legitimate charm. But since they wish their wives to be unhappy in mind, let the latter, if they would be chaste, make it their aim to allay by degrees the irrational impulses and passions of their husbands. And they are to be gently drawn to simplicity, by gradually accustoming them to sobriety. For decency is not produced by the imposition of what is burdensome, but by the abstraction of excess. For women's articles of luxury are to be prohibited, as things of swift wing producing unstable follies and empty delights; by which, elated and furnished with wings, they often fly away from the marriage bonds. Wherefore also women ought to dress neatly, and bind themselves around with the band of chaste modesty, lest through giddiness they slip away from the truth. It is right, then, for men to repose confidence in their wives, and commit the charge of the household to them, as they are given to be their helpers in this.
And if it is necessary for us, while engaged in public business, or discharging other avocations in the country, and often away from our wives, to seal anything for the sake of safety, He (the Word) allows us a signet for this purpose only. Other finger-rings are to be cast off, since, according to the Scripture, "instruction is a golden ornament for a wise man."105
But women who wear gold seem to me to be afraid, lest, if one strip them of their jewellery, they should be taken for servants, without their ornaments. But the nobility of truth, discovered in the native beauty which has its seat in the soul, judges the slave not by buying and selling, but by a servile disposition. And it is incumbent on us not to seem, but to be free, trained by God, adopted by God.
Wherefore we must adopt a mode of standing and motion, and a step, and dress, and in a word, a mode of life, in all respects as worthy as possible of freemen. But men are not to wear the ring on the joint; for this is feminine; but to place it on the little finger at its root. For so the hand will be freest for work, in whatever we need it; and the signet will not very easily fall off, being guarded by the large knot of the joint.
And let our seals be either a dove, or a fish, or a ship scudding before the wind, or a musical lyre, which Polycrates used, or a ship's anchor, which Seleucus got engraved as a device;and if there be one fishing, he will remember the apostle, and the children drawn out of the water. For we are not to delineate the faces of idols,106 we who are prohibited to cleave to them; nor a sword, nor a bow, following as we do, peace; nor drinking-cups, being temperate.
Many of the licentious have their lovers107 engraved,108 or their mistresses, as if they wished to make it impossible ever to forget their amatory indulgences, by being perpetually put in mind of their licentiousness.
The Hair.
About the hair, the following seems right. Let the head of men be shaven, unless it has curly hair. But let the chin have the hair. But let not twisted locks hang far down from the head, gliding into womanish ringlets. For an ample beard suffices for men. And if one, too, shave a part of his beard, it must not be made entirely bare, for this is a disgraceful sight. The shaving of the chin to the skin is reprehensible, approaching to plucking out the hair and smoothing. For instance, thus the Psalmist, delighted with the hair of the beard, says, "As the ointment that descends on the beard, the beard of Aaron."109
Having celebrated the beauty of the beard by a repetition, he made the face to shine with the ointment of the Lord.
Since cropping is to be adopted not for the sake of elegance, but on account of the necessity of the case; the hair of the head, that it may not grow so long as to come down and interfere with the eyes, and that of the moustache similarly, which is dirtied in eating, is to be cut round, not by the razor, for that were not well-bred, but by a pair of cropping scissors. But the hair on the chin is not to be disturbed, as it gives no trouble, and lends to the face dignity and paternal terror.110
Moreover, the shape instructs many not to sin, because it renders detection easy. To those who do [not]111 wish to sin openly, a habit that will escape observation and is not conspicuous is most agreeable, which, when assumed, will allow them to transgress without detection; so that, being undistinguishable from others, they may fearlessly go their length in sinning.112 A cropped head not only shows a man to be gave, but renders the cranium less liable to injury, by accustoming it to the presence of both cold and heat; and it averts the mischiefs arising from these, which the hair absorbs into itself like a sponge, and so inflicts on the brain constant mischief from the moisture.
It is enough for women to protect113 their locks, and bind up their hair simply along the neck with a plain hair-pin, nourishing chaste locks with simple care to true beauty. For meretricious plaiting of the hair, and putting it up in tresses, contribute to make them look ugly, cutting the hair and plucking off it those treacherous braidings; on account of which they do not touch their head, being afraid of disordering their hair. Sleep, too, comes on, not without fear lest they pull down without knowing the shape of the braid.
But additions of other people's hair are entirely to be rejected, and it is a most sacrilegious thing for spurious hair to shade the head, covering the skull with dead locks. For on whom does the presbyter lay his hand?114 Whom does he bless? Not the woman decked out, but another's hair, and through them another head. And if "the man is head of the woman, and God of the man,"115 how is it not impious that they should fall into double sins? For they deceive the men by the excessive quantity of their hair; and shame the Lord as far as in them lies, by adorning themselves meretriciously, in order to dissemble the truth. And they defame the head, which is truly beautiful.
Consequently neither is the hair to be dyed, nor grey hair to have its colour changed. For neither are we allowed to diversify our dress. And above all, old age, which conciliates trust, is not to be concealed. But God's mark of honour is to be shown in the light of day, to win the reverence of the young. For sometimes, when they have been behaving shamefully, the appearance of hoary hairs, arriving like an instructor, has changed them to sobriety, and paralyzed juvenile lust with the splendour of the sight.
Painting the Face.
Nor are the women to smear their faces with the ensnaring devices of wily cunning. But let us show to them the decoration of sobriety. For, in the first place, the best beauty is that which is spiritual, as we have often pointed out. For when the soul is adorned by the Holy Spirit, and inspired with the radiant charms which proceed from Him,-righteousness, wisdom, fortitude, temperance, love of the good, modesty, than which no more blooming colour was ever seen,-then let coporeal beauty be cultivated too, symmetry of limbs and members, with a fair complexion. The adornment of health is here in place, through which the transition of the artificial image to the truth, in accordance with the form which has been given by God, is effected. But temperance in drinks, and moderation in articles of food, are effectual in producing beauty according to nature; for not only does the body maintain its health from these, but they also make beauty to appear. For from what is fiery arises a gleam and sparkle; and from moisture, brightness and grace; and from dryness, strength and firmness; and from what is aerial, free-breathing and equipoise; from which this well-proportioned and beautiful image of the Word is adorned. Beauty is the free flower of health for the latter is produced within the body; while the former, blossoming out from the body, exhibits manifest beauty of complexion. Accordingly, these most decorous and healthful practices, by exercising the body, produce true and lasting beauty, the heat attracting to itself all the moisture and cold spirit. Heat, when agitated by moving causes, is a thing which attracts to itself; and when it does attract, it gently exhales through the flesh itself, when warmed, the abundance of food, with some moisture, but with excess of heat. Wherefore also the first food is carried off. But when the body is not moved, the food consumed does not adhere, but falls away, as the loaf from a cold oven, either entire, or leaving only the lower part. Accordingly, the foeces are in excess in the case of those who do not throw off the excrementitious matters by the rubbings necessitated by exercise. And other superfluous matters abound in their case too, and also perspiration, as the food is not assimilated by the body, but is flowing out to waste. Thence also lusts are excited, the redundance flowing to the pudenda by commensurate motions. Wherefore this redundance ought to be liquefied and dispersed for digestion, by which beauty acquires its ruddy hue. But it is monstrous for those who are made in "the image and likeness of God," to dishonour the archetype by assuming a foreign ornament, preferring the mischievous contrivance of man to the divine creation.
The Instructor orders them to go forth "in becoming apparel, and adorn themselves with shamefacedness and sobriety,"116 "subject to their own husbands; that, if any obey not the word, they may without the word be won by the conversation of the wives; while they behold," he says, "your chaste conversation. Whose adorning, let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price."117
For the labour of their own hands, above all, adds genuine beauty to women, exercising their bodies and adorning themselves by their own exertions; not bringing unornamental ornament wrought by others, which is vulgar and meretricious, but that of every good woman, supplied and woven by her own hands whenever she most requires. For it is never suitable for women whose lives are framed according to God, to appear arrayed in things bought from the market, but in their own home-made work. For a most beautiful thing is it thrifty wife, who clothes both herself and her husband with fair array of her own working;118 in which all are glad-the children on account of their mother, the husband on account of his wife, she on their account, and all in God.
In brief, "A store of excellence is a woman of worth, who eateth not the bread of idleness; and the laws of mercy are on her tongue; who openeth her mouth wisely and rightly; whose children rise up and call her blessed," as the sacred Word says by Solomon: "Her husband also, and he praiseth her. For a pious woman is blessed; and let her praise the fear of the Lord."119
And again, "A virtuous woman is a crown to her husband."120 They must, as far as possible, correct their gestures, looks, steps, and speech. For they must not do as some, who, imitating the acting of comedy, and practising the mincing motions of dancers, conduct themselves in society as if on the stage, with voluptuous movements, and gliding steps, and affected voices, casting languishing glances round, tricked out with the bait of pleasure. "For honey drops from the lips of a woman who is an harlot; who, speaking to please, lubricates thy throat. But at last thou wilt find it bitterer than bile, and sharper than a two-edged sword. For the feet of folly lead those who practise it to hell after death."121
The noble Samson was overcome by the harlot, and by another woman was shorn of his man hood. But Joseph was not thus beguiled by another woman. The Egyptian harlot was conquered. And chastity,122 assuming to itself bonds, appears superior to dissolute licence. Most excellent is what has been said:-
"In fine, I know not how
To whisper, nor effeminately,
To walk about with my neck awry,
As I see others-lechers there
In numbers in the city, with hair plucked out."123
But feminine motions, dissoluteness, and luxury, are to be entirely prohibited. For voluptuousness of motion in walking, "and a mincing gait," as Anacreon says, are altogether meretricious.
"As seems to me," says the comedy, "it is time124 to abandon meretricious steps and luxury." And the steps of harlotry lean not to the truth; for they approach not the paths of life. Her tracks are dangerous, and not easily known.125 The eyes especially are to be sparingly used, since it is better to slip with the feet than with the eyes.126 Accordingly, the Lord very summarily cures this malady: "If thine eye offend thee, cut it out,"127 He says, dragging lust up from the foundation. But languishing looks, and ogling, which is to wink with the eyes, is nothing else than to commit adultery with the eyes, lust skirmishing through them. For of the whole body, the eyes are first destroyed. "The eye contemplating beautiful objects (kala/), gladdens the heart; "that is, the eye which has learned rightly (kalw=j) to see, gladdens. "Winking with the eye, with guile, heaps woes on men."128 Such they introduce the effeminate Sardanapalus, king of the Assyrians, sitting on a couch with his legs up, fumbling at his purple robe, and casting up the whites of his eyes. Women that follow such practices, by their looks offer themselves for prostitution. "For the light of the body is the eye," says the Scripture, by which the interior illuminated by the shining light appears. Fornication in a woman is in the raising of the eyes.129
"Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, and concupiscence, and covetousness, which is idolatry: for which things' sake cometh the wrath of God upon the children of disobedience,"130 cries the apostle.
But we enkindle the passions, and are not ashamed.
Some of these women eating mastich,131 going about, show their teeth to those that come near. And others, as if they had not fingers, give themselves airs, scratching their heads with pins; and these made either of tortoise or ivory, or some other dead creature they procure at much pains. And others, as if they had certain efflorescences, in order to appear comely in the eyes of spectators, stain their faces by adorning them with gay-coloured unguents. Such a one is called by Solomon "a foolish and bold woman," who "knob not shame. She sits at the door of her house, conspicuously in a seat, calling to all that pass by the way, who go right on their ways; "by her style and whole life manifestly saying, "Who among you is very silly? let him turn to me." And those devoid of wisdom she exhorts, saying, "Touch sweetly secret bread, and sweet stolen water; "meaning by this, clandestine love (from this point the Boeotian Pindar, coming to our help, says, "The clandestine pursuit of love is something sweet"). But the miserable man "knoweth not that the sons of earth perish beside her, and that she tends to the level of hell." But says the Instructor: "Hie away, and tarry not in the place; nor fix thine eye on her: for thus shalt thou pass over a strange water, and cross to Acheron."132 Wherefore thus saith the Lord by Isaiah, "Because the daughters of Sion walk with lofty neck, and with winkings of the eyes, and sweeping their garments as they walk, and playing with their feet; the Lord shall humble the daughters of Sion, and will uncover their form"133 -their deformed form. I, deem it wrong that servant girls, who follow women of high rank, should either speak or act unbecomingly to them. But I think it right that they should be corrected by their mistresses. With very sharp censure, accordingly, the comic poet Philemon says: "You may follow at the back of a pretty servant girl, seen behind a gentlewoman; and any one from the Plataeicum may follow close, and ogle her." For the wantonness of the servant recoils on the mistress; allowing those who attempt to take lesser liberties not to be afraid to advance to greater; since the mistress, by allowing improprieties, shows that she does not disapprove of them. And not to be angry at those who act wantonly, is a clear proof of a disposition inclining to the like. "For like mistress like wench,"134 as they say in the proverb.
Walking.
Also we must abandon a furious mode of walking, and choose a grave and leisurely, but not a lingering step.
Nor is one to swagger in the ways, nor throw back his head to look at those he meets, if they look at him, as if he were strutting on the stage, and pointed at with the finger. Nor, when pushing up hill, are they to be shoved up by their domestics, as we see those that are more luxurious, who appear strong, but are enfeebled by effeminacy of soul.
A true gentleman must have no mark of effeminacy visible on his face, or any other part of his body. Let no blot on his manliness, then, be ever found either in his movements or habits. Nor is a man in health to use his servants as horses to bear him. For as it is enjoined on them, "to be subject to their masters with all fear, not only to the good and gentle, but also to the froward,"135 as Peter says; so fairness, and forbearance, and kindness, are what well becomes the masters. For he says: "Finally, be ye all of one mind, having compassion one of another; love as brethren, be pitiful, be humble," and so forth, "that ye may inherit a blessing,"136 excellent and desirable.
The Model Maiden.
Zeno the Cittiaean thought fit to represent the image of a young maid, and executed the statue thus: "Let her face be clean, her eyebrows not let down, nor her eyelids open nor turned back. Let her neck not be stretched back, nor the members of her body be loose. But let the parts that hang from the body look as if they were well strung; let there be the keenness of a well-regulated mind137 for discourse, and retention of what has been rightly spoken; and let her attitudes and movements give no ground of hope to the licentious; but let there be the bloom of modesty, and an expression of firmness. But far from her be the wearisome trouble that comes from the shops of perfumers, and goldsmiths, and dealers in wool, and that which comes from the other shops where women, meretriciously dressed, pass whole days as if sitting in the stews."
Amusements and Associates.
And let not men, therefore, spend their time in barbers' shops and taverns, babbling nonsense; and let them give up hunting for the women who sit near,138 and ceaselessly talking slander against many to raise a laugh.
The game of dice139 is to be prohibited, and the pursuit of gain, especially by dicing,140 which many keenly follow. Such things the prodigality of luxury invents for the idle. For the cause is idleness, and a love141 for frivolities apart from the truth. For it is not possible otherwise to obtain enjoyment without injury; and each man's preference of a mode of life is a counterpart of his disposition.
But, as appears, only intercourse with good men benefits; on the other hand, the all-wise Instructor, by the mouth of Moses, recognising companionship with bad men as swinish, forbade the ancient people to partake of swine; to point out that those who call on God ought not to mingle with unclean men, who, like swine, delight in corporeal pleasures, in impure food, and in itching with filthy pruriency after the mischievous delights of lewdness.
Further, He says: "Thou art not to eat a kite or swift-winged ravenous bird, or an eagle,"142 meaning: Thou shalt not come near men who gain their living by rapine. And other things also are exhibited figuratively.
With whom, then, are we to associate? With the righteous, He says again, speaking figuratively; for everything "which parts the hoof and chews the cud is clean." For the parting of the hoof indicates the equilibrium of righteousness, and ruminating points to the proper food of righteousness, the word, which enters from without, like food, by instruction, but is recalled from the mind, as from the stomach, to rational recollection. And the spiritual man, having the word in his mouth, ruminates the spiritual food; and righteousness parts the hoof rightly, because it sanctifies us in this life, and sends us on our way to the world to come.
Public Spectacles.
The Instructor will not then bring us to public spectacles; nor inappropriately might one call the racecourse and the theatre "the seat of plagues; "143 for there is evil counsel as against the Just One,144 and therefore the assembly against Him is execrated. These assemblies, indeed, are full of confusion145 and iniquity; and these pretexts for assembling are the cause of disorder-men and women assembling promiscuously if or the sight of one another. In this respect the assembly has already shown itself bad: for when the eye is lascivious,146 the desires grow warm; and the eyes that are accustomed to look impudently at one's neighbours during the leisure granted to them, inflame the amatory desires. Let spectacles, therefore, and plays that are full of scurrility and of abundant gossip, be forbidden.147 For what base action is it that is not exhibited in the theatres? And what shameless saying is it that is not brought forward by the buffoons? And those who enjoy the evil that is in them, stamp the clear images of it at home. And, on the other hand, those that are proof against these things, and unimpressible, will never make a stumble in regard to luxurious pleasures.
For if people shall say that they betake themselves to the spectacles as a pastime for recreation, I should say that the cities which make a serious business of pastime are not wise; for cruel contests for glory which have been so fatal are not sport. No more is senseless expenditure of money, nor are the riots that are occasioned by them sport. And ease of mind is not to be purchased by zealous pursuit of frivolities, for no one who has his senses will ever prefer what is pleasant to what is good.
Religion in Ordinary Life.
But it is said we do not all philosophize. Do we not all, then, follow after life? What sayest thou? How hast thou believed? How, pray, dost thou love God and thy neighbour, if thou dost not philosophize? And how dost thou love thyself, if thou dost not love life? It is said, I have not learned letters; but if thou hast not learned to read, thou canst not excuse thyself in the case of hearing, for it is not taught. And faith is the possession not of the wise according to the world, but of those according to God; and it is taught without letters; and its handbook, at once rude and divine, is called love-a spiritual book. It is in your power to listen to divine wisdom, ay, and to frame your life in accordance with it. Nay, you are not prohibited from conducting affairs in the world decorously according to God. Let not him who sells or buys aught name two prices for what he buys or sells; but stating the net price, and studying to speak the truth, if he get not his price, he gets the truth, and is rich in the possession of rectitude. But, above all, let an oath on account of what is sold be far from you; and let swearing, too, on account of other things be banished.
And in this way those who frequent the market-place and the shop philosophize. "For thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh His name in vain."148
But those who act contrary to these things-the avaricious, the liars, the hypocrites, those who make merchandise of the truth-the Lord cast out of His Father's court,149 not willing that the holy house of God should be the house of unrighteous traffic either in words or in material things.
Going to Church.
Woman and man are to go to church150 decently attired, with natural step, embracing silence, possessing unfeigned love, pure in body, pure in heart, fit to pray to God. Let the woman observe this, further. Let her be entirely covered, unless she happen to be at home. For that style of dress is grave, and protects from being gazed at. And she will never fall, who puts before her eyes modesty, and her shawl; nor will she invite another to fall into sin by uncovering her face. For this is the wish of the Word, since it is becoming for her to pray veiled.151
They say that the wife of Aenuas, through excess of propriety, did not, even in her terror at the capture of Troy, uncover herself; but, though fleeing from the conflagration, remained veiled.
Out of Church.
Such ought those who are consecrated to Christ appear, and frame themselves in their whole life, as they fashion themselves in the church152 for the sake of gravity; and to be, not to seem such-so meek, so pious, so loving. But now I know not how people change their fashions and manners with the place. As they say that polypi, assimilated to the rocks to which they adhere, are in colour such as they; so, laying aside the inspiration of the assembly, after their departure from it, they become like others with whom they associate. Nay, in laying aside the artificial mask of solemnity, they are proved to be what they secretly were. After having paid reverence to the discourse about God, they leave within [the church] what they have heard. And outside they foolishly amuse themselves with impious playing, and amatory quavering, occupied with flute-playing, and dancing, and intoxication, and all kinds of trash. They who sing thus, and sing in response, are those who before hymned immortality,-found at last wicked and wickedly singing this most pernicious palinode, "Let us eat and drink, for to-morrow we die." But not to-morrow in truth, but already, are these dead to God; burying their dead,153 that is, sinking themselves down to death. The apostle very firmly assails them. "Be not deceived; neither adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor railers," and whatever else he adds to these, "shall inherit the kingdom of God."154
Love and the Kiss of Charity.
And if we are called to the kingdom of God, let us walk worthy of the kingdom, loving God and our neighbour. But love is not proved by a kiss, but by kindly feeling. But there are those, that do nothing but make the churches resound with a kiss,155 not having love itself within. For this very thing, the shameless use of a kiss, which ought to be mystic, occasions foul suspicions and evil reports. The apostle calls the kiss holy.156
When the kingdom is worthily tested, we dispense the affection of the soul by a chaste and closed mouth, by which chiefly gentle manners are expressed.
But there is another unholy kiss, full of poison, counterfeiting sanctity. Do you not know that spiders, merely by touching the mouth, afflict men with pain? And often kisses inject the poison of licentiousness. It is then very manifest to us, that a kiss is not love. For the love meant is the love of God. "And this is the love of God," says John, "that we keep His commandments; "157 not that we stroke each other on the mouth. "And His commandments are not grievous." But salutations of beloved ones in the ways, full as they are of foolish boldness, are characteristic of those who wish to be conspicuous to those without, and have not the least particle of grace. For if it is proper mystically "in the closet" to pray to God, it will follow that we are also to greet mystically our neighbour, whom we are commanded to love second similarly to God, within doors, "redeeming the time." "For we are the salt of the earth."158 "Whosoever shall bless his friend early in the, morning with a loud voice, shall be regarded not to differ from cursing."159
The Government of the Eyes.
But, above all, it seems right that we turn away from the sight of women. For it is sin not only to touch, but to look; and he who is rightly trained must especially avoid them. "Let thine eyes look straight, and thine eyelids wink right."160 For while it is possible for one who looks to remain stedfast; yet care must be taken against falling. For it is possible for one who looks to slip; but it is impossible for one, who looks not, to lust. For it is not enough for the chaste to be pure; but they must give all diligence, to be beyond the range of censure, shutting out all ground of suspicion, in order to the consummation of chastity; so that we may not only be faithful, but appear worthy of trust. For this is also consequently to be guarded against, as the apostle says, "that no man should blame us; providing things honourable, not only in the sight of the Lord, but also in the sight of men."161
"But turn away thine eyes from a graceful woman, and contemplate not another's beauty," says the Scripture.162 And if you require the reason, it will further tell you," For by the beauty of woman many have gone astray, and at it affection blazes up like fire; "163 the affection which arises from the fire which we call love, leading to the fire which will never cease in consequence of sin.
Chapter XII.-Continuation: with Texts from Scripture.
I would counsel the married never to kiss their wives in the presence of their domestics. For Aristotle does not allow people to laugh to their slaves. And by no means must a wife be seen saluted in their presence. It is moreover better that, beginning at home with marriage, we should exhibit propriety in it. For it is the greatest bond of chastity, breathing forth pure pleasure. Very admirably the tragedy says:-
"Well! well! ladies, how is it, then, that among men,
Not gold, not empire, or luxury of wealth,
Conferred to such an extent signal delights,
As the right and virtuous disposition
Of a man of worth and a dutiful wife? "
Such injunctions of righteousness uttered by those who are conversant with worldly wisdom are not to be refused. Knowing, then, the duty of each, "pass the time of your sojourning here in fear: for as much as ye know that ye were not deemed with corruptible things, such as silver or gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot."164 "For," says Peter, "the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries."165 We have as a limit the cross of the Lord, by which we are fenced and hedged about from our former sins. Therefore, being regenerated, let us fix ourselves to it in truth, and return to sobriety, and sanctify ourselves; "for the eyes of the Lord are on the righteous, and His ears are open to their prayer; but the face of the Lord is against them that do evil."166 And who is he that will harm us, if we be followers of that which is good? "167 "us" for "you." But the best training is good order, which is perfect decorum, and stable and orderly power, which in action maintains consistence in what it does. If these things have been adduced by me with too great asperity, in order to effect the salvation which follows from your correction; they have been spoken also, says the Instructor, by me: "Since he who reproves with boldness is a peacemaker."168 And if ye hear me, ye shall be saved. And if ye attend not to what is spoken, it is not my concern. And yet it is my concern thus: "For he desires the repentance rather than the death of a sinner."169 "If ye shall hear me, ye shall eat the good of the land," the Instructor again says, calling by the appellation "the good of the land," beauty, wealth, health, strength, sustenance. For those things which are really good, are what "neither ear hath heard, not hath ever entered into the heart"170 respecting Him who is really King, and the realities truly good which await us. For He is the giver and the guard of good things. And with respect to their participation, He applies the same names of things in this world, the Word thus training in God the feebleness of men from sensible things to understanding.
What has to be observed at home, and how our life is to be regulated, the Instructor has abundantly declared. And the things which He is wont to say to children by the way,171 while He conducts them to the Master, these He suggests, and adduces the Scriptures themselves in a compendious form, setting forth bare injunctions, accommodating them to the period of guidance, and assigning the interpretation of them to the Master.172 For the intention of His law is to dissipate fear, emancipating free-will in order to faith. "Hear," He says, "O child," who art rightly instructed, the principal points of salvation. For I will disclose my ways, and lay before thee good commandments; by which thou wilt reach salvation. And I lead thee by the way of salvation. Depart from the paths of deceit.
"For the Lord knoweth the way of the righteous, and the way of the ungodly shall perish."173 "Follow, therefore, O son, the good way which I shall describe, lending to me attentive ears." "And I will give to thee the treasures of darkness, hidden and unseen"174 by the nations, but seen by us. And the treasures of wisdom are unfailing, in admiration of which the apostle says, "O the depth of the riches and the wisdom!"175 And by one God are many treasures dispensed; some disclosed by the law, others by the prophets; some to the divine mouth, and others to the heptad of the spirit singing accordant. And the Lord being one, is the same Instructor by all these. Here is then a comprehensive precept, and an exhortation of life, all-embracing: "As ye would that men should do unto you, do ye likewise to, them."176 We may comprehend the commandments in two, as the Lord says, "Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy strength; and thy neighbour as thyself." Then from these He infers, "on this hang the law and the prophets."177 Further, to him that asked, "What good thing shall I do, that I may inherit eternal life? "He answered, "Thou knowest the commandments? "And on him replying Yea, He said, "This do, and thou shalt be saved." Especially conspicuous is the love of the Instructor set forth in various salutary commandments, in order that the discovery may be readier, from the abundance and arrangement of the Scriptures. We have the Decalogue178 given by Moses, which, indicating by an elementary principle, simple and of one kind, defines the designation of sins in a way conducive to salvation: "Thou shall not commit adultery. Thou shall not worship idols. Thou shalt not corrupt boys. Thou shalt not steal. Thou shall not bear false witness. Honour thy father and thy mother."179 And so forth. These things are to be observed, and whatever else is commanded in reading the Bible. And He enjoins on us by Isaiah: "Wash you, and make you clean. Put away iniquities from your souls before mine eyes. Learn to do well. Seek judgment. Deliver the wronged. Judge for the orphan, and justify the widow. And come, and let us reason together, saith the Lord."180 And we shall find many examples also in other places,-as, for instance, respecting prayer: "Good works are an acceptable prayer to the Lord," says the Scripture.181 And the manner of prayer is described. "If thou seest," it is said, "the naked, cover him; and thou shalt not overlook those who belong to thy seed. Then shall thy light spring forth early, and thy healing shall spring up quickly; and thy righteousness shall go before thee, and the glory of God shall encompass thee." What, then, is the fruit of such prayer? "Then shall thou call, and God will hear thee; whilst thou art yet speaking, He will say, I am here."182
In regard to fasting it is said, "Wherefore do ye fast to me? saith the Lord. Is it such a fast that I have chosen, even a day for a man to humble his soul? Thou shall not bend thy neck like a circle, and spread sackcloth and shes under thee.Not thus shall ye call it an acceptable fast."
What means a fast, then? "Lo, this is the fast which I have chosen, saith the Lord. Loose every band of wickedness. Dissolve the knots of oppressive contracts. Let the oppressed go free, and tear every unjust bond. Break thy bread to the hungry; and lead the houseless poor into thy house. If thou see the naked cover him."183 About sacrifices too: "To what purpose is the multitude of your sacrifices to me? saith the Lord. I am full of burnt-offerings and of rams; and the fat of lambs, and the blood of bulls and kids I do not wish; nor that ye should come to appear before me. Who hath required this at your hands? You shall no more tread my court. If ye bring fine flour, the vain oblation is an abomination to me. Your new moons and your sabbaths I cannot away with."184 How, then, shall I sacrifice to the Lord? "The sacrifice of the Lord is," He says, "a broken heart."185 How, then, shall I crown myself, or anoint with ointment, or offer incense to the Lord? "An odour of a sweet fragrance," it is said,186 "is the heart that glorifies Him who made it." These are the crowns and sacrifices, aromatic odours, and flowers of God.
Further, in respect to forbearance. "If thy brother," it is said, "sin against thee, rebuke him; and if he repent, forgive him. If he sin against thee seven times in a day, and turn to thee the seventh time, and say, I repent, forgive him."187 Also to the soldiers, by John, He commands, "to be content with their wages only; "and to the publicans, "to exact no more than is appointed." To the judges He says, "Thou shalt not show partiality in judgment. For girls blind the eyes of those who see, and corrupt just words. Rescue the wronged."
And to householders: "A possession which is acquired with iniquity becomes less."188
Also of "love." "Love," He says, "covers a multitude of sins."189
And of civil government: "Render to Caesar the things which are Caesar's; and unto God the things which are God's."190
Of swearing and the remembrance of injuries: "Did I command your fathers, when they went out of Egypt, to offer burnt-offerings and sacrifices? But I commanded them, Let none of you bear malice in his heart against his neighbour, or love a false oath."191
The liars and the proud, too, He threatens; the former thus: "Woe to them that call bitter sweet, and sweet bitter; "and the latter: "Woe unto them that are wise in their own eyes, and prudent in their own sight."192 "For he that humbleth himself shall be exalted, and he that exalteth himself shall be humbled."193
And "the merciful" He blesses, "for they shall obtain mercy."
Wisdom pronounces anger a wretched thing, because "it will destroy the wise."194 And now He bids us "love our enemies, bless them that curse us, and pray for them that despitefully use us." And He says: "If any one strike thee on the one cheek, turn to him the other also; and if any one take away thy coat, hinder him not from taking thy cloak also."195
Of faith He says: "Whatsoever ye shall ask in prayer, believing, ye shall receive."196 "To the unbelieving nothing is trustworthy," according to Pindar.
Domestics, too, are to be treated like ourselves; for they are human beings, as we are. For God is the same to free and bond, if you consider.
Such of our brethren as transgress, we must not punish, but rebuke. "For he that spareth the rod hateth his son."197
Further, He banishes utterly love of glory, saying, "Woe to you, Pharisees! for ye love the chief seat in the synagogues, and greetings in the markets."198 But He welcomes the repentance of the sinner-loving repentance-which follows sins. For this Word of whom we speak alone is sinless. For to sin is natural and common to all. But to return [to God] after sinning is characteristic not of any man, but only of a man of worth.
Respecting liberality He said: "Come to me, ye blessed, inherit the kingdom prepared for you from the foundation of the world: for I was an hungry, and ye gave Me meat; I was thirsty, and ye gave Me drink; I was a stranger, and ye took Me in; naked, and ye clothed Me; sick, and ye visited Me; in prison, and ye came unto Me." And when have we done any of these things to the Lord?
The Instructor Himself will say again, loving to refer to Himself the kindness of the brethren, "In as much as ye have done it to these least, ye have done it to Me. And these shall go away into everlasting life."199
Such are the laws of the Word, the consolatory words not on tables of stone which were written by the finger of the Lord, but inscribed on men's hearts, on which alone they can remain imperishable. Wherefore the tablets of those who had hears of stone are broken, that the faith of the children may be impressed on softened hearts.
However, both the laws served the Word for the instruction of humanity, both that given by Moses and that by the apostles. What, therefore, is the nature of the training by the apostles, appears to me to require to be treated of. Under this head, I, or rather the Instructor by me,200 will recount; and I shall again set before you the precepts themselves, as it were in the germ.
"Putting away lying, speak every man truth with his neighbour: for we are members one of another. Let not the sun go down upon your wrath; neither give place to the devil. Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. Let all bitterness, and wrath, and anger, and clamour, and evil-speaking, be put away from you, with all malice: and be ye kind one to another, tender-hearted, forgiving one another, as God in Christ hath forgiven you. Be therefore wise,201 followers of God, as dear children; and walk in love, as Christ also hath loved us. Let wives be subject to their own husbands, as to the Lord. And let husbands love their wives as Christ also hath loved the Church? Let those who are yoked together love one another "as their own bodies." "Children, be obedient to your parents. Parents, provoke not your children to wrath; but bring them up in the nurture and admonition of the Lord. Servants, be obedient to those that are your masters according to the flesh, with fear and trembling, in the singleness of your hearts, as unto Christ; with good-will from the soul doing service. ye masters, treat your servants well, forbearing threatening: knowing that both their and your Lord is in heaven; and there is no respect of persons with Him."202
"If we live in the Spirit, let us walk in the Spirit. Let us not be desirous of vainglory, provoking one another, envying one another. Bear ye one another's burdens, and so fulfil the law of Christ. Be not deceived; God is not mocked. Let us not be weary in well-doing: for in due time we shall reap, if we faint not."203
"Be at peace among yourselves. Now we admonish you, brethren, warn them who are unruly, comfort the feeble-minded, support the weak, be patient toward all men. See that none render evil for evil to any man. Quench not the Spirit. Despise not prophesyings. Prove all things: hold fast that which is good. Abstain from every form of evil."204
"Continue in prayer, watching thereunto with thanksgiving. Walk in wisdom towards them that are without, redeeming the time. Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man."205
"Nourish yourselves up in the words of faith. Exercise yourselves unto godliness: for bodily exercise profiteth little; but godliness is profitable for all things, having the promise of the life which now is, and that which is to come."206
"Let those who have faithful masters not despise them, because they ate brethren; but rather do them service, because they are faithful."207
"He that giveth, let him do it with simplicity; he that ruleth, with diligence; he that showeth mercy, with cheerfulness. Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love, in honour preferring one another. Not slothful in business; fervent in spirit, serving the Lord. Rejoicing in hope; patient in tribulation; continuing instant in prayer. Given to hospitality; communicating to the necessities of the saints."208
Such are a few injunctions out of many, for the sake of example, which the Instructor, running over the divine Scriptures, sets before His children; by which, so to speak, vice is cut up by the roots, and iniquity is circumscribed.
Innumerable commands such as these are written in the holy Bible appertaining to chosen persons, some to presbyters, some to bishops, some to deacons, others to widows,209 of whom we shall have another opportunity of speaking. Many things spoken in enigmas, many in parables, may benefit such as fall in with them. But it is not my province, says the Instructor, to teach these any longer. But we need a Teacher of the exposition of those sacred words, to whom we must direct our steps.
And now, in truth, it is time for me to cease from my instruction, and for you to listen to the Teacher.210 And He, receiving you who have been trained up in excellent discipline, will teach you the oracles. To noble purpose has the Church sung, and the Bridegroom also, the only Teacher, the good Counsel, of the good Father, the true Wisdom, the Sanctuary of knowledge. "And He is the propitiation for our sins," as John says; Jesus, who heals both our body and soul-which are the proper man. "And not for our sins only, but also for the whole world. And by this we know that we know Him, if we keep His commandments. He that saith, I know Him, and keepeth not His commandments, is a liar; and the truth is not in Him. But whoso keepeth His word, in him verily is the love of God perfected. Hereby know we that we are in Him. He that saith he abideth in Him, ought himself to walk even as He also walked."211 O nurslings of His blessed training! let us complete the fair face of the church; and let us run as children to our good mother. And if we become listeners to the Word, let us glorify the blessed dispensation by which man is trained and sanctified as a child of God, and has his conversation in heaven, being trained from earth, and there receives the Father, whom he learns to know on earth. The Word both does and teaches all things, and trains in all things.
A horse is guided by a bit, and a bull is guided by a yoke, and a wild beast is caught in a noose. But man is transformed by the Word, by whom wild beasts are tamed, and fishes caught, and birds drawn down. He it is, in truth, who fashions the bit for the horse, the yoke for the bull, the noose for the wild beast, the rod for the fish, the snare for the bird. He both manages the state and tills the ground; commands, and helps, and creates the universe.
"There were figured earth, and sky, and sea,
The ever-circling sun, and full-orbed moon,
And all the signs that crown the vault of heaven."212
O divine works! O divine commands! "Let this water undulate within itself; let this fire restrain its wrath; let this air wander into ether; and this earth be consolidated, and acquire motion! When I want to form man, I want matter, and have matter in the elements. I dwell with what I have formed. If you know me, the fire will be your slave."
Such is the Word, such is the Instructor, the Creator of the world and of man: and of Himself, now the world's Instructor, by whose command we and the universe subsist, and await judgment. "For it is not he who brings a stealthy vocal word to men," as Bacchylidis says, "who shall be the Word of Wisdom; "but "the blameless, the pure, and faultless sons of God," according to Paul, "in the midst of a crooked and perverse generation, to shine as lights in the world."213
All that remains therefore now, in such a celebration of the Word as this, is that we address to the Word our prayer.
Be gracious, O Instructor, to us Thy children, Father, Charioteer of Israel, Son and Father, both in One, O Lord. Grant to us who obey Thy precepts, that we may perfect the likeness of the image, and with all our power know Him who is the good God and not a harsh judge. And do Thou Thyself cause that all of us who have our conversation in Thy peace, who have been translated into Thy commonwealth, having sailed tranquilly over the billows of sin, may be wafted in calm by Thy Holy Spirit, by the ineffable wisdom, by night and day to the perfect day; and giving thanks may praise, and praising thank the Alone Father and Son, Son and Father, the Son, Instructor and Teacher, with the Holy Spirit, all in One, in whom is all, for whom all is One, for whom is eternity, whose members we all are, whose glory the aeons214 are; for the All-good, All-lovely, All-wise, All-just One. To whom be glory both now and for ever. Amen.
And since the Instructor, by translating us into His Church, has united us to Himself, the teaching and all-surveying Word, it were right that, having got to this point, we should offer to the Lord the reward of due thanksgiving-praise suitable to His fair instruction.
Composed by St. Clement.215
I.
Bridle of colts untamed,
Over our wills presiding;
Wing of unwandering birds,
Our flight securely guiding.
Rudder of youth unbending,
Firm against adverse shock;
Shepherd, with wisdom tending
Lambs of the royal flock:
Thy simple children bring
In one, that they may sing
In solemn lays
Their hymns of praise
With guileless lips to Christ their King.
II.
King of saints, almighty Word
Of the Father highest Lord;
Wisdom's head and chief;
Assuagement of all grief;
Lord of all time and space,
Jesus, Saviour of our race;
Shepherd, who dost us keep;
Husbandman, who tillest,
Bit to restrain us, Rudder
To guide us as Thou williest;
Of the all-holy flock celestial wing;
Fisher of men, whom Thou to life dost bring;
From evil sea of sin,
And from the billowy strife,
Gathering pure fishes in
Caught with sweet bait of life:
Lead us, Shepherd of the sheep,
Reason-gifted, holy One;
King of youths, whom Thou dost keep,
So that they pollution shun:
Steps of Christ, celestial Way;
Word eternal, Age unending;
Life that never can decay;
Fount of mercy, virtue-sending;
Life august of those who raise
Unto God their hymn of praise, Jesus Christ!
III.
Nourished by the milk of heaven,
To our tender palates given;
Milk of wisdom from the breast
Of that bride of grace exprest;
By a dewy spirit filled
From fair Reason's breast distilled;
Let us sucklings join to raise
With pure lips our hymns of praise
As our grateful offering,
Clean and pure, to Christ our King.
Let us, with hearts undefiled,
Celebrate the mighty Child.
We, Christ-born, the choir of peace;
We, the people of His love,
Let us sing, nor ever cease,
To the God of peace above.
We subjoin the following literal translation of the foregoing hymn:-
Bridle of untamed colts, Wing of unwandering birds, sure Helm of babes,216 Shepherd of royal lambs, assemble Thy simple children to praise holily, to hymn guilelessly with innocent mouths, Christ the guide of children. O King of saints, all-subduing Word of the most high Father, Ruler of wisdom, Support of sorrows, that rejoicest in the ages,217 Jesus, Saviour of the human race, Shepherd, Husbandman, Helm, Bridle, Heavenly Wing of the all-holy flock, Fisher ofmen who are saved, catching the chaste fishes with sweet life from the hateful wave of a sea of vices,-Guide [us], Shepherd of rational sheep; guide unharmed children, O holy King,218 O footsteps of Christ, O heavenly way, perennial Word, immeasurable Age, Eternal Light, Fount of mercy, performer of virtue; noble [is the] life of those who hymn God, O Christ Jesus, heavenly milk of the sweet breasts of the graces of the Bride, pressed out of Thy wisdom. Babes nourished with tender mouths, filled with the dewy spirit of the rational pap, let us sing together simple praises, true hymns to Christ [our] King, holy fee for the teaching of life; let us sing in simplicity the powerful Child. O choir of peace, the Christ-begotten, O chaste people, let us sing together219 the God of peace.220
Teacher, to Thee a chaplet I present,
Woven of words culled from the spotless mead,
Where Thou dost feed Thy flocks; like to the bee,
That skilful worker, which from many a flower
Gathers its treasures, that she may convey
A luscious offering to the master's hand.
Though but the least, I am Thy servant still,
(Seemly is praise to Thee for Thy behests).
O King, great Giver of good gifts to men,
Lord of the good, Father, of all the Maker,
Who heaven and heaven's adornment, by Thy word
Divine fitly disposed, alone didst make;
Who broughtest forth the sunshine and the day;
Who didst appoint their courses to the stars,
And how the earth and sea their place should keep;
And when the seasons, in their circling course,
Winter and summer, spring and autumn, each221
Should come, according to well-ordered plan;
Out of a confused heap who didst create
This ordered sphere, and from the shapeless mass
Of matter didst the universe adorn;-
Grant to me life, and be that life welt spent,
Thy grace enjoying; let me act and speak
In all things as Thy Holy Scriptures teach;222
Thee and Thy co-eternal Word, All-wise,
From Thee proceeding, ever may I praise;
Give me nor poverty nor wealth, but what is meet,
Father, in life, and then life's happy close.
Elucidations.
I
Paedagogue, book II. chap. 3, p. 247.
This fine paragraph is in many ways interesting. The tourist who has visited the catacombs, is familiar, among tokens of the first rude art of Christians, with relics of various articles, realizing this idea of Clement's, that even our furniture should be distinctively Christian. In Pompeii, one finds lamps and other vessels marked by heathenish devices, some of them gross and revolting. On the contrary, these Christian utensils bear the sacred monograms XR, AW, or the figure of the fish, conveying to the user, by the letters of the Greek word for a fish (Ikqus), the initials of the words "Jesus Christ, Son of God, The Saviour." Often we have the anchor, the palm-branch, or the cross itself. But I never looked at one of those Christian lamps without imagining its owner, singing, as it was lighted, the eventide hymn (of which see Elucidation III.), and reciting probably, therewith, the text, "Let your loins be girded, and your lamps burning," etc. For a valuable elucidation of subjects illustrated by Christian art, see Testimony of the Catacombs, by the late Wharton B. Marriott (London, Hatchards, 1870).
II
Book iii. Going to Church. p. 290, supra.
Frequent references become necessary, at this point, to the ecclesiastical usages of the early Christians. These have been largely treated of by the great Anglican divines, whose works are recognised as part of the standard literature of Christendom; but the nature of this publication seems to impose on me the duty of choosing from external sources, rather than from authors who have been more or less associated with the controversies of our great "Anglo-Saxon" family. Happily the writings of the late Dr. Bunsen supply us with all that is requisite of this sort. In that very curious and characteristic medley, Hippolytus and His Age, he has gathered into a convenient form nearly every point which requires antiquarian elucidation, under the title of The Church and Home Book of the Ancient Christians. Its contents he professes to have rescued "from the rubbish in which they were enveloped for centuries, and disencumbered of the fraud and misunderstanding by which they are defaced." Now, while by no means satisfied with this work myself, it affords an interesting specimen of the conclusions to which an earnest and scholarly mind has been brought, in the course of original and industrious research. It is the more interesting, as illustrating a conviction, which he expresses elsewhere, that, in shaping "the Church of the future," all Christians must revert to these records of primitive antiquity, as of practical interest for our own times. The proverbial faults of its author are indeed conspicuous in this work, which, though the product of a mere inquirer, is presented to us with entire self-reliance, as if he were competent to pronounce upon all questions with something like pontifical infallibility. It is also greatly mixed up with his personal theories, which are always interesting, but rarely satisfactory to his readers. In spite of all this, he has brought together, in a condensed form, what is undoubtedly the result of patient investigation. It is the rather useful, because it is the work of a genuine disciple of Niebuhr, who doubts and questions at every step, and who always suspects a fraud. He is committed, by his religious persuasions, to no system whatever, with respect to such matters, and he professes to have produced a manual of Christian antiquity, entirely scientific; that is to say, wholly impartial, indifferent as to consequences, and following only the lead of truth and evidence. In my references to Bunsen, therefore, let it be understood, that, without accepting him as my own master, I yet wish to respect his opinion and to commend his performance to the candid investigation of others.
The one ancient hymn, not strictly liturgical, which probably was not new even to Clement, and to which we have already made reference once or twice, is the following, which we give from Bunsen. He calls it "The Evening Hymn of the Greek Christians," but it was not confined to the Greeks any more than was the Greek of the Gospels and the Creeds. Its proper name is "The Eventide Hymn," or "The Hymn for the Lighting of the Lamps," and was doubtless uttered in the family at "candlelight," as we say a grace before meat. It is thus rendered:-
Hymn.
Serene light of the Holy Glory
Of the Father Everlasting,
Jesus Christ:
Having come to the setting of the sun,
And seeing the evening light,
We praise the Father and the Sons,
And the Holy Spirit of God.
It behooveth to praise Thee,
At all times with holy songs,
Son of God, who hast given life;
Therefore the world glorifieth Thee.
The modern Italians, at sunset, recite the Ave Maria, which has been imposed upon them by mediaeval Rome. Nothing but the coincidence of the hour reminds us of the ancient hymn which it has superseded; and a healthy mind, one would think, would note the contrast. This pure "hymn to Christ as God," and to the Godhead in unity, gives place to an act of worship addressed to the creature, more than to the Creator. One might indeed call this Ave Maria the eventide hymn of modern Italy; but the scatter-brain processes of Dr. Bunsen come out in the strange reversal of thought, by which he would throw back the utterly incongruous title of its Italian substitute upon a primitive hymn to the Trinity,-"the Ave-Maria hymn, as we might call it from the present Italian custom," etc. The strange confusion of ideas which constantly characterizes this author, whenever some association, however remote, strikes his fancy, is well illustrated by this instance. Let it serve as a caution in following his lead. See Hippolytus (vol. iii. pp. 68, 138, etc.) and also Routh (Reliquiae, vol. iii. pp. 515-520). Concerning the morning hymn, Gloria in Excelsis, which Dr. Bunsen gives from the Alexandrian ms., and to which reference is made in his Analecta Ante-Nicaena (iii. 86), see Warren's Celtic Liturgy (p. 197, and index references. Ed. Oxford, 1881).
The Stromata, or Miscellanies
Book I
Chapter I.-Preface-The Author's Object-The Utility of Written Compositions.1
[Wants the beginning]
that you may read them under your hand, and may be able to preserve them. Whether written compositions are not to be left behind at all; or if they are, by whom? And if the former, what need there is for written compositions? and if the latter, is the composition of them to be assigned to earnest men, or the opposite? It were certainly ridiculous for one to disapprove of the writing of earnest men, and approve of those, who are not such, engaging in the work of composition. Theopompus and Timaeus, who composed fables and slanders, and Epicurus the leader of atheism, and Hipponax and Archilochus, are to be allowed to write in their own shameful manner. But he who proclaims the truth is to be prevented from leaving behind him what is to benefit posterity. It is a good thing, I reckon, to leave to posterity good children. This is the case with children of our bodies. But words are the progeny of the soul. Hence we call those who have instructed us, fathers. Wisdom is a communicative and philanthropic thing. Accordingly, Solomon says, "My son, if thou receive the saying of my commandment, and hide it with thee, thine ear shall hear wisdom."2 He points out that the word that is sown is hidden in the soul of the learner, as in the earth, and this is spiritual planting. Wherefore also he adds, "And thou shall apply thine heart to understanding, and apply it for the admonition of thy son." For soul, me thinks, joined with soul, and spirit with spirit, in the sowing of the word, will make that which is sown grow and germinate. And every one who is instructed, is in respect of subjection the son of his instructor. "Son," says he, "forget not my laws."3
And if knowledge belong not to all (set an ass to the lyre, as the proverb goes), yet written compositions are for the many. "Swine, for instance, delight in dirt more than in clean water." "Wherefore," says the Lord, "I speak to them in parables: because seeing, they see not; and hearing, they hear not, and do not understand; "4 not as if the Lord caused the ignorance: for it were impious to think so. But He prophetically exposed this ignorance, that existed in them, and intimated that they would not understand the things spoken. And now the Saviour shows Himself, out of His abundance, dispensing goods to His servants according to the ability of the recipient, that they may augment them by exercising activity, and then returning to reckon with them; when, approving of those that had increased His money, those faithful in little, and commanding them to have the charge over many things, He bade them enter into the joy of the Lord. But to him who had hid the money, entrusted to him to be given out at interest, and had given it back as he had received it, without increase, He said, "Thou wicked and slothful servant, thou oughtest to have given my money to the bankers, and at my coming I should have received mine own." Wherefore the useless servant "shall be cast into outer darkness."5 "Thou, therefore, be strong," says Paul, "in the grace that is in Christ Jesus. And the things which thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also."6 And again: "Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth."
If, then, both proclaim the Word-the one by writing, the other by speech-are not both then to be approved, making, as they do, faith active by love? It is by one's own fault that he does not choose what is best; God is free of blame. As to the point in hand, it is the business of some to lay out the word at interest, and of others to test it, and either choose it or not. And the judgment is determined within themselves. But there is that species of knowledge which is characteristic of the herald, and that which is, as it were, characteristic of a messenger, and it is serviceable in whatever way it operates, both by the hand and tongue. "For he that soweth to the Spirit, shall of the Spirit reap life everlasting. And let us not be weary in well-doing."7 On him who by Divine Providence meets in with it, it confers the very highest advantages,-the beginning of faith, readiness for adopting a right mode of life, the impulse towards the truth, a movement of inquiry, a trace of knowledge; in a word, it gives the means of salvation. And those who have been rightly reared in the words of truth, and received provision for eternal life, wing their way to heaven. Most admirably, therefore, the apostle says, "In everything approving ourselves as the servants of God; as poor, and yet making many rich; as having nothing, yet possessing all things. Our mouth is opened to you."8 "I charge thee," he says, writing to Timothy, "before God, and Christ Jesus, and the elect angels, that thou observe these things, without preferring one before another, doing nothing by partiality."9
Both must therefore test themselves: the one, if he is qualified to speak and leave behind him written records; the other, if he is in a right state to hear and read: as also some in the dispensation of the Eucharist, according to10 custom enjoin that each one of the people individually should take his part. One's own conscience is best for choosing accurately or shunning. And its firm foundation is a right life, with suitable instruction. But the imitation of those who have already been proved, and who have led correct lives, is most excellent for the understanding and practice of the commandments. "So that whosoever shall eat the bread and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of the bread and drink of the cup."11 It therefore follows, that every one of those who undertake to promote the good of their neighbours, ought to consider whether he has betaken himself to teaching rashly and out of rivalry to any; if his communication of the word is out of vainglory; if the the only reward he reaps is the salvation of those who hear, and if he speaks not in order to win favour: if so, he who speaks by writings escapes the reproach of mercenary motives. "For neither at any time used we flattering words, as ye know," says the apostle, "nor a cloak of covetousness. God is witness. Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome as the apostles of Christ. But we were gentle among you, even as a nurse cherisheth her children."12
In the same way, therefore, those who take part in the divine words, ought to guard against betaking themselves to this, as they would to the building of cities, to examine them out of curiosity; that they do not come to the task for the sake of receiving worldly things, having ascertained that they who are consecrated to Christ are given to communicate the necessaries of life. But let such be dismissed as hypocrites. But if any one wishes not to seem, but to be righteous, to him it belongs to know the things which are best. If, then, "the harvest is plenteous, but the labourers few," it is incumbent on us "to pray" that there may be as great abundance of labourers as possible.13
But the husbandry is twofold,-the one unwritten, and the other written. And in whatever way the Lord's labourer sow the good wheat, and grow and reap the ears, he shall appear a truly divine husbandman. "Labour," says the Lord, "not for the meat which perisheth, but for that which endureth to everlasting life."14 And nutriment is received both by bread and by words. And truly "blessed are the peace-makers,"15 who instructing those who are at war in their life and errors here, lead them back to the peace which is in the Word, and nourish for the life which is according to God, by the distribution of the bread, those "that hunger after righteousness." For each soul has its own proper nutriment; some growing by knowledge and science, and others feeding on the Hellenic philosophy, the whole of which, like nuts, is not eatable. "And he that planteth and he that watereth," "being ministers" of Him "that gives the increase, are one" in the ministry. "But every one shall receive his own reward, according to his own work. For we are God's husbandmen, God's husbandry. Ye are God's building,"16 according to the apostle. Wherefore the hearers are not permitted to apply the test of comparison. Nor is the word, given for investigation, to be committed to those who have been reared in the arts of all kinds of words, and in the power of inflated attempts at proof; whose minds are already pre-occupied, and have not been previously emptied. But whoever chooses to banquet on faith, is stedfast for the reception of the divine words, having acquired already faith as a power of judging, according to reason. Hence ensues to him persuasion in abundance. And this was the meaning of that saying of prophecy, "If ye believe not, neither shall ye understand."17 "As, then, we have opportunity, let us do good to all, especially to the household of faith."18 And let each of these, according to the blessed David, sing, giving thanks. "Thou shalt sprinkle me with hyssop, and I shall be cleansed. Thou shalt wash me, and I shall be whiter than the snow. Thou shalt make me to hear gladness and joy, and the bones which have been humbled shall rejoice. Turn Thy face from my sins. Blot out mine iniquities. Create in me a clean heart, O God, and renew a right spirit in my inward parts. Cast me not away from Thy face, and take not Thy Holy Spirit from me. Restore to me the joy of Thy salvation, and establish me with Thy princely spirit."19
He who addresses those who are present before him, both tests them by time, and judges by his judgment, and from the others distinguishes him who can hear; watching the words, the manners, the habits, the life, the motions, the attitudes, the look, the voice; the road, the rock, the beaten path, the fruitful land, the wooded region, the fertile and fair and cultivated spot, that is able to multiply the seed. But he that speaks through books, consecrates himself before God, crying in writing thus: Not for gain, not for vainglory, not to be vanquished by partiality, nor enslaved by fear nor elated by pleasure; but only to reap the salvation of those who read, which he does, not at present participate in, but awaiting in expectation the recompense which will certainly be rendered by Him, who has promised to bestow on the labourers the reward that is meet. But he who is enrolled in the number of men20 ought not to desire recompense. For he that vaunts his good services, receives glory as his reward. And he who does any duty for the sake of recompense, is he not held fast in the custom of the world, either as one who has done well, hastening to receive a reward, or as an evil-doer avoiding retribution? We must, as far as we can, imitate the Lord.I And he will do so, who complies with the will of God, receiving freely, giving freely, and receiving as a worthy reward the citizenship itself. "The hire of an harlot shall not come into the sanctuary," it is said: accordingly it was forbidden to bring to the altar the price of a dog. And in whomsoever the eye of the soul has been blinded by ill-nurture and teaching, let him advance to the true light, to the truth, which shows by writing the things that are unwritten. "Ye that thirst, go to the waters,"21 says Esaias, And "drink water from thine own vessels,"22 Solomon exhorts. Accordingly in "The Laws," the philosopher who learned from the Hebrews, Plato, commands husbandmen not to irrigate or take water from others, until they have first dug down in their own ground to what is called the virgin soil, and found it dry. For it is right to supply want, but it is not well to support laziness. For Pythagoras said that, "although it be agreeable to reason to take a share of a burden, it is not a duty to take it away."
Now the Scripture kindles the living spark of the soul, and directs the eye suitably for contemplation; perchance inserting something, as the husbandman when he ingrafts, but, according to the opinion of the divine apostle, exciting what is in the soul. "For there are certainly among us many weak and sickly, and many sleep. But if we judge ourselves, we shall not be judged."23 Now this work of mine in writing is not artfully constructed for display; but my memoranda are stored up against old age, as a remedy against forgetfulness, truly an image and outline of those vigorous and animated discourses which I was privileged to hear, and of blessed and truly remarkable men.
Of these the one, in Greece, an Ionic ;24 the other in Magna Graecia: the first of these from Coele-Syria, the second from Egypt, and others in the East. The one was born in the land of Assyria, and the other a Hebrew in Palestine.
When I came upon the last25 (he was the first in power), having tracked him out concealed in Egypt, I found rest. He, the true, the Sicilian bee, gathering the spoil of the flowers of the prophetic and apostolic meadow, engendered in the souls of his hearers a deathless element of knowledge.
Well, they preserving the tradition of the blessed doctrine derived directly from the holy apostles, Peter, James, John, and Paul, the sons receiving it from the father (but few were like the fathers), came by God's will to us also to deposit those ancestral and apostolic seeds. And well I know that they will exult; I do not mean delighted with this tribute, but solely on account of the preservation of the truth, according as they delivered it. For such a sketch as this, will, I think, be agreeable to a soul desirous of preserving from escape the blessed tradition.26 "In a man who loves wisdom the father will be glad."27 Wells, when pumped out, yield purer water; and that of which no one partakes, turns to putrefaction. Use keeps steel brighter, but disuse produces rust in it. For, in a word, exercise produces a healthy condition both in souls and bodies. "No one lighteth a candle, and putteth it under a bushel, but upon a candlestick, that it may give light to those who are regarded worthy of the feast."28 For what is the use of wisdom, if it makes not him who can hear it wise? For still the Saviour saves, "and always works, as He sees the Father."29 For by teaching, one learns more; and in speaking, one is often a hearer along with his audience. For the teacher of him who speaks and of him who hears is one-who waters both the mind and the word. Thus the Lord did not hinder from doing good while keeping the Sabbath;30 but allowed us to communicate of those divine mysteries, and of that holy light, to those who are able to receive them. He did not certainly disclose to the many what did not belong to the many; but to the few to whom He knew that they belonged, who were capable of receiving and being moulded according to them. But secret things are entrusted to speech, not to writing, as is the case with God.31
And if one say that it is written, "There is nothing secret which shall not be revealed, nor hidden which shall not be disclosed,"32 let him also hear from us, that to him who hears secretly, even what is secret shall be manifested. This is what was predicted by this oracle. And to him who is able secretly to observe what is delivered to him. that which is veiled shall be disclosed as truth; and what is hidden to the many, shall appear manifest to the few. For why do not all know the truth? why is not righteousness loved, if righteousness belongs to all? But the mysteries are delivered mystically, that what is spoken may be in the mouth of the speaker; rather not in his voice, but in his understanding. "God gave to the Church, some apostles, and some prophets, and some evangelists, and some pastors and teachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ."33
The writing of these memoranda of mine, I well know, is weak when compared with that spirit, full of grace, which I was privileged to hear.34 But it will be an image to recall the archetype to him who was struck with the thyrsus. For "speak," it is said, "to a wise man, and he will grow wiser; and to him that hath, and there shall be added to him." And we profess not to explain secret things sufficiently-far from it-but only to recall them to memory, whether we have forgot aught, or whether for the purpose of not forgetting. Many things, I well know, have escaped us, through length of time, that have dropped away unwritten. Whence, to aid the weakness of my memory, and provide for myself a salutary help to my recollection in a systematic arrangement of chapters, I necessarily make use of this form. There are then some things of which we have no recollection; for the power that was in the blessed men was great.35 There are also some things which remained unnoted long, which have now escaped; and others which are effaced, having faded away in the mind itself, since such a task is not easy to those not experienced; these I revive in my commentaries. Some things I purposely omit, in the exercise of a wise selection, afraid to write what I guarded against speaking: not grudging-for that were wrong-but fearing for my readers, lest they should stumble by taking them in a wrong sense; and, as the proverb says, we should be found "reaching a sword to a child." For it is impossible that what has been written should not escape, although remaining unpublished by me. But being always revolved, using the one only voice, that of writing, they answer nothing to him that makes inquiries beyond what is written; for they require of necessity the aid of some one, either of him who wrote, or of some one else who has walked in his footsteps. Some things my treatise will hint; on some it will linger; some it will merely mention. It will try to speak imperceptibly, to exhibit secretly, and to demonstrate silently. The dogmas taught by remarkable sects will be adduced; and to these will be opposed all that ought to be premised in accordance with the profoundest contemplation of the knowledge, which, as we proceed to the renowned and venerable canon of tradition, from the creation of the world,36 will advance to our view; setting before us what according to natural contemplation necessarily has to be treated of beforehand, and clearing off what stands in the way of this arrangement. So that we may have our ears ready for the reception of the tradition of true knowledge; the soil being previously cleared of the thorns and of every weed by the husbandman, in order to the planting of the vine. For there is a contest, and the prelude to the contest; and them are some mysteries before other mysteries.
Our book will not shrink from making use of what is best in philosophy and other preparatory instruction. "For not only for the Hebrews and those that are under the law," according to the apostle, "is it right to become a Jew, but also a Greek for the sake of the Greeks, that we may gain all."37 Also in the Epistle to the Colossians he writes, "Admonishing every man, and teaching every man in all wisdom, that we may present every man perfect in Christ."38 The nicety of speculation, too, suits the sketch presented in my commentaries. In this respect the resources of learning are like a relish mixed with the food of an athlete, who is not indulging in luxury, but entertains a noble desire for distinction.
By music we harmoniously relax the excessive tension of gravity. And as those who wish to address the people, do so often by the herald, that what is said may be better heard; so also in this case. For we have the word, that was spoken to many, before the common tradition. Wherefore we must set forth the opinions and utterances which cried individually to them, by which those who hear shall more readily turn.
And, in truth, to speak briefly: Among many small pearls there is the one; and in a great take of fish there is the beauty-fish; and by time and toil truth will gleam forth, if a good helper is at hand. For most benefits are supplied, from God, through men. All of us who make use of our eyes see what is presented before them. But some look at objects for one reason, others for another. For instance, the cook and the shepherd do not survey the sheep similarly: for the one examines it if it be fat; the other watches to see if it be of good breed. Let a man milk the sheep's milk if he need sustenance: let him shear the wool if he need clothing. And in this way let me produce the fruit of the Greek erudition.39
For I do not imagine that any composition can be so fortunate as that no one will speak against it. But that is to be regarded as in accordance with reason, which nobody speaks against, with reason. And that course of action and choice is to be approved, not which is faultless, but which no one rationally finds fault with. For it does not follow, that if a man accomplishes anything not purposely, he does it through force of circumstances. But he will do it, managing it by wisdom divinely given, and in accommodation to circumstances. For it is not he who has virtue that needs the way to virtue, any more than he, that is strong, needs recovery. For, like farmers who irrigate the land beforehand, so we also water with the liquid stream of Greek learning what in it is earthy; so that it may receive the spiritual seed cast into it, and may be capable of easily nourishing it. The Stromata will contain the truth mixed up in the dogmas of philosophy, or rather covered over and hidden, as the edible part of the nut in the shell. For, in my opinion, it is fitting that the seeds of truth be kept for the husbandmen of faith, and no others. I am not oblivious of what is babbled by some, who in their ignorance are frightened at every noise, and say that we ought to occupy ourselves with what is most necessary, and which contains the faith; and that we should pass over what is beyond and superfluous, which wears out and detains us to no purpose, in things which conduce nothing to the great end. Others think that philosophy was introduced into life by an evil influence, for the ruin of men, by an evil inventor. But I shall show, throughout the whole of these Stromata, that evil has an evil nature, and can never turn out the producer of aught that is good; indicating that philosophy is in a sense a work of Divine Providence.40
Chapter II.-Objection to the Number of Extracts from Philosophical Writings in These Books Anticipated and Answered.
In reference to these commentaries, which contain as the exigencies of the case demand, the Hellenic opinions, I say thus much to those who are fond of finding fault. First, even if philosophy were useless, if the demonstration of its uselessness does good, it is yet useful. Then those cannot condemn the Greeks, who have only a mere hearsay knowledge of their opinions, and have not entered into a minute investigation in each department, in order to acquaintance with them. For the refutation, which is based on experience, is entirely trustworthy. For the knowledge of what is condemned is found the most complete demonstration. Many things, then, though not contributing to the final result, equip the artist. And otherwise erudition commends him, who sets forth the most essential doctrines so as to produce persuasion in his hearers, engendering admiration in those who are taught, and leads them to the truth. And such persuasion is convincing, by which those that love learning admit the truth; so that philosophy does not ruin life by being the originator of false practices and base deeds, although some have calumniated it, though it be the clear image of truth, a divine gift to the Greeks;41 nor does it drag us away from the faith, as if we were bewitched by some delusive art, but rather, so to speak, by the use of an ampler circuit, obtains a common exercise demonstrative of the faith. Further, the juxtaposition of doctrines, by comparison, saves the truth, from which follows knowledge.
Philosophy came into existence, not on its own account, but for the advantages reaped by us from knowledge, we receiving a firm persuasion of true perception, through the knowledge of things comprehended by the mind. For I do not mention that the Stromata, forming a body of varied erudition, wish artfully to conceal the seeds of knowledge. As, then, he who is fond of hunting captures the game after seeking, tracking, scenting, hunting it down with dogs; so truth, when sought and got with toil, appears a delicious42 thing. Why, then, you will ask, did you think it fit that such an arrangement should be adopted in your memoranda? Because there is great danger in divulging the secret of the true philosophy to those, whose delight it is unsparingly to speak against everything, not justly; and who shout forth all kinds of names and words indecorously, deceiving themselves and beguiling those who adhere to them. "For the Hebrews seek signs," as the apostle says, "and the Greeks seek after wisdom."43