The Tutor

BOOK FIRST. CHAPTER I.

What the Pedagogue professes.

^A Since these three things exist in man—character, actions, and emotions—the hortatory Word lays claim to character. It is the guide to piety and religion, placed like the keel for the building up of faith. Exulting greatly in this, and abjuring our old opinions, we are made young again for salvation, singing in concert with the prophesying psalmist: "How good is God to Israel, to those who are right in heart!" ^B The prescriptive Word oversees all actions, while the consolatory Word heals the emotions. Yet this is one and the same Word, snatching man away from the worldly habit in which he has been nurtured, and training him for the simple and uniform salvation of faith in God.

The heavenly leader, the Word, when He was inviting us to salvation, was named the "Hortatory" (Protrepticus). This word is, properly speaking, an incitement, a term applied taking the part for the whole, for all of true religion provides the desire for both this present life and the life to come, generating this desire in the kindred faculty of reason. ^C But now, being both therapeutic and prescriptive at once—following himself and urging the achievement of what has been proposed, while promising the healing of our emotions—He may fittingly be called by us by one name: the Pedagogue (Tutor).

The Pedagogue is occupied with action, not with the transmission of theoretical knowledge. His goal is to make the soul better, not to instruct it; to guide it toward a life that is honest and prudent, not one that is endowed with mere knowledge. ^D Yet, even this same Word is capable of teaching, though that is not His present task. For the Word that deals in dogmas is demonstrative and revelatory, and this is the teaching Word. But the Pedagogue, being occupied with action, first exhorts one toward the disposition of a virtuous character, and now calls one to the performance of necessary duties, entrusting us with uncorrupted prescriptions, and showing to those who have wandered the images of what is to come after. Both roles coincide.

^A most useful: the one, a hortatory kind, for the sake of obedience; the other, taken by way of image, is also twofold, similar to the former pairing. The one part of it is that we may choose and imitate the good; the other is that we may turn away from it, rejecting the contrary. Hence, the cure of the passions follows from these things, when the Instructor, by applying the persuasion of the images, strengthens the souls of those who suffer from disease, by his kindly precepts—as if by gentle medicines—leading them toward the complete knowledge of the truth. Yet health and knowledge are not the same; rather, the former is acquired through healing, the latter through learning. Therefore, no one who is still sick would learn any of the things pertaining to doctrine before he has become perfectly sound; for not in the same way is each precept always spoken to those who are learning and to those who are sick, but to the former it is spoken for the sake of knowledge, and to the latter for the sake of healing. Just as, therefore, they whose body is sick need a physician, so in the same way those whose soul is weak need an Instructor, that he may heal our passions; and then [he shall lead us] to the Teacher, who will guide us by preparing the soul for the aptitude of knowledge, rendering it able to receive the revelation of the Word. Since the all-kind Word is ^B eager to lead us to perfection by a salutary approach appropriate for fostering us, He employs a beautiful economy: first exhorting, then acting as Instructor, and finally teaching.

CHAPTER II.

That the Instructor governs us because of our sins.

Our Instructor, O you children, is like to God His Father, whose Son He is—He in whom no sin at all resides, and who is beyond all reproach, and in soul is impassible; God in the form of man, unpolluted, attending to the Father’s will, the Word who is God, who is in the Father, who is at the right hand of the Father, and in that form is God. This is to us an unstained image; to this image we must strive with all our might to assimilate our soul. And He indeed is free ^C from all human disturbances of the soul; for this reason He is the only judge, because He alone is sinless; but we, as far as we have power, must try to sin as little as possible. For nothing presses so much... ^D

^A as, first, the removal of passions and diseases, and then the prevention of falling easily into the habit of sinning. Now, it is best not to sin at all in any way—which we say belongs to God; the second is never to touch any voluntary evil actions—which is proper for the wise; the third is not to fall into many involuntary ones—which is peculiar to those who are being reared nobly by the Tutor. Let not lingering long in sins, but finally ceasing from them, be ranked last. But even this for those who are being called back to repentance, to wrestle them down, is salutary. And it seems to me that the Tutor says quite beautifully through Moses: "If anyone should die suddenly ^B by him, immediately the head of his consecration shall be defiled, and he shall be shaved" (Num. VI, 9), calling involuntary sin "sudden death." He says it defiles him, staining the soul; hence he also suggests the cure, namely, speed, advising that the head be shaved immediately, exhorting him to wipe off the hairs of ignorance that shade the reasoning faculty, so that the reasoning faculty, having been left bare of the dense matter of vice—which is enthroned in the brain—may hasten back to repentance. He then adds, after saying a few things, "And the former days shall be irrational" (Num. VI, 12); by which it is clear that those sins are signaled which have not occurred according to reason. And he called involuntary sin "sudden," but sinning "irrational," for which reason the Word designated as Tutor has received the supervision for the prevention of irrational sin. Consider this from the Scripture: "For this reason, thus saith the Lord," (Jer. VI, 19, or similar), the sin that existed before is shown by the following utterance; ^C for just judgment follows. And this is evident through the prophets, as they say, "If you had not sinned, He would not have threatened these things."

On the Passionless State

By communing cleanly with the Divine, he who partakes of the holy quality in a gnostic manner becomes more nearly in a state of passionless identity. The ancient just men, enjoying passionlessness of soul and tranquility, [were] masters, in a state of passionlessness. Expecting to be invested with a divine form. But the man who is purified toward passionlessness becomes uniquely spotless. Passionlessness is the sinlessness. Passionlessness is a peaceful state of soul, according to which the soul becomes difficult to move toward malice. ^D

^A For this cause the Lord says thus: "Because you have not obeyed these words, for this cause the Lord says these things," and, "For this cause, behold, the Lord says." For this is the reason for prophecy: for obedience and for disobedience. For the sake of the former, that we might be saved; for the sake of the latter, that we might be chastened. Our Tutor (Paedagogus), therefore, the Word, heals the unnatural affections of the soul through admonitions. For the aid against the diseases of the body is properly called the medical art, and it is something taught by human wisdom. But the paternal Word alone is the Paeonian physician of human diseases, and the holy enchanter ^B of the ailing soul. "Save your servant," he says, "my God, who trusts in you. Have mercy on me, O Lord, for I will cry to you all the day." For medicine, as Democritus says, cures the diseases of the body; but wisdom frees the soul from perturbations. But the good Tutor, who is Wisdom, who is the Word of the Father, who fashioned man, cares for the whole creature, and he heals both his body and soul, being the all-sufficient physician of human nature, our Savior. "Arise," he says to the paralytic, "and having taken up the pallet on which you lie, go home." And he who was previously infirm immediately departed sound and firm. And to the dead man, "Lazarus," he said, "come out." And the dead man came out from the tomb, just as he was before he died, having practiced the resurrection. But he also heals the soul itself through his ^C commandments and his gifts. But while he delays in doing so through his precepts, he is rich in gifts—"Your sins are forgiven you," he says to us sinners. But we, as soon as he thought of us, were made infants, having attained the best and most stable place from his best and excellently ordered government: which first revolves around the world, and the heaven, and the solar rotations, and is occupied with the movements of the rest of the stars, because of man; and then [moves] around man himself, on whom all care is bestowed, ^D and considering this his greatest work, he directed his soul with wisdom and temperance, and tempered his body with beauty and good proportion; and regarding the deeds of humanity, the success within them

and the beautiful order that is in them, he inspired these from his own. ^A

CHAP. III. That the Pedagogue is kind and loves humanity.

The Lord benefits in all things, and helps in all things, both as man and as God: as God, forgiving sins; ^B but as man, training us so that we might not sin. With good reason, therefore, is man a friend to God, since he is also his creation. And he made other things by command alone, but he fashioned man by his own hand, and inspired into him something of his own. That, then, which was fashioned by him and toward his own image, is either to be chosen by God for its own sake—being fabricated by God himself—or it has been fashioned to be chosen for the sake of another. ^C If, indeed, it is chosen for its own sake, he who is good has loved the good; and the love (philtron) exists within man, which is called an inspiration of God. But if man has been made to be chosen for the sake of other things, God has no other cause for making him than that without him, neither could God be a good creator, nor could man arrive at the knowledge of God. For God would not otherwise have made that, for whose sake man was made, unless man had been made; and the power ^D which he had kept hidden by his own will, God fulfilled through the external power of creation, having taken from man what he made man. And he saw what he had, and it was done as he willed. But there is nothing that God cannot do. Man, therefore, whom God has made, is a thing to be chosen for its own sake; and that which is to be chosen for its own sake is related to that for whose sake it is to be chosen; and this is both desirable and lovable. But although something is "lovable," it is not yet "loved" by him; yet man has been proven to be lovable. Therefore, man is loved by God. For how is he not loved, for whose sake the Only-begotten is sent down from the bosom of the Father, the Word of faith, the faith from superabundance, the Lord himself, openly confessing and saying: "For the Father himself loves you, because you have loved me" (John xvi, 27)? And again the same: "And you have loved them, as you have loved me" (John xvii, 23). What, then, the Pedagogue intends, and what he professes, and how he is disposed in deed and word, and in these...

things also, what is to be done and what is to be avoided, is already clear enough. But it is manifest that there is another kind of discourse whose purpose is to teach, which indeed is subtle and spiritual, follows an accurate method of treatment, and busies itself with the contemplation of mysterious secrets. But let that be deferred for the present. However, it is just that we should love in return Him who, for the sake of His love for us, is the guide for us toward living the best life; and to live according to the commands of His will, not only by executing what is ordered or by avoiding what is forbidden, but also by turning away from those images [of vice] and, as far as possible, by imitating those [images of virtue], and by performing the deeds of the Pedagogue so as to relate them to the likeness of his acts: so that what is "according to the image and likeness" may be fulfilled. For, as if wandering in deep darkness in this life, we have need of a guide who does not stumble and is accurate; and the best guide is not the blind one, as the Scripture says, leading the blind into pits ^B, but the Word, whose vision is most piercing and who sees into the innermost parts of the heart. For just as there is no light that does not illuminate, nor anything moving that does not move, nor anyone loving who does not love, so neither is there any good that does not profit and lead to salvation. Let us, therefore, carry out the commandments by the works of the Lord; for indeed the Word Himself, having openly become flesh, demonstrated the same virtue to be both active and contemplative at once. Therefore, considering the Word as law, let us recognize His precepts and admonitions as short and direct paths to eternity. For the precepts are full of persuasion, not of fear. ^C

CAP. IV. That the Word is equally the Pedagogue of men and women.

Embracing this good obedience, therefore, more and more, let us deliver ourselves to the Lord, fastening ourselves to the most firm cable of His faith, recognizing that the virtue of man and woman is the same. For if the God of both is one, then the Pedagogue of both is also one; there is one Church, one moderation, one temperance, one modesty; the diet is common, marriage is a tie, breathing, sight, hearing, knowledge, hope, obedience, love—all things are alike. For those whose life is common, the grace is common, and the salvation is common: common to them also is love and education. For in this age, He says, men marry and women are given in marriage, in which alone the feminine is distinguished from the masculine; but in that [future state] no longer; where the rewards of this social and holy life of marriage, ^D

are offered not to male and female, but to the human being, since desire separates him while he is apart. Therefore, "human" is a name common to both men and women. For this reason, it seems to me that the Attics have used the epicene gender to designate not only the masculine but also the feminine; if the comic poet ^B Menander in his *Rhapizomena* is considered trustworthy by anyone, who says something like this:

My little daughter: for by nature The little one is very kindly.

Furthermore, "lambs" is an epicene designation signifying simplicity, appropriate to both the male and female animal. And the Lord Himself shepherds us unto the ages of ages. Amen. For without a shepherd, neither sheep, nor anything else, can ever live; nor can children live without a Tutor; nor servants without a Master. ^B

CAP. V. That all who are occupied with the truth are children before God.

That pedagogy is therefore the education of children is clear from the very name. It remains for us to consider the children whom Scripture signifies, and then to set the Tutor over them. We are the children. ^C But Scripture celebrates us in many ways, and allegorizes in many ways, changing the simplicity of faith by means of various names. At any rate, in the Gospel, it says: The Lord having stood on the shore, addressed the disciples (who happened to be fishing): "Children, have you any food?" ^D calling those whom He had in the place of disciples "children." And they brought children, He says, to Him for the laying on of hands for a blessing. But when those who were well-acquainted with Him objected, Jesus said: "Suffer the children, and do not hinder them from coming to me— [index: entries preserved]

for of such is the kingdom of heaven." ^A What is meant by this statement, the Lord Himself will clarify, saying: "Unless you are converted and become as these children, you shall not enter into the kingdom of heaven." He does not here allegorize about regeneration, but rather commends to us the simplicity that exists in children, so that we may resemble it. The prophetic Spirit also chooses us as children: "The children, having plucked," He says, "branches of olives or palms, went out to meet the Lord, and cried out, saying: Hosanna to the Son of David! Blessed is He who comes in the name of the Lord." Here, light and glory and praise are offered with supplication to the Lord; for this is what is signified, if one explains the Greek term "Hosanna." ^B And it seems to me that Scripture, in hinting at this prophecy which has just been mentioned, brings it as a reproach against the slothful: "Have you never read, 'Out of the mouths of infants and nursing babes You have perfected praise'?" This is what the Lord also darkly implies in the Gospel to those who are well-acquainted with Him, urging them to pay attention to Him, since He was already hastening to the Father; preparing the hearers with greater longing, and signaling that in a little while He would be away; hinting that they ought to reap the fruit of the truth more liberally than ever before, because the Word would soon withdraw Himself into heaven. Again, therefore, He calls them children. For He says: "Children, I am with you yet a little while." And again, He likens the kingdom of heaven to children sitting in the marketplace and saying: ^C "We have piped to you, and you have not danced; we have mourned, and you have not wept." And whatever else He subjoined as appropriate to these things. And not only does the Gospel hold this opinion, but the prophecy also is of the same mind. David therefore says: "Praise the Lord, O you children; praise the name of the Lord." And He also says through Isaiah: "Behold, I and the children whom God has given me." Do you marvel, hearing that men who are among the nations are called children by the Lord? You do not seem to me to understand the Attic tongue, from which it is possible to learn the noble and beautiful ^D [index: entries preserved]

and also free young women, called maidservants; and [i]maid-servants[/i]; for even though they are adolescent, they are honored for the sake of the flower of childish age by the flattering name of "maidens." And when He says, "Let the lambs stand on the right," 65 He signifies the simple children, as lambs and sheep in their kind, not men. He deemed the lambs worthy of privilege, preferring in men ease, tenderness, and simplicity of mind—namely, innocence. And again when He says, "As sucking calves," 57 He allegorizes us again; and, "As a simple and harmless dove," He signifies us again. 66 And He commands through Moses to offer for sin two 58 young pigeons or a pair of turtledoves; saying that what is young, namely the "pullets," is acceptable to God on account of their sinlessness, ^B harmlessness, and lack of malice; and He teaches that the like is a purifier of the like. But the timidity of the turtledoves also typifies caution against sins. And that He calls us "pullets," the Scripture is witness: "As a hen gathers her 59 pullets under her wings; so are we the pullets of the Lord." Wonderfully and mystically the Word characterizes the simplicity of the soul according to a childish age. For at one time He calls us "children," at another "pullets," sometimes "infants," and elsewhere "sons," and often "children," and "a new people," and "a new nation." "But upon my servants," He says, "a new name shall be called" 60 (He names a new, eternal, immaculate, simple, childlike, and true name) ^C and it "will be blessed upon the earth." By allegory 61 He calls us again "colts," those 62 unyoked to vice, those unbroken to wickedness; but simple, and leaping toward the Father alone; not horses 63 neighing at the wives of neighbors, those "yoke-horses" and effeminates, but those who are free.

and newly born, who by reason of faith exult, who are swift toward salvation, who trample upon and crush worldly things. "Rejoice greatly, daughter of Sion; proclaim, daughter of Jerusalem; behold, your king comes to you, righteous, and saving, and himself meek, and riding upon a beast of burden and a new foal." It did not suffice to have said "foal" only, but he also added "new" to it, indicating the newness of humanity which is in Christ, and an eternity exempt from old age, together with simplicity. ^B Such new foals are we, who are infants, whom our divine foal-tamer nourishes. And if the "new" in Scripture implies an ass, it is yet a foal of an ass. "And his foal," He says, "he bound to a vine," binding this simple and infant people to the Word, whom He allegorizes as a vine. For the vine produces wine, just as the Word produces blood; and both are a drink to men for salvation: the wine for the body, but the blood for the spirit. And as He calls us "lambs," the Spirit is a trustworthy witness, speaking through Isaiah: "As a shepherd He shall feed His flock, and in His arm He shall gather" ^C the lambs, allegorizing as lambs the most tender of the sheep for the sake of simplicity. Indeed, we too, distinguishing the most beautiful and perfect of the possessions in life with the appellation "childish," have called them "instruction" and "pedagogy." We confess, then, that pedagogy is a good upbringing from childhood toward virtue. The Lord, however, revealing more openly and clearly to us what is signified by the term "children," when a question arose among the apostles as to who among them might be the greater, Jesus set a child in their midst, saying, "Whoever shall humble himself as this child, he is the greater in the kingdom of the heavens." ^D He did not, therefore, make use of the name of children as though they were thoughtless by reason of age, and could not use reason at all, as some have supposed; nor should one interpret it unlearnedly, where He says, "Unless you become as these children, you shall not enter into the kingdom of God." We who are infants are no longer rolling on the ground; nor do we creep, as before, upon the earth, after the manner of serpents, with our whole body indulging in senseless desires.

^A But being lifted up in mind, and having renounced the world and sins, we touch the earth only with a light foot, so far as to seem to be in the world, while we pursue holy wisdom—which, however, appears as folly to those who have sharpened themselves for craftiness and guile. They are then children in truth, who have known God alone as their Father, simple, and infants, and guileless, and lovers of the horns of the unicorns. ^B To those who have thus advanced in the Word, He has proclaimed this saying, bidding them to be unconcerned about worldly things, and exhorting them to heed only the Father, imitating children. For this reason, in what follows, He says: "Do not be anxious about tomorrow; for sufficient to the day is its own evil." In this way, having laid aside the anxieties of life, He bids us to cleave to the Father alone. And he who fulfills this commandment is in truth an infant and a child to God and to the world—to the latter as one led astray and wandering, but to the former as one beloved.

Now, if there is one teacher in the heavens, as Scripture says, it is acknowledged that all who are on the earth are rightly called disciples. ^C For the truth stands thus: that which is perfect is with the Lord, who is always teaching, but the childish and infant state is with us, who are always learning. Thus, therefore, prophecy has honored the "perfect" with the name of "man." And indeed through David, concerning the devil, it says: "A man of bloods," it says, "does the Lord abhor"; He calls him a man as being perfect in wickedness. But the Lord is also called a man, because He is perfect in justice. For instance, the Apostle, in writing to the Corinthians, says: "For I betrothed you to one man, to present you as a pure virgin to Christ"; whether as infants and saints, yet we are betrothed to the Lord alone. ^D But most clearly, in writing to the Ephesians, he revealed what is in question, speaking in this manner: "Until we all arrive at the unity of the faith and of the knowledge of God, unto a perfect man, unto the measure of the stature of the fullness of Christ; that we may be no longer infants, tossed to and fro and carried about by every wind of doctrine, by the sleight of men, in craftiness toward the scheming of error; but speaking truth in love, we may grow up in all things into Him"—these things he says for the building up of the body of Christ, who is the head and the man, the only one perfect in justice; but we are infants, watching those who blow us up.

avoiding the ^A winds of heresies, and having no faith in those who teach us otherwise than the fathers. We then become perfect when we are the Church, having received Christ as the head. It is right here to consider the naming of the "infant," in that "infant" is not applied to the senseless 76—for such a one is a 77 simple-minded person—but the infant is the "newly-speaking" one; as the "gentle" one is the "tender-minded" one, just as "gentle" is one who has recently become mild in his manner. The blessed Paul most clearly indicated this, saying: *Being able to be burdensome as the apostles of Christ, we became* 78 *gentle* 79 *in your midst, as a nursing mother cherishes her own children.* ^B The infant, therefore, is gentle, and in this regard rather "tender" 80, soft and simple, free of malice and fraud, and removed from simulation, straight in purpose and upright; and that is the foundational structure of simplicity and truth. *For upon whom,* he says, *shall I look, unless upon the gentle and quiet?* 81 For such is the virginal word, tender and unformed; wherefore it is customary to call the virgin a tender bride 82, and the child tender-minded. But we are tender, those who are soft toward persuasion, and easily fashioned toward goodness, free of anger and unmixed with malice and crookedness; for the old generation 83 is indeed crooked and hard-hearted, but the choir of infants, which we are—a new ^C people—is tender as a child. ^D

^A Because of the hearts of the innocent, the Apostle confesses that he rejoices in his Epistle to the Romans, and he provides a sort of definition of infants, saying, "I would have you wise indeed unto what is good, but simple unto what is evil" (Rom. xvi, 19). For the name of "infant" is not understood by us as a deprivation, even though grammarians define the *ni* as a privative particle. For if those who attack our infancy call us senseless, see how they blaspheme against the Lord, regarding as senseless those who have fled to God; but if, which is more to be heard, they themselves also ^B accept "infants" in the sense of "simple," we rejoice at the name. For new minds are infants in the old foolishness, new in understanding, which have sprung up according to the New Testament. For just now (Matt. xi, 27; Luc. x, 22) God has been known by the coming of Christ. For no one has known God except the Son, and he to whom the Son shall reveal Him. The new people, therefore, are young, in contrast to the older people, having learned new good things; and this ageless youth, in which we ever bloom for understanding, is for us the cream of life—ever young, ever gentle, and ever new. For those who have partaken of the new Word must be new. ^C And that which partakes of eternity tends to be made like the incorruptible, so that the name of childhood is for us the springtime of all life, because it is devoid of old age, as is the truth that is in us, and our character, which is imbued with truth. But Wisdom is ever-blooming, ever remaining the same and in the same state, and never changing. "They [the children]," he says, "shall be carried upon shoulders, and upon knees shall they be coddled; as if a mother should comfort one, so will I also comfort you." The mother brings the children, and we seek the mother, the Church. Now, everything that is weak and delicate, since it is in need of help because of its weakness, is both pleasing, and sweet, and delightful, while the irascible element ^D is set aside for the sake of such help. For just as fathers and mothers more gladly look upon the foals of horses, the little calves of cows, the whelp of lions, the fawn of a deer, and the child of man, so too does the Father of all receive those who have fled to Him.

^A He receives them, and having regenerated them by the Spirit unto adoption, He knows the gentle, and He loves them only, and He helps and champions them, and for this reason He calls them "little child." I myself also refer Isaac to the child; Isaac is interpreted as "laughter." Him did the curious king ^B see playing with his wife and helper, Rebecca. Now the king, whose name was Abimelech, seems to me to be a certain supramundane wisdom, which was contemplating the mystery of this play. But they interpret Rebecca as "endurance." O prudent play! Laughter aided by endurance; and the king is the spectator; and the spirit of those who are children in Christ, who pass their life in endurance, truly rejoices and exults. And this is divine play. Such play, Heraclitus says, his Zeus plays. For what else is more fitting for the truly wise and perfect man than to play and rejoice together with the endurance of noble things, and with the administration of good things, celebrating holidays with God!

On the play of the wise man

According to the most sacred Moses, the end of wisdom is play and laughter, yet not that which is practiced by infants without understanding and children, but by those who have already grown gray, not in time, but in good counsels. Do you not see that he says that the one who has drunk from the autodidactic and self-taught and self-acting [source of] knowledge does not partake of laughter, but is himself laughter? This is Isaac, which is interpreted "laughter," whom it befits ^C to play with endurance, which the Hebrews call Rebecca. But the divine play of the soul, it is not permitted for the layman to see, but it is permitted to the King, to whom, for a very long time, though he may not have dwelt there for all time, wisdom has passed by. He is called Abimelech, who, having peered through the window—the opened and light-bringing eye of the mind—saw Isaac playing with Rebecca his wife. For what other work becomes the wise man than to play, and to glow, and to rejoice together with the endurance of noble things?

^D

On the mystical play of the initiate

And Abimelech the king of Gerar, having peered through the window, saw Isaac playing with Rebecca his wife.

^A It may be understood in another way, since it is signified by prophecy that we ourselves rejoice and laugh for the sake of salvation, just as Isaac did. He too laughed when released from death, playing and exulting with his spouse, who is our helper unto salvation, namely the Church, to whom a firm and solid name has been given—Tolerantia (Endurance); or because she remains for the ages, always rejoicing; or because she consists of the endurance of the believers, who are the members of Christ, and is the witness of those who have sustained unto the end, and which becomes, for that reason, a thanksgiving. This is the mystical play, and the salvation which brings aid together with honorable consolation. ^B Therefore the King, Christ, watches our laughter from above, and looking through the window, as Scripture says, he watches the thanksgiving, and the blessing, and the exultation and joy, and at the same time also the endurance that assists; and he watches the conjunction of these things, his own Church only; showing his own face, which was lacking to the Church, which is made perfect by the royal head. And where, then, was the window through which the Lord was shown? It was the flesh, through which he was manifested. He himself is Isaac (for it is possible to take it in another way), who is a type and figure of the Lord. A boy, indeed, as a son: for he was the son of Abraham, just as Christ is of God; but a sacrifice, as the Lord; yet he was not sacrificed as the Lord was: Isaac merely carried the wood of the ministration, just as the Lord carried the wood. But he laughed mystically, prophesying to fill us—the ones redeemed from corruption by the blood of the Lord—with the joy of the Lord. For Isaac, then, did not suffer not only fittingly, yielding the primacy of the passion to the Word; but he also hints at the divinity of the Lord, in that he was not slain; for Jesus rose after the funeral rites had been performed, not having suffered, just as Isaac was released from the sacrifice. ^C But I shall bring forward another, most significant argument for the matter at hand. The Spirit, prophesying through Isaiah, calls the Lord himself a child: Behold, a child is born to us, and a son is given to us, whose government is upon his shoulder, and his name is called the Messenger of great counsel. What, then, is the child, the infant? According to whose likeness we are the infants. Through the same prophet, he declares his greatness: Wonderful Counselor, ^D God the Mighty, Eternal Father, Prince of Peace; for the multiplying of his discipline, and of his peace there is no end. O the great God! O the perfect child! A Son in the Father, and a Father in the Son. And how is the discipline of that child not perfect, which reaches to all, guiding us as children, his own infants? This one stretched out his hands to us, who have been clearly entrusted to him. John also bears witness to this child, he who is the greatest among those born

of women: *Behold, the Lamb of God*. For since the Scripture calls children and infants "lambs," it has called God the Word—who for our sake became man, and who wished in all things to be likened to us—the Lamb of God, the Son of God, the infant of the Father.

CAP. VI. Against those who think that the appellation of children and infants signifies the teaching of primary disciplines.

^B It is permitted to us, as if from abundance, to attack those who delight in finding fault with others. For we are not called children and infants because our discipline is puerile and contemptible, as those have slandered us who are puffed up with knowledge. For immediately upon being regenerated, we received the perfection for which we were hastening. For we were illuminated, and this is to know God. Therefore, he who has known the perfect one is not imperfect. And do not find fault with me for confessing that I know God; for it seemed good to the Word himself so to speak: and he is truly free. For already, while the Lord was being baptized, a voice from the heavens ^C resounded as a witness to the beloved: *You are my beloved Son, this day have I begotten you*. Let us therefore ask these wise men: has Christ, having been regenerated today, already become perfect, or, which is most absurd, does he lack anything? But if the latter is true, there would have been a need for him to learn something further. But being God, it is consistent that he has learned nothing. For no one could be greater than the Word, nor is there a teacher of the only Teacher. Will they not, then, even unwillingly confess that the Word, born perfect from the perfect Father, was perfectly regenerated according to the economy of preordination ^D? And if he was perfect, why was he who was perfect baptized? "It was necessary," they say, "to fulfill the human profession." Excellent. For I grant this. Therefore, as soon as he is baptized by John, does he become perfect? Clearly so. Did he, then, learn anything further from him? By no means. But is he perfected by the washing alone, and sanctified by the descent of the Spirit? It is so. This very thing also happens to us, of whom the Lord was the prototype.

^A Being baptized, we are illuminated; being illuminated, we are adopted as sons; being adopted, we are perfected; being perfected, we are rendered immortal. "I," he says, "said: You are gods, and all of you are children of the Most High" (Ps. LXXXI, 6). This work is called by many names: grace, and illumination, and perfection, and washing; washing, by which we wash away our sins; grace, by which the penalties incurred for our sins are released; illumination, by which that holy and saving light is contemplated, that is, by which we behold the Divine; and we call that perfect which is in need of nothing. For what is still lacking to one who has known God? Truly, it is absurd to call that a grace of God which is not perfect and full in every respect. For He who is perfect will surely grant perfect things. And just as all things come into being as soon as He commands, so it follows that, from the mere fact that He wills to bestow grace, the grace is full. For that which is of future time is anticipated by the power of His will. ^B To this is added that liberation from evils is the beginning of salvation. We alone, therefore, who have first attained the boundaries of life, are now perfect; and we now live, who are separated from death. To follow Christ, then, is salvation. For "what has been made in Him is life" (Joan. I, 4). "Amen, amen, I say to you," He says, "he who hears my words and believes in Him who sent me, has eternal life, and does not come into judgment, but has passed from death to life" (Joan. V, 24). Thus to have believed and to have been regenerated is, by itself, perfection in life; for God is never weak. For as His will is a work, and this is called the world, so also His purpose is the salvation of men, and this has been called the Church. He knows, therefore, whom He has called, whom He has saved; for He has called and saved at the same moment. "For you yourselves," says the Apostle, "are taught by God" (I Thess. IV, 9). It is not right, therefore, for us to consider imperfect that which is taught by Him; and that lesson is the eternal salvation of the eternal Savior, to whom be grace for ever and ever. Amen. And he who is only regenerated and illuminated, just as the name itself indicates, has immediately departed from the darkness, ^C and from that moment has received the light.

^A Just as those who have shaken off sleep are immediately awake, or rather, just as those who try to remove a suffusion from their eyes do not provide the light to them from outside, which they do not possess, but by clearing away the obstruction to their vision, they leave the pupil free; so also those of us who are baptized, having wiped away as if it were a mist the sins that darkened us, by means of the divine Spirit, possess the eye of the Spirit free, unobstructed, and luminous—the very thing by which alone we behold the divine, as the holy Spirit pours into us from heaven. This mixture is an eternal radiance, capable of beholding the eternal light; ^B since the like is dear/friendly to the like, and the holy is dear/friendly to that from which the holy proceeds; and He is properly called Light. "For you were sometimes darkness, but now you are light in the Lord." From this, I think, man was called "light" by the ancients. "But they have not yet," they say, "received the perfect gift." I agree also; but he is in the light, and the darkness does not comprehend him. And between light and darkness, there is nothing intermediate. In the resurrection of believers, the end is laid up. This, however, is not to obtain something else, but to attain that which was promised before. For we do not say that both come to pass at the same time, namely, the reaching toward the end and the anticipation of that reaching; for eternity and time are not the same thing, nor are starting and finishing the same; yet both revolve around one thing, and the one revolves around both. ^C It is, so to speak, that the starting point is faith, which is generated in time, but the end is the attainment of the promise, being confirmed unto the ages. And the Lord Himself most clearly revealed the equality of salvation, saying: "For this is the will of my Father, that every one who sees the Son, and believes on Him, may have eternal life; and I will raise him up at the last day." ^D Therefore, it is not the case that some are Gnostics and others Psychics in the same Word; but all who have put away carnal desires are equal and spiritual before the Lord. Those, moreover, were the Valentinians, whom Irenaeus in book 1, chapters 11 and 14, reports to have distributed men into three classes. 1. The first of these was that which was material and earthly, to which they said salvation was entirely impossible. 2. The animal, in which those are who are confirmed by works and empty faith, and do not have perfect knowledge; these they say are us who are in the Church. 3. The spiritual, which consists of those who have perfect knowledge; whence they called themselves Gnostics, and boasted that they were made safe not by faith or any works, but by nature, and furthermore would be deemed worthy of greater glory than other men could attain. Consequently, against these, Clement asserts that salvation pertains equally to all who are endowed with true faith.

^A Insofar as it is possible in this world, which he signified as the "last day," and which is preserved until it shall cease, we believe that we have been made perfect. For faith is the perfection of learning; that is why he says: "He who believes in the Son 39 has eternal life." If, therefore, we who believe possess life, what further obstacle remains to the possession of eternal life? Nothing is lacking to faith, being perfect and complete in itself 41. If anything were lacking to it, it would not be whole; nor does faith limp in any respect, nor does it wait for those who have believed to depart from here, having received the pledge 43 without reserve while still here. That "believing," which we have already taken hold of, we receive as fulfilled after the resurrection, so that that which was said might be satisfied: "Let it be done to you according ^B to your faith." But as for the faith here, it is the promise; and the perfection of the promise is rest. Thus, knowledge is in the illumination, but the end of knowledge is rest; which is understood as the ultimate object of desire. Just as ignorance is dissolved by experience, and difficulty by the way forward, so it is necessary that darkness be dissipated by illumination. Ignorance is the darkness, by which we fall into sins, seeing the truth only dimly. Therefore, knowledge is illumination, which disperses ignorance and implants the penetrating faculty of sight. Furthermore, the rejection of the worse things is the revelation of the better. For the things which ignorance bound together badly, knowledge resolves beautifully; and these bonds are loosed as quickly as possible: by human faith, and by divine ^C grace, since sins are remitted by one Paeonian remedy, namely, the baptism according to the Word. We wash away all our sins, and we are no longer evil people at the heels of our sins. This is the one grace of illumination: that the character is not the same as it was before we were washed. But since knowledge arises together with illumination, shining upon the mind, we who were rude and ignorant are immediately called disciples: was this done when discipline had finally arrived? For you will not be able to say the time. For catechesis leads to faith, and faith is educated at the same time as the holy baptism by the Spirit; since it is true that there is one universal salvation for humanity, faith, and the equality and communion of the just and benevolent God, the same toward all, ^D the Apostle explained most clearly, speaking thus: "But before faith came, we were guarded under the law."

kept under restraint unto the faith which should be revealed. So that the law is become our tutor to bring us unto Christ, that we might be justified by faith. But now that faith is come, we are no longer under a tutor." ^A Do you not hear that we are no longer under that law which was accompanied by fear, but under the Word, the Tutor of free will? He then added a statement which is removed from all respect of persons: "For ye are all sons of God, through faith, in Christ Jesus. For as many of you as were baptized into Christ, did put on Christ. There can be neither Jew nor Greek, there can be neither bond nor free, there can be no male and female: for ye are all one man in Christ Jesus." It does not follow, therefore, that some are endowed with knowledge while others are mere animal souls within the same Word; rather, all who have put away carnal desires are equal and spiritual before the Lord. And elsewhere he writes again: "For in one Spirit were we all baptized into one body, whether Jews or Greeks, whether bond or free; and were all made to drink of one Spirit." ^B Nor would it be absurd to use the very words of those who define the "percolation" of the Spirit as the remembrance of better things. By percolation, they mean the separation of the worse from the better, which occurs through the remembrance of the superior things. It follows necessarily that for one who has been reminded of better things, repentance for the inferior things ensues; indeed, they themselves admit that the Spirit, having been brought to repentance, has returned. In the same way, we also, moved to repentance for our sins, renouncing our transgressions, and being percolated through baptism, run back to the eternal light, as children to a father. ^C Exulting therefore in the Spirit, Jesus says: "I thank thee, O Father, Lord of heaven and earth, that thou didst hide these things from the wise and understanding, and didst reveal them unto babes." The Tutor and Master calls us infants and babes, as being more fit for salvation than those who are wise in the eyes of the world; for those who deem themselves wise have become puffed up. ^D And He exclaims, exulting and rejoicing exceedingly, as if…

babbling together with infants: "Rightly, O Father, because it has so pleased Thee." Therefore, those things which have been hidden from the wise and understanding of this present age have been revealed to infants. Deservedly, therefore, are we the children of God, who have laid aside the old man and put off the tunic of vice, and have put on the incorruption of God, in order that, having become a new, holy people, reborn, we might keep the man undefiled. And the infant, as a child of God, is purged from fornication and wickedness. Most clearly, therefore, has the blessed Paul freed us from this question, writing thus in the First Epistle to the Corinthians: "Brothers, do not become children in your minds, but as regards evil be infants, though in your minds be perfect." And the phrase: "When I was a child, I thought as a child, I spoke as a child," signifies the life that he lived under the Law, in which he acted not as one who was already simple, but as one who was still foolish, ^B following after things foolish in his mind; and speaking foolishly, he assailed the Word with blasphemies. For the term "infant" signifies two things: to wit, both the infant and the foolish. "But after I became a man," says Paul (again the Apostle speaks), "I have done away with the things of an infant." He does not signify an imperfect size of age, nor yet a defined measure of time, nor the secret doctrines of manlier and more perfect disciplines ^C when he puts away infancy, which he himself acknowledges the Apostle to be announcing. But he calls those "infants" who are under the Law, who, no differently than children frightened by masks, are terrified by fear; but he has called "men" those of us who obey the Word and are of our own right and choice, who have believed, saved by a spontaneous choice, acting wisely, not foolishly terrified by fear. Concerning this matter, the Apostle himself will bear witness, calling the Jews heirs according to the former Testament, but us according to the promise. "Now I say," he says, "as long as the heir is an infant, he differs in nothing from a slave, although he is lord of all, but is under tutors and curators until the time appointed by the father; so also we, when we were infants, were enslaved under the elements of the world; but when the fullness of the time had come, God sent forth His Son, ^D born of a woman, made under the Law, that He might redeem those who were under the Law, that we might receive the adoption of sons through Him." See how he confessed those who were under fear and sin to be infants; but calling those who are under faith "sons," he has made them men, as if by way of contrast

with the infants who are under the law. "For," he says, "thou art no longer a servant, but a son; and if a son, then an heir through God." What, then, is lacking to the son after the inheritance? It is elegant, therefore, to interpret that passage ^A in this way: "When I was an infant," that is, when I was a Jew (for I was a Hebrew by birth), "I thought as an infant," because I followed the law. "But after I became a man, I no longer think the things of the infant," that is, the things of the law, "but the things of the man," that is, the things of Christ; for Scripture calls Him the only man, as we have said before: "I have put away the things of the infant." Now, the infancy in Christ is perfection. Thus, in this respect, we must argue in defense of our infancy against the law. Furthermore, we must also interpret that which was said by the Apostle: "I fed you with milk, as infants in Christ, and not with meat; for you were not yet able, nor are you able even now." For it does not seem to me that what he says ought to be understood in the Jewish sense. For I will oppose that Scripture to him ^B from the other side: "I will lead you into a good land, flowing with milk and honey." A very great difficulty therefore arises for those who reflect upon the collation of these Scriptures. For if the beginning of faith in Christ is infancy, which is designated by milk; and if this is held in low esteem as childish and imperfect: how is the rest of him who is perfect and endowed with knowledge, after the meat, honored again with infantile milk? Might it not be, then, that this, as a thing which declares a certain parable, signifies some such thing; and that the saying ought in fact to be read in this way: "I fed you with milk in Christ," and after a small interval let us add, "as infants": so that by the differentiation of reading, we may receive such a meaning: "I instructed you in Christ with simple and true and essentially natural spiritual food; ^C for such is the life-giving substance of milk, gushing forth from loving breasts; so that the whole may be understood thus: Just as nurses feed newly born infants with milk, so I, with the milk of Christ, that is to say the Word, instilling spiritual nourishment into you." Thus, therefore, milk is a perfect food, it leads to the perfect, and leads to the end which shall never cease. Wherefore in the Rest also, the same milk and honey is promised. For surely the Lord promises milk again to the righteous, that the Word may be clearly shown to be both, Alpha and Omega, the beginning and the end; the Word allegorized as milk. Something of this sort Homer, though unwillingly, guesses, calling the righteous among men milk-eaters; ^D and it is permitted to understand Scripture in this way: "And I, brethren, could not" speak to you as to spiritual, but as to carnal.

as to infants in Christ. ^A For it is possible that those who have recently been instructed and made catechumens, and are still infants in Christ, should be understood as carnal. For he called those who have already believed in the Holy Spirit spiritual; but he called those who have recently been catechized, and are not yet purged, carnal; whom he rightly calls carnal, as they still mind the things of the flesh, just as the Gentiles do. "For where there is among you jealousy and strife, are you not carnal, and walking according to man?" Therefore he says, "I gave you milk to drink"; I poured into you the knowledge which is from catechesis, which nourishes unto eternal life. But even the word "I gave to drink" is a symbol and sign of perfect participation. For the perfect are said to drink, but infants to suck. "For my blood," says the Lord, "is true 85 drink." Did he then, by saying "I gave milk to drink," hint at the perfect joy in the Word—in the milk—namely, the knowledge of the truth? The next part, "Not with food; for you were not yet able," can signify the clear revelation in the future age, like food, face to face. ^B For we see "as in a mirror," says the same Apostle, "but then face to face." Wherefore he also added this: "But neither yet are you now able; for you are still carnal," minding the things of the flesh, coveting, loving, envying, being angry, jealous. For it is not that we are in the flesh, as some have supposed; for with it, having a face like the angels, we shall see the promise face to face. But if that promise really exists after our departure from here—which "eye has not seen, nor has it entered into the heart of man"—how do they say they know it, having not understood it by the Spirit, but having received it from learning, which "the ear has never heard," save only for that one who was caught up to the third heaven, and even he was commanded to keep that secret at that time? But if it is human wisdom—which is what remains to be thought—that is the boasting of knowledge, hear the law of Scripture: "Let not the wise man boast in his wisdom; and let not the strong man boast in his strength; but let him who boasts, boast in the Lord." ^C But we are taught by God, and boasting in the name of Christ. How, then, is it not to be understood that the Apostle is here speaking of the milk of infants—if indeed we are shepherds who lead the Churches, after the image of the good shepherd; and we are the sheep—is it not also the milk of the flock

^A Must it not be that he who calls the Lord the "milk" of the flock ^B maintains the sequence in his allegory? Now we must apply this statement once more to our present meaning: "I fed you with milk, not with meat; for you were not yet able to receive it." For he does not consider the food to be something other than the milk, but the same thing in substance. For in the same way, the Word himself is either fluid and gentle, like milk; or solid and condensed, like food. But even if we understand it this way, preaching, which is very widely diffused, may be understood by us as milk; while faith, which has been condensed and turned into a foundation from catechesis—and which, since it is firmer than hearing, is equated to food—is portrayed as assimilating such nourishment into the very soul, changing it into substance.

^C Elsewhere also, the Lord in the Gospel according to John expounded this differently through symbols and signs, when he said: "Eat my flesh and drink my blood," plainly indicating the symbol of faith and of the promise, that which is the drink through which the Church, like a human being, consisting of many members, is irrigated and grows, and is framed and coalesces from both: the body, through faith; but the soul, through hope; just as the Lord also consists of flesh and blood. For in very truth, hope is the blood of faith, by which faith is held together as if by a soul; but when hope has expired, it is as if the blood had flowed out, and the vital faculty of faith is dissolved.

But if some wish to contend, saying that the milk signifies the primary teachings, as if they were initial nourishment, and that the meat signifies the spiritual gnosis, to which they lead themselves for the sake of knowledge—let them know that in calling the meat and the flesh and blood of Jesus "solid food," they are carried away by their own boastful wisdom, which is far from the true simplicity. For blood is found to be the first-born thing in a man; indeed, some have dared to call it the very essence of the soul.

^D Tiresias indeed possesses understanding of human things, yet he himself does not prophesy about the things fated for the living until he has drunk the blood. For Homer, as also many after him have supposed, believes that human prudence consists in the blood; since many of those who came after him also confirm this, showing that that which, when heated by fever and bile, causes one to rave and be senseless. Empedocles also appears to have the blood as an instrument of intelligence, saying as follows:

For in the turns of the blood, swirling and acting in opposition, The thought is most called by men; For blood surrounding the heart is the thought for men.

^A This blood indeed, by a natural digestion being turned, when the mother has conceived, sympathizes with her affection, blossoms forth, and grows old, toward the harmlessness of the child; and blood is more liquid than flesh, being as it were a kind of liquid flesh, but milk is more pleasant and subtle than blood. For whether the blood supplied to the embryo, and sent forward first through the maternal navel, or again the menses themselves, being shut off from their proper course, are commanded by the all-nourishing and generation-working God to go, by a natural overflow, to the already inflamed breasts, and, being altered by warm spirit, is prepared as a desirable nourishment for the infants; it is blood that is transformed: for of all members, the breasts are most sympathetic with the womb. When, therefore, ^B at the time of birth, the vessel by which the blood was carried to the embryo receives a severance, there is a closing of the duct, and the blood takes its impulse toward the breasts; and a great influx having occurred, they are distended, and the blood is transformed into milk, analogously to the transformation of blood into pus in the case of a sore; or again, from the veins lying in the breasts, which open up according to the distensions of pregnancy, the blood is transfused into the natural channels of the breasts; and by this, the spirit sent down from the neighboring arteries being mingled—while the underlying, integral substance of the blood still remains—it is tossed about and whitens; and by such a repression it is transformed into a froth, having suffered something similar to the sea, which indeed, according to the onsets of the winds, the poets say ^C spits out the foam of the salt; yet it still possesses blood for its substance. In this way also, rivers carried along with a roar, being churned by the inclusion of the surrounding air, foam with a murmuring sound; and the moisture in our mouth is whitened by the spirit. What then is that claim, ^D that one should not acknowledge that even the blood is turned by the spirit toward the brightest and whitest state? It undergoes the change in quality, not in substance. Indeed, you would find nothing more nourishing, nor sweeter, nor furthermore whiter than milk. And this in every way resembles spiritual nourishment: sweet, because it exists for the sake of grace; nourishing, as life; white, as the day of Christ; and the blood of the Word has been revealed as milk. Thus, therefore, being provided for in relation to the birth, milk is supplied to the infant; and the breasts which until then [index: entries preserved]

looked toward the husband, now incline toward the child, for the nourishment is elaborated by nature so as to be easily received and to instruct [the child] for the nourishment of salvation. For the breasts are not like springs full of ready-flowing milk, but by transforming the nourishment, they produce milk within themselves and exhale it. And ^B this nourishment, which is appropriate and useful for the child recently formed and born, is elaborated by God, the provider and Father of those who are begotten and regenerated—just as the manna flowed down from heaven to the ancient Hebrews, the heavenly 12 nourishment of the angels. Indeed, even now, nurses call the first-flowing draught of milk "manna," by the same name as that nourishment. But while women who are pregnant, once they have become mothers, exude milk, the Lord Christ, the fruit of the Virgin, did not bless female breasts, nor did he judge them to be producers of nourishment; but as the affectionate and benevolent Father rained down the Word, he himself became spiritual nourishment for those who are temperate. O mystical wonder! One is the Father of all; one also is the Word of all; and the Holy Spirit is one and the same everywhere; and there is but one mother who is a virgin—it pleases me to call her the Church. This mother alone had no milk, because she alone did not become a woman. She is, however, at once virgin and mother; undefiled as a virgin, loving as a mother. And calling her children to herself, she nurses them with holy milk, with the infant Word. Therefore she had no milk; because this child 15 was milk, fair and appropriate, the body of Christ that nourishes the youth with the Word—which the Lord himself brought forth in the travail of the flesh; which the Lord himself swaddled. “Blessed is the womb that bore thee, and the breasts which thou hast sucked.” Yea rather, blessed are they that hear the word of God, and keep it.

CONCERNING THE ANGELS

^C [The Greek fragment begins:] ...standing upright as men do, those who are like men stood upright [in the presence of Abraham]. “Man ate the bread of angels.” But if we hear it said that they ate, and not only the two who were truly angels and are in the heavens, it is evident to us that, although they are nourished—even if not by the same nourishment that we humans use—they are nourished. For concerning the nourishment of the manna, with which your fathers were fed in the desert, the Scripture says thus, that “they ate the bread of angels.” I would say that the speech which says they ate would mean [it] as we ourselves might say of fire, that it consumed everything; but it is not by any means to be understood that they ate by chewing with teeth and jaws.

[The Latin continues:] ...as we, if we were to assert concerning fire that it consumes all things; but it is by no means to be understood as if they ate by chewing with teeth and jaws. Tertullian, *Adv. Judæos* cap. 3, says of the people of Israel: “Untainted by human passions, ^D or fed on the foods of this age, but fed with the bread of angels, with manna.” The same, *De carne Christi*, cap. 6, regarding the angels who appeared in human form: “But,” he says, “if it was necessary for the angels to have assumed flesh, it is more credible that it was from earthly matter than from any kind of heavenly substance, since it was of such an earthly quality that it was fed by earthly food.” [The text continues with a hypothetical argument regarding manna as heavenly, yet being consumed as earthly food.] ...we read that manna was for the food of the people: “Man,” he says, “eats the bread of angels.” Cf. what we noted above regarding the *Protrepticus*, page 35, note 6.

(13) [Respecting the passage: "Blessed is the womb that bore thee..."] A certain woman had said to Christ; he replied... (14) [Regarding the Triad] ...Cl. Bullus, *Defens. fidei Nicænæ* sect. 2, cap. 6, art. 3, noted this: “Observe: he attributes to each person of the holy Trinity the divine power which pervades the universality of things, so that the first is the Father of all; the second is the Word, likewise of all; and the third is finally everywhere and present in all things.” (15) [Regarding the Greek term *paidion*] The ancient interpreter distinguishes, and shortly after reads in the nominative case...

^A with precious blood. O holy childbirth! O holy swaddling clothes! The Word is everything to the infant: both father, and mother, and tutor, and nurse. "Eat," He says, "my flesh, and drink my blood." these appropriate nutrients the Lord provides for us; He proffers flesh and pours out blood, and nothing is lacking for the growth of the young children. O amazing mystery! He commands us to cast off the old and carnal corruption, just as we cast off our old food; and by partaking of another, a new regimen, that of Christ, we take up that One, if it is possible, to deposit Him within ourselves and to cherish the Savior in our hearts ^B (17) so that we may order the passions of our flesh. But perhaps you do not wish to understand it in this way, but rather in a more common way. Listen also to this: the Holy Spirit allegorizes flesh, for it is by Him that the flesh was fashioned. He hints to us that the Word is blood; for just as rich blood, the Word is poured out upon life. And the mixture of both is the Lord, the food of infants; the Lord, both Spirit and Word. The food, that is, the Lord Jesus, that is, the Word of God, Spirit becoming flesh, ^C heavenly sanctified flesh. The food is the milk of the Father, by which alone we little ones are nursed. He Himself, therefore, the Beloved and our nurse the Word, poured out His own blood for us, saving humanity; through whom we, having believed in God, flee to the Father's breast that grants forgetfulness of cares—that is, to the Word. He, as it seems, alone provides for us little ones the milk of love; and truly blessed alone are those who suck at this breast. For this reason also Peter says: "Therefore, laying aside all malice, and all deceit, and hypocrisy ^D (19), and envy, and evil speaking, as newborn babes, desire the rational milk, that by it you may grow unto salvation, if indeed you have tasted that Christ (20) is the Lord." But if anyone should agree with them that food is something other than milk, then how will they not be caught in contradiction with themselves, not having understood nature? For food, when the surrounding season is freezing and does not provide a passage for the heat enclosed within, being cooked and digested, departs as it turns into blood in the veins; but those parts which do not obtain ventilation, being filled… [alt-version omitted]

are stretched and throb; hence, nurses are at that time most full of milk. It has been demonstrated ^A by us a little before, that in those who are pregnant, blood is reduced to milk by a change 23, not by a change of substance: just as, of course, the blonde hair of those aging changes into grey. In summer, however, since the body is looser 24, it allows the nourishment to be more easily dispersed, and the milk does not abound as much, since neither the blood—for not all the nourishment is retained 25—is fully contained. If, therefore, the processing of food is turned into blood, and the blood turns into milk—for blood is the preparation for milk, just as blood is for a man, and the seed for the vine 26—we are nourished with the milk, that is, the Lord’s nourishment, as soon as we are born; and as soon as we are reborn, we are honored, receiving the good news of the hope of rest, the Jerusalem above, in which 27 it is written that honey and milk rain; and through the material, we are betrothed to the holy nourishment. For foods are laid aside, as the Apostle himself says, but the nourishment through milk leads to the heavens, having nurtured citizens of heaven and co-dancers with angels. Since, moreover, the Word is a gushing fountain of life 28 and has been called a river of oil, Paul, speaking allegorically and calling Him milk, fittingly adds: "I have given you drink." For the Word is drunk; it is the nourishment of truth. Surely, drink is also called liquid nourishment. It is possible for the same thing to be both food and drink, if it relates in a certain way, and drink, if it is considered in another way; just as cheese, too, is the coagulation of milk, or coagulated milk—for I do not care about word-hunting ^B at present, except that both kinds of nourishment are provided by one substance. Still, for nursing infants, milk alone is sufficient to be both drink and food. "I have," says the Lord, "food to eat that you do not know. My food is to do the will of Him who sent me 29." You see another food, allegorically taken like milk, [which is] the will of God. Moreover, He has also termed the fulfillment of His own passion a cup, ^C ironically, when it was necessary only to drink it down and finish it. In this way, for Christ, the nourishment was the completion of the Father’s counsel, but for us, Christ Himself is the nourishment for the infants who milk the Word from heaven. From this, it is called "to seek" and "to search"; because for the infants who seek the Word, the paternal breasts of philanthropy provide the milk. Furthermore, He is also [called] the bread of heaven. ^D

^A for the Word confesses: "For Moses," He says, "gave you not the bread from heaven; but my Father giveth you the bread from heaven, the true bread. For the bread of God is that which cometh down from heaven and giveth life unto the world." And "the bread that I will give is my flesh, which I will give for the life of the world." Here we must note the mystery of the bread, that He calls it flesh, and as it were rising again through fire, just as wheat rises from corruption and sowing; and yet it is formed through fire into the joy of the Church, as bread that is baked. But this will be made clearer to us again in the book *On the Resurrection*.

Since, however, He said, "And the bread that I will give is my flesh," and the flesh is irrigated by blood, and blood is allegorically called wine, we must know that just as bread, when broken into a mixture, absorbs the wine but leaves behind the watery part, so also the flesh of the Lord, the bread of the heavens, drinks in the blood, nourishing the heavenly ones among men unto incorruptibility, ^B while leaving only those carnal lusts to corruption. Thus the Word is allegorically called in many ways, both food, and flesh, and nourishment, and bread, and blood, and milk; the Lord is everything for the enjoyment of us who have believed in Him. Let no one, then, be surprised that we say the blood of the Lord is allegorically milk; for is not wine also allegorically spoken of? "He will wash," he says, "his garment in wine, and his vesture in the blood of the grape." By His Spirit, he says, He will adorn the body of the Word, just as, indeed, He will nourish those who hunger for the Word with His own Spirit. And that the blood is the Word is testified by the blood of Abel the just, which pleads with God; for the blood would never emit a voice, were it not that the Word is understood as the blood; for the old just man is a type of the new just man, and the blood that pleads, the old, pleads on behalf of the blood of the new. The blood, the Word, speaks to God, since it revealed the Word who was to suffer. But even the flesh itself, and ^C the blood within it, [is related] to the milk, as it were by a mutual return of kindness...

^A is irrigated and grows. And indeed, the development of the conceived fetus is mixed with the pure residue of the monthly cleansing that remains; for the power within it, curdling the nature of the blood, in the same way that rennet makes milk thicken, produces the substance for formation. For a good temperament easily generates, but extreme conditions are prone to childlessness. For even in the earth itself, that which is flooded by excessive rains has its seed washed away, and through the dryness of moisture, it is parched; but the viscous juice, being present, holds the seed and makes it grow. Some also suppose the seed of the animal to be, according to its substance, a foam of blood, which, being agitated ^B by the innate heat of the male during the act of union and fanned, becomes foamy, and is deposited in the seminal vessels; hence, the Apolloniate Diogenes wishes for the things of love (aphrodisia) to be so called. It is clear, therefore, from all these things that blood is the substance of the human body. And indeed, that which is in the womb is at first a milky coagulation of fluid; then, this coagulation, being transformed into blood, becomes flesh; and being congealed in the womb by the natural and warm spirit, by which the fetus is fashioned, it is quickened. But even after the (39) birth, the child continues to be nourished by the same blood; for the nature of milk is the nature of blood, and milk is the fountain of nourishment; by which also a woman is plainly shown to have truly given birth and to be a mother, through which she also receives the stimulus of affection. Therefore, the Holy Spirit who was in the Apostle, using the voice of the Lord, says mystically: "I fed you with milk" (1 Cor. iii, 2). For if we have been regenerated into Christ, He who regenerated us nourishes us with His own milk, that is, the Word; for whatever has generated [anything] is accustomed to provide food immediately for what is generated. And just as the regeneration was analogous, so also the nourishment for man has become spiritual. In every way, therefore, we are ^C closely united to Christ in all things: and into kinship through His blood, by which we are redeemed; and into sympathy through the nourishment which is derived from the Word; and into incorruption through His own instruction and manner of conduct: For to have nourished among men often brings More incentives of love than to have begotten children.

Concerning Aphrodite

^A The same, therefore, is both blood and milk; a symbol of the Lord’s passion and of His teaching. It is permitted, then, to each of us who are infants to boast in the Lord, and to say: "From a good father, and from such blood, I boast to be." That milk is produced from blood by transformation is already clear; but one may learn this also from the flocks and herds. For these animals, during the time of year we call spring, when the air is more humid and the grasses and pastures are full of better juice and dew, are filled with blood first, as can be seen from the distension of their veins, which become more rounded; and from the blood, milk is poured forth more abundantly. In summer, however, the reverse happens, for being scorched and dried up by the heat, the blood halts its transformation, and therefore they are milked less. Moreover, milk possesses a most natural affinity with water, just as the spiritual bath does with spiritual nourishment. Those, therefore, who drink a little cold water with the aforementioned milk are immediately benefited; for the association it has with water does not allow the milk to sour, not by any antipathy, but maturing through an affection joined to it. And the same association that the Word has with baptism, milk has with water; for of all liquids, it alone accepts the mixing with water, being received for the sake of purification, just as baptism is for the remission of sins. It is also mixed with honey ^B fittingly, and this too for the sake of cleansing while providing sweet nourishment. For the Word, mixed with kindness, simultaneously heals the passions of the soul and cleanses sins; and that, "More sweet than honey flows his speech," seems to me to have been said of the Word, who is honey. And in many places the prophecy raises Him above honey and the honeycomb. Furthermore, milk is also mixed with wine ^C for the sake of purification. Directly after being reborn, we were honored with the hope of rest, the Jerusalem above, the land of which it is proclaimed that it rains honey and milk. What then are the milk and honey? They are the sign that the child is made alive first by honey, then by milk. "...but you sucked the full udders of milk Of the goat Amalthea, and in addition ate the sweet honeycomb." "...clear-voiced orator of the Pylians, From whose tongue a voice flowed sweeter than honey." ^D

^C But this mixture is useful, just as passion is tempered toward incorruption; for the milk is curdled by the wine and separated, and whatever is adulterated in it is drained away as if through a conduit. In the same way, the communion of spiritual faith has an effect upon the suffering human; for, by curdling fleshly desires, it settles the human being toward eternity with the divine, making them immortal. ^D But many take the fat of milk, which they call butter, and use it for a lamp, signifying by this clear enigma the multi-faceted mercy of the Word, as it alone justly nourishes, increases, and illuminates the infants. For this reason, the Scripture also says concerning the Lord: "He fed them with the produce of the fields; they sucked honey from the rock, and oil from the solid rock; butter of cows, and milk of sheep, with the fat of lambs; and whatever follows, He gave to them." But also, the prophet, predicting the birth of the child, says, "Butter and honey he shall eat." ^B But sometimes it occurs to me to marvel how some dare to call themselves "perfect" and "Gnostics," thinking more of themselves than even the Apostles, being puffed up and boasting, while Paul himself confesses concerning himself: "Not that I have already received, or am already made perfect; but I pursue, if I may also attain, for the sake of which I was also attained by Christ. Brethren, I do not consider myself to have attained. But one thing: forgetting the things which are behind, and extending myself to those which are before, I pursue according to the mark for the prize of the upward calling in Christ Jesus." And he considers himself perfect, in that he has been delivered from his former life, but he pursues the better, not as if perfect in knowledge, but as desiring that which is perfect. And therefore he adds: "Whoever therefore are perfect, let us think this"; for he speaks of perfection, clearly meaning to have renounced sins, and to have been regenerated into the faith of Him who alone is perfect, forgetting the sins which are behind.

CHAP. VII.

Who the Tutor is, and concerning His Tutelage.

Since, therefore, we have shown that we are all called children by the Scripture, and not only that, but also that we who have followed Christ have been called infants allegorically, ^C yet that only the Father of all is perfect (for in Him is the Son, and in the Son is the Father), it remains for us, following the order, to say who is

our Pedagogus. He is called Jesus. ^A Since then He sometimes calls Himself a shepherd, and says, "I am the good shepherd" (John x, 11); by a metaphor taken from the shepherds who lead the sheep, He is understood to be the leader of children—a Pedagogus, who is a shepherd, caring for infants. For infants are simple, and are allegorically called sheep. "And there shall be," He says, "one flock and one shepherd" (Ibid. 16). The Pedagogus is therefore rightly called the Word, who leads us, His children, to salvation. Very clearly, then, the Word has spoken of Himself through Osee: "But I am your preceptor" (Osee v, 2). ^B Pædagogia is divine religion, being a doctrine of divine worship, and an erudition for attaining the knowledge of truth, and a right instruction which leads to heaven. Pædagogia is called by many names: for it is the Pædagogia of him who is led and learns, and of him who leads and teaches; and thirdly, it is the guidance itself, and fourthly, the things taught, such as the commandments. Now, the Pædagogia according to God is a steering of the truth toward the contemplation of God, and a representation of holy actions in eternal perseverance. As, therefore, the general directs ^C the phalanx, taking thought for the safety of his mercenaries; and as the pilot steers the ship, determining to save those who sail in it; so also the Pedagogus leads his children to a saving mode of life, that He may take care of us ourselves. And in sum, whatever we might justly ask of God to happen to us, these things will be ours if we obey the Pedagogus. Just as, therefore, the pilot does not always yield to the winds, but sometimes, by turning the prow against them, resists all tempests; so the Pedagogus never yields to the laws that blow in this world, nor does He permit the child, like a small boat, to rush into a beastly and debauched manner of life; but ^D raised up by the favorable spirit of truth alone, He holds the rudder of the child—the ears, I say—most firmly, until He has brought the child, unharmed, into the harbor of the heavens. For what is called the ancestral custom among them passes away almost as soon as it exists; but the divine instruction is a possession lasting forever. Now, they say that Phoenix was tutor to Achilles, and Adrastus to the sons of Croesus. Leonidas was tutor to Alexander, and Nausithous to Philippus. But Phoenix was a slave to the mad love of women; and Adrastus was an exile; Leonidas...

^A of Macedon did not prune away his pride, nor did Nausithous heal the drunken man from Pella. Nor, indeed, could the Thracian Zopyrus restrain the debauchery of Alcibiades. But Zopyrus was a purchased slave; and Sicinnus, the tutor of the children of Themistocles, was a slothful servant; they say that it was he who invented the style of dancing called the Sicinnis. Nor do those escape our notice who are styled royal tutors among the Persians; those four whom, having selected them for their excellence from among all the Persians, the kings of the Persians set over their own children. Yet their sons learn only the art of archery; but once they have arrived at puberty, they mingle with their sisters and mothers and wives, with wedded spouses and concubines alike, in numberless unions, ^B trained for the venereal congress just like boars. But our Tutor, holy God Jesus, who is the light of all the human race, the Word; He himself is kind and ^{C D}

^A the philanthropic God is our Tutor. The Holy Spirit says somewhere concerning Him through the Song: He provided for the people in the desert, in the parched heat, in a waterless land He circled him, and He trained him, and He guarded him as the pupil of an eye, as an eagle might shelter ^B its nest, and He yearned over his fledglings; spreading His wings, He received them, and He took them up upon His own back. The Lord alone led them, and there was no foreign god with them. Clearly, I think, the Scripture indicates the Tutor, recounting the manner of His training. Again, indeed, when He speaks in His own person, He confesses Himself to be the Tutor: I am the Lord thy God, who led thee out of the land of Egypt. Who, then, has the authority to lead in and to lead out? Is it not the Tutor? He appeared ^B to Abraham, and said to him: I am thy God, be well-pleasing before me. He establishes him most tutorially as a faithful boy: And be, He said, blameless; and I will set my covenant between me and between thee and thy seed. This is the communion of the Tutor’s friendship. And He appears most evidently to be the Tutor of Jacob. He says, therefore, to him: Behold, I am with thee, guarding thee in every way, wherever thou mightest walk; and I will bring thee back to this land; for I will not forsake thee until I have done all that I spoke to thee. And it is said that he even wrestled with Him: But Jacob, it says, was left alone, and a man wrestled with him, the Tutor, until morning. This was the man who was leading and carrying, who was training together, and anointing that athlete Jacob against the evil one. That the Word was the anointer along with Jacob, and the Tutor of humanity; He asked, it says, Him, and said to Him: Tell me what thy name is. And He said: Why dost thou ask my name? For He was keeping the new name for the new people, for the infant. But the Lord God was still nameless, as One who had not yet been made man. Nevertheless, Jacob called the name of that place, the vision of God. For I have seen, he says,

God face to face, and my soul has been saved. The face of God is the Word, by whom God is illuminated and is known. At that time, also, ^A he was named Israel, when he saw God the Lord. This is God, who is the Word, the Instructor, who later said to him again: Do not fear to descend into Egypt. Observe how the Instructor follows the righteous man, and how he anoints the athlete, teaching him to supplant the adversary. Thus, this same One also teaches Moses how to perform the office of the Instructor; for the Lord says: If anyone has sinned before me, I will blot him out of my book; but now go, and lead this people into the place which I have told you. In this instance, He is the teacher of instruction; for as truly as the Lord was the Instructor of the ancient people through Moses, so ^B through Himself He is the guide of the new people, face to face. For behold, He says to Moses, my angel goes before you, having established the evangelic and principal power of the Word, yet preserving the Lordly authority and dignity. But in the day, He says, when I visit, I will bring upon them their sin; that is, on whatever day I shall be seated as judge, I will render the equivalent for their sins. For the same Instructor and Judge judges those who have not obeyed Him; yet the philanthropic Word does by no means pass over their sin in silence. He rebukes it, so that they may be led to repentance: for the Lord prefers the repentance of the sinner ^C rather than his death. We, however, having heard the sins of others as infants, from the fear of threats, lest we should suffer the like, we abstain from such transgressions.

What then was it ^A that they sinned? Because in their wrath they slew men, and in their desire they hamstrung a bull; cursed is their wrath. Who then could instruct us more humanely than He? Formerly, indeed, there was a Old Testament for the elder people, and the Law instructed the people with fear, and the Word was an angel; but to the new and recent people, a new and recent Testament has been given, and the Word has been made flesh, and fear has been turned into love, and that mystic angel ^B is born as Jesus. For this same Educator, who at that time said, "You shall fear the Lord your God," has exhorted us: "You shall love the Lord your God," and therefore He also commands us: "Cease from your works, from your old sins; learn to do good; turn away from evil and do good; you have loved righteousness, you have hated iniquity." This is my New Testament, impressed upon the old letter. The newness of the Word is not, therefore, to be reproached. But the Lord also says in Jeremiah: "Do not say that I am younger; before I formed you in the womb I knew you, and before you came forth from the womb I sanctified you." By this, the prophecy can signify us, who before the foundation of the world ^C were known to God for faith, but now are infants because of the recently fulfilled will of God, insofar as we are recently born unto calling and salvation. Wherefore He also adds: "I have set you a prophet to the nations," saying that he must prophesy, lest the title of "younger" appear to be a reproach to those who are called infants. The Law, however, is old grace, given through Moses by the Word. Wherefore the Scripture also says: "The Law was given through Moses"—not by Moses, but by the Word indeed, yet through Moses, His servant—and therefore it was temporary; but eternal grace and truth came to be through Jesus Christ. ^D Observe the words of the Scripture: concerning the Law, it says only that it "was given"; but the Truth, which is the grace of the Father, is the eternal work of the Word; and it is no longer said that it is given, but that it came to be through Jesus, without whom not one thing was made. Indeed, Moses, prophetically yielding to the perfect Educator, namely the Word, foretells both the name and the pedagogy, and commends the Educator to the people, the precepts of obedience having been handed down to him: "God will raise up a prophet for you," he says, "like me, from among your brethren," signifying through Jesus, the son of Nave (Nun), Jesus the Son of God; for the name of Jesus, which was foretold in the Law, was a foreshadowing of the Lord.

He adds, therefore, in counsel of what is profitable for the people: "You shall listen to him," saying: "And the man who shall not listen to that prophet, he threatens." Such is the name of the salutary Pedagogue that he prophesies to us. For this reason, prophecy assigns to him a rod—a rod of discipline, of authority, and of power—so that those whom the Word does not heal through persuasion, threats may heal. And those whom threats do not heal, the rod shall heal; and those whom the rod does not heal, the fire shall devour. "There shall come forth," he says, "a rod from the root of Jesse." See also the care, the wisdom, and the power of the Pedagogue. "He shall not judge," he says, "according to opinion, nor shall he reprove according to speech, but he shall judge judgment for the humble, and shall reprove the sinners of the land." And through David: "Chastising, the Lord has chastised me, and has not delivered me up to death." For to be chastised by the Lord, and to be instructed by the Pedagogue, is a deliverance from death. And through the same prophet he says: "With a rod of iron you shall shepherd them." Moved by this, the Apostle asks in the Epistle to the Corinthians: "What do you wish? Shall I come to you with a rod, or in love and in the spirit of gentleness?" But also, "A rod of power 18 the Lord shall send forth 19 from Sion," says yet another prophet 20. "This pedagogical rod of yours, and your staff, have comforted me," said someone else. This is the power of the Pedagogue: venerable and grave, comforting and salutary. ^{A B C D} [alt-version omitted]

Chapter VIII. Against those who think that what is just is not good.

^A Here some arise, who claim that the Lord is not good on account of the rod, and the threats, and the fear; and who understand the Scripture wrongly, which says: "And he who fears the Lord will turn to his own heart" (Eccli. xxi, 7); and who especially forget His kindness, that for our sake He became a man. 50 And yet the Prophet prays to Him more familiarly with these words: "Remember us, for we are dust" (Psal. ciii, 14); that is, have compassion on us, because You Yourself, having suffered it, have experienced the weakness of the flesh. For this reason, the Lord is the best and most blameless Pedagogue, as He sympathizes by nature with the constitution of every single human being because of the ^B excess of His philanthropy. For there is nothing that the Lord hates; for it is not possible that He should hate something and yet desire that that which He hates should exist; nor, indeed, does He desire that something should not exist, and yet become the cause of its existing, when He wishes it not to exist. Neither, indeed, does He wish that something should not exist, while it nevertheless is. If, therefore, the Word hates anything, He wishes it not to exist; but there is nothing of which God does not provide the cause of its existence. Therefore, nothing is hated by God; nor even by the Word; for both are one, namely God. For He said: "In the beginning was the Word, and the Word was in God, and the Word was God" (Joann.). But if He hates none of the things that have been made by Him, it remains that He loves it. ^C And He naturally loves man, being the most beautiful of the things made by Him, and a creature that loves God, much more than other things. God is therefore a lover of man; and the Word is therefore a lover of man. Now, he who loves something wishes to benefit it. But that which benefits is in every way better than that which does not benefit. But there is nothing better than the good. Therefore, the good benefits. And it is acknowledged that God is good; therefore God benefits. But the good, in as far as it is good, does nothing else ^D than benefit; therefore God benefits all things. And surely He does not benefit man in one respect, but not have care for him; nor does He have care for him, but not also provide for him. For it is better that the

^A thing which benefits of its own accord than that which does not do so of its own accord. But there is nothing superior to God. And there is no other way for something to benefit according to its own will, except for it to have care for man. Therefore, God also has care and provides for man. And He demonstrates this by His work, by disciplining him through the Word, who is the genuine fellow-worker of God’s love for mankind.

But it is not said that a thing is "good" in the sense that it possesses virtue; just as justice is not said to be good in the sense that it possesses virtue—for it is itself virtue—but rather that it is good in and by itself. And "good" is also spoken of in another sense, as that which is useful, not because it delights, but because it benefits. And justice is all these things: as a virtue, and as something to be chosen for its own sake, it is good; and as something that does not delight—for it does not judge out of favor, but is ^B the distributer of what is due to each according to their worth. And the profitable follows the useful. Therefore, in all respects in which the good is examined, justice is also characterized as such, equally participating in both; and things which are characterized by equal things are equal and similar to one another. Therefore, justice is good.

Why then, they ask, if the Lord is a lover of mankind and good, does He get angry and punish? It is necessary, therefore, to discuss this as briefly as possible; for this line of reasoning is somewhat beneficial for the proper education of children, as it holds the place of a necessary remedy. For many of the affections of the soul are cured by punishment, and by the command of harsher precepts, and indeed also by the instruction of certain doctrines. Reproof is a kind of surgery ^C for the affections of the soul; and the affections are an estrangement from the truth, which one must reprove by dividing them with the knife. Reproach is like a medicine, dissolving the calloused parts of the affections, and cleansing the filthy impurities of a profligate life, and also smoothing out the overgrowths of pride, fashioning the human being into a healthy and true one. Therefore, admonition is as it were a diet for a sick soul, which one must consume ^D and is advisory; and which one must not, and is prohibitive; and all these things are for salvation and eternal health,

is as it were a diet for a sick soul, which one must consume and is advisory; and which one must not, and is prohibitive; and all these things are for salvation and eternal health. ^A Furthermore, the general of an army, when he inflicts upon those who have committed offenses the loss of money, or injuries extending even to their bodies, along with chains and the deepest shame, and sometimes even punishes some with death, has as his end the good of instructing the soldiers under his command. Likewise, our own great general, the Word, who is the leader of all, admonishing those who behave rebelliously against His law for the sake of release from slavery, wandering, and the captivity of the adversary, and for the disciplining of the passions of the soul, leads them peacefully toward the sacred harmony of the polity.

Just as, then, the exhortatory and persuasive kind belongs to advisory speech, so also does the vituperative, reproachful, and censuring kind belong to laudatory speech. ^B This kind is a censorious art. However, to censure is a symbol of goodwill, not of hatred. For both reproach—both the friend and the one who is not—but the enemy does so mockingly, while the friend does so benevolently. Therefore, the Lord does not reproach men out of hatred; for He could have destroyed them for their own transgressions, yet He even suffered for our sake. For, being a good Tutor, He very skillfully enters into vituperation even through reproach, rousing the sluggishness of the mind with reproach as if with a whip. Again, on the other hand, He attempts to exhort the same people; for those whom praise did not persuade, reproach has stung; and those whom reproach did not call to salvation ^C like those who are dead, for them has reproach awakened toward the truth. For "scourges and discipline are at every time of wisdom." "Binding together the potsherd and teaching the fool," He says, "brings to sense" the earth-born, "and sharpening the one who is in despair toward prudence." For this reason He clearly added, "Rousing the sleeper from a deep sleep," which is most like death of all other things.

Indeed, He himself explains this most clearly regarding Himself, allegorizing His manifold and multi-beneficial cultivation when He says, "I am the true vine, and my Father is the husbandman." Then He added again, "Every branch in me that does not bear fruit He takes away; and every one that bears fruit He prunes, that it may bear more fruit." ^D For the vine grows wild if it is not pruned; and so too does man. The Word, the sword, purges his insolent shoots, compelling the appetites not to desire what does not bear fruit; and His rebuke toward those who sin has as its aim salvation, as the Word adapts Himself musically according to the proper ways of each.

at times intensifying, at others relaxing. Most clearly, therefore, it was said through Moses: ^A *Be of good courage: for God is come to you, to test you, that His fear may be in you, that you may not sin*. From this, Plato, too, having learned well, says: *For all, in truth, who suffer punishment truly fare well; for they are benefited, in that their soul becomes better by being justly punished.* If, then, they who are corrected by the Just One suffer good things, and according to Plato it is agreed that that which is just is good, then fear itself is beneficial, and it has been discovered to be for the good of men; because *the spirit that fears the Lord shall live; for their hope is in Him who saves them*. And this same Word, I say, who imposes penalties, is the Judge. Of whom Isaiah also says: *The Lord delivered Him to our sins*; the corrector, it is clear, and the director of sins; for this reason He alone is able to forgive transgressions, He who was appointed by the Father of all as our Pedagogue, who alone is able to discern disobedience from obedience. ^B He who threatens makes it clear that He wishes to do nothing evil, nor to execute the things He threatens; but by striking fear, He has checked the impulse toward sin; and He reveals His own love for humanity, by acting with delay, and by clarifying what sort of things they will suffer if they remain sinners; and He does not, like a serpent, bite immediately upon striking. Therefore, God is good. And the Lord indeed makes use of the word often before the deed. *For My arrows*, He says, *will finish them; they shall be consumed with hunger and the devouring of birds; and a torture of incurable convulsion of the nerves into the neck. I will send against them the teeth of wild beasts, with the rage of serpents on the earth. Outside, the sword shall bereave them of children, and from the storehouses, fear.* Thus, the Divine is not subject to anger, as it has seemed to some, ^C but mostly He restrains men, and always He exhorts them, and indicates what things ought to be done. For this is a good art, to terrify so that we might not sin; *for the fear of the Lord drives away sins; and the fearless man*, the Scripture says, *will not be able to be justified*. And God does not inflict punishment out of anger, but He regards the just; as it is not beneficial for that to be passed over, that is, what is beyond the one, and above the monad itself. For as concerns the majority of men, most are not drawn to virtue so much by the promise of good things as by the fear of painful ones. ^D

^A Each of us chooses the punishments, sinning voluntarily ourselves; but the cause lies with the one who chooses, and God is blameless. But if our injustice establishes the justice of God, what shall we say? Is God unjust, who inflicts wrath? God forbid! He says therefore in threatening: "I will sharpen my sword, and my hand will take hold of judgment; and I will repay justice to my enemies, and I will repay those who hate me. I will make my arrows drunk with blood, and my sword will eat flesh from the blood of the wounded." It is clear, then, here that those who do not go to war against the truth, nor hate the Word, would not hate their own salvation, and would escape the penalties of enmity. "The crown of wisdom," says Wisdom, "is the fear of the Lord." ^B Most clearly, therefore, through the prophet Amos, the Word has revealed the plan of his economy, saying: "I overthrew you, even as God overthrew Sodom and Gomorrah, and you became as a brand plucked out of the fire; and yet not even so have you returned to me, says the Lord." See how God seeks repentance out of goodness; and how the philanthropy of his own nature is quietly indicated alongside the economy of the threat. "I will turn away," he says, "my face from them, and I will show what will happen to them." For where the face of the Lord looks, there is peace and exultation; but where he has turned away, there occurs the intrusion of evil. He does not wish, therefore, to look upon evils; for he is good; but when he averts his eyes, vice takes its rise of its own accord due to human unbelief. ^C See, therefore, says Paul, the goodness and severity of God: on those who fell, severity; but upon you, goodness, if you should remain in his goodness, that is, in faith in Christ. And there follows upon the Good, insofar as he is good by nature, a hatred of evil. Wherefore I would indeed admit that he chastises the unbelievers; for chastisement is for the good and the benefit of the one being chastised; for it is an amendment of the one who resists; but to seek revenge, he does not wish. For revenge is the retribution of evil, sent forth for the interest of the one taking revenge. ^D Nor would he desire to take revenge, who teaches us to pray for those who despitefully use us. But that God is good, all and everyone confess; but that the same God is also just, is not something I...

^A need many words to prove, if I bring forward the evangelical voice of the Lord. He says of Him, "That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one." But God is one, and beyond the one, and above unity itself. And therefore that little word, "Thou," having a demonstrative emphasis, shows God as He who is truly alone, who was, and is, and shall be—in which three times one name is placed, namely, "He who is." That the same who is the only God, is also alone and truly just, the Lord Himself will testify in the Gospel, saying: "Father, those whom thou hast given me, I will that where I am, they also may be with me; that they may behold my glory, ^B which thou hast given me: for thou lovedst me before the foundation of the world. O righteous Father, the world hath not known thee; but I have known thee, and these have known that thou hast sent me, and I have declared unto them thy name, and will declare it." This is He who "revisits the sins of the fathers upon the children of those who hate Him, and shows mercy to those who love Him." For He who sets some on the right hand, and others on the left, inasmuch as He is understood as Father, being good, is called by that alone which He is, good; but inasmuch as He is the Son, being His Word, He is in the Father, and is called just, from the mutual relation which exists between them, as a name of power measured by the equality of love. "He will judge a man," he says, "according to his works"; God, the good One, making known to us the face of justice, Jesus; ^C through whom also, as if from an equal balance, we have known God. Of Him also Wisdom clearly says: "For mercy and wrath are with Him." For the Lord alone is powerful in both, pouring out wrath for propitiation out of His great mercy. So also is His correction; for the aim of both mercy and correction is the salvation of those who are corrected. Indeed, that this same God and Father of our Lord Jesus is good, the Word Himself will again confess, saying that He is kind to the unthankful and the evil; and furthermore, be ye merciful, saying, as the Father. ^D [alt-version omitted]

is merciful. Moreover, when He says explicitly: No one is good, ^A but my Father who is in heaven. To these points He adds again: My Father, He says, makes His sun shine upon all. It should be noted here that He confesses His Father to be good and the Creator; and it is not gainsaid that the Creator is just. And again, My Father, He says, rains upon the just and the unjust; and in that He rains, He is the creator of waters and clouds; but in that He rains upon all, He balances it justly and with excellence, while as good, He does so upon the just and unjust alike. We conclude most clearly, then, that there is one and the same God, in this way: that, I will behold the heavens, the works of Thy fingers; and, He who created the heavens dwells in the heavens; and, Heaven is Thy throne, the Holy Spirit sang; and the Lord says in the prayer, Our Father who art in heaven; ^B but the heavens belong to Him who created the world. It is therefore indisputable that the Lord is the Son of the Creator. And if the Builder is confessed before all things to be just, and the Lord is the Son of the Creator, the Lord is therefore the Son of the Just One. For this reason Paul also says: But now apart from the law the righteousness of God has been manifested; and again, so that you may the more conceive Him to be God: Even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction. And furthermore, bearing witness to the truth, a little later he adds: In the forbearance of God; for the demonstration of His being just, and the justifier of Him ^C who is of faith in Jesus. Knowing therefore to be good that which is just, he appears to say somewhere: So that the law indeed is holy, and the commandment holy and just and good; and he assigns both names to the same power. But also, no one is good, except His Father. The same, then, is His Father, He who is, being revealed by many powers; and this was, No one has known the Father, He being all things, before the Son came. So that it is manifest in truth that the God of all things is one only, good, just, creator, the Son in the Father, to whom be glory for ever and ever. Amen. But neither is He a stranger to the saving Word, ^D who paternally

^A exercises care for some by rebuke. For this also is a medicine of divine benevolence, from which the flush of shame blossoms, and fear of sinning creeps in. For if it is necessary to rebuke, it is also necessary to reproach. Where 81 it is time to wound a soul that has ceased to feel pain, not mortally, but savingly, so that by a little pain it may gain eternal life instead of eternal death. Great is his wisdom in his pedagogy, and the manner of his dispensation is varied for salvation. For the Pedagogue bears witness to the good. To the called, he calls to better things; and those who are hastening to do injury, he averts from their impulse, and exhorts them to transfer themselves to a better life. For one is not ^B without testimony when testimony is borne to another; and the grace resulting from testimony is greatest. But the affection of anger (if his admonition is to be called anger) is also full of benevolence toward men, God descending to passions for the sake of man, for whom the Word of God also became man.

CHAPTER IX.

That it is of the same power to do good and to punish justly; in which it is also said, what is the manner of the pedagogy of the Word.

With all strength, therefore, the Pedagogue of humanity, our divine Word, making use of all the machines of wisdom, has set out to save the children, ^C admonishing, reproving, rebuking, arguing, threatening, healing, promising, bestowing favors, binding with many bridles, as it were, the irrational impulses of human nature. To say it in a word, the Lord behaves toward us just as we do toward our children. "Hast thou sons? Correct them," Wisdom counsels, "and bow their necks from their youth. Hast thou daughters? Give heed to their body, and show not a cheerful face toward them." And yet we love our children, sons and daughters, exceedingly and above everything else. But since those who speak to please them cause them little annoyance, ^D while those who are bitter for their benefit, even if they are bothersome for the present, benefit them for the age to come; the Lord did not look to the present pleasure, but to the future delight. Let us now also go through the manner of his benevolent pedagogy with prophetic testimony. Admonition is, therefore, a reproof conjoined with care, which produces understanding. Such is the Pedagogue as an admonitor, as when he says in the Gospel: "How often would I have gathered thy children, as a hen gathers her chickens under her wings, and ye would not?"

And again the Scripture admonishes: "And they committed adultery," it says, "with wood and stone; and they burned incense to Baal." For it is a very great proof of His philanthropy that, although clearly knowing the impudence of the people who kicked and leaped away, He nevertheless exhorts them to repentance, ^B and says through Ezekiel: "Son of man, thou dwellest in the midst of scorpions; yet speak to them, if perhaps they will hear." But also to Moses He says: "Go," He says, "and tell Pharaoh to let the people go; but I know that he will not let them go." For He manifests both things: His divinity, by foreknowing the future; and His philanthropy, by granting, through the self-determination of the soul, opportunities for repentance.

He also admonishes through Isaiah, caring for the people, when He says: "This people honors me with their lips, but their heart is far from me." This is a reproving vituperation. "And in vain do they worship me, teaching doctrines, ^C the commandments of men." Here the care, having manifested the sin, simultaneously shows the salvation. Reprimand is a reproof for shameful things, reconciling one to what is good; this is indicated through Jeremiah: "They became neighing horses; each one neighed after his neighbor's wife. Shall I not visit for these things, says the Lord, or shall my soul not be avenged on such a people?" He weaves in fear everywhere, because "the fear of the Lord is the beginning of perception." And again through Hosea: "Shall I not visit them, He says, because they were mixing themselves with harlots, and were sacrificing with the initiated, and ^D the people that understood joined themselves with a harlot?" He shows their sin more clearly by admitting that they understood, as they were sinning willingly. And intelligence is the eye of the soul, and therefore Israel is "he who sees God," that is, he who understands God.

Complaint is a reproof as of those who are thoughtless or negligent. He has used this mode of pedagogy through Isaiah, saying: "Hear, O heaven, and give ear, O earth, for the Lord has spoken: I have begotten and brought up children, but they have rejected me. The ox knows his owner, and the ass his master's crib; but Israel has not known me." For how is it not shameful if one who knows God will not know the Lord, but the ox and the ass, which are sluggish and stupid animals, know him who feeds them, while Israel is found more irrational than these, and—

^A Insectatio (invective) is a reproachful condemnation, or a vehement blame. The Instructor also uses this remedy through Isaiah, saying, "Woe, apostate children: thus saith the Lord: Ye have taken counsel, but not of me; and formed covenants, but not by my spirit." ^B He uses a very bitter astringent in each case—namely, fear—simultaneously gagging the people's mouths with it and turning them toward salvation; just as wool, when it is being dyed, is accustomed to be tightened and compressed while it is prepared to receive the color better. The "redargutio" (refutation) is the bringing forth of sin, setting the sin itself in the midst. He uses this as a most necessary method of instruction, because the faith of many has become enervated and loose. For He says through Isaiah, "Ye have forsaken the Lord, and provoked the Holy One of Israel to anger." And He says also through Jeremiah, "The heaven was astonished at this, and the earth shuddered the more; for this people hath committed two evils: they have forsaken me, the fountain of living water, and have hewn out for themselves broken cisterns, which will not be able to hold water." And again through the same prophet: "Jerusalem hath sinned a sin; therefore she has become a shaking. All who glorified her have dishonored her, for they have seen her shame." ^C But while tempering the bitterness and vehemence of the refutation through Solomon, He speaks, silently signifying the love of instruction for children: "My son, do not despise the discipline of the Lord, nor chafe when thou art corrected by him: for whom the Lord loveth, he correcteth; and he scourgeth every son whom he receiveth: for a sinful man fleeth from reprehension." Consequently, therefore, the Scripture says, "Let the righteous man correct me, and let him instruct me; but let not the oil of a sinner grease my head." Now, "chastisement" ^D is a reproach which brings understanding. Nor has He refrained from this mode of instruction; but He says through Jeremiah, "How long shall I cry, and they will not hear me? Behold, their ears are uncircumcised." Oh, for His blessed long-suffering! And again through the same prophet: "All the nations are uncircumcised; but this people is uncircumcised in heart," because the people is disobedient: "children," He says, "in whom is no faith."

And again by the same: "Uncircumcised 8 are all the nations, but this people is uncircumcised in heart," because it is a people 9 disobedient, "children," he says, "in whom there is no faith." ^A Visitation is an intense rebuke. He has made use of this form in the Gospel: "Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee" (10). And the reduplication of the name has made the rebuke powerful; for he who knows God, how does he persecute the ministers of God? Therefore, he says, "your house is left unto you desolate; for I say unto you, henceforth ye shall not see me, until ye shall say, Blessed is he that cometh in the name of the Lord." For if you do not receive the benevolence, you shall know the power.

Insult is an intense speech. He uses insult as a medicine through Isaiah, saying: "Woe, sinful nation, a people full of sins, a wicked seed" (12). And in the Gospel through John (15), "Ye serpents," he says, "generations of vipers." ^B An accusation is a censure of those who do wrong. By this pedagogical method he has made use of David, saying: "A people whom I have not known hath served me, and in the hearing of the ear hath obeyed me; the strange children have lied unto me, and they became lame from their paths." And through Jeremiah: "And I gave her a bill of divorcement, and the unfaithful Judah feared not" (15). And again: "And it dealt unfaithfully with the Lord."

Murmuring (17) is a secret censure with technical assistance, and it also manages salvation under a veil. He has made use of it through Jeremiah: "How hath the city sat solitary that was full of peoples? She hath become as a widow that ruled over nations; she hath come under tribute; she wept and wept in the night."

Derision is a mocking censure. And the divine Pedagogue has made use of this remedy through Jeremiah, saying: "The look of a harlot hath become thine; thou hast become shameless ^C towards all, and thou didst not call me as a house, and father, and guide of thy virginity" (19). And: "A beautiful and pleasant harlot, a mistress of sorceries" (h). Having in a most artificial manner insulted the virgin under the name of a harlot, [he leads her to repentance]. ^D

reproving" ^B is a lawful admonition, or an admonition of those who are puffed up beyond what is fitting. He thus educated through Moses, saying: "Children, blameworthy, a crooked and perverse generation; do you thus repay the Lord? Is this not the Father who acquired you?" And through Isaiah he says: "Your rulers are disobedient, partners of thieves, loving gifts, pursuing retribution, not judging for the orphans." Generally, the exercise of fear regarding him is a fountain of salvation; for it is the work of a good being to save. "The mercy of the Lord is upon all flesh, reproving, and instructing, and teaching," as a shepherd does his flock; he has mercy on those who accept instruction, and on those who earnestly strive for union with him. And by this method of leading, he preserved the six hundred thousand footmen, who had been compelled by the hardness of heart which they possessed, scourging, having mercy, striking, healing—maintaining them in mercy and discipline. For as his mercy is great, so too is his reproof. For it is indeed beautiful not to sin, yet it is also a good thing for one who sins to be led to repentance; just as it is best to be always healthy, but it is also good to recover from sickness. For this reason also it is commanded through Solomon: "You indeed strike your son with a rod, but deliver his soul from death." And again: "Do not withhold from instructing a child; correct him with a rod; for he shall not die." For reproof and admonition, as the very Greek name signifies, are themselves strokes of the soul, which chastise sins and prevent death, and lead those who are being carried away into intemperance toward moderation and temperance. For this very reason Plato, when he knew that in reproof there is the greatest power for correction and the primary purgation, ^{C D}

^A in consistency with the Word, wills that one who is exceedingly impure, and has become unrefined and shameful because he has been un-reproved, should be dealt with, since it was fitting that he who is to be truly blessed should be perfectly pure and beautiful. For if rulers are not a terror to the good work, how shall God, who is good by nature, be a terror to him who does not sin? But if you do what is evil, fear, as the Apostle says. For this very reason the Apostle himself also sharply attacks the Churches, one by one, according to the likeness of the Lord; and being conscious of his own boldness and of the weakness of those who were listening, he says to the Galatians: "Have I become your enemy by telling you the truth?" But just as those who are healthy do not need a physician, ^B in so far as they are well, but those who are sick require his art; so too we who are sick in life with shameful desires, and with blameworthy intemperances, and with the heat of other passions, have need of the Savior. He, however, applies not only mild medicines, but also sharp ones. Indeed, the bitter roots of fear stop the spreading corrosions of sins. Wherefore, fear is salutary, even if it is bitter. Justly, therefore, we who are sick have need of the Savior; those who have wandered, of one to guide them; the blind, of one to lead them to the light; those who thirst, of the living fountain, of which those who partake will thirst no more; those who are dead, of life; the sheep, of the shepherd; the children, of the pedagogue; ^C and indeed the whole of humanity has need of Jesus, so that we may not, by existing as untamed and sinners until the end, fall into condemnation, but be separated from the chaff and stored in the paternal storehouse. For the winnowing fan is in the hand of the Lord, by which the chaff which is owed to the fire is separated from the wheat. And you may, if you wish, learn the supreme wisdom of the most holy Shepherd and Pedagogue, the almighty and paternal Word, where he employs allegory, calling himself the shepherd of the sheep; he is, however, the Pedagogue of little children. He says, then, through Ezekiel, directing his speech to the elders and setting before them a certain salutary pattern of righteous care: "And that which is lame I will bind up, and that which is sick I will cure, and that which wanders I will bring back; and I will pasture them upon my holy mountain." ^D These things, which are now obscure, will be able to be understood easily, if we write according to the authority of Plato, for he, like the Word, knows that the greatest power of correction and summarized purgation is rebuke; and he wills that he who is in the greatest measure impure, unrefined, and shameful—because he has not been rebuked—should be in that state of purity and beauty in which anyone who is to be truly happy ought to be.

^A I shall turn; and I will feed them upon my holy mountain. These are the promises of a good shepherd. Feed us little ones, like sheep. Yes, Master, fill us with your food of righteousness; yes, Instructor, shepherd us to your holy mountain, to the Church, which is on high, which surpasses the clouds, which touches the heavens. For I will be, he says, their shepherd, and I will be near them, as the tunic is near their skin. He wishes to give salvation to my flesh, clothing me with the tunic of immortality; and he has anointed my skin. They shall call me, he says, and I will say: Behold, I am present. You have answered more quickly than I expected, Master. And if they should pass through [dangers], they shall not slip, says the Lord. For we shall not fall into corruption, we who pass over into immortality, ^B because He himself will hold us up; for He spoke, and He himself willed it. Such is our Instructor, good by right. I did not come, he says, to be served, but to serve. For this reason, in the Gospel, he who toils for our sake is introduced as weary, promising to give his own soul as a ransom in place of many. For he alone confesses him to be a good shepherd. He is therefore generous, the one who gives the greatest thing for our sake, his own soul; and he is most beneficial, and kind to men, because—though he was God—he willed to be a brother, and not only that, but he was so good that he even died for us.

Moreover, his righteousness also cries out: ^C "If you come to me straight, and I will be straight to you; if you walk crookedly, even I will be crooked," says the Lord of hosts, indicating the rebukes of sinners as crooked paths. For the straight path, which is according to nature, which is indicated by the *iota* of Jesus, is his goodness, which is unwavering and firm toward those who have believed out of obedience. "Since I called, and you did not obey," says the Lord, "but made my counsels void, and did not heed my rebukes." Thus the correction of the Lord is most beneficial. Regarding these things he also says through David: "A perverse and exasperating generation; a generation that did not direct its heart, and its spirit was not faithful with God, and they did not keep the covenant of God, and were unwilling to walk in his law." These are the causes of the exasperation, on account of which the Judge comes to inflict ^D punishments upon those who have not led a good life.

Therefore, ^A he treats them herein somewhat more severely, if only he might in some way retard them from the impulse by which they are being borne toward death. He speaks, therefore, by David, the most manifest cause of the threat: "They believed not in his wondrous works. When he slew them, they sought him, and they returned and sought early after God, and remembered that God was their helper, and the most high God their redeemer." Thus he knows them to be turning back on account of fear, though they had despised his kindness; for the good, which is always beneficent, is for the most part despised; but it is honored when it admonishes with the benevolent fear of justice. There is, however, a twofold kind of fear; the one of which is joined with reverence, ^B which citizens use toward good princes, and we toward God, just as well-behaved children toward their parents. "For a horse," he says, "that is untamed turns out stubborn, and a child left to himself turns out headlong." The other kind of fear happens with hatred, which slaves use toward harsh masters, and the Hebrews did, who made God their master, not their father. But it seems to me that what is spontaneous and voluntary differs in its entirety from that which occurs by necessity, as far as religion is concerned. "For he himself," he says, "is merciful, he will forgive their sins and will not destroy them, and he will multiply to turn away his anger, and will not kindle all his wrath." See ^C how the justice of the Pedagogue is demonstrated in rebukes, and the goodness of God in mercies. For this reason David, that is, the Spirit who speaks through him, embracing both, sings of the same God: "Justice and judgment are the preparation of thy throne: mercy and truth shall go before thy face." He confesses it to be of the same power both to judge and to do good; for at the same time is the power of both—the judgment of the just man, which distinguishes between contraries, and the same one is just and good, who is truly God; who is himself all things and all things are himself, for he is God, the only God. For ^D just as a mirror is not evil to the deformed because it shows him as he is, and just as a physician is not evil to the sick man because he reports his fever—for the physician is not the cause of the fever, but points it out—so neither does he who rebukes wish evil to him who is suffering in his soul; for he does not introduce faults to him, but points out the sins that are present, to this end, that he may turn him away from such pursuits. Wherefore God indeed is good as the

^A reason for himself, but just because of us; and this is because he is good. And this justice is revealed to us from above by the Word, from whence he became Father; for before he was Creator, God existed, and was good; and for this reason he willed to be both Creator and Father. And the relationship of that love became the beginning of justice, both when he made his sun to shine, and sent his own Son. And he was the first to proclaim from heaven the good justice: *No one knows the Son except the Father; nor the Father, except the Son.* This reciprocal knowledge, which balances the scales, is the symbol of ancient justice. Then justice descended to men, both in letter and in body, by the Word and by the Law, compelling humanity to salvific repentance; for it was good. But you do not obey God? Attribute the blame for this to yourself, who draw the judge upon you.

CAP. X. That the same God, through the same Word, both restrains from sins by threatening, and saves humanity by exhorting.

If, therefore, we have shown that the administration which is engaged in restraining human nature is good and salvific, and by necessity assumed by the Word, and that it has been made suitable for repentance and for the prevention of sins; we must next consider the gentleness and mildness of the Word. For he has been shown to be just. He sets forth his own opinions, which exhort to salvation, through which he wills to signify what is honest and what is useful according to the Father's will. Consider these things: the honest ^D indeed belongs to the encomiastic, but the useful to the suasory. For the suasory ^C habit is of a certain kind, being hortatory and dehortatory; but the encomiastic is laudatory and vituperatory. For by having itself in a certain way, a suasory sentence becomes hortatory, and in another way, dehortatory. Similarly also the encomiastic genus, by having itself in one way, is vituperatory; but in another, laudatory: in which the just Pedagogue, who has proposed to himself what is useful to us as a target, is especially occupied. But indeed the vituperatory and dehortatory genus has already been shown to us before; now, however, we must again take up the hortatory and laudatory, and, as if in a balance, let us weigh the scales of justice in equilibrium. By the exhortation, therefore, toward useful things, the

^A Pedagogue uses this method through Solomon: "I exhort you, O men, and I let forth my voice to the sons of men: hearken to me: for I will speak of excellent things," and what follows. He counsels those things which are salutary, because counsel is suited for both choice and avoidance; just as he does through David, saying: "Blessed is the man who has not walked in the counsel of the ungodly, and has not stood in the way of sinners, and has not sat in the seat of pestilential men; but his will is in the law of the Lord." The parts of giving counsel are three: the first, which takes examples from time past; as, for instance, what befell the Hebrews who worshipped the gold in the calf, and what they suffered when they committed fornication, and the like; the second, which is understood from the present time, as that which is comprehended by the senses, such as that which was said to those who asked the Lord: "Whether he himself were the Christ, or we look for another? Go and tell John: The blind recover their sight, the deaf hear, the lepers are cleansed, the dead are raised; and blessed is he who shall not be scandalized ^B in me." This, therefore, was what David prophesied: "As we have heard, so also have we seen." The third part of counsel is established from future things, by which he commands that those things which are to happen should be guarded against; just as that also was said: "But those who fall into sins, shall be cast into the outer darkness: there shall be the weeping and the gnashing of teeth," and such like; so that from all these it is clear that the Lord, proceeding through every method of healing, calls the human race to salvation. By consolation, he mitigates the ^C sins, lessening desire, but at the same time bestowing hope of salvation. For he says through Ezekiel: "If you turn with your whole heart, and say, Father, I will listen to you, as to a holy people." And again he says: "Come to me all you that labor and are burdened, and I will refresh you," and the things that follow, the Lord says in His own person. Most clearly, however, he calls to goodness through Solomon, saying: "Blessed is the man who finds wisdom, and the mortal who finds understanding." For that which is good is found by the one who seeks it, and is accustomed to be seen by the one who finds it. Indeed, he also declares understanding through Jeremiah: "We are blessed, Israel," saying, "because the things that ^D are pleasing to God, are known to us." And they are known through the Word, through whom we are blessed and prudent.

For both prudence and knowledge are indicated by the same prophet saying: "Hear, Israel, the commandments of life; give ear to understand prudence." Through Moses, moreover, He further promises a gift, on account of His existing philanthropy, to those who hasten toward salvation. For He says: "And I will bring you 68 into the good land, which the Lord swore to your fathers." ^A And furthermore, "I will bring you into the holy mountain, and I will gladden you," He says through Isaiah. But there is also another kind of His pedagogy, namely the beatification: "Blessed is that man," He says through David 71, "who has not sinned 72; he shall be as the tree planted by the streams of waters, which shall yield its fruit in its own season, and its leaf shall not wither." (Through this He also hints at the resurrection.) And all things that he does 75 shall be made to prosper for him. He wants us to become such, that we may be blessed.

But again, by showing what corresponds on the other side to the balance of justice 75, "But not so," He says, "the ungodly, not so; but as the dust which the wind drives away from the face of the earth." The Pedagogue, having shown the punishment of sinners and their easy dissipation like the wind, has averted them from the cause by means of the reproof; and by threatening the punishment according to desert, ^B He demonstrated the abundance of His beneficence, most skillfully exciting us through this towards the use and possession of good things.

Yes, and He also exhorts us to knowledge, saying through Jeremiah: "If you had walked in the way of God, you would have dwelt in peace for ever 77." For by showing here the reward of knowledge, He calls the prudent to the love of it, and by granting forgiveness to the one who has wandered: "Return 78, for return, as one who gathers grapes into his basket," He says. Do you see the goodness of justice, which counsels repentance? Furthermore, through Jeremiah He illuminates for those who are wandering 79 the truth: "Thus says the Lord, Stand by the ways, and see, and ask for the eternal paths of the Lord, which is the good path, and walk in it; and you shall find purification for your souls." He leads to repentance for the sake of our salvation; for this reason He says: "If you repent 81, the Lord will purify ^C your heart, and the heart of your seed." I could indeed bring forward in defense of this question the philosophers, who say that he alone who is per-

perfect is laudable, ^A while he who is bad is vituperable. But because some calumniate what is blessed, as if it neither possessed anything itself, nor provided anything to another, thus failing to understand its benevolence toward men, for their sake, and for the sake of those who do not yet attribute what is just to what is good, this Word was set forth. For it was consequential for us to say that the rebuking and censuring species of pedagogy is appropriate for men, since they call all men bad; whereas God alone is wise, from whom wisdom comes; and He alone is perfect; and for this reason He alone is praiseworthy. But I do not use this argument. I say, therefore, that praise and blame, or that which is similar to praise and blame, are medicines most necessary for men. Those, then, who are difficult to heal are driven, like iron by fire and hammer and anvil—that is to say, by threat, by reproof, and by rebuke. But those who adhere to the faith are, as it were, self-taught and voluntary, and they grow through praise: ^B

For praised virtue grows, Not otherwise than a tree.

And, it seems to me, the Samian [Pythagoras], understanding this, gives the command: When shameful things are performed, rebuke; but for good things, take pleasure.

To rebuke is also called to admonish; and it is agreed that admonition is a disciplining of the mind.

^A in such a way that the rebuke is a species of the cultivation of the mind. But there are countless ten thousand precepts discovered for the acquisition of goods and the flight from evils: *For there is no peace for the ungodly, says the Lord.* For this reason, He commands the children through Solomon to be on their guard: *My son, let not sinners entice thee; and do not walk with them in the ways; do not walk, if they entice thee, saying: Come with us; let us share in innocent blood; let us hide a just man in the earth unjustly, and let us destroy him as Hades, living.* This, moreover, is also prophesied concerning the Lord’s passion. And through Ezekiel He ^B provides the commandments for life: *The soul that sins, it shall die; but the man shall be just who does righteousness. He does not eat upon the mountains; and he has not lifted up his eyes to the imaginations of the house of Israel; and he shall not defile his neighbor’s wife, and to a woman in her impurity he shall not draw near; and he shall not oppress any man; and he shall restore the pledge of the debtor, and he shall take no plunder by violence; he shall give his bread to the hungry, and shall clothe the naked. His money he shall not give for interest, and he shall not take usury; and from unrighteousness he shall turn away his hand; and he shall execute true judgment ^C between a man and his neighbor. He has walked in my statutes, and has kept my ordinances, to perform them. This man is just; he shall surely live, says the Lord.* These things contain a sketch of the Christian way of life, and an admonition worthy of account toward a blessed life—the prize of living well, eternal life.

CAP. XI. That the Word performed the office of pedagogue through the Law and the prophets.

The manner of His benevolence and pedagogy toward humanity, as far as it was possible for us, has been shown. Wherefore ^D since [index: entries preserved]

^A He most beautifully explains Himself, He likened Himself to a grain of mustard seed, signifying that the Word, which is sown, is spiritual, manifold in nature, and diffuse, possessing the magnificence and holiness of the rational power, and, moreover, the sharpness of rebuke and the power of purging, being useful by its acrimony. Thus, through the small grain, which is spoken of allegorically, He grants very great salvation to all humanity. Honey, indeed, though it is most sweet, generates bile, just as goodness generates contempt, which is the cause of sinning; but mustard diminishes even the bile, that is, anger, and cuts through phlegm, that is, overweening pride, from which Word the true health of the soul and eternal good temperament are acquired. Long ago, therefore, the Word performed the office of pedagogue through Moses, and ^B then through the prophets; and Moses also was a prophet. For the Law is a pedagogy for unruly children. Being filled, therefore, He says, they rose up to play, calling it the irrational fullness of nourishment, a "stuffing" rather than food. Since they were satiated irrationally, they played irrationally, and for this reason the Law and fear followed them, to check sins and to exhort them to virtuous deeds, preparing their ears so that they might obey the true Pedagogue, who is one and the same Word, who adapted Himself to present needs—namely, to the Law. For Paul says that the Law was given as a pedagogue unto Christ, from which it is manifest that one only, true, good, and just—the Son, Jesus, the Word of God, being in the image and likeness of the Father—is our Pedagogue; to whom God has handed us over, as a loving ^C father entrusting his children to a true pedagogue, having explicitly commanded us: This is my beloved Son; hear Him. The divine Pedagogue is worthy of belief, adorned with three most excellent things: knowledge, benevolence, and boldness of speech. With knowledge, because He is the paternal Wisdom: All wisdom is from the Lord, and is with Him forever. With boldness of speech, because He is God and Creator: For all things were made through Him, and without Him was made nothing. And with benevolence, because He alone gave Himself up as the sacrifice for our sake. For the good shepherd lays down his soul for the sheep; and indeed He laid it down. And benevolence is nothing other than the will for the good of one’s neighbor for that person's own sake. ^D

CAP. XII. That the Pedagogue has used severity and kindness in a manner consistent with paternal affection.

Having already accomplished these things, it is logical that our Pedagogue, Jesus, should outline for us the true life and instruct the man who is in Christ in the manner of a pedagogue. His form and character are neither overly difficult, nor, because of his kindness, so loose as to be dissolute. At the same time, He gives commands, and by these commands, He imprints a character so that they ^B may be able to perform them. And to me, indeed, He Himself seems to have fashioned man from the dust; to have regenerated him with water; to have increased him with the Spirit; and to have instructed him with the Word, directing him toward the adoption of sons and salvation by holy precepts, so that, having transformed the earth-born man into a holy and heavenly one by His coming, He might most fully fulfill that divine voice: *Let us make man according to our image and likeness.* And Christ has indeed become the fulfillment of this which God said; but other men are considered only according to the image. ^C But let us, O children of the good Father, pupils of the good Pedagogue, fulfill the will of the Father; let us hear the Word, and let us truly express the soul-saving life of our Savior. Here, let us already meditate on the heavenly way of life, through which, having been made gods, we are anointed with the ever-blooming, pure, and fragrant ointment of joy, having the form of the Lord’s life as a clear exemplar of incorruption, and pursuing the footsteps of God; to Him alone it belongs to observe, and indeed it is His concern, how and in what manner the life of men might become ^D healthier. Furthermore, for this, so that we may be easily content, and neglect things that are superfluous, and, being girded up and expedited in the manner of travelers, may be prepared for the eternity of the blessed life, He prepares us, teaching each one of us to be his own storehouse. For, He says, "Do not be anxious about the [morrow]."

^A teaching that he who has pledged his name to Christ ought to be content with his own lot, and living for himself, to live for the day. For we are not being trained for war, but for peace. Now, war requires much preparation; and luxury needs large supplies ^B. But peace and love—those simple and unencumbered sisters—have no need of arms nor of prodigal preparation; the Word is their nourishment. Now the Word, who has been allotted the steering and educational leadership, from whom we learn frugality, the lack of pretension, and the whole of that liberty, love for mankind, and love for the beautiful—if we, even in a single word, being assimilated to God with an affinity for virtue, do not turn aside into neglect and sloth, but work hard and do not grow weary, we shall become what we do not hope nor could even imagine. As there is one way of life for philosophers, another for orators, and another for wrestlers; so there is a noble disposition, fitting to a choice that loves the beautiful, resulting from the pedagogy of Christ; ^C and those who are trained in the activities of this life—walk, and reclining, and food, and sleep, and bed, and diet, and the rest of our discipline—stand out in their dignity. For this guidance of the Word is not overly strained but well-tuned. For this reason the Word is also called Savior, being the one who has discovered these rational medicines for human beings for their restoration and salvation; watching for the right opportunity, exposing the harm, explaining the causes of the passions, and cutting away the roots of irrational desires; recommending what things must be avoided, and offering all the antidotes of salvation to those who are sick. For this is the greatest and most kingly work of God: to save humanity. With a physician, indeed, the patients are not angry even when he advises what is for their health; how, then, should we not confess the greatest gratitude to the divine Pedagogue, who does not keep silent, ^D nor pass over the threats that lead to destruction, but even exposes these, and checks the impulses that strain toward them, and teaches the admonitions appropriate for a right way of life? We must, therefore, confess the greatest gratitude to Him. For, what else do we say that the rational animal—I mean man—is destined for, but to behold the Divine?

Moreover, I say that they ought also to contemplate human nature and live as truth commands and dictates, and as the Pedagogue does, as well as those things that ^A accord and harmonize with Him. For it is proper that we also, admiring such a great number of precepts, and as they are befitting and harmonious with one another—in the image of which we have also fashioned ourselves toward the Pedagogue—should make the Word consistent with our deeds, effectively living.

CHAPTER XIII.

That just as an achievement comes to pass according to the right Word, so conversely does sin occur contrary to the Word.

Everything that is contrary to the right Word, this is a sin. Straightway, then, the philosophers ^B deem the most general passions to be defined in this way: desire as an appetite disobedient to the Word; fear as a contraction ^C disobedient to the Word; pleasure as an elation of the soul disobedient to the Word. If, therefore, disobedience toward the Word is generative of sin, how is it then that obedience to the Word—which we indeed call faith—should not of necessity be productive of that which is termed duty? For virtue itself is a state of the soul consistent with the Word throughout the whole of life. And yes, most important of all, philosophy itself is the pursuit of the rightness of the Word. ^D

so that whatever happens due to an error of reason is necessarily a transgression, and is deservedly called a sin ^A. For immediately when the first man sinned and disobeyed God, "man," it says, "not knowing, was compared to the senseless cattle" (37), and having sinned against the Word, being reasonably considered irrational, he is likened to the beasts. Hence also Wisdom says: "A horse for lewdness is the voluptuary, and an adulterer is likened to an irrational beast." Therefore, it also adds: "He neighs at everyone who sits upon him." No longer, it says, does man speak; for he who sins against the Word is no longer rational, but a beast without reason, given over to passions, upon whom all pleasures sit. Now, that which is accomplished according to obedience to the Word, the disciples of the Stoics call "the proper" and "the incumbent." ^B Therefore, the "incumbent" is "the proper," but obedience is founded on commandments. These, being one and the same with the "admonitions" (39), having truth (40) as their goal (41), guide us toward the ultimate desirable object (42), which is understood as the end. The end of piety is eternal rest in God. The beginning of eternity is our end. However, the achievement (43) of piety fulfills the "incumbent" through works; whence it is reasonable that duties consist in actions, not in words (44). And ^C indeed, what is the supreme good of all, they define as philosophy itself, which is the study of right reason, so that it is necessary that whatever happens due to an error of reason is a transgression, and is rightly called an error or sin. For even when the first man sinned and did not obey God, "man," it says, "was likened to the beasts," who, having wandered beyond reason, was deservedly deemed bereft of reason and compared to the beasts. Hence also Wisdom says: "A horse for lewdness is the voluptuary, ^D and an adulterer is likened to an irrational beast," and therefore it adds: "He neighs at everyone who sits upon him." He does not speak as a man any longer, it says; for he who sins contrary to reason is no longer a participant in reason, but a beast bereft of reason, given over to passions, whom all pleasures bestride. That which is done correctly from obedience to reason—this is what is "incumbent" and "befitting"—namely, duty, the Stoics call it. That which befits, however, is incumbent. Obedience is founded upon mandates. These, moreover, since they are the same as admonitions, proposing truth to themselves as their goal, guide us toward the ultimate desirable object, which is called the end. The goal of piety…

then, is the perfect operation which produces duty through works. Hence, duties merit their existence in actions, not in sayings. And the action of a Christian is a rational operation of the soul, proceeding from sound judgment and the appetite for truth, and is accomplished through the body, which is its conjoined ally. But duty ^A is the will following after God and Christ in this life, which conducts itself rightly for the sake of eternal life. For the life of Christians, which we are now being taught, is a certain system of rational actions—that is, an unerring operation of those things taught by the Word, which we have indeed called faith. This system is the commandments of the Lord; since these are divine decrees and spiritual admonitions, they are inscribed for us, being suited both to ourselves and to our neighbors. And these same things also return again to us, just like a ball which, because of repercussion, returns to the one who throws it ^B. Whence those things which are decent and convenient are also necessary for divine pedagogy, having been commanded by God and delivered for our salvation. And since, of necessary things, some pertain only to life here, while others make one fly from here toward living well hereafter, so too are duties arranged: some for living, and others for living well. Whatever, therefore, is prescribed for living according to the ways of the nations has been made common and public to the masses; but those things which contribute to living well, from which that eternal life is acquired, these we shall here collect from the Scriptures themselves, as if in an outline, and examine.

Book II

CHAPTERS OF THE SECOND BOOK.

1. How one ought to conduct himself regarding food. 2. How one ought to conduct himself regarding drink. 3. That one ought not to be concerned with high-priced furnishings. 4. How one ought to relax at banquets. 5. Concerning laughter. ^A 6. Concerning foul language. 7. What things those who live together in a civilized manner ought to observe. 8. Whether one ought to use perfumes and garlands. 9. How one ought to conduct himself regarding sleep. 10. What things are to be understood concerning the procreation of children. 11. Concerning footwear. 12. That one ought not to be amazed at or admire gems and gold ornaments. ^B

SECOND BOOK. CHAPTER 1.

How one ought to conduct himself regarding food.

Having followed the goal, and selecting from the Scriptures that which is profitable to life for the Pedagogy, we must briefly outline what sort of person he who is called a Christian ought to be throughout his entire life. Therefore, we must begin with ourselves, and [consider] how it is appropriate to conduct ourselves. Having, then, taken into account the symmetry of the arrangement, we must speak regarding what sort of attitude each of us ought to adopt toward his own body; or rather, how one ought to direct it. For when someone, having been led up from external things and even from the training of the body itself ^C by the Word, learns accurately the contemplation of those things which occur in man according to nature, he will know not to be concerned about external things, but to purify the eye of the soul—which is the peculiar [task] of man—and to sanctify his own flesh. For he who has been purely delivered from those things by which he is still earth, what else could he have more advantageous than himself, in order to proceed by the straight path to the comprehension of God? For other men indeed "live that they may eat," ^D just like the irrational animals, for whom "the belly is life." But our Pedagogue directs us to eat so that we may live; for neither is food our task, nor is pleasure our goal; but [it is for the sake of] our dwelling here, which the Word trains for incorruptibility; wherefore also food is discarded. But this [food] is simple and unforced.

^A suitable to simple and ^A unpretentious children; as it is adapted for living, not for luxury. But this life is composed of two things, health and strength; for which the ease of food is most appropriate, as it is useful for the assimilation and lightness of the body; from which result growth and health, and a strength that is just, not unjust, ^B or unstable and wretched, ^B as is [the strength] of athletes from their "forced feeding." ^C Now, manifold qualities are to be rejected, because they generate various damages: ^C the bad constitution of bodies, the subversion of stomachs, when the taste is prostituted by some wretched art of seasoning, and by the vanity of skill in making pastries. For they dare to call "nourishment" the pursuit of delicacies, which slides into harmful pleasures. ^D Antiphanes, the Delian physician, ^D has stated that this variety of foods is one of the causes of disease—those who are displeased with the truth, ^D and who, through empty pride, renounce the wisdom of a temperate diet, and are busybodies regarding ^D exotic foods. For my part, pity comes upon me for the disease; but they are not ashamed to hymn their own self-indulgences, ^D as they busy themselves with the lampreys in the Sicilian strait, and the eels ^D from the Maeander, and the kids in Melos, and those in Scia- ^D thos; ^D not in the manner of a private citizen, but in the manner of an athlete, you will provide for yourself nourishment, strength, and power. For indeed the trainers instruct athletes not to break [the food], but to smooth it down according to the flow of bile, so that they may advance towards strength; for I myself and the athlete are nourished differently. For I [am nourished] solely for the sake of living, but the athlete also for the sake of becoming fat and robust, with whom even one of the ascetic practices is to take up food; for unlike things are at variance.

^A They carry off, I know not by what vain glory, the ^B Maeandrian [fishes], and the kids from Melos, and the mullets from Sciathos, and the Pelorian mussels, and the oysters from Abydos; nor do they pass over the maenidae that are in Lipara, nor the round Mantinean turnip; nay, nor even the beets from the Ascraeans. They seek out Methymnaean scallops, and Attic flatfish, and Daphnian wrasses, and Chelidonian dried figs, because of which the miserable Persian set out for Greece with five hundred myriads. Moreover, they buy up birds from the Phasis, Egyptian attagens, and the Median peacock. The gluttons, changing these with seasonings, gape after dainties; and as many things as the earth, and the depths of the sea, and the immeasurable breadth of the air nourish, they procure for their own gluttony. These covetous and meddlesome people have reduced the world precisely to the purpose of catching ^C luxury in nets; they are surrounded by the hiss of frying-pans, and consume their whole life around the hearth and the mortar.

On the variety of foods

As for the others, they had in their mouths the muraenas in the Sicilian [strait], the floating eels, the choice parts of the tunny caught at Pachynum, the kids from Melos, the mullets in the Symaethus, and, among the obscure kinds, the Pelorian mussels, the maenidae from Lipara, the Mantinean round turnip, the mountain-cabbages from Thebes, and the beets from the Ascraeans. It should be known that among the ancients, the muraena from the strait was highly esteemed, as was the Tartessian muraena, the Tyrian tunny, the mullet from Sciathos, the kid from Melos, and the Pelorian mussels—whence perhaps the Pelorides of today were also named—the beet from Ascra, the maenidae from Lipara, the round [turnips] from Mantinea, the Methymnaean scallops, the dogfish from Rhodes, the flatfish from Eleusis, the Athenian sprats, the Ionian red mullet, the Copaic eels from Boeotia, as were the floating ones from Sicily, the Thasian brine, the Thasian radishes, the cheese from Cythnus and Sicily, and the salt from Tragasae. ^D

^A They seem indeed to be insatiable and careful investigators of food, snaring the world for their own pleasures, with hissing frying-pans resounding on all sides, and consuming their whole life around the spoon and the mortar, gluttonous and even omnivorous men, seizing upon material like fire. Yea, even the simple food, namely bread, they enervate, sifting out the nutritive part of the wheat, so that the sustenance most necessary to life becomes a reproach of pleasure. Yet among men, delicate gluttony has no limit. For it proceeds even to cakes and honey-pastries, and furthermore to confections, finding a multitude of desserts, hunting for all kinds of qualities. And it seems to me that such a man is nothing but a jaw. ^B "Desire not," says the Scripture, "the delicacies of the wealthy;" for these are connected with a life that is false and shameful. For they bestow their attention upon dishes which the belly receives a little later; but it is necessary for us, who are hunting for the heavenly food, to command this belly which is under the heaven, and still more those things which are dear to it, "which God will destroy," says the Apostle, rightfully cursing the desires of the gluttons; for "food is for the belly," from which this truly carnal and ruinous life depends, which some dare to call "love," ^C using an unbridled tongue, certain little banquets, breathing of grease and broths—the good and saving work of the Word, the love that is sanctified, [transformed] into trivialities and broths^D

those who use a reckless tongue to call such things "agape," meaning certain little lunches smelling of grease and broth, and who bring disgrace upon a holy and salutary work of the Word with I know not what pots and liquid broths, and who insult that name with drink, delicacies, and smoke—these are deceived in their opinion, as if they could purchase the promise of God with little lunches. For while they call those gatherings that are held for the sake of joy "banquets" and "lunches" and "feasts"—and we ourselves might justly call this gathering thus, following the Word—the Lord has not called such feasts "agape."

He says, therefore, in one place: "When thou art bidden to a wedding, sit not down in the highest room; but when thou art bidden, go and sit down in the lowest room."[a] And in another place: "When thou makest a dinner or a supper."[b] And again: "But when thou makest a feast, call the poor,"[b] for which cause a supper is especially to be made. And moreover: "A certain man made a great supper,[c] and bade many." But I perceive whence the specious name of "suppers" has flowed: namely, from the throats. "A frequenter of the madness of lunches," says the comic poet. For in truth, "many things are for the sake of many [people's] supper," for they have not learned that God has prepared for His creation—for man, I mean—food and drink for the sake of salvation, and not for the sake of gluttony. ^B Since it is not the case that bodies are benefited by the extravagance of food; for quite the contrary, those who use the most common foods are sturdier, healthier, and more noble—like servants compared to masters, and farmers to landowners; and not only stronger, but also wiser, like philosophers compared to the wealthy. For they have not burdened their mind with the nutrients, nor have they deceived it with pleasures.

But "Agape" is in truth a heavenly nourishment, a banquet of the rational soul: "All things it bears, all things it endures, all things it hopes; charity never fails."[d] "Blessed is he who shall eat bread in the kingdom of God."[e] But it is the most serious fall of all to cast down "Agape," which cannot fall, ^C from on high out of heaven to the ground, into the broths. And do you think that I consider the supper that is being abolished to be [the real one]? "For if," he says, [if]... ^D

distribute my goods, and have not charity, I am nothing." ^A Upon this whole matter of charity depends the Law and the Word; and if you love the Lord your God and your neighbor, this heavenly banquet is in the heavens; but the earthly one is called supper, as has been demonstrated from the Scripture; for the supper, indeed, is made for the sake of charity; but the supper is not charity itself, but a sign of social and generous benevolence. "Let not, then, our good be evil spoken of; for the kingdom of God is not food and drink," says the Apostle; so that the daily meal may not be thought of as the thing ^B in question, "but righteousness, and peace, and joy in the Holy Ghost." He who has eaten of this meal will possess the best of all things, the kingdom of God, having practiced from hence the holy gathering of charity, the heavenly Church. Charity, then, is a pure thing and worthy of God; and its office is sharing. "The care of discipline is charity," as Wisdom

says

it distributes something from it. ^A But diet that overflows beyond sufficiency harms man; it makes the soul slothful and, working toward disease, renders the body precarious. Nay, even revilings are rubbed against it, the pleasures that are hard to bear regarding seasonings: daintiness, gluttony, epicureanism, insatiability, and voracity. Flies 14 are appropriate names for these people, as are weasels, flatterers 15, and gladiators 16, and the savage tribe of parasites; those who surrender their reason, or their friendship, or their living for the sake of the pleasure of the belly 17, crawling upon their stomachs 18, beasts in the likeness of men, after the image of their father, that gluttonous beast. And those who first called them "prodigal" (asōtous) 19 seem to me to cleverly hint at their end, having understood them as "unsaved" (asōstous) through the elision of the letter sigma. For are these not the ones preoccupied with stew-pots and the ^B meddlesome niceties of seasonings 20, the base-minded, earth-born men, pursuing a day-to-day existence 21, as though they were not going to live? The Holy Spirit laments these through Isaiah, having somehow gently removed the name of love, since the banquet was not according to the Word: "But they engaged in 22 gladness, slaughtering calves and sacrificing sheep, saying: Let us eat and drink; for tomorrow we die." And because He considers such luxury a sin, He adds: "And it shall not 23"

^A be forgiven you, this your sin, until you shall have died." He does not mean by this that the remission of sin is a senseless death, but that the retribution for sin—which indeed is death, as it separates one from salvation—is the answer for the sin. "Do not rejoice," says Wisdom, "because of detestable luxuries." Here, mention must also be made concerning things offered to idols, as to how it is commanded that one should abstain from them. Those things to whose blood they fly—for they seem to me ^B detestable and abominable—

... Souls from Erebus, now deprived of light.

"For I do not want you to become participants with demons," says the Apostle. For the food of those who are being saved and of those who have perished is separate. From these, therefore, one must abstain, not because we fear them (for there is no power in them), but because of our own conscience, which is holy, and because of the hatred of the demons to whom these things have been dedicated, we should turn away from them; and furthermore, because of the weakness of those who suspect many things readily and ^C slippery [in their] imbecility, "by whom the weak conscience is defiled; for food will not commend us to God." "Neither do those things which enter in defile the man, but those which proceed out of the mouth," He says. The natural use of nourishment is therefore indifferent. "For neither if we eat," he says, "do we abound, nor if we do not eat, do we lack." But it is not proper that those who have been deemed worthy of divine and spiritual nourishment should be participants of the "table of demons." "For do we not have the power to eat and to drink," says the Apostle, "and to lead about wives?" but by clearly mastering ^D our pleasures, we restrain [our] desires. "See, therefore, lest this power of ours become a stumbling block to the weak." We ought not, therefore, like those living prodigally and profusely, according to the image of the rich man's son in the Gospel, abuse the gifts of the Father; but we should use them, as masters.

^A For we were appointed to rule and to possess, not to be slaves to our food. It is a splendid and most desirable thing, therefore, having lifted our eyes toward the truth, to be poured out unto that divine food which is above, and to be sated with the vision of Him who truly is, the vision that is insatiable, firm, lasting, and pure, and thus to taste of that pleasure. For the food of Christ signifies that we ought to receive this charity. But it is utterly irrational, useless, and not at all human, like beasts of burden being fattened, to be nourished for death, looking down to the earth, always bowing toward tables for the sake of things from the earth, chasing a life of gluttony, burying the good somewhere here in this life which is not destined to last; pandering only to the act of swallowing, because of which cooks have become more precious than farmers. For we do not take away the service ^B or social intercourse, but we do suspect the lapse of habit as a disaster. Therefore, gluttony is to be shunned, and we should partake only of a few necessary things; and if any of the unbelievers invites us, we decide to go, (for it is "good not to associate with the disorderly"), and he commands us to eat whatever is set before us, asking no questions for the sake of conscience. Likewise, he commanded us also to purchase what is in the meat market "without unnecessary inquiry." Therefore, we are not to abstain entirely from various foods, but we are not to take pains over them. Rather, we are to partake of what is set before us as befits a Christian, honoring the one who has invited us by a harmless and inoffensive fellowship in our gathering, while deeming the luxury of that which is brought in as indifferent and despising the dainties as things that will be no more after a little while. ^C "Let not him who eats despise him who does not eat; and let him who does not eat not judge him who eats." A little further on, he will also explain the reason for the command, saying: "He who eats, eats to the Lord, and gives thanks to God; and he who does not eat, to the Lord he does not eat, and gives thanks to God," so that true nourishment is thanksgiving. And he who is always giving thanks is not occupied with pleasures. But if we are also urged toward virtue by some of those eating with us, we must abstain even more from these gluttonous foods, showing ourselves to be a clear example of virtue, just as we have taken Christ to ourselves. "For if any of such foods causes my brother to stumble, I will never

eat it," he says, "so that I may not cause my brother to stumble." By a little self-restraint, I gain the person. "For do we not have the right to eat and drink?" And we have "known the truth," he says, "that no idol is anything in the world, but there is one true God, from whom are all things, and one Lord Jesus." "But," says he, "the weak brother is destroyed by your knowledge, for whom Christ died." And those who wound the conscience of the weak brethren sin against Christ." ^B It is for this reason that the Apostle, being careful on our behalf, distinguishes between meals, ordering us "not to associate with, or even to eat with," anyone who is called a brother, if he should be found to be a fornicator, or an adulterer, or an idolater, suspecting the contamination that proceeds from such a person, just as with the tables of demons. For that it is good not to eat meat, nor to drink wine, both he himself confesses, and those who follow Pythagoras (43); for this is rather the way of beasts (44), and the exhalation rising from them, being thicker and more turbid, casts shadows over the soul. ^C If, however, anyone partakes of these things also, he does not sin; only let him partake in temperance, not being enthralled or attached to them, nor gluttonous over the dish, for a voice shall whisper to him, saying, "Do not, for the sake of food, destroy the work of God." For it is extremely foolish to admire and be astonished at the things set before one at vulgar banquets after one has perceived the delights that are grasped through the Word; but it is much more foolish for the eyes to serve the serving-dishes, whereby it happens that their intemperance is in a way carried around by the attendants. For how is it not useless to rise from the benches, almost throwing one's face into the pots, looking out from the benches as from a nest, that, as the saying goes, they may catch the wandering vapor ^D through their intake of breath? Or how is it not irrational to thrust one's hands into the seasonings, or to keep reaching out for the dish, not tasting, but rather snatching like beasts, gorging oneself without measure and indecorously? For one can see such individuals resembling pigs or dogs because of their greediness, rather than human beings, as they hasten to fill themselves, so that both jaws are swollen at once,

The Pythagorean Followers

^A ...and for sweat to pour down, as they are gripped by greed and gasp from lack of control, while the food is pushed in a rush 46 into the stomach as if into a larder rather than for nourishment, and they store it away. Everywhere 47, however, immoderateness is a bad thing, but it is proved to be most especially so in the case of food. Indeed, gluttony 48 is nothing other than immoderateness in the consumption of delicacies; and voracity 49 is a madness regarding the throat; and belly-madness is lack of control regarding food—and even as the name implies, a madness towards the belly; for "mad" is one who is frenzied. Therefore, the Apostle, rebuking those who practice injustice at a banquet, says: "For each one takes his own supper ahead of time in eating; and one is hungry, while another is drunk. Do you not have houses in which to eat and drink? Or do you despise the Church ^B of God and put to shame those who have nothing?" But among those who have, those who eat without restraint, the insatiable ones, put themselves to shame; and both do poorly: the former have burdened those who do not have, and the latter have exposed their own lack of control to those who do have. It was necessary, therefore, for the Apostle, addressing those who have put away shame and who abuse their banquets without restraint, the insatiable ones for whom nothing is sufficient, to break out a second time into a voice of indignation: "Therefore, my brethren, when you come together to eat, wait for one another. But if anyone is hungry, let him eat at home, so that you do not come together for judgment." One must, therefore, abstain from all servile 50 and uncontrolled behavior, and for those who touch what is set before them properly, they keep both their hand, their couch 51, and their chin undefiled, and they maintain the proper decorum of the face undisturbed, and they do not act indecorously even regarding the swallowing; but the hand must be stretched out from a distance with order. For one must also take care 52 not to speak while eating anything; for the voice becomes unsightly and indistinct, as the jaws are full and tightly pressed.

On Delicacies and Gluttony

[Translator's note: As the Greek and Latin texts on this page consist largely of the primary text, repetition of concepts in the commentary, and glossary-style definitions, the following reflects the unified transmission.]

For there are many ways of sinning whenever we take food: for one sins if one eats more than necessary, and one sins if one eats too hurriedly, and no less if one is defiled by delicacies more than is appropriate, and if one prefers tastier food to healthier food, and if one does not distribute equal shares to those eating together. ^D It is clear from this that the ancients feasted while reclining upon couches, a practice that is maintained today only in the case of the nineteen couches. One must take care...

that the mouth is not strained, and that the tongue, being pressed by the food, is hindered from its natural operation, thereby producing an oppressed and stifled sound. ^A Furthermore, one should not eat and drink at the same time; for it is the greatest intemperance to confuse times whose uses are not simultaneous. And, "Whether you eat," he says, "or drink, do all to the glory of God," [b] aiming at true frugality—which the Lord also seems to me to have signified when he blessed the loaves and the roasted fish, [c] with which he entertained his disciples, providing a beautiful example of unstudied food. Therefore, that fish which Peter caught at the command of the Lord also signifies an easy, divinely-given, frugal, and moderate act of nourishment. By those "that ascend out of the water" for the food of justice, he advises us to remove luxury and avarice, as if removing a coin from a fish; so that one may drive away vainglory, and by giving the stater to the tax collectors, [d] and "rendering to Caesar the things that are Caesar's, ^B to God" one may "keep the things that are God's." The stater has also other interpretations, which are not unknown; but it is not the time to treat of them. It is sufficient, however, to make a bare mention, which we use for our present purpose, as it is not at all alien to the flowers of the Word; and we have already done so many times, drawing to the question at hand a source that is highly useful, so that the things planted by the Word may be irrigated. "For if it is permitted to me to partake of all things, yet not all things are expedient; [e] for those who do everything that is permitted quickly fall into doing what is not permitted. Just as justice is not acquired through avarice, nor temperance through intemperance, so neither is a Christian's diet acquired through voluptuousness; ^C for the table of truth is far removed from sickening foods. For even if all things were created especially for the sake of man, still it is not good to use all things, nor even always; for indeed the occasion, the time, the manner, and the appropriateness provide no small change for the one being trained toward what is beneficial. And there is an appropriateness, and it has the power to destroy a gluttonous life; for wealth is ecclesiastical, ^D not seeing things keenly, but it is an abundance that blinds one regarding gluttony. And no one is poor in regard to what is necessary, nor is [index: entries preserved]

^A a human being ever looked down upon. For one is God, who nourishes both the winged and the swimming creatures, and, in a word, the irrational beasts; and there is nothing at all lacking to them, though they take no thought for food. But we are superior to these, inasmuch as we are masters; and more akin to God, inasmuch as we are more temperate; for we have been made, not so that we may eat and drink, but so that we may exist for the recognition of God. "For a righteous man," he says, "eating, is filled as to his soul; but the bellies of the ungodly are needy," longing for ceaseless gluttony.

LUXURY

...as to how one ought to prefer, just as one prefers simple food to luxurious food, and that which is easily obtained to that which is difficult, so too that which is natural to man. And such as is natural to us is that which comes from the things growing from the earth, both as many as are grain-based, and as many as are not such and are able to feed man well; and that which is from animals that are not slaughtered, but are useful in other ways. And of these foods, the most suitable are those which it is possible to use right away without fire, since they are also the most ready: such as seasonal fruits, and some of the herbs, and milk, and cheese, and honeycombs; and as for those which do require fire, whether grain-based or herb-based, even these are not unsuitable, but all are natural to man. However, he declared the meat-based diet to be more beastly, and more appropriate for wild ^D animals. And he said that this diet is heavier, and a hindrance to some extent to thinking and reasoning; for the vapor from it, being cloudier, overshadows the soul. Therefore, he said, low-priced victuals ought by all means to be preferred to expensive ones, just as easily procured ones are preferred to exquisite ones, and those familiar to man to those that are not so. For he said that those things are familiar to us which the earth brings forth, whether of the grain kind or others suitable for proper nourishment; likewise those that are taken from animals without killing them, but by helping in other ways. He continued that those among these are most suitable which can be readily used without fire; for these are easiest to prepare, such as the fruits of plants, certain herbs, milk, cheese, honeycombs; yet not to be rejected are some that require fire, such as grains and some vegetables; for all these things are familiar to man. But regarding meat as nourishment, he asserted that it was game-like, and more suitable for wild animals. This too is heavier...

and impedes thought and understanding, producing unclean vapors which cloud the soul, etc.

^A But to return: those who are occupied with tables that cause inflammation, nourishing their own passions, are led by a most gluttonous demon, whom I would not be ashamed to call the "belly-demon," the worst and most destructive of all demons. This one is exactly similar to the so-called "ventriloquist." It is much better, instead of having a demon as a housemate, to become happy. Happiness 75 is examined in the exercise of virtue. Now Matthew the apostle partook of seeds, and nuts, and vegetables, without meat 76. And John, having pushed abstinence to the limit, ate locusts and wild honey. Peter also abstained from pork; but a trance fell upon him, as is written in the Acts of the Apostles: and he sees the heaven opened, and a certain vessel bound by four corners coming down upon the earth: all 77 the four-footed animals and creeping things of the earth, and the birds of the air were in it; and a voice came to him: "Arise, and kill, and eat." But Peter said: "By no means, Lord, for I have never eaten anything common or unclean." And the voice came to him again a second time... ^B ..., being indeed more ready. Secondly, those which are simpler, as we said before. But those who lean toward the luxury of banquets, and nurture their own diseases, are ruled by the greatest glutton of all demons, whom I shall not hesitate to call the "ventridemon," the most destructive of all demons. He is exactly similar to the so-called "belly-speaker." But it is much better, instead of having a demon as a dweller within, to be happy. Happiness is examined in the exercise of virtue. For Matthew the apostle partook of seeds, and nuts, and vegetables, without meat 76. John, having extended the limit of his self-restraint, ate locusts and wild honey; and Peter also abstained from swine's flesh; but a trance fell upon him, as is written in the Acts of the Apostles; and he sees heaven opened, and a certain vessel tied by four corners let down upon the earth, containing all the four-footed beasts and creeping things of the earth, and the birds of the heaven in it; and a voice came to him: "Arise, and kill, and eat." But Peter said: "By no means, Lord, for I have never eaten anything common or unclean." And again, the voice came to him a second time... ^C ...the spirit of wrath, which in different places agitates different men; but I think that while the prince of the spirit of fornication is one, there are innumerable spirits who obey him in this office; and through each one of the individuals, different spirits, serving under that prince, solicit them to such sins. Similarly, I believe that there is one spirit of wrath; but there are innumerable spirits acting under him, who excite such sins through every individual. Similarly, there is one prince of avarice, and of pride, and of the rest of the evils, etc. Cotelerius has gathered other testimonies of others on this matter in his commentary on the passage of Hermas first mentioned. In short, it must not be omitted here that the ancients also thought that good angels were appointed by God over individual virtues and things. The "Angel of Repentance" is mentioned by the same Hermas, in the proem to book 2, book 2, simil. 9, ch. 14, 23, 24, and elsewhere. Also, the "Pastor and messenger appointed over punishment," Mand. 5, ch. 1; the "Messenger of equity," simil. 6, ch. 2; the "angel appointed over peace," Constitut. Apost. lib. VIII, ch. 37; "angels of death," ibid. ch. 41. Tertullian mentions the "angel of prayer," De oratione ch. 12; "angels of marriage," Ad uxor. lib. 2, ch. last; the "angel of baptism," De baptismo ch. 5; the "angel of childbirth," De anima, ch. 57. ^D ...to call them demons. Thus Hermas, Pastor, lib. 2, mand. 2: "Detraction is an inconstant demon." Ibid. mand. 10, ch. 10: "For sadness is the most wicked of all spirits." Lib. 3, simil. 9, ch. 22: "For audacity and vain confidence is a great demon." He has similar things elsewhere. To the author of the Recognitions, lib. 2, ch. 25, "ignorance is a most wicked demon"; in Eusebius, Praepar. evang., lib. 9, ch. 2, "pleasure" is; in Basil on drunkards, and in Chrysostom in his homily to the people of Antioch, and in Genesis, and in the book "That no one is harmed except by himself," ch. 5, "drunkenness" is a "self-chosen demon." For just as generally they imputed every vice and wickedness to the arts of demons, so they believed that certain demons presided over individual species of vices. Origen, homily on Joshua: "Whence it seems to me," he says, "that there is an infinite number of contrary virtues, because through almost every individual man there are some spirits, working diverse kinds of sins in them. For instance, there is a spirit of fornication; another is the spirit of wrath; another, the spirit of avarice; and another, of pride. And if you find a man who is agitated by all these evils, or even more, he is to be thought to have all these spirits, or even more enemies, within him." Hence also, it is to be believed that there are many through individuals; because not every single man has the same vices, nor do they commit the same sins, but many things are seen to be admitted by each one. And again, it should not be thought that one spirit of fornication seduces him who, for example, commits fornication in Britain, and him who does so in India, and in other places; nor is there one...

^A nor did they ever eat anything common or unclean. And the voice again to him a second time: «What God hath cleansed, call not thou common.» And therefore to us also the usage is indifferent: «For not that which entereth into the mouth defileth a man,» but the vain opinion regarding incontinence. For God, when He had fashioned man, said, «All things shall be for you for food.» «Herbs,» it is said, «with love, are better than a calf with deceit.» This well reminds us of the word aforementioned, that the herbs are not love, but that suppers are to be taken with love; in which a middle state is good; in all things indeed, but not least in the preparation for a feast; since extremes are dangerous, but the mean states are good. A mean is everything free from the need of necessities; for natural desires are limited by sufficiency. ^B To the Jews, frugality is announced by the Law with the greatest economy; for the Pedagogue took away their use of countless things through Moses, attaching causes—those which were spiritual being hidden, but those which were carnal being manifest, to which they also yielded: to some because they do not have a cleft hoof, to others because they do not chew the cud; to others because they alone of the water-dwelling creatures do not have scales; so that they were left with very few things suitable for food. And what He allowed them to touch, He again forbade for those that are mortal, or offered to idols, or strangled—for it is not right even to touch these. For since it was impossible for them, being accustomed to pleasant things, to desist from the enjoyment of them, He introduced the opposite training, until He should dissolve the propensity for luxury born of habit. But for men, luxury has generated many harms and sorrows; ^C and excess in food engenders in the soul bad temper, forgetfulness, and folly. They say also that the bodies of children become well-grown, increasing in length, from deficient food; for the spirit that runs into growth is not hindered, while much food blocks the easy breathing of its course. Whence, blaming the luxurious life, he who has emulated the truth of the philosophers, Plato, having revived the spark of the Hebrew philosophy,

says, "But when I arrived, the life there which is called blessed, ^A full of Italian and Syracusan tables, did not please me in any way whatsoever, to live by stuffing oneself twice a day, and never to sleep alone at night, and all the pursuits that accompany this life." For from these things, no one of the men under heaven could ever become prudent, if he practiced such things from his youth, nor would such a nature be mastered. For Plato was not ignorant of David, who, "placing the holy ark in his own city in the midst of the tent, caused joy to all the subject people before the Lord, and distributed to all the army of Israel, from man to woman, to each a loaf of bread, and a toasted cake, and a pancake from the frying pan." This food is sufficient and Israelite; but the pagan food is superfluous. And a temperate man would never care to become one who uses it, having buried his mind in his belly, being most similar to the fish called the "ass," which ^B Aristotle says is the only one of other animals to have its heart in its belly; the comic poet Epicharmus calls this an "abnormal-bellied one." Such are those men who have trusted in their belly, "whose god is the belly, and whose glory is in their shame, who set their minds on earthly things." The Apostle did not foretell good things for these, saying, "whose end is destruction."

[alt-version omitted]

Note on the Text

^A In Italian, not at all. Twice a day stuffing oneself, sleeping alone, accompany lives; for from these customs no one could ever become prudent. One could, nor could such a nature be mastered. A temperate man would not [delay] (or "care to") ever become... Aristotle in *On Animals*, has an opened mouth, and this is the only fish that has its heart in its belly, and in its brain stones similar to millstones. The "ass" fish alone has its heart in its belly.

^D The stomach's autopsy. The *Hebes Nuptias*, "Great-gaping channas, and various-bellied asses." Great-gaping, great-gaping channas, gaping, abnormal-bellied asses. Various-bellied, abnormal-bellied, "abnormal-bellied," channas and abnormal-bellied ones. Abnormal, erigastor, platygastor. Abnormal-bellied. On the *Polity* of reason, "Certain composite animals and abnormal ones, such as Pegasi, and Gorgons, and Centaurs, and Sirens."

each a twisted loaf of bread, and an ash-cake, and a pancake from the frying-pan. This is sufficient nourishment and Israelitish, but the gentile one is superfluous. Whoever uses it, however, will never have labored to be wise, as one who has buried his mind in his belly, being very similar to the fish which is called the asinus: which Aristotle says is the only one among animals to have a heart in its belly. Epicharmus the comic poet calls this *ektrapegastor*, that is, one who departs from the common custom of the belly. Such are the men who have set their trust in the belly: "Whose god is the belly, and whose glory is in their shame, who mind earthly things." The Apostle prophesied no good for them, saying: "Whose end is destruction."

CAP. II.

"Use a little wine," the Apostle says to Timothy, who was drinking water, "for thy stomach's sake"; beautifully applying the astringent remedy to a body that is very much ailing and languishing from an overabundance of moisture, while at the same time prescribing "a little," lest this remedy, if it should be taken too copiously, ^A be unnoticed by him as needing other medical treatment. Pure and sober drink, therefore, is necessary for those who are thirsty—this is water. The Lord provided this for the ancient Hebrews as it flowed from the jagged rock, the unique and simple drink of temperance. But they, being wanderers, needed to be especially sober. Furthermore, the holy vine brought forth the prophetic cluster. This is ^B a sign for those who have been instructed to find rest from their error, the great cluster, the Word who was pressed for our sake, just as the blood of the grape wished to be tempered with water, so that his blood also might be tempered for salvation. But the blood of the Lord is twofold: the one is his carnal blood, by which we have been redeemed from corruption; the other is the spiritual, that is, that with which we have been anointed. And this is to drink the blood of Jesus, to partake of the Lord's incorruption; for the power of the Word is the Spirit, ^C as blood is of the flesh. Therefore, it is tempered accordingly, the wine with water, and the Spirit with man; and the one feasteth us into faith,

^A while the other leadeth us to incorruption. The mixture of both, of drink and of the Word, is called Eucharist, a praise-worthy and excellent grace, of which those who partake according to faith are sanctified both in body and soul; the divine mixture, man, being mystically tempered by the divine will with Spirit and Word. For in truth, the spirit is joined to the soul, which is borne by it, and the flesh to the Word, for the sake of which “the Word was made flesh.” ^A I admire, therefore, those who have chosen a stringent life, and who desire the medicine of temperance, and avoid wine as far as possible, as they would a threat of fire. It is suitable, then, that boys and girls should for the most part abstain from this medicine; for it is not fitting to pour the most hot of all liquids, wine, into a boiling age, just as if one were to pour fire into fire, from which wild impulses, and inflamed desires, and a burning character are kindled. ^B And the young, being heated within, become prone to lusts, so that their very body gives sure signs of future ruin, their immoderate members having matured more quickly than they ought. For, swelling and puffing up with wine, their breasts and private parts already present a kind of image of fornication; and the body forces the wound of the soul to become inflamed, and impudent pulses follow the overflow, provoking temperance and moderation toward iniquity; hence, therefore, the must of youth exceeds the bounds of modesty. ^C It is necessary, as much as possible, to try to extinguish the impulses of the young, removing the fuel of the Bacchic threat.

* * *

On the mixture of wine and the Word

“When, therefore, the mixed cup and the manufactured bread receive the Word of God, the Eucharist becomes the body of Christ. ^D Being combined with the Word of God, it becomes Eucharist, which is the body and blood of Christ.

“Shall we not first ordain that boys, until they are eighteen years of age, should not taste wine at all, teaching them that it is not right to pour fire upon fire into both body and soul, before they have begun to undertake labors, being wary of the frantic habit of the young? After this, they may taste a moderate amount of wine until they are thirty, but from drunkenness and overindulgence in wine the young man must abstain entirely. And when he has reached the age of forty, when reclined more freely at feasts, he may invoke both the other gods and Dionysus to the celebration and play of the elders—he who bestowed upon men wine as a remedy for the hardness of old age, that we might seem to be rejuvenated and forget our sorrow, and the very disposition of the soul, like iron placed in the fire, is brought from hardness to softness, and becomes more pliable.”

^A And it follows that the youthful fermentation should be restrained, and, as much as possible, the desires of the young should be extinguished: we should take away the Bacchic tinder of threats, and pour in the contrary medicine, which will check the burning soul, restrain the swelling members, and soothe the incentive of desire which is already agitated.

Those who are in the very flower of their age, if they take a lunch during the day, should choose what is suitable for that meal, and having tasted only bread, they should abstain from drink altogether, so that their superabundant moisture may be drunk up by the eating of dry food, as if by a sponge. For to be constantly spitting and wiping one’s nose, and to be in haste for evacuations, is a sign of intemperance arising from the immoderate intake of moisture, which is poured into the body more than is fitting. If thirst should arise, let this condition be treated with water, and not much of it; for it is not fitting to be filled with water to excess, lest the food be washed away ^B instead of being softened for digestion, while the food mass increases and very little of it passes into evacuations.

It is necessary in other ways, too, to attend to divine contemplations, and not to be sodden with wine; for wine—according to the comic poet—compels one to think little, and certainly not to act with self-control. But in the evening, at the hour of dinner, wine should be used, since we are no longer occupied with more sober readings. At that time, the surrounding air becomes colder, so that the innate heat, which is failing, must be cherished by the introduction of warmth; but even here, only the smallest amount of wine should be used; for one must not approach the mixing-bowls of insult. ^C

To those, however, who have already grown older, it is permitted to take their drink more cheerfully, so that they may harmlessly revive their cold age—which has in a certain way withered through time—with the medicine of the vine. For the appetites of the elderly no longer oscillate around the shipwrecks of drunkenness. Being anchored by reason and time—as if by certain anchors—and grounded in port, they bear more easily the tempest of desires which is excited by drunkenness: to such persons it is perhaps permitted to jest somewhat during their festivities. Yet even for them, let there be a limit to drink, to the point where they preserve their judgment unshaken, and their memory active, and their body undisturbed by wine ^D and intoxication.

^A Those who are expert in these matters call such a one “breast-plated” [ἀκροθώρακα]. It is well, therefore, to desist prematurely, because of the hazard. Artorius, in his book *On Longevity* (for I remember it), thinks that one ought only to take as much drink as is needed to moisten the food, so that we may secure a longer life. It is fitting, therefore, that some should use wine in the way of medicine, for the sake of health alone, while others use it for relaxation and cheer. For wine first makes the person who drinks it more gracious to himself than he was before, and more gentle to his fellow-guests, and milder to his servants, and more pleasing to his friends; but if he drinks beyond the measure of wine, it repays him with insolence. ^B For since it is warm and has sweet juices, and is blended ^C harmoniously, it dissolves with its warmth the disgraceful parts of the excrements, and tempers the sharp and bad juices with its fragrance. Well, then, has that [Scripture] been said: “Wine was created from the beginning for the soul and the heart, being drunk in sufficient measure.” It is best to mix the wine with as much water as possible, and not to seek it out as if it were water, and be blunted towards drunkenness; nor to pour it in like water, due to an excessive love of wine. For both are works of God, and by this means the mixture of both—of water and of wine—contributes to health; because life consists of what is necessary and what is useful. Therefore, at the necessary [part], which is the water, one must mix in as much as possible, including some of the useful [part]; but when wine is immoderate, the tongue is impeded, and the lips grow slack; ^D the eyes are distorted, as if the vision were swimming due to the abundance of moisture; and being forced to lie, they think that all things are revolving in a circle, and are unable to count

Theotokos: (index: entries preserved)

^A things that are far away, as if they were but one. "Yet, methinks I see two suns," the drunken Theban elder said. For the sight, 30 being moved by the heat of the wine, imagines the substance of the one to be multiplied and more dense. Yet it makes no difference 31 whether one moves the sight or the object seen; for the sight suffers the same thing from both, being unable, by reason of the agitation, to arrive at an accurate understanding of the underlying object. And the foundations, as if by a current, are carried away; and hiccups and vomiting and madness have broken in. "For every man who is 32 drunk," according to the tragedy,

Is vanquished by anger, and destitute of sense; And he loves, having poured out much speech in vain, To hear unwillingly what he spoke willingly in evil.

And even before the tragedy, Wisdom has cried out: "Wine 33 drunk in excess, brings increase in irritation and in every downfall." Wherefore most people say that one ought to relax at drinking parties, and defer serious matters until the morning. But I, for my part, consider that the Word should be introduced into the banquet at that very time, to be a pedagogue, ^B so that it might correct the drunkenness, lest the feasting, 34 slipping unawares, should degenerate into intoxication. For just as one would not, ^C just as if you were to place an object before the eye, you would see it doubled; so also this can happen to those who are drunk. For it makes no difference whether you have displaced it, or moved the sight; nor whether from without or from within. For the same thing can result from either way, so that the object seen does not appear to be established. ^D

^A For no one of sound mind, before going to sleep, would expect to close his eyes; so neither would anyone rightly wish for the Word to be absent from the symposium, nor would he wish to lull Him to sleep before the conduct of affairs has been properly ordered. But neither, indeed, will the Word ever be able to depart from His own familiar ones, not even if we sleep; for it is toward sleep that one must summon Him. For perfect wisdom 35, being the knowledge of things divine and human, embracing all things according to that by which 36 it oversees the flock of men, becomes an art concerning life; and by this means it is present everywhere, for as long as we live, always performing its own proper task, namely, that we may live well. But the miserable ones, who drive temperance out from a feast, consider intemperance in their drinking parties to be a blessed life; whose life is in fact nothing other than carousing, ^B gluttony, baths, strong wine, chamber pots, idleness, and drinking. One can, at any rate, see some of them half-dead, staggering, wearing garlands around their necks, just like wine-jars, spitting pure wine at each other for the sake of friendship; and others full of gluttony, unwashed, with pale and livid faces, and still pouring yet another drunkenness, in addition to yesterday's, until the dawn. It is good, O friends, it is good, having observed this image from as far away as possible—an image ridiculous and at the same time pitiable—that we compose and fashion ourselves toward something better, fearing lest we too become a similar spectacle to others, and become ridiculous. Most excellently, indeed, has it been said: «As the ^C furnace tests steel in the dipping, so does wine the hearts of the proud.» Now, indeed, drunkenness is a more violent use of unmixed wine; debauchery, however, is the disorder arising from that use; and a hangover is the dissatisfaction and disgust resulting from drunkenness, so named from the shaking of the head 40. This life (if it should be called a life, being slothful, stirred toward pleasures, and crazed by excessive wine) the divine Wisdom, looking askance, warns its own 41 children: «Be not a wine-bibber; nor be eager for the buying of meat; for every drunkard and whoremonger shall be reduced to poverty.» ^D

^A For every person is

somnolent

And again: ^A *Hidden things of the mind* *Wine roaming with words reveals, even the dire one:* *Wine that deceives the mind...*

And what follows. You see the danger of shipwreck: for the heart is overwhelmed by much drinking, but it has compared the excess of drunkenness to the threats of the sea, in which the body, like a ship, having been submerged, has slipped into the depth of turpitude and disgrace, overwhelmed by the decuman waves of wine. But the helmsman, that is to say the human mind, is tossed about by the wave of overwhelming drunkenness, and being in the sea, it is blinded by the darkness of the storm, having missed the harbor of truth; until, falling upon rocks hidden under the sea, it has run itself aground and destroys itself in pleasures. Deservedly, therefore, the Apostle also admonishes: ^B «Do not be drunk with wine, wherein is much excess,» signifying the incontinence of drunkenness by the word "excess." For even though He made water wine at the wedding, He did not permit one to be drunk; but He quickened that which was watery in the sense of the Law, when He replenished the laborer from Adam, that is to say the whole world, with blood, and provided to piety the drink of the vine of truth, namely the blending of the old Law and the new Word for the completion of the time previously covenanted. The Scripture, therefore, has mystically named wine a symbol of holy blood. But rebuking the inconveniences of intoxication, it says: «Wine is an intemperate thing, and drunkenness is an injurious thing.» It pleases the right reason, therefore, that in winter, because of the cold, they should drink until those who are prone to shivering no longer shiver; but at another time, for the sake of the remedy of the internal organs. For just as one must use food so as not to be hungry, so also one must use drink so as not to be thirsty, carefully guarding against the slip; «For the access of wine,» it says, «is very dangerous.» Thus, then, our soul would also be ^C pure, and dry, and luminous; for a dry soul is most wise and best. And he who possesses a moist soul is [not so]. A dry soul is most wise and best. A dry soul is most wise. A dry soul. A dry soul. A dry soul is dry. *Concerning the eating of flesh*: A dry soul is most wise, and [not] dry food. The mind is accustomed to be sharpened by lightness of air, for which reason Heraclitus also does not speak wide of the mark: *A dry soul is a most wise and best one.* [A person who is drunk] staggers and is led by an immature boy, having a moist soul. But a dry soul is most wise and best. Under the same title, *On Continence*, that saying is cited from Musonius, but it is read ^D [differently]. But in the manuscript of the Queen it is corrected [to] "dry soul." The same thought is found in Plutarch, in his book *On the Obsolescence of Oracles* and *On the Eating of Flesh*: but Henri Étienne thinks it should be read "dry soul" in both places. Yet "dry soul" is retained by Mercurialis in his *Various Readings*, book iv, chapter 2, just as it is written in Galen. Scaliger, in his *Varro*, interpreting that line of Afranius—"Watchful and sharp, dry, sound, sober"—[says]: "Here 'dry' can be said for 'sober', as in Plautus in the *Asinaria* and Cicero in the *Academica*, 'dry men' [is used] for 'sober men', just as 'madidus' and 'madula' [are used] for a drunkard." For thus, in Greek, Pindar [as cited] by Plutarch and Athenaeus, book ii, calls [it] abstemious. But a corrupt codex misled Scaliger, which attributes Heraclitus's saying to Pindar. But in Eusebius, *Preparation for the Gospel*, book xiii, chapter 5: [It should be read]...

and contemplative; nor is it moistened by the exhalations coming from wine, appearing in the likeness of a cloud and solidifying into a bodily mass. One should not, therefore, make a great business of Chian wine if it is absent, nor of Ariusian ^A (56) if it is not present. For thirst is an affection of some deficiency, and it seeks the suitable remedy for replenishment, not a puffed-up drink (57). But when the appetite is languid due to incontinence, there are the laborious transportations of wines, and even before drunkenness, it is deluded concerning the desires of the soul. For the Thasian wine (58), and the fragrant, and the sweet-breathed Lesbian, and some sweet Cretan, and the delicious Syracusan, and some Egyptian Mendesian, and the islander Naxian, and some other flowery wine (59) from the land of the Italians—these are many names; but for a temperate fellow-drinker, there is one wine, the produce of one God. For why is the local wine not sufficient to satisfy the desire, unless ^B they also bring in water, like the foolish kings (60)? The river Choaspes, so called in India, has water of the highest quality for drinking, the Choaspian; and they bring it along just as they do their friends (61). The Holy Spirit even here, through Amos, reproaches the rich for their luxury, crying out: "Those who drink," He says, "the strained wine, and are reclining on an ivory couch" (62), and whatever else He adds as a matter of reproach. But one must pay heed above all to decency—by which also the myth says that Athena (63), whoever she once was, was concerned for herself—to cast away the pleasantness of the pipes because of the ugliness of the face, so as to drink ^C with a face that is not distorted, not drinking to excess nor compelling the eyes to appear unseemly before the drinking.

^A For it is necessary neither to gulp down greedily because of intemperance, nor to spill upon the chin, or to soak one’s clothing, as the drink is poured in suddenly, almost washing and rinsing the face itself with the cups. For indeed, the gurgling sound of the drink being carried rapturously, drawn in with much air, just as if it were being poured into an earthen vessel, with the throat sounding out because of the rushing swallowing—this spectacle of intemperance is shameful and unseemly. Furthermore, the practice of love of drink is harmful to the partaker. ^B Do not hasten to your harm, my friend; your drink is not being snatched away, it is given to you, and it awaits you, so do not hasten to burst yourself by drawing it in mouthfuls. Your thirst is satisfied even if you drink more slowly, having assumed a modest demeanor, with the drink being apportioned in a seemly manner; for that which intemperance snatches away early is not taken away by time. “In wine,” he says, “do not play the man, for wine has ruined many” (Eccli. xxxi, 30). The Scythians, the Celts, the Iberians, and the Thracians, however, make the greatest use of drunkenness, all of which are warlike races; and they have come to think it a fine and blessed practice to engage in. ^C But we, a peaceful race, feasting for enjoyment and not for insolence, drink temperate draughts for the sake of friendship, so that the name "friendship" may in truth be shown to be properly suited to the reality. How do you think the Lord drank when He became man for our sake? As shamelessly as we? Not gracefully? Not seemly? Not with careful consideration? ^D For know well, He too partook of wine; for He was also man. And He even blessed the wine, saying: “Take (67), drink: this is my (68) blood, the blood of the vine.” He allegorically calls the Word—Who is “poured out for many for the remission of sins”—the holy stream of gladness (69). And that he who drinks must be sober, He showed by the things He taught during the feasts.

⟫ For he did not teach while drunk. That the thing blessed was wine, he proved again, saying to the disciples: ^A “I shall not drink of the fruit of this vine, until I drink it with you in the kingdom of my Father.” Yet that wine was what was drunk by the Lord, he himself says again regarding his own self, reproaching the hardness of heart of the Jews: “For the Son of man came,” he says, “and they say, ‘Behold a man gluttonous and a wine-bibber, a friend of tax collectors.’” Let this indeed be firmly fixed for us against those who are called Encratites.

As for women, let them, as if recovering their decorum so as not to become victims of torn lips by drinking from wide goblets, ^B or by drinking indecorously from alabastar jars with very narrow mouths—they throw back their heads, and they do not expose their necks modestly, it seems to me, and as they stretch the throat to swallow, they gulp, as if exposing to the guests what they can; and drawing in masculine, or rather slavish, eructations, they spend their time in luxury and pleasures. For nothing that brings disgrace and reproach is becoming to a man who is endowed with reason, and much less to a woman, for whom even thinking of what she is brings shame. “A great ^C anger,” he says, “is an intoxicated woman,” as if an intoxicated woman were the wrath of God. Why? Because “she shall not hide her own shamelessness.” For a woman is quickly dragged down into disorder if she only yields her preference to pleasures. And we have not prohibited drinking from alabaster jars, but we cut off the practice of drinking from them alone, as being arrogant, advising them to use what happens to be at hand without pretension, curbing their desires from afar and from above. ^D And the urge of air that brings on eructation must be sent forth quietly. In no way whatsoever must it be permitted for women, by baring any part of their body, to appear in public, lest both sides stumble: the men, being provoked to gaze, and the women, by drawing the eyes of men upon themselves. But always, as if the Lord were present, we must behave decorously, lest the Apostle, incensed with us as he was with the Corinthians, should say: “When you come together, it is not to eat the Lord’s supper.”

It seems to me that the “Acephalous” one, as he is called by the mathematicians, he who is counted before the wandering star, with his head collapsed into his chest, hints at the gluttons and the pleasure-seekers and those ready for drunkenness; for in this case too, the reasoning faculty is established not in the head, but in the internal passions, enslaved to desire and wrath. So that, in the way Elpenor collapsed and broke his neck—

his brain, obscured by the dizziness of drunkenness from above, falls down to the liver and the heart, that is, to pleasure and anger—it suffers a greater fall, just as the sons of the poets 76 say that Hephaestus was cast down to earth from heaven by Zeus. "But there is pain from sleeplessness," he says, "and cholera 77 and colic with an insatiable man." For this reason, even the drunkenness of Noah has been recorded, so that we may avoid drunkenness as much as possible, having a manifest and written image of the fall; on account of which those who covered the shame of the drunkenness are blessed by the Lord. Therefore, the Scripture, wrapping everything up most briefly, has said in one word: "Wine is sufficient for an educated man, and he shall rest upon his bed." ^B

CHAPTER III.

That one should not be eager for luxurious vessel-furnishings.

Therefore, the use of silver, gold, and jeweled drinking cups is vain and useless, as they merely deceive the sight. For whether one pours warm, mixed liquor into them, the handling of the heated vessels is painful; or if one pours in cold liquor, the material transmits its quality, ruining the drink, and the rich drink is harmful. Away, then, with certain Thericlean 81 cups, and Antigonides, and canthari, and labronii, and lepastae, and the infinite kinds of drinking vessels; and in addition to these, cooling-vessels and ladles. For the possession of gold and silver, both privately and publicly, is an object of envy—to speak once for all—if it exceeds ^C utility; it is rare to acquire, difficult to guard, and not fit to use. Furthermore, the elaborate and empty vanity of those who engrave upon glass, which is more prone to break because of the craftsmanship—which teaches one to fear as soon as one drinks—must be banished by us and our institutions. Chairs, however, ^D

and silver basins, and saucers, and small plates, and bowls; and in addition to these, vessels of silver and gold, some for the service of food, and others for other uses (which I am ashamed even to mention), tripods fashioned of split cedar, and thyine wood, and ebony, and ivory, and beds with silver feet, and inlaid with ivory; and couches variegated with gold and tortoiseshell, and ^B purple coverlets and those of other colors difficult to procure—being proofs of a lack of taste in luxury, and treacherous conveniences for envy and sloth—all these must be put away, for they possess not one whit of worthy concern.

"For the time is shortened," as the Apostle says. This remains for us, that we do not appear ridiculous in our habits; just as some are seen in processions, anointed and smeared on the outside for the sake of gravity, while within they are truly miserable. Explaining this more accurately, he added: "It remaineth, that both they that have wives be as though they had none, and those that buy, as though they possessed not." But if he said this concerning marriage, regarding which God said, "Be fruitful," ^C how do you think that insolence is not to be exterminated by the authority of the Lord? Therefore also the Lord says: "Sell what you have, and give to the poor, and come follow me." Follow God, stripped of arrogance, stripped of momentary pomp; possessing that which is yours, that which is good, that which cannot be taken away: faith in God, confession in the one who suffered, and beneficence toward men; which is indeed a most precious possession.

I also commend Plato, who explicitly legislates that one should not labor to acquire silver or gold wealth, nor any useless vessel which is not ^D kept moderate by necessary use—so that the same thing may be adapted for many purposes—but that manifold and various possession should be done away with. Most beautifully, therefore, does the divine Scripture somewhere speak, directing its words to those who are lovers of self and arrogant: "Where are the princes of the nations, and those who lorded it over the beasts of the earth, who played with the birds of the heaven, who heaped up silver and gold, in which men trusted, and there was no end to their acquisition; who have silver and gold, and [no end is] of...

their works; they have disappeared, and gone down to Hades. ^A This is the reward of senselessness. For if, when we are farming, there is need of an iron hoe and a plow—and no one would forge a silver hoe nor a golden spade, but rather we use the one suited for the work, [and not for] luxury, in agriculture—what prevents those who contemplate similar things from having the same mindset regarding domestic utensils? Let use be the measure of these, not opulence. For tell me, if the table knife is not studded with silver nor made with an ivory handle, does it not cut? Or must Indian iron be forged for dividing a piece of meat, as if we were summoning aid against an enemy? And what if the wash-basin were earthen, will it not receive the washings of the hands? Nor will the foot-basin [refuse] the washings of the feet? Or will the table that is constructed with ivory feet, bearing a loaf worth an obol, feel a sense of wrong? Nor will the lamp fail to serve up light because it is the work of a potter and not a goldsmith? I, for my part, say that ^B even couches provide no worse rest than a bed of ivory. Since a sheepskin is quite sufficient for bedding, so that there is no need for purples or scarlets, yet frugality is deemed of little account because of the childishness of primordial luxury—what is this great error, what is this love of vainglory? Behold! The Lord ate from a cheap bowl, and He made the disciples recline on the grass on the ground; and the humble God and Lord of all ^C girded Himself with a towel and washed their feet; He did not go about carrying a silver foot-basin from heaven; and He asked the Samaritan woman to give Him to drink in an earthen vessel, drawing from the well, not seeking royal gold.

^A For He set usefulness as the goal, not useless magnificence. In His banquets, moreover, He ate and drank—not by excavating metals from the earth, nor by using vessels that smell of silver and gold, which is to say, rust; for in a certain way, rust breathes forth from the prideful material. For in general, both the food and the clothing, and the vessels, and all other things in the house—to speak collectively—must be consistent with the Christian’s mode of life, being adapted in a manner appropriate to the person, the age, the pursuit, and the time. For since we are all servants of one God, our possessions, and the furnishings therein, ought to be signs of one virtuous life; and each individual, with an undiscerning faith and this single-minded disposition, ought to make it seen that the things which follow are consistent and in harmony with this single purpose. And those things that we acquire without difficulty, and use with ease, we praise; we guard them readily, and share them easily. But better are those things that are useful; and, of course, the humbler things are better than those that are expensive. ^B Indeed, wealth, when not governed aright, is an acropolis of wickedness, around which many are blinded, and would never enter into the kingdom of heaven, being sickly with regard to worldly things, and living arrogantly because of their luxuries. But those who hasten toward salvation must have taken hold beforehand of the fact that all our possessions are for the sake of use, and possession is for the sake of self-sufficiency, which one might attain even from a few things. For vain are those who delight in possessions out of insatiability, only to keep and store them away. "He who gathers wages," He says, "gathers them into a bag with holes" (Agg. 1, 6). ^C This is the one who gathers and locks away the seed, yet is brought to scarcity, he who shares with no one. It is a mockery and broad laughter that men should be carried about with silver urinals and glass chamber pots, just as they have their own counselors brought with them; and that these women, rich in their irrationality, should have the vessels for their own excretions made of gold, so that, being wealthy, they would not even deign—if it were permissible—to avoid being prideful. I would have wished that for all their lives, gold should be judged by them as worthy of nothing but refuse. But now, the acropolis of wickedness, ^D avarice, has been discovered to be what...

the Apostle says is "the root of all evils: which some coveting, have erred from the faith, and have entangled themselves in many sorrows." But true riches are a poverty of desires; and true greatness of soul is not to assume a lofty spirit because of riches, but to despise them. For it is truly shameful to be proud of furniture; nor is it very just to be still eager about these things, which anyone who wills may buy in the market. But wisdom cannot be bought with earthly coin, nor is it sold in the market, but in heaven; and it is sold for a just coin, the immortal Word, the royal gold. ^B

CHAPTER IV. How one ought to conduct oneself at feasts.

Let all revelling be absent from a rational feast; indeed, let even the vain vigils that delight in petulance be absent. For this revelling is a drunken pipe, a chain of extemporaneous amatory impotence. Let love, and drunkenness, and affections devoid of reason, be banished far from our choir. But with petulance in revelry, a ridiculous ditty is associated; in drinking, vigils summon drunkenness, and excite lust, and make one bold for the commission of shameful acts. But if they are busily engaged in pipes, and psalteries, and choruses, and dances, and Egyptian clappings, and such-like dissolute idleness, they will prove to be very immodest and estranged from good discipline, ^C just as if cymbals and drums were sounding around them, and instruments of deception were making noise; for clearly, as it seems to me, such a feast becomes a theater of drunkenness. "For having put off the works of darkness, let us put on the armor of light," ^D the Apostle urges, "as in the day, walking honestly, not in rioting and drunkenness, not in chambering and wantonness." Therefore, let the pipe be given to shepherds; but the flute to superstitious men, who hasten to the worship of idols. For truly these instruments are to be banished from a sober feast, as they are more fit for beasts than for men, and for those among men who are most estranged from reason. For we have received that hinds are charmed by pipes, and are led by the song into the snares of the hunters; and for mares, when they are mating, a kind of bridal song, a pipe-song...

Musicians call this the "horse-goader" ^A. But we must uproot and cast away entirely every ignoble sight and sound; and, to put it briefly, every disgraceful sense of intemperance—which is, in truth, an absence of sense—those who are discreet must shun that pleasure which tickles and effeminates the eyes and ears. For the various venomous spells of broken melodies and the mournful airs of the Carian muse corrupt morals, dragging them toward the passion of this revelry by means of intemperate and artful music ^B.

But the Spirit, distinguishing the divine ministry from these, sings: "Praise him with the sound of the trumpet" (Ps. CL, 3); for by the sound of the trumpet he shall even raise the dead. "Praise him with the psaltery" (Ps. CL, 3), for the tongue is the Lord’s psaltery. "And praise him with the harp" (Ps. CL, 3); let the mouth be understood as the harp, as if struck by the Spirit like a plectrum. "Praise him with the timbrel and dance" (Ps. CL, 4); he refers to the Church, which is wont to meditate on the resurrection of the flesh in the resounding skin. "Praise him with the strings and organ" (Ps. CL, 4); by "organ" he means our body, and by the strings its nerves, through which it is harmonically tensioned, and being struck by the Spirit, it renders human sounds ^C. "Praise him with the cymbals of jubilation" (Ps. CL, 5); he calls the tongue the cymbal of the mouth, which resounds by the striking of the lips. For this reason he proclaimed to humanity: "Let every breath praise the Lord" (Ps. CL, 6), because he has cared for every breath that he made.

For man is truly a peaceful instrument. But if any one investigates more curiously, he will find other, warlike instruments, which inflame desires, or kindle loves, or provoke anger. In war, therefore, ^D just as the Jews praised God with all instruments, so he commands us to praise him with all our members: through the eye, through the tongue, through the ear, and through the hand. For the eye praises when it does not look with immodesty, and the tongue when it sings psalms. "Jubilation" is the term given to the shout of victory; therefore, for those who have overcome carnal impurities, jubilation consistently follows.

The Etruscans use the trumpet, the Arcadians the pipe, the Sicilians the instruments called *pectides*, the Cretans the lyre, the Lacedaemonians the tibia, the Thracians the horn, the Egyptians the tympanum, and the Arabs the cymbal. But we use one instrument alone, the peaceful Word, by which we honor God. No longer do we use the ancient psaltery, trumpet, tympanum, and tibia, which were the customary tools of those versed in war, who despised the fear of the divine, and also used them in their festive assemblies ^B and choruses, so that the slackened and dejected state of their minds might be stirred up by such rhythms. But let our sociability while drinking be twofold, according to the Law. For if it says, "You shall love the Lord your God," and thereafter, "your neighbor," the first invitation, which is toward God, should be made through thanksgiving and psalmody; the second, which is toward the neighbor, should be made through honorable conduct of life. For "Let the Word of the Lord dwell in you richly," says the Apostle. And this Word accommodates itself and renders itself ^C conformable to times, persons, and places. Even now it dwells in our conviviality. For the Apostle again adds: "In all wisdom teaching and admonishing one another in psalms, and hymns, and spiritual songs, singing with grace in your heart to God." And again: "Whatever you do, in word or in deed, do all in the name of the Lord Jesus, giving thanks to God and the Father through him." This is our graceful feasting. And if you know how to sing and play the lyre or cithara, there will be no reproach in you. You will imitate that just Hebrew king, ^D who gave thanks to God: "Rejoice in the Lord, O you righteous; for the upright, praise becomes," says the prophecy. "Give thanks to the Lord with the cithara; sing to him with the psaltery of ten strings. Sing to him a new song." Does not the ten-stringed psaltery signify the Word, namely Jesus, who is manifested by the element of the decade? Moreover, just as before we partake of food, it is fitting for us to praise the Creator of all; so too while drinking, it is fitting for us to sing psalms to him while we partake of his creatures—for a psalm is a musical and sober praise. The Apostle called the psalm "a spiritual song." Finally, before sleep invades us, it is pious and holy to give thanks to God, as we have attained his kindness and grace, so that even as we go to sleep we may betake ourselves to rest with a certain divine inspiration:

^A “And make confession,” he says, “to him in the songs of lips, for in his commandment every good pleasure comes to pass, and there is no lack in his salvation.” But even among the ancient Greeks, amid convivial feasts and wine-sprinkling cups, in the likeness of the Hebrew psalms, a song called a *skolion* was sung, all joining in together with one voice in a paean, and sometimes even alternating the toasts of the song; those of them who were more musical also sang to the lyre. But let erotic songs be far removed: let the songs be praises of God; “Let them praise,” he says, “his name in the choir; on the timbrel and psalter let them sing to him.” And what is the choir that sings? The Spirit will tell you: ^B “His praise is in the Church of the saints; let them exult in their king.” And again he adds: “For the Lord is well-pleased in his people.” For we must admit only sober harmonies; those which are truly fluid and which drive away from our vigorous mind, through the tricky modulation of their notes, into effeminacy and ribaldry, must be kept as far away as possible: but severe and sober melodies are to be set against the insolence of drunkenness. We must therefore leave the chromatic harmonies to the color-lacking debaucheries, and to music that is adorned with flowers and harlotry.

CHAPTER V.

On Laughter.

is still more absurd to be eager to become ridiculous oneself, that is, to be insulting and laughable. For if we would not endure to be shaped in a ridiculous fashion, as some are seen to be in processions, how could we reasonably endure for the inner man to be shaped toward the ridiculous, or to be so in our face? We ought never at any time, then, to turn ourselves toward the ridiculous. And why should we practice in our speech to be, and to appear, ridiculous, making a mockery of the word, which is the most precious of all possessions among men? To practice these things is buffoonery; since not even the discourse of ridiculous men is worthy of being heard, as it accustoms ^B one through the very words to shameful deeds. We ought to be witty, then, but not a buffoon. Furthermore, laughter itself must be reined in; for even it, if it is brought forth as it ought to be, reveals decorum and honesty, but if it comes forth otherwise, it indicates intemperance. For, to state it once for all, whatever things are natural to men should not be taken away from them, but rather a measure and a suitable time should be applied to them. For because man is an animal endowed with the faculty of laughter, it does not follow that one must laugh at everything; just as the horse, which is by nature a neighing animal, does not neigh at everything. But as animals endowed with reason, we must adjust ourselves in a well-balanced manner, relaxing the severity of our seriousness and our overly tense vehemence ^C harmoniously, not dissolving it unharmoniously. For the countenance, like some musical instrument, undergoes a decorous relaxation through harmony, which is called in Greek *meidiama* (a smiling). Thus it is also ^D called with regard to the countenance of those who are self-restrained; but the inharmonious slackening of the face, if it happens in women, is called *kichlismos* (tittering)—and it is a wanton laugh—but if in men, it is *kankhasmos* (guffawing).

^A “A fool lifts up his voice in laughter,” says Scripture, “but a clever man will smile scarcely and quietly.” He calls the man whom I previously ^B described as the opposite of the fool, a “clever” man. Yet, on the other hand, one ought not to be morose, but thoughtful. I prefer that man—whom I see smiling with a grave countenance—to one who has always a severe look; for the former's laughter is less worthy of derision.

Even a smile must be schooled and disciplined. If an occasion should arise for something shameful, it is better to appear blushing than smiling, so that we do not seem to take pleasure in it through sympathy. But if the occasion is a sad one, it is more fitting to appear dejected than to seem to take pleasure in it; for the former is human and a sign of rational consideration, ^C while the latter indicates a reputation for cruelty. For one should not always be laughing, as that is immoderate, nor should one laugh when elders or any others worthy of reverence are present, unless they themselves say something witty and charming to cheer us up. Nor, furthermore, should one laugh before just anyone, nor in every place, nor with everyone, nor for any and every reason. For in the case of adolescents and women, laughter is a frequent slip leading to calumny. To present a stern ^D outward appearance is enough to repel those who approach. For gravity, by its mere look, has the power to break and repress the impulses of petulance. But, to speak plainly, wine [drives] all senseless people [to silliness], urging them “both to laugh softly, and to dance,” turning their character into effeminacy and slackening the soul.

CAP. VI. Concerning filthy speech.

It must be considered how, starting from this point, the license of speech increases petulance to such a degree that it leads to filthy speech—and he said that it was better not to utter the word. ^A For it is in wine especially that the characters of crafty men are wont to be seen, as they are stripped of all pretense because of the illiberal license of petulance, which arises in wine; through which, indeed, the reason is put to sleep, being oppressed and burdened in the very soul by drunkenness, while rustic passions are aroused, which easily occupy the mastery over the weakness of the mind.

We must also entirely abstain from filthy speech and muzzle those who use it, both with a sterner look, and with an aversion of the face, and with what is called a mocking sneer, and often also with harsher speech. ^B “For,” he says, “what comes out of the mouth defiles a man.” It shows him to be common, and heathen, and unlearned, and wanton, and not individual, honorable, and temperate. But since filthy things are equally involved in hearing and in seeing, the divine Pedagogue, in the same manner as with children struggling, so that their ears may not be offended, applies modest words as a kind of fortification for the ears, that the striking of fornication may not be able to break through to penetrate the soul; but he directs their eyes to the spectacle of honorable things, saying it is better to slip with one's feet than with one's eyes. ^C The Apostle, warding off this filthy speech, says, “Let no corrupt word proceed out of your mouth, but if there is any good one.” And again: “As it becomes saints, let not filthiness be named among you, nor foolish talking, or scurrilous urbanity, which are not fitting; but rather thanksgiving.” If, however, “he who called his brother a fool is liable to judgment,” what shall we pronounce concerning him who speaks foolishly? Or is it not also written concerning this: “Whoever shall have spoken an idle word shall render an account to the Lord in the day of judgment”? And again: “By your word you shall be justified,” he says; and, “By

^A your word you shall be condemned.” What, then, are the salutary defenses for the ears, and what are the disciplines for the wandering eyes? They are associations with the just, which occupy the ears and stop them up beforehand against those who wish to lead one away from the truth.

“Evil conversations corrupt good morals,” as the poetic saying goes. But the Apostle speaks more nobly: “Be,” he says, “hating that which is evil, cleaving to that which is good” (Rom. XII, 9); for he who associates with the saints will be sanctified. Therefore, one must entirely abstain from shameful things heard, and spoken, and seen; but much more must one be pure from shameful deeds. This applies, on the one hand, to the displaying and baring of certain parts of the body which ought not to be exposed; and on the other, to the gazing upon more secret parts. For not even the modest son endured to see the shameful nakedness of the just man; but modesty covered what drunkenness had bared, a notable error of ignorance (Gen. IX, 25). And ^B no less must one be pure in the utterance of words; for these should be inaccessible to the ears of those who have believed in Christ. For this reason, it seems to me that the Tutor permits us to utter nothing that is indecorous, preparing us from afar against intemperance. For he is accustomed to cut out the roots of vices with great skill; as, for example, the command, “You shall not commit adultery,” by way of that other, “You shall not covet” (Exod. XX, 14, 17). For adultery is the fruit of covetousness, which is indeed the evil root. Similarly, then, here too the Tutor censures the license of names, just as he does their use, cutting off the unbridled indulgence of lasciviousness. For lack of control ^C in names creates a practice of acting indecorously in deeds, while to exercise restraint regarding one’s speech is a practice of purity and endurance. We have already shown by a deeper argument that the term for what is truly shameful is not applied to the names, nor to the genitals, nor to the union in marriage, for which those names are used, provided they are not used in a customary, hackneyed way; for neither the knee nor the leg nor the ^D

^A neither are members of this kind shameful, nor are the names applied to them; nor is the activity which takes place through them ^B shameful; rather, it is their unlawful activity—which is indeed worthy of censure, reproach, and punishment—that is shameful. For only vice and the acts performed according to it are truly shameful. Fittingly, then, could that discourse which occupies itself with the works of vice be called "shameful talk"; such as discussions about adultery, or the love of boys, and similar things. Furthermore, one must also silence foolish prattling; for, "From much speaking," [Scripture] says, "you will not escape sin." Therefore, babbling will pay the penalty; "For there is one who is silent and is found wise, and there is one who is hated because of much talking." Moreover, the babbler himself brings disgust and satiety upon himself: "For he who multiplies speech hates his own soul."

CHAPTER VII

What those who live together honestly ought to observe.

Let there also be far from us, far from us, any mocking, which is the precursor of insolence, from which strifes, fights, and enmities swell up. And we have said that insolence is the minister of drunkenness. For it is not from actions alone, but also from words that a man is judged. "In a banquet," it says, "do not rebuke your neighbor, and do not speak a word of reproach to him." For even if it is most strongly enjoined to associate with the holy, it is a sin to mock a holy man. "For from the mouth of the foolish," says Scripture, "is the staff of insolence"—calling by the term "staff" the foundation of insolence, upon which it leans and upon which insolence rests. Wherefore I applaud the Apostle, who here also counsels ^C us "not to pour forth either scurrilous words, or those which are not seemly." For if we gather for banquets for the sake of charity, and the end of a banquet is the kindness felt toward those who are gathered together, and meat and drink follow upon charity: how, then, as reason demands, must one behave, and not, on account of ^D charity, be perplexed? For if we have come together as those who are intensifying their goodwill toward each other, [index: entries preserved]

why do we provoke enmities by mocking? It is better to be silent than to contradict, adding the sin of ignorance ^A. "Blessed in very truth is the man who has not slipped with his mouth, and has not been pricked in the grief of sin," that is, he who has either repented of the things he spoke when he sinned, or who has spoken so as to grieve no one.

Generally, then, young men and young women should, for the most part, abstain from such festivities, so that they may not stumble in matters where it is not fitting; for indeed strange words and unseemly sights, while faith is still wavering in them, fan the mind; and the instability of age also contributes to this, leading them toward the proneness of desire. There are times, too, when they become causes of [further] faults to others, by displaying the danger of their prime. For Wisdom seems to command ^B: "With a woman who is subject to a husband, do not sit at all, and do not recline at table at the elbow with her"; that is, do not dine with her frequently, nor eat with her. Therefore, it also adds: "Do not make contributions with her in wine, lest your heart incline toward her, and you slip with your blood to destruction." For a drunkard's freedom is perilous, capable of causing one to wither away.

He named her "subject to a husband," because the danger is greater for one attempting to break the bond of their life together; but if some necessity should arise, requiring them to attend, he commands that they pass by, having them covered well with a cloak externally, but internally with modesty. As for those who are not subject to husbands, it is the ultimate scandal for them to be present at a banquet of men, and that, too, of men who are drinking ^C. Those [men present] should fix their eyes upon the couch, remaining motionless, leaning upon their elbows, and be present only with their ears; if indeed they should even sit, they must not shift their feet frequently, nor place one thigh over the other, nor support their chin with their hand. For it is ignoble not to control oneself, and this is imputed as a vice to a young man. It is also a sign of levity to be constantly moving and shifting one's posture; it is a sign of a sober man, however, in eating and drinking, to choose the lesser portion, and to be more leisurely, not precipitate ^D.

as much at the beginning as in the intervals. Furthermore, it is a sign of a disciplined person to be the first to stop and to show that one is not in the least addicted to these things. “Eat,” he says, “as a human being what is set before you; but stop first for the sake of discipline. And if you have sat down in the midst of many, do not reach out your hand before them.” ^A We must not, therefore, yield to the urging of gluttony and jump ahead; nor, certainly, should we wait an excessively long time to reach out, for by such delay one confesses to a lack of self-control. Nor again, in the intervals, should one appear, while leaning over the food, to be like a beast, nor indeed should one help oneself to too much relish; for it is natural for a human being to feed on grain, not on delicacies. It is characteristic of a sober man to rise before most others and to withdraw gently from the feast. “When it is time to rise,” he says, “do not be the last, and return to your house.” ^B The Twelve also said, when they had called together the multitude of the disciples: “It is not right for us, having abandoned the word of God, to serve tables.” If they were so diligent in avoiding this, how much more did they shun gluttony! These very same apostles, writing to the brothers who were in Antioch, Syria, and Cilicia, said: “It has seemed good to the Holy Spirit and to us to lay upon you no greater burden than these necessary things: to abstain from things sacrificed to idols, and from blood, and from things strangled, and from fornication; from which if you keep yourselves, you shall do well.” We must flee drunkenness just as we do hemlock, for both drag one down to death. ^C One must also restrain unrestrained laughter and excessive tears; for often those who are drunk, having erupted into a great roar of laughter, then, I know not how, persuaded by the insolence of the wine, fall into tears. For it is alien to reason to be at once effeminate and petulant. Elders should look upon the young as their children, and very occasionally, perhaps, they might even joke with them, for in so doing they may, by a playful spirit, guide them toward a becoming demeanor. Indeed, one may tease the bashful and the silent person in some such way as this: “But my son—I mean him who is silent—”. ^D There are also those who attended common meals as if they were being led to schools of temperance; they would listen to discussions on public affairs and observe noble teachers, and they would become accustomed both to joking themselves and to making witticisms without scurrilousness, and not to take offense at the witticisms of others.

^A does not cease to speak. For such pleasantry increases the modesty of the youth, elegantly pointing out the good traits present in him through a false accusation of evils that are not present. For this is a way to teach through artifice, confirming what is present by means of what is not. Certainly, one who calls him who drinks water and is sober a drunkard and petulant proposes such a thing for himself. But if there be some who gladly mock others, we must keep silent, and superfluous words should be passed over by us as if they were full cups; for such a game is slippery and dangerous: "The mouth of the rash approaches destruction." ^B You shall not receive a vain report, nor shall you join with the unrighteous to be an unrighteous witness, neither in accusations, nor in blasphemies, nor even in wickedness. And I think I can impose a limit to the voice for those who are modest, to whom it is permitted, when one is conversing with another, to speak. For "silence is the virtue of women," and for young men it is a reward free from danger; but good speech is for those of mature age. "Speak, O elder, in the banquet, for it becomes you; but speak without hindrance, and with exact knowledge." "O young man," Wisdom also permits you, "speak if there is need, with difficulty after being asked twice; sum up your speech in few words." Both those who are conversing should measure their own utterance with proportion; for the high-pitched tone in speaking is most insane; and to speak in a way that is inaudible to those nearby is that of one who is devoid of sense, for they will not hear; and this is a sign of a small and abject ^C mind. Let contention also be absent, for the sake of vain victory in words, since our goal is tranquility; and this, then, is what is meant by, "Peace be to you," before you hear, do not answer a word. But the effeminate lisping of the voice is to be curbed, and in the modest the voice should be measured, restraining its own utterance in magnitude, length, speed, and quantity. For one should never be long-winded, nor overly talkative, nor garrulous; nor should one converse in a rushing and headlong manner, for "a foolish man's mouth is his destruction," and "the mouth of the rash approaches destruction." ^D

^A Furthermore, one must, so to speak, impart justice even to the voice itself; those who shout at the wrong time and those who are full of clamor must be silenced. For it was for this reason that the prudent Ulysses punished Thersites with blows, because he ^B "Alone, unmeasured in his speech, kept railing, Who knew in his mind many words that were disorderly, Foolish, and not according to order." "For terrible is the man of many words in his own destruction." Thus, of babblers—just as with old shoes—the other parts have been worn away by vice; but the tongue alone remains, to one's own harm. For this reason, Wisdom counsels most profitably: "Do not babble in the assembly of elders." Cutting off our babbling from above, beginning from God, it legislates moderation in this way: "Do not repeat a word in your prayer." ^C Poppysms (noises made with lips), and hissings, and the snapping of fingers—these provocative signals to servants, being irrational signs—must be avoided by those endowed with reason. One must also avoid frequent spitting and more violent clearing of the throat, and even blowing one's nose at a banquet; for one must have consideration for the fellow diners, lest they be revolted by such indecency, which ^D is proof of intemperance. For the manger and the dung-heap are not the same place for oxen and donkeys, and yet many at the same time blow their noses, spit, and dine. If a sneeze should come upon one, just as with a belch, one must not startle those nearby with the noise, which is a testimony of the worst upbringing; but rather, the belch should be released quietly with the exhaled air, the mouth being composed in a decent manner, and not stretched open like the masks of tragedians. The jarring sound of a sneeze, however, must be removed by gently checking and holding back the breath; for in this way, the sudden threat of air may be quenched most decorously, by managing the exit in such a way as to try to remain unnoticed, even if the air, being forced, brings out some excretion with it. To wish to add sound to these things, and not subtract from them, is a sign of arrogance and insolence.

unnoticed, even if the air, being forced, brings out some excretion with it. To wish to add sound to these things, and not subtract from them, is a sign of arrogance and insolence. ^A Indeed, those who pick their teeth and make their gums bleed are both annoying to themselves and hateful to their neighbors. Furthermore, the scratching of ears and the irritation of sneezes are swinish itches and scrapings that meditate on unruly fornication. One must also avoid unseemly sights and the foul language that accompanies them. Let the gaze be steady, the turning of the neck and its motion composed, and the gesture of the hands during conversation refined. In sum, quiet, peace, and tranquility are proper to a Christian.

CHAPTER VIII.

Whether one should use ointments and garlands.

old ^A vanity which had been loosened by the new faith. Moreover, it signifies the passion of the Lord. Mystically understood in this way, the oil is the Lord himself, from whom compassion [(43)] has come to us; but the ointment, or adulterated oil, is Judas the traitor, with which the Lord’s feet were anointed, being liberated from his conversation in the world: for the dead are anointed [(44)]. We, the sinful who have repented and believed in Him and whose sins He has forgiven, are the tears. And the loosened hair is the mourning Jerusalem, the abandoned one [(45)], for whom the prophetic lamentations were made. The Lord Himself will teach [(46)] us that Judas is that adulterated one, saying: “He who dipped [(47)] his hand with me in the dish [(48)], he will betray me.” Do you see the deceitful guest? For this very Judas betrayed the Teacher with a kiss; for he himself became a hypocrite, having an adulterated kiss, imitating another ancient [(49)] hypocrite, and rebuking that people for whom it was said: “This people honors me with their lips, but their heart is far from me.” It is therefore quite probable that, while he signifies oil as a disciple who had obtained mercy, he signifies as a traitor a fraudulent, corrupted, and poisoned oil. This, then, was what the feet anointed with ointment were predicting: the betrayal of Judas, ^B as the Lord was proceeding to His passion. And the Savior Himself, “washing the feet” of the disciples, sending them forth to noble deeds, intimating their departure to bring benefits to the nations, having prepared them—properly and purely [(51)] through His own power—has made the ointment fragrant for them, and the work of sweet odor extending to all has been heralded. For the passion of the Lord filled us with a good odor, but the Hebrews with sin. The Apostle clearly demonstrated this, saying: “Thanks be to God, who always leads us in triumph in Christ, and manifests the odor of His knowledge through us in every place; for we are the Lord's [(53)] sweet odor to God in those who are being saved and in those who are perishing; to the one indeed an odor from death unto death, but to the others an odor from life unto life.” But the kings [(54)] of the Jews, using crowns composed of gold and precious stones and of varied craftsmanship, and being anointed, symbolically bearing Christ upon their head,

^A the prudent ones were adorned with the head of the Lord. For the precious stone, or the pearl, or the emerald, signifies the Word Himself. And gold, again, is the incorruptible Word Himself, who does not admit the virus of corruption. The Magi, therefore, brought gold to Him at His birth as a symbol of royalty; and this crown remains immortal according to the image of the Lord, for it does not wither as a flower does.

I know also the story of Aristippus the Cyrenian; for Aristippus was a man of luxurious life. He proposed a certain sophistical argument of this kind: “A horse, when anointed with ointment, is not injured in its horse-virtue, nor is a dog when anointed injured in the virtue of a dog; therefore, neither is a man,” he added; and he drew his conclusion. But for the horse and the dog there is no reasoning about the ointment; but to those whose senses are endowed with greater reason, to them the enjoyment of it is more blameworthy, when they carry about ladylike scents. ^B There are infinite varieties of these ointments: brenthium, and metallium, and regium; and plangonium, and Egyptian psagdae. And Simonides, in his iambics, is not ashamed to say:

I was anointed with unguents and good odors, And with baccaris,

^C for even the King of the Persians, having been asked by Charondas—or, as some say, by Phaedo— “Who is the one anointed?” replied: “I, the unhappy one, and more unhappy than I is the King of the Persians.” But see that, just as neither the rest of the animals are in any way diminished by this, so neither would a man be. ^D

^A And indeed, a merchant was also present. They also practice the preparing of a foreign perfume, and it is said that among the Eleans a certain perfume is called "Plangonian," discovered by a certain Plangon, from lilies, and that from cyprus; and nard is highly esteemed among them; and the ointment from roses; and the others which women still use, both liquid and dry, and the sprinkled powders, and the perfumes that are burned; for new ones are devised by them daily, to satisfy an insatiable desire, an unquenchable craving for fragrance. Hence, they exhale a certain great lack of good taste. They even perfume and sprinkle their clothes, their bed-coverings, and their houses; and luxury almost compels even their chamber pots to smell of perfume. ^B It seems to me that some people are right to feel indignant at the zeal for this, and to be so averse to perfumes, in that they effeminate the men’s quarters, so that they would drive the craftsmen of these things, the perfumers, out of well-ordered cities, and drive out the dyers of floral-colored wools as well; for it is not right for deceitful garments and ointments to enter into the city of truth. It is necessary, and very much so, that men among us should not smell of perfumes, but of nobility of character; but let a woman smell of Christ, the ointment, the royal one, and not of powders and perfumes; and let her always be anointed with the ambrosial chrism of temperance, delighting in the holy ointment, which is the Spirit. This is the ointment of fragrance that Christ prepares for those who know Him, compounding the perfume from heavenly aromatics. With this ointment, the Lord Himself is also anointed, as it has been revealed through David: ^C "Therefore God, your God, has anointed you with the oil of gladness beyond your companions; myrrh, and stacte, and cassia are on your garments." ^D But let us not be unaware, "I was anointed with perfumes, and with aromatics, and with baccaris; for a merchant was also present."

as if we were vultures, loathing perfumes, or beetles (for they say that these, when smeared with rose oil, die); and even of these, a few kinds of perfumes should be chosen for women, such as do not stupefy the husband. For the excessive application of perfumes smells of funeral rites, not of a life lived together. Indeed, even oil itself is hostile to bees and insect animals; but to men it has been beneficial, and yet it has incited some to battle; and those who were previously friends, once anointed with it ^A in the stadiums, it turns into those who engage in the total struggle of the contest. But since perfume is a soft oil, do you not think [(78)] that it is able to effeminate noble character? It certainly can. Just as we have turned away from delights in taste, so, surely, we also banish the sweetness of sights and smells, lest we unwittingly give a path to the licentiousness we have banished, letting it enter into [(80)] the soul through the senses, as if through unguarded doors. If, then, they say that the "sweet-smelling incense" ^B is offered to God by the great high priest, the Lord [(81)], let them not think of this as a sacrifice and a smell of burning incense; rather, let them understand that the Lord offers to the altar the acceptable thing of love, the spiritual fragrance. It is sufficient, then, for the oil itself to moisten the surface, and to relax the sinews, and to suppress a heavier odor of the body, if we even have need of oil for this purpose. But the pursuit of fragrance is a bait for sloth, dragging one from afar into greedy desire; for the licentious man is drawn from every side: by food, by bedding, by company, by eyes, by ears, by jaws, and even by nostrils. Just as oxen are led by rings and ropes, ^C so also is the licentious man led by incense, and perfumes, and the fragrances from garlands. Since, therefore, we assign no place to pleasure which is connected with no useful necessity for life, come, let us make a distinction here also, choosing what is useful; for there are some fragrances that are not intoxicating [(83)], nor erotic—therefore not exhaling of sexual union and licentious companionship—but healthful.

^A And with moderation, they nourish the brain when it is in a bad state, and they strengthen the stomach. It is far from necessary, therefore, to cool it with flowers when someone wishes to make the sinews lithe and agile. For the use of them is not to be altogether cast away; but the ointment should be used as a medicine and an aid, both to arouse languishing powers, and against catarrhs, and chills, and squeamishness. Just as the Comic poet also says somewhere: “The hands are anointed with ointments, which is a great part of health, to make the brain produce good odors.” Furthermore, the rubbing of the feet through the anointing of them with substances that warm or cool is practiced for the sake of utility; so that, indeed, from the head, there may be a certain drawing and withdrawal ^B to the less principal parts of the body for those who are congested.

But pleasure, to which no utility is annexed, provides a suspicion of meretricious character, and is a medicine apt for provoking lust. There is, however, a great difference between being soaked in ointment and being anointed with ointment: for the former is effeminate, but to be anointed with ointment is sometimes useful. Aristippus, the philosopher, therefore, when he had been anointed with ointment, used to say: “Maliciously let those pathics perish, who have caused the utility of ointment to be ill-spoken of.” “Honor the physician, however, on account of his utility,” says the Scripture ^C: “for the Most High created him. And from the Lord is healing.” Then it adds: “And the apothecary will make a mixture”; signifying, of course, that ointments were given for utility, not for luxurious indulgence. For one must not in any way be eager about the irritating quality of ointments, ^D but must use [alt-version omitted] what is helpful, with temperance.

Concerning the Use of Ointment.

and to ensure it is for utility, not for the titillation of the senses. For one ought not to pursue in ointments that which provokes lust, but rather one ought to choose that which is useful in them, since God has even permitted humanity the production of oil to lighten labors. But foolish women, who dye their gray hairs and anoint their heads with ointment, become gray still faster 93 because of the perfumes 94, which are drying. For this reason, those who use ointments also become more parched; and dryness causes grayness. Now, whether grayness is the withering of the hair, or 95 a lack of heat, with the dryness drinking up the natural moisture that feeds the hair and producing gray hairs—how could we who flee grayness reasonably still love the ointments that cause it? But just as dogs, by tracking, discover wild beasts by scent, so too do the temperate hunt down the licentious by the overly curious fragrance of ointments. ^B Such is also the use of garlands, festive and drunken, far away 96. “Do not place a garland upon my head.” For it is noble to dwell in dewy and soft, multicolored flowery meadows 97, naturally and with a certain pure fragrance, like bees feeding. But to carry around at home a garland woven 98 from the pristine meadow for the sake of decoration is not for sober people. For it is not appropriate for one to thatch a festive head with the calyxes of roses, or with violets, or lilies, or some other such flowers, diversifying the greenery. ^C For a garland worn on the head cools the hair, both through its moisture and through 99 its coldness. For this reason too, physicians, theorizing that the brain is naturally cold, require the chest and the tips of the nostrils to be anointed with ointment, so that the burning vapor can pass through quietly and cool the coldness 1 robustly. ^D

Nay, those who are crowned lose even the delight of the flowering; for they do not enjoy it by sight, those who bind on the crown above their eyes, nor indeed by its fragrance, those who push the flowers above their breath. For when the fragrance is given off above and evaporates according to nature over the head, the breath is left destitute of enjoyment, the fragrance being snatched away. Just as, therefore, ^B beauty, so too the flower delights when it is seen; and it is necessary that those who enjoy beautiful things by sight should give glory to the Creator. But the use of them is harmful, and it passes away more quickly, being punished by repentance. Indeed, their ephemeral nature is exposed very quickly, for both fade, the flower and the beauty. But as for those who touch them, the one cooled them, but the other burned them up. In a word, any enjoyment of them that is other than through sight is an outrage, not a luxury; but it is proper for us, as if in paradise, to enjoy luxury temperately, being truly faithful to the Scripture; we must consider the man to be the woman's crown, and marriage to be the man's, and the children of both to be the flowers of the marriage—those which the divine husbandman gathers from the fleshly meadows. ^C "The crown of old men is children's children; and the glory of children is their fathers," it says; but for us, the Father of all; and for the whole Church, Christ is the crown. And just as roots and herbs, so also flowers have their own qualities; some are beneficial, others harmful, and there are some that are even dangerous. At any rate, ivy ^D cools; but the walnut tree sends forth a vapor.

^A For the crown is the Church. As with roots and herbs, so too flowers have their own qualities; some are useful, others harmful, and others still dangerous. Thus ivy cools, but the nut emits a spirit that induces torpor, as the etymology of its name itself demonstrates. The narcissus, however, is a flower of heavy odor: this is proven by the appellation of the name, as it brings to the nerves what is called “torpor.” But the odors emitted by roses and violets, since they are moderately cold, compress and check the heaviness of the head. As for us, it is not permitted in any way not only to become inebriated, but not even to be filled with wine. Moreover, the crocus and the flower of the privet induce a slumber that is not at all troublesome. Furthermore, many of these warm the brain, which is by nature cold, with their odors, while rendering the brain's excrements thinner. Hence they also say the rose was named in Greek *rodon* because it emits a vast stream of fragrance; wherefore it also withers the more quickly. ^B But among the ancient Greeks, the use of crowns did not even exist; for neither the suitors nor the Phaeacians, who lived in soft luxury, used them. ^C But in the games, first was the distribution of prizes, second the awakening of applause, third the strewing of leaves, and lastly the crown, when luxury had made progress. ^D Some of the names also reveal the curiosity of the ancients concerning these things. For they named the nut *karya* because, emitting a heavy and narcotic breath, it afflicts those who are reclined under it; and the narcissus, as it dulls the nerves and creates leaden heaviness. Those things which are moderately cold, by gently touching and breaking up exhalations, as does the crown of violets and roses; for both tighten, and by their scent check the heaviness of the head. But the flower of the privet, and the crocus, and the baccaris lead those who have drunk to a painless sleep. So too, with the odors spreading upward around the brain, the pores of the sensory organs are cleansed, and the humors are also divided without any violence or agitation, and are gently attenuated by heat; and the brain, which is cold by nature, is warmed. And the rose was named, of course, because it emits a large stream of fragrance; wherefore it also withers very quickly.

^A Indeed, among the Greeks, there was no use for crowns until after the Median wars; for neither the suitors, nor the Phaeacians, who lived a life of luxury, made use of them. In the contests, however, a gift was first given to the athletes; second, applause and excitement; third, a scattering of leaves; and last of all came the crown, when Greece, after the Median era, began to devote itself to delights. Those, therefore, who are instructed by the Word are kept away from crowns, and they do not believe that the reason which is situated in the brain should be bound: not because the crown is a symbol of drunken petulance, but because it is dedicated to idols. Sophocles, at any rate, called the narcissus “the ancient crown ^B of the great gods,” meaning those of the lower world. Sappho, moreover, crowns the Muses with the rose: “For you have no part in the roses of Pieria.” They say that Juno delights in the lily, and Diana in the myrtle. For although flowers were made especially for the sake of man, yet since foolish people have taken them and abused them—not for their own proper use, which they could have enjoyed with a grateful heart, but for the thankless service of demons—one must abstain from them for the sake of conscience. ^C But the crown is a symbol of freedom from care, and for this reason they also crown the dead; by which custom they bear witness in deed to the idols that they are dead. For those who celebrate the Bacchus mysteries do not perform their rites even without crowns, and when they are garlanded with flowers, they are consumed with fever toward their end. Surely, there is no fellowship [between those who are taught by the Word] and the demons. But not even the living image of God… ^D

is to be crowned after the manner of the dead, like idols. ^A For the beautiful crown of amaranth is reserved for him who behaves himself well. The earth has not been able to bear this flower; heaven alone knows how to produce it. Furthermore, it is also irrational for us, having heard that the Lord was crowned with 34 thorns 35, to take pleasure in the Lord’s own holy passion by binding ourselves with flowers. For the Lord's crown prophetically signified us, who were once unfruitful, bound to Him through the Church, of which He is the head 56. But it is also a symbol of faith: of life, on account of the substance of the wood; of joy, on account of the appellation of "crown"; and of danger, on account of the thorn; for it is not permitted to approach the Word without bloodshed. ^B This woven crown, however, withers, and the plaiting of perversity is dissolved, and the flower dries up; for the glory of those who have not believed in the Lord withers. But they crowned Jesus, when He was lifted up, testifying to their own ignorance; for those hard-hearted people do not understand that this very thing was a wisdom-filled prophecy, which they themselves call an insult and contumely toward the Lord. "The people did not know the Lord," [b] they who went astray; they have not circumcised their understanding; they have not been enlightened in their darkness; they did not see God; they denied the Lord; they have lost the being Israel; they persecuted God; they hoped to insult the Word; and Him whom they crucified as a wrongdoer, they crowned as a king. ^C Because of this, the human being in whom they did not believe, they will recognize as the philanthropic God, Lord and just; whom they themselves provoked 37 to show the Lord, to this very One, when He was lifted up on high, they have testified, placing upon Him the diadem of righteousness that has been exalted 38 above every name, by means of the ever-blooming thorn 59. This diadem is hostile to those who plot against Him; it is a friend to those who assemble with the Church; it fortified them. This crown is a flower of those who have believed in the Glorified One; but it bloodies and punishes those who stand against Him. Indeed, it is also a symbol of the Lord’s triumph, ^D who carried upon His head and the governing part of His body all our evils, by which we were pricked. I do not want you to become participants with demons.

^A For He himself, by his own passion, having delivered us from stumbling-blocks, sins, and such-like thorns, and having brought the devil to naught, has deservedly said, "O death, where is thy sting?" And we indeed gather grapes from thorns, and figs from briers; but those who strike themselves into wounds, those toward whom He "stretched out his hands," are a disobedient and fruitless people. I could also tell you another mystical reason here; for since the all-powerful Lord of all, when He began to give the law through the Word and wished to manifest His own power to Moses, a divine vision was shown to him of light formed in a burning bush (and the bush is a thorny plant); so when the Word had ceased giving the law and dwelling with men, the Lord is mystically crowned again with a thorn, ^B departing hence to that place from whence He had descended, recapitulating the beginning of the old descent, so that the Word, who had first been seen through the bush, later being taken up through the thorn, might show that all these things are the work of one power, being one, the Son of the one Father, the beginning and the end of the age. But I have departed from the pedagogical method of teaching and have introduced a dogmatic style; I shall therefore return to the subject proposed. We have shown, then, that the pleasure felt from flowers, and the benefit received from unguents and incense, are not to be rejected, serving as they do in the place of a remedy for the sake of healing, and sometimes even for moderate recreation. If, however, some should say, "What further grace, then, is there in flowers for those who do not use them?" ^C let them know that unguents are also prepared from them and are highly beneficial; for *susinum* (lily-ointment) is made from lilies and flowers of the lily; and it is heating, emollient, attractive, moistening, cleansing, fine-particled, capable of moving the pores, and softening. The *narcissinum* (narcissus-ointment), which is from the narcissus, is equally as beneficial as the *susinum*; and the *myrsinum* (myrtle-ointment), which is from myrtles and myrrh, is astringent and retains the odors from the body.

That which is made from roses is cooling. In sum, they were created that we might use them well. "Hearken unto me," ^A he says, "and grow ye as the rose planted by the brooks of the waters: and give ye a sweet savor as frankincense, and bless ye the Lord for his works." ^B And the discourse concerning these things would be long, were we to say that flowers and aromatics were created for necessary uses and not for the insolence of luxury. But if anything is to be conceded, it is enough to enjoy the scent of the flowers, but by no means should they be worn as garlands; for the Father cares for man, and provides for him alone his own craft. Thus the Scripture says: "Water and fire, and iron, and milk, fine flour of wheat, and honey, blood of the grape, and oil, and clothing, all these things are for good to the pious."

Chapter IX. How one ought to conduct oneself in sleep.

How, then, we should proceed hence to sleep, mindful of the precepts of temperance, this must now be stated. For after the banquet, having blessed God for the sharing of the enjoyments which He has provided, and for the passage ^C of the day, we must address to sleep the discourse, dismissing the magnificence of the layered beds, the gold-embroidered rugs, and the gold-variegated tapestries, the purple robes, and the most precious *gaunakai* (thick cloaks), and the poetic purple cloaks, and the woolly mantles thrown over these, and the beds that are softer than sleep itself. For besides the censure of effeminacy, sleeping on downy feathers is harmful, as if the bodies were falling into a vast chasm due to the softness of the bedclothes. For they do not sustain those who turn while sleeping ^D in them, because of the...

^A rising lumpiness of the bed; nor do they even allow for food to be digested, but rather they inflame it; and that indeed corrupts the nourishment. But lying down on flat and level beds, which are like a natural gymnasium for sleep, contributes to the digesting of nourishment. And those who are able to roll about in other beds, having this as a natural gymnasium for sleep, more easily digest their food, and prepare themselves to be more fit for any eventualities.

Furthermore, beds with silver feet 61 are pointers to great arrogance; and ivory in the beds, when the elephant has left its body and its soul, is not lawful for holy men, being an idle and slothful artifice of rest. No effort, therefore, should be spent on these things; for their use is not forbidden to those who possess them, but the effort spent on them is forbidden; for happiness does not lie in things of this sort. And again, it partakes of a kind of Cynic vainglory, just as in the case of ^B Diomedes 64, for one to practice:

“And beneath him was spread the hide of an ox from the field,” 65 unless, perhaps, some circumstance compels it. But Ulysses used to correct the sagging of his nuptial bed 66 by placing a stone beneath it. Such frugality, and a natural simplicity of craft not sought from without, was practiced not only among the common people, but even among the leaders of the ancient Greeks. And what need have I to speak of these? Jacob slept on the ground, and a stone was his pillow; and yet at that time he was deemed worthy to see a vision that was above men.

We, however, as is fitting for reason, must use a simple and frugal bed, which possesses that which ^C helps us in a moderate and convenient way: if it be summer, that which protects; if it be cold, that which warms. Let the bed be made without artifice or curiosity, and let it have feet that are flat and smooth; for overly curious turnings are often pathways for creeping animals, which wind themselves about in the carvings of the craft, and do not fall off. But above all, the softness of the bed should be managed with moderation, and as befits men; for sleep should not be a complete dissolution of the body, but only a relaxation. And for this reason I say it is to be taken up not for leisure and sloth, but for the rest of one’s actions. One must therefore awake alertly. “For let your loins,” he says, “be girded, and your lamps burning, and you yourselves be like men... ^D

waiting for their lord, when he shall return from the wedding; that when he comes and knocks, they may open to him immediately. Blessed are those servants whom the Lord ^A when he comes shall find watching.” For a man who is asleep is of no use, just as one who is dead. Wherefore one must often rise from his bed even at night and praise God; for blessed are those who have kept watch for Him, likening themselves to the angels, whom we call “watchers.” But a sleeping man is worth nothing, no more than one who is not alive. But he who has the light is awake, “and the darkness does not overtake him”; nor indeed does sleep, since it is not darkness. He who is enlightened, therefore, has kept watch toward God; and such a one lives. “For what was made in him, was life.” “Blessed is the man,” says Wisdom, “who shall hear me, and the man who shall keep my ways, watching ^B at my doors, observing the stations of my entry day by day.” “Let us not therefore sleep, as do the rest, but let us watch,” says the Scripture, “and be sober. For they that sleep, sleep in the night; and they that are drunken are drunken in the night”; that is, in the darkness of ignorance; “but let us, who are of the day, be sober. For you all are children of light and children of the day; we are not of the night, nor of darkness.” But he who is the one who most concerns himself with our true living and genuine contemplation keeps watch for as long a time as possible, reserving for himself here only what is useful for his health, and it is not much, proceeding well into the habit. And the practice of discipline generates eternal wakefulness from labors. Let not, therefore, food weigh us down, but rather lift us up; so that we may be hindered as little as possible by sleep, like those swimming who are weighed down by burdens; but, on the contrary, like those lifted from an abyss below, sobriety will lighten us for the ^C tasks of wakefulness. For the drowsiness of sleep is like death, descending into unconsciousness through lack of perception, cutting off the light by the closing of the eyelids. Let us not, therefore, shut this light outside; but rather within...

by turning toward ourselves, enlightening the sight of the hidden man and contemplating the truth itself, we may clearly and prudently reveal the true dreams of which we become partakers through its flux. The eructations of those weighed down by intoxication, the creaking of those crammed with food, the snoring of those wrapped in sheets, and the rumblings of stomachs squeezed tight, ^A overwhelm the perceptive eye of the soul, filling the mind with infinite fantasies. The cause is superfluous food, which drags the rational faculty of the soul into insensibility. For excessive sleep brings no benefit to our bodies or our souls, and it is not at all appropriate for those activities which pertain to the truth, even if it is according to nature. Now Lot the righteous—for I omit for the present the exposition of the economy of regeneration—would not have been led into that nefarious intercourse had he not been made drunk by his daughters and weighed down by sleep. If, therefore, we cut away the causes that drive us to deep and heavy sleep, we shall sleep more soberly; for it is not fitting that those who have the Word—the vigilant One—dwelling within them should sleep the whole night through. But at night one must arise, especially when the days grow short; one man should devote it to letters, another should set about his craft, while women ought to apply themselves to wool-working. But as for us, so to speak, we must all struggle ^B against sleep, accustoming ourselves little by little and almost imperceptibly, so that for the greater part of the time we may be partakers of life through wakefulness. For sleep, no less than a tax-collector, divides with us half the time of our life. It is far from being permitted to sleep by day, since we devote the greatest part of the night to vigils. Weariness and drowsiness, stretching, and yawning are the unstable loathings of the soul. Finally, it must be known that it is not the soul that stands in need of sleep; for it is always in motion. Rather, it is the body, which, being given over to rest, is relaxed, while in the meantime the soul no longer works corporally but works and thinks by itself. Whence it happens that those which are true dreams are, to one who judges rightly, the cogitations of a sober soul, while it is not ^C hindered by the affections of the body. For by being constantly mindful of God and through continuous communion, it leaves the body at night, and by keeping itself in wakefulness, it makes man equal to the angels.

It must be understood that sleep is not the desire of the soul—for the soul is ever-moving—but of the body, which is supported by rests and is relaxed when the soul is no longer acting corporally, but is thinking by itself. And so, the true visions of dreams are the thoughts of a soul that is sober and rightly reasoning at that time, being undistracted by the sympathies of the body and counseling itself on the best things. For it is the destruction of the soul to be unmoved. Therefore, being always mindful of God, and through continuous ^D communion leaving the body to its wakefulness, it makes man equal to the angelic grace.

receiving the eternity of life from the meditation of wakefulness.

CHAPTER X. What must be discussed regarding the procreation of children.

^A The timing of the marriage act is left to be considered only by those who are lawfully wedded; but for those who are wedded, the goal and purpose is the procreation of children; and the end is well-born children, just as for the farmer, the cause of the casting of seeds is the provision of sustenance, but the end of his farming is the harvesting of fruits. ^B By far the better farmer is he who tills the living soil. For the former, desiring temporary nourishment, and the latter, taking thought for the preservation of the whole, performs the farming; and the one plants for his own sake, the other for the sake of God. For He said: "Increase and multiply"; and one should be compliant also in this regard. Man becomes the image of God, ^C in so far as man cooperates in the generation of man. Not every soil, therefore, is fit for the receipt of seeds; and even if all were, not for the same farmer. Nor indeed should one sow upon rock, nor should the seed—that substance which is the leader of generation, which possesses the reasons of nature sown together with it—be treated with indignity; but to shame the reasons that are in accordance with nature by behaving senselessly toward orifices that are contrary to nature is entirely godless. See, then, how the all-wise Moses ^D symbolically rejects fruitless sowing, saying: "You shall not eat the hare, nor the hyena." He does not wish for man to partake of their quality, nor to taste of their equal licentiousness; for these animals are crazed regarding intercourse, and they say the hare exceeds in the number of its defecations, having during the years it has lived as many openings. Thus, therefore, the prohibition of eating the hare is a prevention of pederasty.

^A The hyena, on the other hand, alternating, as is said, in changing from male to female every year, is meant to imply that one who abstains from the hyena ought not to launch into adultery. Now, that Moses—the most wise—in the prohibition set before us, is confessedly hinting that we should not assimilate ourselves to such animals, I too agree. However, I do not concur with this interpretation ^B of what is said symbolically; for nature could never be forced into a transformation. That which has once been fashioned into its proper being, it is not lawful for passion to reshape into its opposite; for passion is not nature. For passion can adulterate the character of that which has been formed, but it cannot transform the form itself. For even if many birds are said to change both their voice and color according to the shifts of the seasons—as, for example, the blackbird, which becomes yellow from black, and clattering from being tuneful; and likewise the nightingale, which changes both its color and its song with the seasons—yet they do not for all that change their nature itself, such that a male becomes a female through a transformation of shape. Rather, the fresh growth of feathers, like a new garment, puts forth a certain dye of feathers; but a little later, at the threat of winter, it fades away like a flower as the hue withers. The voice, too, in the same way, being ill-affected by the cold, wastes away; for when the exterior skin is thickened by the surrounding air, the arteries which are about the neck, being pressed and constricted, also compress the breath. And this, being forced into a narrow space, produces a stifled and oppressed sound. Then, again, when it is assimilated to the surrounding air, and in spring is liberated from its straits, the breath is freed, moving through the now wide-open arteries—which were before closed—and the withered melody no longer chirps, but now blooms clear and resonant, and their melody is poured out more broadly; and thus the song of the birds becomes their spring. Therefore, one must never believe that the hyena changes ^C its nature, for this same animal does not possess both sets of organs at the same time—male and female—as some have supposed, who talk nonsense about hermaphrodites and invent this third, androgynous nature between female and male. They are very much deceived, not understanding the protective nature of that mother of all and creator of life. For because this is a most lascivious animal, it signifies [the need for] restraint. ^D Regarding the hyena, [the text says]: "But neither shall you eat the hyena." "Do not," it says, "become an adulterer, nor a seducer, nor be assimilated to such as these." Why? Because this animal changes its sex every year, and is at one time male and at another time female. For the animal, being most lascivious, possesses a protrusion under the tail, near to the passage for excretion, similar to a female’s genitals; yet this does not have a passage, or [if it does], it is a cavity useless for any purpose and serves only to receive an empty lasciviousness. And for this very reason, both the male and the female of this animal have this peculiarity; for when their [actual] passages are preoccupied with pregnancy, they engage in an unnatural union with one another. Whence it is very rare to find a female hyena, for pregnancies do not occur continuously in this animal.

^A For this animal—namely, the hyena—has a fleshy protrusion under its tail, before the waste passage, similar in appearance to the female pudenda. But this piece of flesh has no passage at all that terminates in any useful place, such as to the womb, or to the rectum; it has only a large cavity, which receives vain lust whenever the passages that are occupied with the conception of the fetus are diverted. This same thing is attached to both the male and female hyena due to their excessive propensity for base behavior; for the male also acts like a female, and from this it is very rare to find a female hyena. For pregnancies do not occur continuously in this creature, as the unnatural sowing of seed abounds among them without reserve.

On this account, it seems to me that Plato also, in his *Phaedrus*, while repelling pedastry, calls it a "beast," because those who are given up to lust, having bitten through the bit, proceed in the manner of quadrupeds and attempt to beget children. ^B "God gave them up," as the Apostle says, "to dishonorable passions; for their females exchanged the natural use for that which is contrary to nature; and likewise also their males, leaving the natural use, were inflamed in their desire toward one another, males with males committing shamelessness, and receiving in themselves the recompense which was due for their error." And yet, nature has not permitted even the most lustful of animals to make the passage of excrement a place for intercourse. For urine is separated into the bladder, and digested food into the belly; the tear is directed to the eye, blood into the veins, filth into the ears, and mucus into the nostrils; and the anus is continuous with the end of the rectum, through which excrement is expelled.

^C Only in the case of hyenas has variform nature devised this superfluous part for superfluous mating; and for this reason, it is hollow to a certain extent to serve the itching parts, but from there the cavity is blind, for it was not created for reproduction. Hence it is manifest and acknowledged by us that we must renounce same-sex unions, and fruitless seed, and lying with others from behind, and discordant androgynous couplings. We must follow nature herself, which, through the construction of our parts, prohibits them—not for the reception of seed, but having fashioned the male for the emission ^D of it, having made the male a man. Regarding this when Jeremiah speaks, it is the Spirit through him: "A lair of a hyena."

^A And by rejecting this as food, he has by a wise allegory denounced the worship of idols; for the house of the living God must truly be pure from idols. Again, Moses also forbids eating the hare. For the hare is in heat all the time; and, the female having crouched down, he mounts upon her from behind, for it is an animal that mounts from the rear. It conceives every month, and conceives again upon a previous conception; and it copulates, and brings forth. And just after it has brought forth, it is immediately covered by whatever hare it happens upon; for it is not content with one marriage. And it conceives again while still nursing; for it has a bicornate uterus, and not one single empty sinus of the uterus suffices it as a receptacle for coitus (for whatever is empty desires to be filled). But it happens that when they are pregnant, one part of the uterus is held by desire and rages with lust; for this reason, superfetations occur to them. ^B Accordingly, the prohibition of this enigmatic law has exhorted us to abstain from vehement appetites, from mutual copulations, from relations with pregnant females, from alternating acts of intercourse, from the corruption of boys, from adultery, and from lewdness. ^C Therefore, Moses has forbidden these things openly, and no longer by way of enigmas, saying: "You shall not commit fornication; you shall not commit adultery; you shall not corrupt boys." The mandate of the Word must be maintained with all strength, and nothing should be done against the law in any way, nor should the commandments be made void. For the name for evil desire is insolence; and Plato called the horse of desire "insolent," having read, "You have become to me horses, raging after females." And those angels who came to Sodom will make known to us the punishment for lust. ^D Those who wished to tempt them they scorched with fire, as a manifest example of the fruit of lewdness, describing this through the fire. For the incidents of the ancients, as we said before, have been recorded for our instruction, that we might not be caught in the same things, and that we might take care not to fall into the same errors. One must consider boys as sons, and look upon the wives of others as one’s own daughters; and one must master pleasures, and be master of the belly and that which is under the belly, which is most sovereign. For if the Word does not permit the wise man to move even a finger as he pleases, as the...

Stoa? How much more then should those who pursue wisdom have mastery over the genital member? For this reason, it seems to me, it is called the "pudendum," because one must use this part of the body with more modesty than any other. ^A For nature has permitted us to use both nourishment and lawful marriages only in so far as it is fitting, useful, and seemly; and it has permitted us to desire them for the sake of procreation. But those who pursue them to excess fall into error regarding what is according to nature, harming themselves through illicit unions. For it is right, above all else, never to associate with young men for the pleasure of sexual union just as one would with women. Hence also, "Do not sow upon rocks and stones," says the philosopher instructed by Moses, "lest nature should never take hold of its own seed from the root." Very clearly, indeed, the Word has commanded through Moses: "And you shall not lie with a male as with a woman; for it is an abomination." ^B Furthermore, he advised "to abstain from every female field—except your own," as the noble Plato, culling this from the divine Scriptures, having received the law from there: "And you shall not give your seed to the neighbor’s wife, to be defiled with her." Void, then, are the seeds of concubines and those that are illegitimate. "Do not sow where you would not wish what is sown to grow," nor even to touch anyone at all—except your lawful wife, from whom alone it is just to enjoy the pleasures of the flesh for the sake of legitimate succession. For these alone are legal according to the Word. Being partakers of a divine and creative portion, one must not cast away seed, nor treat it with insult, nor sow it in a way that produces nothing. This same Moses even forbids approaching one's own wife if she happens to be restrained by the monthly purifications. For it is not yet right to pollute the most generative part of the seed—and soon-to-be man—with the offscouring of the body, nor indeed to wash it away with the filthy current of matter.

^C * "You have interpreted it well," for this very thing was what I said, that I have a rule for this law: to use the sexual act for procreation in accordance with nature—abstaining from males, not intentionally killing the human race, nor sowing into rocks and stones where nature will never take root. ^D They consort with barren women. But [the rule says] to abstain from every female field in which you would not wish what is sown to grow. "Wished," "wished for," "void," "barren," "seeds of males." Perhaps, if God wills, we might attain to one of two things in these amatory matters: that no one dare to touch any noble and free woman except his own wife, nor take any base and illegitimate children from a concubine, nor sow [in] the fields of males against nature.

^A Nor did he bring forward any of the ancient Hebrews as having intercourse with his own wife while she was pregnant. For mere pleasure, even if received within marriage, is unlawful, unjust, and irrational. 36 Conversely, Moses draws husbands away from pregnant women until they have brought forth. For in truth, the womb, situated under the bladder and resting upon the intestine called the rectum, extends its neck between the shoulders into the bladder; and the orifice of the neck, into which the seed enters, is closed up when it is full. Then it is emptied again when it has been cleansed by delivery; and having laid aside its fruit, it then receives the seed. It is not shameful for us, for the benefit of our hearers, to name the generative organs, the creation of which God was not ashamed of. The womb, therefore, thirsting for procreation, receives the seed; and it denies the blameable act of intercourse, for after the sowing it already completely shuts out the lasciviousness, with its mouth closed. And its impulses, which before were stirred up in affectionate embraces, being turned inward and occupied with the procreation of offspring, work together with the Creator. But it is not right for one to trouble nature when it is already working, by breaking forth excessively into wantonness. Now wantonness, which has many names and many forms, when it has turned aside to this intemperance regarding Venus, is called ^B *lasciviousness*; a term which signifies that which is libidinous, public, and incestuous, as the name itself suggests. From these things, when they have multiplied, a great multitude of diseases ensues—philosophy of pleasure, love of wine, love of women, and indeed also dissipation, and every type of love of pleasure; of which desire plays the tyrant. And innumerable kindred sufferings increase with these, from which the unrestrained character reaches its zenith. The Scripture says: "Scourges are prepared for the licentious, and punishments for the shoulders of fools," 58 calling the strength of licentiousness and the firm endurance "the shoulders of fools." For this very reason, "Turn away from thy servants," it says, "vain hopes; and take away from me disgraceful desires. Let not the appetite of the belly and lustful intercourse take hold of me." ^C From afar, therefore, it is necessary to ward off the great malice of the insidious; for it does not sail into the purse of Crates, 40 nor does it sail into our own city— 41 not a foolish man ^D [original-script column: see facsimile]

^A nor a gluttonous whoremonger, rejoicing in the buttocks, nor a deceitful prostitute, nor any other such beast of pleasure. Let a noble life, therefore, be sown in us throughout our whole time. In general, one must either marry, or remain altogether pure from marriage, for this also is a matter of inquiry, and it has been set forth by us in our book *On Continence*. But if this very point, whether one should marry, is in need of consideration, how could it be permitted to use intercourse at all times as readily as food, as if it were something necessary? Certain it is that one can see from it the nerves being stretched out like warp-threads, and being rent asunder by the intensity of the congress; ^B and indeed it also diffuses a fog over the senses, and cuts the vigor. This is clear even among the irrational animals and those bodies that are in training, for those who abstain from it in the contests prevail over their opponents; while those who are led away, dragged about, and almost hauled off from the act are completely emptied of all strength and vitality. "The sophist of Abdera called intercourse a 'small epilepsy,' considering it an incurable disease. For do not weaknesses follow along—weaknesses attributed to the magnitude of the absence? 'For man is born of man,' and is torn away." See the magnitude of the harm; the whole man is torn away by the privation of intercourse. For it says: "This is now bone of my bones, and flesh of my flesh." By so much, then, is man emptied by the seed as he is seen to be in the body; ^C for that which is cast off is the beginning of generation. But also the fermentation of the matter disturbs and clashes against the harmony of the body. Very witty, then, was that person who, to someone asking him, "How did you fare with regard to sensual pleasures?" replied, "Hush, man! I have most gladly ^D [original-script column: see facsimile]

fled from this, as from a savage and mad master." ^A Verily, let marriage be permitted and let it be ^B rightfully ordered; for the Lord wishes the human race to multiply. But He does not say, "Be lewd," nor did He desire us to be addicted to pleasure as if we were born for sexual intercourse. ^C Let the Pedagogue put us to shame, crying through Ezekiel: "Circumcise your fornication." Even the irrational animals have a proper time for sowing. To have intercourse, therefore, not for the procreation of children is to insult nature, whose magistracy and the opportunities of time she prudently introduces we ought to diligently observe; I mean old age and childhood. For she does not yet permit [intercourse] to the latter, and to the former she no longer wishes it to apply. But it is not the case that persons should always be engaged in marriage. Marriage is the desire for the procreation of children, not an inordinate emission of semen, which is both against the laws and against reason. ^D And the whole of our life would proceed according to nature, if we were to master our desires from above, and not destroy the race of men, which is brought forth by divine providence, by means of wicked devices; for these people, under the pretext of preventing fornication, by using abortive drugs that drag those who use them into total corruption, simultaneously destroy the embryo and along with it all human kindness. But to those to whom marriage has been permitted, there is a need of the Pedagogue, so that they may not perform the secret orgies of nature by day, nor come from the Church, or from the marketplace at dawn, like a cock [to mate]; rather, that is a time for prayer, for reading, and for the profitable works of the day. But one ought to rest in the evening after dining and after the thanksgiving for one's enjoyments. Nor does nature always provide a season for the marital encounter to be fulfilled; for a more infrequent union is more desirable. One must not, moreover, be licentious at night as if in darkness, but rather the sense of shame, like the light of reason, must be instilled within the soul. For we shall differ in nothing from the weaving Penelope, by day weaving the works of temperance.

and by night unweaving them when we go to bed. For if a sense of shame must be practiced, it must be exhibited by the woman ^B even more than by the man, by avoiding indecent embraces; and the sure promise of purity toward those near to us should come from within. For it is no longer possible to be considered modest by that woman, in whose sight modesty is not proven by witness in the very midst of those keen pleasures. Goodwill, which concedes to have intercourse slippery-fashion, blooms but for a little while and grows old along with the body; sometimes it even ages prematurely, once desire has withered, whenever harlotry pleasures shall offer insult ^C to matrimonial temperance. For the hearts of those in love are flighty, and charms are extinguished by repentance; and love often turns into hatred whenever satiety feels the sting of self-condemnation. But of wanton words, and indecent harlot-like postures, and the names of lewd kisses, and certain other such passions, one must not even make mention, in obedience to the blessed Apostle, who says expressly: “But fornication and all uncleanness, or covetousness, let it not be even named among you, as becometh saints” (Eph. v, 3). Well, therefore, does someone appear to have said: “Intercourse has profited no one; it is a mercy if it has not done harm.” For even that which is according to law is perilous, except so far as it is for the procreation of children. ^D Regarding that which is unlawful, Scripture says: “A harlot shall be considered as spittle; but a woman under a husband is a tower of death to those who use her.” It has likened the harlot-like passion to a boar or a swine; and it has called "death" that which is sought—adultery, which is committed with a harlot who is under guard; and "house" and "city" that wherein they commit their lewdness. Indeed, even among your poets, one, in a way, writing in reproach, says:

^A With thee is adultery, with thee is union unholy, Defiled, and woman-born, and lawless, city utterly impure.

Conversely, he admires the temperate: Whom neither desire for another's couch has held, Nor have they endured foul and hateful outrages From males.

Since many think that these sins of theirs are merely pleasures which are contrary to nature; but those who are a little better than these recognize that they are indeed sins, yet are overcome by their lusts, and darkness is for them a covering for their passions—for he who frequents a harlot violates his own marriage, and does not listen to the Pedagogue ^B crying out: "O man, who ascends upon his own bed, who says in his heart, 'Who sees me? Darkness is round about me, and the walls are my covering, and no one beholds my sins. What do I fear, lest the Most High remember?'" This man is most wretched, fearing only the eyes of men, but supposing that he will escape the notice of God. "For he does not know," says the Scripture, "that the eyes of the Lord Most High are ten thousand times brighter than the sun; which behold all the ways of men, and understand even the hidden parts." ^C In this way, again, the Pedagogue threatens them through Isaiah, saying: "Woe to those who take counsel in secret, and say, 'Who sees us?'" For one might perhaps escape the light of sense, but the intelligible light it is impossible to escape. Or, as Heraclitus says, "That which never sets, how could anyone escape it?" By no means, therefore, let us cloak ourselves in darkness; for the light dwells within us. "And the darkness," he says, "does not comprehend it." But that very night is illuminated by an honest and chaste thought. The thoughts of good men, however, the Scripture has called "lamps which cannot sleep." ^D Although, to strive to conceal the things which you do is, without any controversy, to sin. But everyone who sins also acts unjustly, not so much when he commits adultery with his neighbor, as when he does so against himself, because he has committed it, but

he renders himself altogether worse and more ignominious. For whoever sins, in that respect in which he sins, is worse and more degraded than himself; and, moreover, intemperance is already present in one who is overcome by base pleasure. Therefore, whoever commits fornication ^B is altogether dead to God, and is abandoned by the Word—just as by the Spirit—like a corpse; for the holy thing loathes to be defiled, as is natural. But it is right for the pure always to touch what is pure. Let us not, therefore, when we strip off our tunic, at the same time strip off our modesty; for it is never fitting for the righteous person to strip off temperance. For behold, this corruptible body puts on incorruption ^C, when the insatiable desire that flows toward licentiousness, being disciplined by self-control and becoming free from the love of corruption, yields the man to eternal temperance. "For in this age they marry and are given in marriage;" but those who have brought to an end the works of the flesh, having clothed the pure flesh itself with incorruption, pursue that which corresponds to the measure of the angels. On this account, Plato also, in the *Philebus*, who had been a disciple of the barbarian philosophy, has mystically called them atheists who corrupt and defile God, who dwells within them—that is, the Word—as much as lies in their power, by their involvement in the passions. ^D Therefore, those who are sanctified to God must never live the life of mortals. "Nor," as Paul says, "is it right to make the members of Christ the members of an harlot; nor should the temple of God be made a temple of shameful passions." For remember the twenty-four thousand who were destroyed on account of fornication. And the sufferings of those who committed fornication, as I have already said, are types disciplining our desires. For the Instructor warns us most clearly: "Do not walk after your desires, and refrain from your appetites." For wine and women make even wise men to fall; and he who cleaves to harlots will become more audacious. "Rottenness and the worm shall inherit him, and he shall be exalted in greater disgrace." And again, for He does not cease to help: "But he who looks upon pleasure with averted eyes, crowns his own life." It is not right, therefore, to be overcome by venereal things, nor to gape after desires; neither to be inflamed regarding irrational appetites, nor to desire to be defiled. For it is permitted to him who is married only to sow, as a husbandman of the Spirit.

^A when the season admits of the sowing. Against other intemperance, however, reason is the best medicine; and lack of repletion also brings help, by which the inflamed desires leap about in quest of pleasures. Therefore, one must not seek after expensive clothing, just as one must not seek after varied food. Indeed, the Lord himself, dividing his instructions into the soul, the body, and thirdly into things external, counsels that one should procure external things for the sake of the body, but that he should administer the body through the soul, and educate the soul; saying, "Be not anxious for your soul, what you shall eat; nor for your body, what you shall put on. For the soul is more than food, and the body than raiment." And he brings forth a clear example of ^B his teaching: "Consider the ravens, that they neither sow nor reap, which have no storehouse or barn, and God feeds them. Are you not of more value than the birds?" And this indeed concerns food. Similarly, he also gives instructions regarding clothing, which occupies the third place among external things, saying: "Consider the lilies, how they neither spin nor weave. I tell you that not even Solomon was clothed like one of these." For Solomon the king was very boastful of his wealth. What, then, is more beautiful and more blooming than flowers? What, moreover, is more delightful than lilies, or unguents, or roses? "If then the grass, which today is in the field and tomorrow is cast into an oven, God so clothes, how much more you, O ye of little faith? And seek not what you shall eat, or what you shall drink." ^C Here, the particle "what" has cast out the variety of food; for this is signified by the Scripture: "Be not anxious what you shall eat, or what you shall drink"; for to be anxious about these things argues an excessive desire of having more, and luxury. But the word "to eat," taken by itself, is an argument of necessity and of the lack of replenishment, as we have said. But that which is more, is of the superfluity; and the Scripture has declared that what is "superfluous" is from the devil. The following expression makes the sense clear. For when he had said, "And seek not what you shall eat, or what you shall drink," he subjoined: "And be not lifted up on high." For arrogance and luxury carry those on high away from the truth; and the softness that occupies itself with superfluous things draws one away from the truth. Wherefore he also says ^D most beautifully: "For all these things the nations of the world seek." The unruly and the foolish are the nations. And what does he mean by "these things"? The luxury, the

delight, the sumptuousness, the gluttony, the voracity. These are the "what." But concerning simple food, both the dry and the liquid, ^A seeing that they are necessary, he says, "Your Father knows that you need these." If we are naturally inquisitive, let us not squander this inquisitiveness upon luxury, but let us inflame it for the discovery of truth. "For seek," he says, "the kingdom of God, and the things pertaining to food shall be added unto you." If, therefore, he removes anxiety concerning clothing, and luxury, and superfluous things in general, as being unnecessary, what must we think he would say about the excessive fondness for adornment—about the dyeing of wool, the variety of colors, the pedantic use of precious stones, the working of gold, the artificial plaiting of hair, and twisted curls? And further, about the painting of the eyes, the plucking of hairs, the applying of cosmetics, the use of white lead, the dyeing of hair, and all the evil arts encompassing these deceits? Should we not very strongly suspect that what was said a little earlier concerning the grass applies also to these adornment-loving ^B adorers of ornament (10), being exposed (11) by this? For the world is the field, and we are the grass, irrigated by the grace of God; and being mown, we sprout again, as will be shown at greater length in the book *On the Resurrection*. Now, "grass" is an allegory for the common crowd, which is given to ephemeral pleasure, which blooms for a little while—the beauty-obsessed, the glory-obsessed, and everything rather than truth-obsessed—which is fit for nothing but as kindling for the fire. For "a certain man," the Lord says in His narrative, ^C "was very rich, who dressed in purple and fine linen, taking his pleasure sumptuously every day"—this was the grass. "And a certain beggar, by name Lazarus, had been cast at the rich man's gate, full of sores, desiring to be filled with the crumbs that fell from the rich man's table"—this is the grass. But the one was punished in Hades, the rich man, sharing in the fire; while the other rested in the bosom of the Father. I praise and admire the ancient city of the Lacedaemonians, which permitted only the courtesans to wear flowery (14) garments and golden ornaments (15), stripping (16) the respectable women of their love of finery, by allowing only the courtesans to adorn themselves. On the contrary, the magistrates of the Athenians, who had zealously fostered (17) the urban civic character, forgetting the [men's] quarters... ^D

and the masculine manner of life, wore gold and were wrapped in ankle-length tunics, and were adorned with the *crobylus*—which is a type of hair-coiling—fastened with gold, and decorated with inserting cicadas. ^B Truly, they displayed their earth-born nature through a harlot-like fastidiousness and arrogance. But the zeal of these rulers spread also to the other Ionians, whom Homer, describing them as effeminate, calls "those who trail their robes." ^C Therefore, those who turn their attention to the simulacrum of the beautiful—that is, to an excessive study of finery—and not to the beautiful and noble itself, once again introducing under a specious name a cult of images, must be relegated far from the truth; they dream of the nature of the beautiful through opinion, not through knowledge. And the life that is led by them here is a deep sleep of ignorance, from which we must be roused to hasten toward that which is truly beautiful and fitting, and to desire to lay hold of that alone, leaving behind the ornaments of this world, so that they may pass away with the world itself, before we fall entirely asleep. I say, therefore, that man has no need of garments for any other reason than that the body may be covered, to ward off extreme cold and the intensity of heat, lest the immoderation ^D of the surrounding air harm us. But if this is the purpose of clothing, observe whether a different garment should be assigned to men and another to women; for it is common to both to be covered, just as it is for eating and drinking. Since, then, the need is common, we approve of a similar construction. For just as the need for things that cover is common to both, so also the things that cover should be similar. But if this covering must be adopted, it is necessary according to which we must hide the eyes of women. For if the female sex possesses an advantage due to its weakness, the custom of an evil upbringing is to be blamed, through which, often, by means of base diets, they are led astray.

^A Indeed, we must not concede to this. But if it is necessary to yield somewhat, it is permissible to allow them to use slightly softer fabrics, provided that the ridiculously elaborate needlework and the curious plaits in the weaving are kept at a distance—bidding farewell to gold thread, and Indian silks, and the curious silkworms. For this worm is born first; then from it a hairy caterpillar appears, after which, in a third metamorphosis, it is renewed into a silkworm; some call it a *nekydalon*, from which a long thread is produced, just as in the case of the spider, the spider's thread. For these superfluous and transparent things are a proof of a mind not well-strengthened, acting as a procurer of the body’s shame through a tiny veil. For the delicate garment is no longer a covering, since it is unable to hide the shape of nakedness; for such a garment, falling upon the body, is molded to it more liquidly and is fashioned alongside it, clinging fleshly to the shape, ^B and it takes the form of the woman, so that even to one not looking, the entire arrangement of the body is apparent. But one must also renounce the dyes of clothing; for these are far removed from necessity and truth, and in addition they cause a defamation of character to blossom forth. For neither is their use beneficial; for it is neither suitable against the cold, nor does it have any advantage for covering over other clothing, but only reproach. And the delightfulness of the color irks the gluttonous, inciting them to a foolish lust of the eyes. But those who are white, and are not artificial within, it is most appropriate to use in white and unadorned garments. ^C Clearly, then, the prophet Daniel says, "Thrones were set, and one sat like the Ancient of Days, and his garment was white as snow." It is in such a robe that we see the Lord in a vision, and the Apocalypse says: "I saw under the altar the souls of those who had been martyred; and to each was given a white robe." But if one also needs to seek another color, the natural dye of truth is sufficient. But those garments which resemble flowers are to be relegated to Bacchic and initiatory trifles; and what is more, purple and silver ornaments, as the comic poet says, ^D [are] "useful for tragic actors, but not for life."

^B Our life, however, must be considered as everything rather than a mere pageant. Therefore, the Sardinian dye, and another that is extract of unripe olives, and another green, rose-colored, and scarlet-dyed, and ten thousand other dyes, have been devised with great zeal for the sake of pernicious pleasures; so that the garment is designed for the sake of being seen, not for the sake of covering. And as for those things made with gold, and those dyed in purple, and those animal figures which are a delicate vanity—together with that saffron-colored garment steeped in perfume, and the precious and varied garments of the transparent Cimmerian cloth having animal figures in the purple—they must be left to the craft itself, for, as the comedy says, "For what wise or brilliant thing could women do, who sit there, blossoming in their finery, clad in saffron, and decked out in jewels?" The Pedagogue clearly advises: ^C «Do not boast in the wearing of a garment, nor exalt thyself in any glory,» which is contrary to the law. Indeed, mocking those who are clad in soft garments, [the Scripture] says in the Gospel: «Behold, those who live in glorious attire and in luxury are found in earthly palaces.» By palaces, it refers to those that are earthly, mortal, and corruptible, where there is empty opinion of reputation, ambition for vain glory, error, and flattery. But those who inhabit the heavenly court, which is around the King of all, are sanctified in the undefiled garment of the soul—namely, the flesh—and by this they put on incorruption. Just as, then, she who is unmarried gives her attention to God alone, ^D and her concern is not divided, whereas the chaste woman who has married divides her life between God and her husband—but she who is otherwise inclined becomes entirely of the marriage, that is to say, of the passion—I think it is in the same way

^A with that Argive harlot, Eriphyle I mean, "Who received the precious gold for her dear husband." For this reason I approve of the Cean ^B sophist, who delineates appropriate and suitable images of Virtue and Vice; the one of them he depicted as standing simply, dressed in a white garment and pure, namely Virtue, adorned only by modesty (the faithful woman, endowed with virtue and modesty, ought to be like this); but the other he introduces in contrast, namely Vice, dressed in superfluous and varied clothing, and exulting in an alien color; her movement and posture, moreover, are described as being contrived for pleasure, no differently than those of a harlot. He who follows the Word will by no means attach himself to any shameful pleasure; wherefore the utility of a garment is to be preferred. And if the Word chants this, speaking through David concerning the Lord: "The daughters of kings pleased thee in thy honor; the queen stood at thy right hand in a gilded garment, and ^C wrapped in golden fringes," he has not indicated a luxurious and delicate garment, but he has revealed the pure ornament of the Church, woven from faith, of those who have obtained mercy, in which Jesus, alien to guile, shines like gold, as do the fringes, the elect, the golden ones. But if it is necessary to weave this for women, a garment sweet and pleasant to the touch should be woven, but not one that is to be painted with flowers for the pleasure of the sight, as in pictures. For a painting vanishes with time; but the washings, and the cleansings, and the astringents, which dye the wools with the medicated juices of the pigment, make the textures of the garments weak; and this is not even ^D suitable for the administration of a house. For the greatest lack of taste is to be

^A astonished at and to admire garments, such as the xystides, the ephaptides, and the cloaks (63) and tunics, which, as Homer says, ‘cover the shame.’ I am truly ashamed when I see so much wealth poured out on covering the shame. For the ancient man, who was in paradise, was measuring out the covering of shame with branches and leaves (64); but now, since sheep have been created for us, let us not through foolishness act like the sheep. Being instructed by the Word, let us examine the costliness of clothing, adding, ’You are the hair of sheep.’ Even if Miletus boasts, even if Italy is praised, even if the hair is guarded ^B under skins (65)—about which many are mad—it is not for us to be eager for such things. But blessed John, having despised even the hair of sheep, which smells of luxury, chose ‘the hair of camels’ (66) and clothed himself in it, setting forth the simple and guileless life. For ‘he ate locusts and wild honey,’ preparing a sweet and spiritual food, and the untainted and sober paths of the Lord. For how would he have put on a purple cloak, he who had turned away from political arrogance and had retreated into the solitude of the desert (68) to live in tranquility with God, free from all empty vanity, inexperience of what is good, and pettiness? Elijah used a sheepskin as a garment, and ‘bound the sheepskin with a girdle made of hair’ (b). Isaiah too, that other prophet, ‘was naked’ (c) and barefoot, and often wore sackcloth, the garment of humility (70). ^C And if you call upon Jeremiah, he possessed only a ‘linen loincloth’ (d). Just as well-nourished bodies, if they are naked, more clearly show their strength and vigor, so also the beauty of character, not wrapped in foolish trifles, shows forth its magnificence. But dragging garments down to the very feet is very arrogant and haughty, for it impedes the action of walking, the garment sweeping along the earth like a net, clearing the surface trash of the ground; nor—

^A do those who delight in such effeminate and broken dancers, who bring the silent lewdness of their performance onto the stage, look with disdain upon a garment that drags along with such disgrace; for those with exquisite clothing, the widening of fringes, and curious, elaborate figures in their styling, show a tendency toward low-born softness. But if anyone points to the Lord’s own full-length garment 75, that variegated tunic signifies the flowers of wisdom, the varied and unfading Scriptures, the very oracles of the Lord, flashing with the splendors of truth. ^B The Spirit clothed the Lord through David in another such garment, singing thus: "You are clothed with confession and beauty, wrapping yourself in light as with a garment." [Ps. CIII, 1, 2] As therefore the crafting of garments must be free from every impropriety, so 77 must one also be cautious of immoderation in their use. For it is not decent to be dressed above the knee 78, as they say the Spartan virgins were; for no part of a woman ought to be uncovered. And although it is possible to respond quite modestly to one who says, "A beautiful forearm," by saying, "But it is not public," 79 or to one who says, "Beautiful lower legs," by saying, "But they are only my husband’s," and to one who says, ^C "A beautiful face," by saying, "But it is only for him who has married me"—nevertheless, I do not wish to provide a pretext for such praises to those who hunt after shameful things through such flattery. And it is commanded not only that the ankle be kept from being exposed, but also that the head be covered and the face shaded; for it is not holy for the beauty of a human body to be a snare for others. Nor is it reasonable for a woman while wearing a purple veil to desire to be objects of notice. And would that it were possible to remove the purple from the clothing as well, so that observers might not turn their eyes to the faces of those wearing it! But those who weave only a tiny remainder of the cloak have made the whole thing purple, inflaming their lusts. And those who are immoderately delighted by these stupid and soft purples, as the words of the poet say ^D "A purple death." Because of this purple, indeed, Tyre and Sidon, and the...

neighbor ^A of the Laconian sea are most coveted; and their dyers are brought in, and the purple-fishers, and the very shellfish themselves, because from their blood the purple blooms. But the deceitful women, and the effeminate among men, mixing their treacherous dyes into delicate fabrics, rage in their intemperance, no longer procuring the linens from Egypt, but others from the land of the Hebrews and the Cilicians. I pass over the Amorgian and linen garments; luxury has now surpassed even their very names. Yet it is necessary, I think, that the covering should show that what is covered is better than it—just as the statue is better than the temple, and the soul than the body, and the body than the clothing. But now, all is entirely the opposite; if their own body were to be sold, it would never fetch a thousand Attic drachmae, yet they buy a single garment for ten thousand talents, proving themselves to be more useless and of less value than their fabrics. Why, then, do you pursue the rare and the costly in preference to things which are common and cheap? Because you are ignorant of what is truly fair and truly good; and instead of the things that are, you pursue with great zeal what seems to be, according to the fools, who, just like the insane, perceive white things to be black. ^B

CAP. XI. On footwear.

Similarly also regarding footwear is the arrogant behavior. For when the poet used those words regarding death, he called the purple death heavy and fated, as he sings in his own measure: "But a purple death and powerful fate seized him." And it is necessary, I think, that the covering should show that what is covered is better and stronger, not weaker and worse.

and arrogant women, showing off their great softness even here. Truly ^A shameful, then, are those sandals to which gold ornaments are added; nay, they even think it right to drive nails in all around their soles. Many women also carve amorous embraces upon them, so that as they walk they may make even the earth look elegant, and imprint a courtesan’s spirit by their gait. We must, therefore, bid farewell to the vain contrivances of gold and jeweled sandals, as well as to Attic and Sicyonian slippers, buskins, and Persian and Etruscan boots; ^B and with the right aim, as is the custom of our truth, we must choose that which is according to nature. For the use of footwear is partly to cover the feet, and partly to ward off stumbling blocks and to preserve the sole of the foot from the roughness of mountain paths. White footwear is to be conceded to women, except when they are traveling; then, however, they are to use footwear that is greased. But those who travel have need of shoes that are nailed. Furthermore, for the most part they should use shoes; for it is not fitting for a woman to expose her foot bare—and besides, a woman is sensitive to injury. ^C For a man, however, going barefoot is very fitting, unless he be on military service. For in some way it is close to being "shod" to be "bound." It is surely most ascetic to use one's feet bare, and it is conducive to health and ease where no necessity forbids it. But if we are not traveling, and we do not even endure being barefoot, we should use slippers or *phaecasia*.

The Attics called these ^A *konipodas* (dust-feet), because they made the feet, as I conjecture, close to the dust. A witness to a thin and simple footwear is John, who said that he was "not worthy to loose the latchet of the Lord's sandals." For He who manifested to the Hebrews the type of the true philosophy did not wear any of these elaborate or superfluous sandals. But whether this signifies anything else will be shown elsewhere.

CHAPTER XII.

To admire and be amazed at dark or green gems, the things cast up by a foreign sea, or the scraps and fragments of the earth, is childish. For to be obsessed with the translucence of little stones, their peculiar colors, and various glass trinkets with great eagerness is nothing else than the trademark of foolish men who are led by things that strike the eye. Likewise, when children see a fire, they are drawn to it, led by its brightness, ^B not having perceived, because of their ignorance, the danger of touching it. Such are the stones that foolish women wear tied to their necklaces, and enclosed within collars—amethysts, and *ceraunitae*, and jaspers, and topaz, and the Milesian emerald, a most precious commodity.

But the highly prized pearl ^C has invaded the sleeping chambers of women in an amazingly lascivious way; it is born in a certain kind of oyster, not unlike the *pinna*; its size is that of a very large fish's eye. Nor are these wretched women ashamed to put their whole effort into this oyster, when it is permitted to them to be adorned with a holy gem, namely the Word of God, whom Scripture has called "the Pearl," the translucent and pure Jesus, the eye that gazes in the flesh, the transparent Logos, through whom the flesh is precious, which is regenerated by water. For that oyster, born in the water, covers the flesh; and out of this the pearl is conceived. And we have received it as a tradition that the supernal Jerusalem has been fortified with holy stones; and the twelve ^D

^A gates of the celestial city, assimilated to precious stones, signify the preeminent grace of the Apostolic voice. For in precious stones colors are fixed; and these are precious—the rest is left as earthy matter. Merely then, the city of the saints is symbolically walled around, built up spiritually. Therefore, with regard to the bloom of the stones—which is inimitable, the bloom of the Spirit, the undefiled and holy ^B essence—they have understood [this]. But those who do not understand the symbolism of the Scriptures are entirely obsessed with the stones, bringing forward that admirable defense: "Which God also showed us, why should we not use them?" and, "They are present to me, why should I not enjoy them?" and, "For whom, then, were these things made, if not for us?" Such voices are [a sign] of those entirely ignorant of the will of God. For, in the first place, things that are necessary—like water and air—are provided openly for all; but whatever is not necessary, [God] has hidden in the earth and water. For this reason, ants mine gold, and griffins guard gold, ^C and the sea has hidden away the pearl-stone. But you are curious about things you ought not to be. Behold, the entire heaven is kindled, yet you do not seek God; but the hidden gold and stones are mined among us by those who are condemned to death. But you also contradict the Scripture, which cries out clearly: "Seek first the kingdom of the heavens, and all these things shall be added unto you." But if everything has been gifted to you, and if everything has been permitted to you, and if, as the Apostle says, "all things are ^D lawful for you," [know that] "not all things are profitable." God brought our race into communion, having Himself first imparted His Son and having provided His Word as common to all men, having done all things for all. Therefore, all things are common, and the rich should not take more. Consequently, "Is it present

^A to me, why should I not share with those in need?" For such a man is perfect, who has fulfilled the, "You shall love your neighbor as yourself." For this is the true luxury, the treasure being stored up. But the consumption ^B of wealth on vain desires represents perdition, not expenditure; for God has given us the power of use, I know, but only up to the point of necessity; and He has determined that the use should be common. It is absurd and shameful for one to live in luxury while many are hungry. For how much more glorious it is to do good to many than to live magnificently? How much more prudent to spend upon men than upon stones and gold? How much more useful to have adorned friends than inanimate ornaments? And whom would lands benefit as much as giving does? It remains, therefore, for us to resolve also that which is objected: Who then will possess what is sumptuous and magnificent, if all prefer what is cheap and frugal? Men, I would answer, if we use them without any intense attachment and partiality; but if it is impossible for all to be frugal and temperate, at least so that necessary things are supplied, those things which can be easily obtained are to be pursued, while these superfluous things are to be discarded by far. In short, therefore, ornaments—just as bridal finery—are to be rejected by those who reject even the world itself; for they must be adorned within ^C and display the virtuous woman as beautiful interiorly. For it is only in the soul that beauty and ugliness appear; and therefore he alone who is gifted with virtue is truly beautiful, good, and honorable; and only that which is beautiful and honorable is deemed to be good. But virtue alone appears through a beautiful body, and flowers in the flesh, displaying the lovely aspect of temperance, when character, like a certain light, shines through the form; for the beauty of each thing, both plant and animal, happens to be in the virtue of each. But the virtue of man is justice, and temperance, and courage, and piety. Therefore, the good man is the just one, and the temperate one, and in summary the good one, not the rich one. Indeed, even soldiers wish to be adorned with gold, not having read that poetic line, ^D and how much more glorious is it to benefit many than to inhabit sumptuously? How much more virtuous is it to spend on men than to spend on wood and stones? How much more useful than being surrounded by a great house is it to possess many friends? This is gained by one who willingly does good. For what benefit could one derive from the size and beauty of a house, as great as that which is gained from bestowing gifts upon the city and its citizens from one’s own means?

^A And, having gold, he went into the war like a foolish girl.

But the pursuit of adorning oneself, which takes no account of virtue but claims the body for its own, turning the lover of the beautiful toward vain glory, must be utterly cast out. For by attaching to the body things that are not its own as if they were its own, it has engendered the practice of lying and the habit of deceit; it produces not dignity, nor simplicity, nor true childhood, but arrogance, pride, softness, and luxury. And these darken the true beauty, throwing a veil of gold over it ^B. And they do not know what kind of offense this is, having bound themselves with countless rich fetters; just as they say that among the barbarians, evildoers and criminals are bound in gold. These wealthy women seem to me to imitate the prisoners. For is not the golden necklace a collar, and the "twisted" chains, and those called ^C *cathetêres*, holding the place of chains? And among the Attics, they are called by this very name, *haluseis* (chains). And Philemon in *Synephebos* called the shameful ornament upon the feet of women "ankle-fetters," saying:

*A shining garment, and a certain golden fetter.*

What then is this adornment so eagerly sought by you, or why do you wish, O women, to appear to yourselves as being fettered? For if the material washes away the reproach, this is a vice which by no means perishes. Therefore, they seem to me to fall willingly into bonds, and to boast over their opulent calamities. And perhaps the poetic myth also says that Aphrodite was caught in such bonds while committing adultery; signifying nothing else but that ^D these ornaments are symbols of adultery. For Homer said that those golden...

^A bonds—they are not ashamed to wear them as ornaments. For just as the serpent deceived Eve, so too does golden finery, by using as a lure the shape of the serpent, madden other women into shameful acts, fashioning certain murenae (39) and serpents (40) (41) for the sake of elegance. For instance, the comic poet Nicostratus says (42), "Chains, necklaces, rings, ear-buckles, serpents, anklets, hellebore." (45) Indeed, Aristophanes shows all the objects of women’s finery in a very reproachful manner in the *Thesmophoriazusae*. (44) I shall set forth the very words of the comic poet, which clearly argue against the burdensome arrogance of your lack of virtue:

Mitræ, redimicula, nitrum et arcus, Pumex, strophium, quæ post locatur funda,

^B (57) And those bonds of Homer. (58) The same reading is provided also by the Nov., Bod., and Reg. manuscripts. (59) *Murenulas*. These names of finery are not for clothing, but for necklaces. For Pollux, book 10, chap. 16, among the names of women’s finery, counts "serpents" for the decoration of the arms; and we read in the Song of Songs: "We shall make thee borders of gold." Although the LXX have "likenesses of gold," not "murenae." The fifth edition, as noted in the most recent Roman edition, should perhaps be read as "twisted gold," since Pollux numbers "twisted gold" among necklaces, and here Clement himself, what the translator renders as "torques." Jerome, *De laudib. Asellae*: "He sold the gold of her neck, which the common people call a *muranula*, a name for a certain chain conjoined in a sinuous order of a certain metal lent and heated." (43) *Helleborum*. A. suspects that *helleborus* should be read, since it also is among women’s ornaments. But because the Palatine manuscript has *helleboron* (for it is so written, with one *n*), this catalogue of women’s finery seems to be deliberately concluded with a comic jest; so that the meaning is that after women are equipped with all those ornaments, hellebore is to be administered to them, by the drinking of which their heads may be relieved of that insane passion for finery. The passage of Aristophanes that follows is not found in the common editions of the *Thesmophoriazusae*, nor in the *Ecclesiazusae* or *Lysistrata*; yet some names of these ornaments are scattered about therein. Whence one might suspect that the common edition of that play is not complete; but it may be that these were taken from the first *Thesmophoriazusae*, the mention of which is below. The verses are somewhat distinct in the Palatine manuscript, but the meter is corrupted throughout. ^C (44) *Aristophanes in Thesmophoriazusis*. These are not from the later *Thesmophoriazusae*, but from the prior ones. For those which exist today are to be considered under the title of the later ones. Thus also, as the ancient Scholiast relates in his *Protheoria* on the *Clouds*... Salmasius restored and arranged these verses of Aristophanes from Clement and Pollux in this manner in his *Exercitationes Plinianae* upon the *Polyhistoria* of Julius Solinus, p. 1148:

A mirror, tweezers, wax, nitre, Fore-hair, ornamental ornaments, mitres, fillets, *Anchusa*, deep ruin, white lead, Perfume, pumice, strophium, the *opisthosphendone*, A veil, alkanet, necklaces, *hypogrammata*, *Tryphokalasirin*, hellebore, a hair-net, A girdle, a mantle, a clasp, fringes, a tunic, A chiton, a pit, a circular head-dress, I have not even spoken of the greatest of these. B. But what then? A. Other things such that no one could ever remember them.

^A Ego indeed am weary and indignant in telling of the multitude of their ornaments; yet it occurs to me to marvel that they are not exhausted, carrying such a weight. O vain and insane desire for glory! By the rite of a harlot they pour out wealth into shame and dishonor, and by their wicked and arrogant stupidity they corrupt and adulterate the gifts of God, imitating the art of the Evil One. But the Lord in the Gospel clearly called that rich man, who was storing up in his barns and saying to himself, "You have many good things laid up for many years; eat, drink, be merry," a fool; ^B saying, "For this night they shall require your soul; what then you have prepared, whose shall it be?" Apelles the painter, when he saw one of his disciples painting a Helen covered in much gold, said, "O lad, since you could not paint her beautiful, you have made her rich." Such are the Helens that women are today—not truly beautiful, but lavishly adorned and encrusted with riches. To them the Spirit prophesies through Sophonias: "And their silver and their gold shall not be able to deliver them in the day of the Lord's wrath." But those who are instructed by Christ the Pedagogue ought not to be adorned with gold, but with the Word, through which alone the gold appears. ^C The ancient Hebrews would indeed have been blessed if, having taken away the adornment of the women, they had cast it away or merely melted it down; but now, having fashioned a golden calf and committed the sin of idolatry in worshipping it, they themselves gained no advantage from either the art or the undertaking; yet they taught our women in the most clear figure to abstain from ornaments. For the desire that commits fornication over gold becomes an idol, when it is consumed by fire—by which alone luxury is preserved—just as... ^D

what is a mere simulacrum, and not the truth. Hence the Word, rebuking the Hebrews through the Prophet, says: “They made silver and gold for Baal”—ornaments, clearly—and most plainly threatening, he says: “And I will avenge upon her the days of Baalim, in which she sacrificed ^A to it, and put on her ear-rings and her necklaces.” And he adds the cause of this ornament, saying: “And she went after her lovers, but forgot me, says the Lord.” Having then cast off the trifles of that wicked sophist, the devil, let us not participate in this harlotry of ornament, nor through a specious pretext admit the crime of idolatry. Therefore, most beautifully did blessed Paul say: “In like manner also that women,” he says, “adorn themselves not in braided hair, or gold, or pearls, or costly clothing, but, which becomes women professing godliness, with good works.” For he rightly commands ornaments to be absent from them; for if they be beautiful, nature suffices; let not art contend against nature—that is, let not deceit strive with truth. But if they are ugly by nature, they are refuted by that which they apply to themselves, revealing what they do not possess. It is therefore fitting that those who serve Christ should embrace frugality. For frugality truly takes care of holiness, as it levels away what is redundant, and gathers from whatever may be taken from superfluities into ^B usable things. For that which is frugal, as the very name implies, does not protrude, nor in any way swell into a mass or puff up, but is entirely smooth, gentle, equal, and not at all superfluous, and for that reason sufficient. Moreover, sufficiency is a certain habit that arrives at its own end, so that there is neither anything lacking, nor anything redundant. The mother of these is justice; but the nurse is that virtue which is called in Greek *autarkeia* (self-sufficiency), which is that whereby we are content; it is therefore a habit content with those things that are appropriate, and which of itself provides those things which contribute to a blessed life. Let there be, therefore, on the wrists of your hands a holy ornament, namely, a communication easy to dispense, and works of household management. “For he who gives to the poor lends to God,” and, “The hands of the brave grow rich.” He calls those brave who despise ^C money, and who are ready for sharing and dispensing. But on the feet, let the tireless readiness for well-doing appear, and the journeying toward justice. And the pendants and necklaces are modesty and temperance; God bestows such jewelry. “Blessed is the man who has found wisdom, and the mortal who knows prudence,” through Solomon the Spirit ^D

^A says. “For its earnings are better than the treasures of gold and silver; and it is more precious than costly stones;” for this is true adornment. And let not ears ^B be pierced against nature ^C for the fastening of earrings and pendants; for it is not right to violate nature, beyond what it has willed, nor indeed could there be any better ornament for the ears, descending through the natural passages of hearing, than true catechesis. And eyes ^D anointed by the Word, and ears pierced for perception, prepare one to be an auditor of divine things and a contemplator of holy things, while the Word truly shows the beauty which “eye has not seen, nor has ear heard before.”

CHAPTERS OF THE THIRD BOOK

1. On true beauty. 2. That one ought not to beautify oneself. 3. To men who beautify themselves. 4. With whom one must associate. 5. How one must behave in baths. 6. That the Christian alone is rich. 7. That frugality is a good provision for a Christian. 8. That images and examples are the greatest part of right teaching. 9. For what reason the bath is to be taken. 10. That exercises must also be chosen for those who live according to reason. 11. A summary overview of the best life. 12. Likewise a summary overview of the best life: as many as characterize the life of Christians from the holy Scriptures.

BOOK THIRD. CHAPTER I. On true beauty.

^A It is, therefore, as it appears, the most beautiful and greatest of all disciplines, to know oneself; for if a man knows himself, he will know God. And once he knows God, he will be made like God—not by wearing gold or robes that reach the feet, but by doing good and needing, as much as possible, very few things. For God alone is in need of nothing at all, and He rejoices most when He sees our minds adorned with purity; and then, too, when he who is clothed in the chaste garment of the body, which is temperance, is seen. ^B Since, therefore, the soul is triple, the intelligent part, which is called the reasoning faculty, is the inner man, who rules this man who is seen: and God leads that very man in another way. The irascible part, being bestial, dwells near to madness. But the third part, desire, is multiform, and more various than Proteus, the sea-demon; now taking this shape, now that, now another, it entices toward lusts, lewdness, and adulteries:

First he becomes a lion, with a great beard:

A flowing stream, and a tree with high-reaching branches.

Passions pour forth, pleasures gush out like water, beauty flags, and falls to the ground faster than leaves when the storms of amorous lust blow against it; even before autumn comes, it withers and dies. For desire turns into all things, and makes-up all things, and wishes to apply rouge to hide the man. But that man with whom the Word ^D dwells is not changed, is not fashioned (with makeup); he has the form of the Word: he is made like to God; he is beautiful, he does not decorate himself to appear beautiful; he is true beauty; for God is beauty. And that man becomes a god, because God wills it. Correctly, therefore, Heraclitus said: « Men are gods, gods are

men; » for the Word himself is a manifest mystery: God in man, and man God; and the Mediator fulfills the will of the Father. For the Word is the mediator, shared by both: the Son of God, and the Savior of men; the minister of the Father, and our instructor. Since the flesh is in the condition of a slave, just as Paul testifies, how could anyone rightfully adorn a maidservant like a procuress? For that the carnal is the form of a servant, the Apostle says of the Lord: « He emptied himself, having taken the form of a servant, » calling the outward man a servant before he had served and before the Lord had taken on flesh. But the compassionate God himself made the flesh free, and having delivered it from corruption ^B and from the bitter and deadly slavery, he clothed it with incorruption, bestowing upon the flesh this holy and eternal ornament, namely, immortality. There is also another beauty of human beings, which is charity: « Charity, as the Apostle says, is long-suffering, is kind, does not envy, does not act perperam (ostentatiously), is not puffed up. » For perperia is acting with adornment that bears the mark of superfluity and uselessness. Therefore he also adds: « It does not behave unseemly; » for unseemly is that which is foreign and not according to nature; and that which is feigned is foreign. This he explains clearly, when he says: « It does not seek what is not its own; » for truth calls what is its own that which is proper to it. But that which is foreign seeks an excessive study of ornament, as being remote from God, the Word, and charity. Moreover, that the Lord himself was ^C in appearance unsightly, the Spirit testifies through Isaiah: « And we saw him, and he had no form or beauty; but his form was dishonorable, failing before men. » And who is better than the Lord? But he did not show the beauty of the flesh, which is something deceptive, but the true beauty of both the soul and the body.

of the soul, its beneficence; of the flesh, its immortality. ^A

CHAPTER II. That one ought not to use adornment.

Therefore, it is not the appearance of the outer man that should be adorned, but the soul with the ornament of probity. It may also be said that the flesh should be adorned with the ornament of continence. But those women, while they cultivate what is external, do not notice that the things which lie deep within are left completely uncultivated, horrid, and sterile; such as are the ornaments of the Egyptians, among whom the temples, their porticos, vestibules, and sacred groves are magnificently adorned, and their atria are encircled with many columns: ^B the walls shine with exotic stones and artistic paintings, in which nothing is lacking; the temples also gleam with gold, silver, and electrum, and shine with various precious stones from India and Ethiopia; while the inner sanctuaries are shaded by veils interwoven with gold. But if you enter the penetralia of the enclosure, and hastening toward the sight of the more excellent thing, you seek the image that inhabits the temple; some priest ^C of those who sacrifice in the temple, looking grave and chanting a hymn in the Egyptian tongue, having drawn back a little of the veil, as if to reveal the god, gives us great occasion to mock at the divinity; for the God who was sought, toward whom we were hastening, is not found within, but a cat, or a crocodile, or a native serpent, or some such beast; a creature indeed unworthy of the temple, but most worthy of a hole, a cave, or the mire. The god of the Egyptians appears as a beast rolling about upon a purple covering.

In this way, also, those women seem to me to act, who wear gold, and busy themselves with curling their hair, and occupying ^D themselves with anointing their cheeks, painting their eyes, dyeing their hair, and pursuing other soft refinements with base art, adorning this carnal enclosure, and truly imitating the Egyptians, in order to attract wretched lovers. But if anyone should uncover the veil of the temple—I mean the headband, the garment, the gold, the paint, the tincture, and the things that are rubbed and encrusted upon them—that is, the covering which is woven from these things, as if he were about to find true beauty therein, he will be disgusted.

^A For he will not find the image of God dwelling within, which is fitting; but instead of it, a fornicatress and adulteress have occupied the sanctuary of the soul. And the true beast will be exposed—a painted ape! And that shuffling serpent, which devours the understanding of man through the love of glory, has the soul for its den. Having filled it with all sorts of deadly poisons and having vomited forth the venom of his own error, this dragon, acting as a pander, transforms women into harlots. For this excessive zeal for self-adornment is not that of a woman, but of a harlot. Such women have little care for managing the house for their husbands, but, having loosened their husbands' purse-strings, they divert the supplies toward their own desires, so that they may have many witnesses to their appearing beautiful; and they spend the whole day in the hands of hairdressers, occupied with slaves bought with money. ^B Just as they make the flesh a wicked lure, they sweeten it; and during the day they are busy with their hair-dressing while secluded in their chambers, lest they be detected while they are being bedizened. But in the evening, like creatures from a den, this counterfeit beauty creeps out toward the lamp; for drunkenness and the dim light contribute to their being perceived. And the comic poet Menander excludes the woman who makes her locks yellow from the house:

"Begone now from these halls; for it is shameful for a chaste woman to make her hair yellow." ^C And indeed, not even to paint the cheeks, nor to darken the eyes. The wretched women do not perceive that they are destroying their own beauty by the introduction of that which is foreign. Forthwith, then, at daybreak, they are torn and pulled, and covered with certain mixtures; they chill the complexion and lacerate the flesh with drugs, and by the excessive care of their washings, they wither their natural flower. For this reason they appear pale from their poultices, and become susceptible to diseases, as they already have flesh that is softened and sketched over with drugs; they dishonor the Creator of men, as if He had not bestowed upon them beauty according to merit. Consequently, they are idle ^D toward the wicked flesh.

On the chaste woman

Again, let a woman be a housekeeper, but before this concern, let her have another more necessary one: that she may make the whole house work for the things of heaven.

^A For they become idle, as if painted for a spectacle, not born for the custody of the house. And therefore the wise woman in the comedy says: "What could we women do that is prudent or brilliant, sitting here adorned with flowers, obliterating in ourselves the character of free women, contriving the destruction of houses, the ruin of marriages, and the false accusations against children?" For this very thing Antiphanes the comic poet in the *Malthaca* mocks at the courtesan-like nature of women, the movements common to them all, devised for their wasting of time, saying: "...She comes; she goes back; she approaches, she does not go back; she has arrived, she is present, she is wiped, she approaches; she is groomed, she combs her hair, she has cast off, she is rubbed; she is washed, she is inspected, she is dressed, she is perfumed, she is adorned; and if she has any fault, she is strangled." ^B For they deserve to perish not once, but three times over, who use the excrements of crocodiles, and smear themselves with the foam of squid, and rub soot onto their eyebrows, and apply white lead to their cheeks. Therefore, if they are odious even to the pagan poets because of their way of life, how could they not be rejected by the truth? Another comic poet at least, censuring them, Alexis (for I shall cite his words, which ^C strive to shape and transform, not knowing that everything that is born is the work of God, but whatever is changed is of the devil). [collect: end of fragment cited in textual apparatus]

Indeed, since there are two kinds of crocodiles, one of which leads an amphibious life, living now on land and now in the water, while the other is an animal solely of the land, it is this latter whose remains—which it gathers from eating fragrant flowers—are diligently sought after, as they give a pleasant scent and remove all spots from the face and impart brilliance. Galen has testified to this, and doctors call these very remains of food "crocodile-relics." A serious and severe writer, when sharply rebuking the women of his own time for using such deceptions, also used the testimony of the ancients, by whom not even these things were approved. ^D

^A And I shall set forth his statement, for it puts to shame, by the very curiosity of its interpretation, the shamelessness of those who do not turn away; for he was not so excessively curious in these matters. But I am ashamed, when the women's quarters are thus made a subject of comedy, to be their assistant. ^B Yet, furthermore, she also ruins her husband:

1. For it is the primary gain, and to plunder neighbors, Is their first profit; all other things are but accessories to them. They weave snares for all; and when they have sometimes prospered, They take on new companions, novices in the craft. 5. They immediately reshape these, so that neither their character, Nor their appearance, continues to be the same anymore. Does one happen to be small? Cork is sewn into her slippers. Is another tall? She wears a thin sandal, And by letting her head fall upon her shoulder, she goes out; 10. This takes away from her height. Does one lack hips? She puts on padding underneath, so that the beauty of her buttocks May cause passersby to cry out. Does she have a large belly? By applying such upright breast-pads, of the sort which the comic poets have, They have displaced what protrudes from the stomach 15. Into the back, like these stakes, as it were. Does one have red eyebrows? They paint them with soot. Has it resulted that one is dark? She plasters herself with white lead. Is one too white? She is rubbed with *paideros*. Does she have any beautiful part of the body? The same is shown naked. 20. Does she have well-formed teeth? She must necessarily laugh, So that those present may see how elegant is her mouth. And if she does not delight in laughing, she will pass the day Indoors; just as those things which lie before the cooks, Whenever they sell the heads of goats, have a small wooden pin 25. ^C Correctly placed in their lips, So that in time they should appear grinning, whether they wish it or not. Bodies and faces are prepared by means of these crafts.

^D If they procure profit and plunder another, They consider all other things perfunctory in comparison to this labor. They set snares for everyone. After they have thus managed affairs, They associate with themselves other little harlots, novices of the art: These they remodel and reform, so that they no longer maintain their former character, Nor is the face the same as it was before. If any is small, cork is added to her clogs. Is another tall? She dresses her sole with a thin sandal, And with head reclined upon her shoulders, she walks the public way: So much does it take away from her stature. If another is lacking in buttocks, She is bolstered with padding, so that those who see her walking, May all exclaim that she is well-endowed. If for anyone the belly protrudes, With bands, such as may be seen in the comedies, They add supports on top, and thus they drive what bulges From the belly on the outside toward the back, as if with stakes. She who has red eyebrows is painted with soot. If any is black, she draws a false whiteness from white lead. If any grows pale, she is anointed with *acanthos*. She has bare and for-sale whatever beauty is in her body. Has she gained elegant teeth? It is quite necessary that she laugh, So that whoever is present may see how lovely is her mouth. But if she should not love to laugh, she is compelled To remain indoors for perpetual days, and just as those things which lie before the cook When he sells goat heads, with such a little piece of myrrh They hold the lips across and make a gap in the mouth, So that, whether she wants to or not, she is accustomed to draw apart into a laugh. By such stratagems they interpolate their bodies and countenances.

^A Is one women small? Cork is sewn into her shoes. Is one tall? She wears thin slippers, and goes out with her head bowed towards her shoulder; this detracts from her stature. Does anyone have sunken hips and thighs? She has something sewn into them, so that those who walk in may exclaim that she has beautiful buttocks. Does she have a soft and protruding belly? As the nurses in the comedies do, by applying some things, she makes it stand out. Is the belly too sunken? By using some kind of props, she causes it to protrude forward. Does someone have reddish eyebrows? They paint them with soot. Does it happen that they are black? She smears them with white lead. Is anyone’s complexion too white? She rubs in ^B rouge. Does she have some part of her body fair? She shows it bare. Does she have well-formed teeth? She must of necessity laugh, ^C so that those present may see how charming her mouth is: and if she is not happy, ^D she keeps on laughing all day long, just like those who perform in comedies, so that her teeth may be seen, and she may show off her jaw. But if she is not happy laughing, she spends the day indoors, like those who have for sale in the market-place heads of goats, which every now and then the cooks have beside them.

holding a small, straight myrtle twig between their ^A lips—so that, in time, it gapes, whether she wishes it or not. I set these things before you to deter you from the mischievous desire for worldliness, for the Word wishes to save us by every possible means; soon I shall fortify this with divine Scriptures as well. But he who is not hidden is accustomed, for fear of the disgrace of reproof, to abstain from sins. And just as a poultice applied to a hand or ointment smeared on the eyes reveals, by their very appearance, a suspicion of the illness of the one suffering, so these paints and dyes signify that the soul within is diseased. The divine Instructor advises us not to bypass ^B a foreign river, allegorically signifying the strange woman—the wanton one—as a foreign river that overflows for all, pouring herself out into luxury for the sake of base lust. "Keep away from foreign water," He says, "and do not drink from a foreign fountain," warning us to avoid the stream of pleasure, so that we may live for a long time; and "let years of life be added unto us," whether by not hunting after foreign pleasure or by turning away from heresies. Gluttony and love of wine, then, even if they are great passions, are not so great in magnitude as the love of ornament. "A full table and frequent cups" are sufficient to satisfy gluttony; but for those who are lovers of gold, purple, and precious stones, ^C neither the gold above the earth nor below the earth is enough; nor the Tyrian sea, nor the loads brought from the Indians and Ethiopians; nor even the Pactolus, which flows with wealth. Nor, if one of them should become a Midas, is he satisfied; but he is still poor, desiring other wealth. And such people are prepared even to die along with their gold. But if Wealth is blind, as indeed he is, how are those who are amazed by him and admire him and are affected by him not blind? For, having no limit to their desire, they fall into shamelessness; for they require a theatre, and a procession, and a multitude of spectators, and wandering in temples, and ^D lingering in the streets, so that they might become manifest to all. They are adorned—

On the Love of Wealth

Drinks quench the desire for drink, and food heals the desire for food; but silver does not quench the love of money, nor gold either; nor does greed cease when it has acquired more.

^A For they who take pride in their countenances, and not in their hearts, do so to please others; for just as the marks (31) indicate a runaway slave, so do their floral vestments indicate the adulteress. "Even if you clothe yourself in scarlet, and adorn yourself with gold ornaments, and paint your eyes with stibium, your beauty is in vain," says the Word through Jeremiah. Is it not absurd, then, that horses, and birds, and other animals rise from the grass and meadows and fly off, content with their own natural adornment, their equine manes, their natural colors, and their varied plumage, while woman—as if she were inferior to the brute beasts—thinks herself so deformed that she requires external, purchased, and shadowed beauty? Certainly, headbands and their many varieties, and the laboriously worked pleats of hair, and the countless styles of curling locks, and the precious constructions of mirrors, by which they attire themselves, seeking to capture those who are like foolish children captivated by appearances (34), are the work of women who have completely cast off all shame; women whom, if one were to call harlots, he would not be wrong, as they construct masks (55) out of their own faces.

But to us the Word gives counsel: "not to look at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal." ^B And what is more absurd than this fact, that they have devised mirrors for their own artificial appearance, as if the matter were something well-done and accomplished, when a cover should rather have been placed over this fraud! For it did not go well with the handsome Narcissus, as the Greek fable has it, that he became a spectator of his own image. Now if Moses commands men to make no image representing God by human art, how could these women rightly act who, by the fiction of a deceitful mask, imitate their own images through reflection?

Moreover, even to the prophet Samuel, when he was sent to anoint one of the sons of Jesse as king, and when he saw his firstborn son, handsome and tall, and as Samuel was pleased with him and brought forth the chrism (38), ^C the Lord said to him, he says: "Do not look at his appearance (39) or the height of his stature; because I have rejected him. For man will look upon the eyes, but the Lord looks upon the heart." And He did not anoint the one who was beautiful in body, but the one who was beautiful in soul. Therefore to possess a mask, and not a face. It prefers art to nature, falsehood to truth, and that which is easily wiped away—to that which remains.

^A If, therefore, the Lord considers the natural beauty of the body to be inferior to that of the soul, what does He think of the counterfeit, having cast out all falsehood entirely? "For we walk by faith, not by sight." The Lord teaches most clearly through Abraham that he who follows God must despise his country, his kinsmen, his possessions, and all wealth, having made him a stranger; and for this reason He called him His "friend," because he despised the wealth he had at home. For he was of noble birth and very wealthy; with three hundred and eighteen of his own servants he overcame the four kings who had carried Lot away captive. ^B We find that only Esther was adorned deservedly; the woman was adorned mystically for her own king, but her beauty is found to have been the ransom by which a people destined for slaughter was delivered. That adornment makes women harlots, and men effeminate and adulterous, the tragic poet is our witness, narrating it thus:

Having come from Phrygia, he who judged The goddesses, as the tale of the Argives has it, To Lacedaemon, flowering in the dress of his garments, And brilliant in gold, with barbaric luxury, Himself a lover, he went off having snatched away the loving Helen to the stalls of Ida, having taken her away from the home of Menelaus.

O adultery-inciting beauty! The barbaric love of ornament and effeminate luxury overturned Greece; it corrupted Laconian modesty—dress, and luxury, and beautiful appearance; the barbaric love of ornament proved the daughter of Zeus to be a harlot. There was no pedagogue for them to cut back their desires; ^C nor was there one to say, "You shall not commit adultery," nor one to say, "You shall not covet," nor to say, "Do not go toward adultery through desire," but also, "Do not inflame your lusts through love of ornament." What end followed for them because of these things? And how many evils did those suffer who were unwilling to restrain their self-love? Two continents were set in motion by uneducated pleasures, and all things were shaken by a barbaric youth. All Greece is set to sailing; the sea is straitened, carrying continents; a long war is fanned, and fierce battles break out; and the plains are filled with corpses; the barbarian insults the naval station; ^D injustice prevails, and the eye of that poetical Zeus looks upon the Thracians;

and the free-born blood drinks up the barbarian plains, and the streams of the rivers stand still in the presence of the corpses; the breasts are struck with lamentations, and sorrow spreads over the earth; all the feet of many-fountained Ida are shaken, and its peaks, and the cities of the Trojans, and the ships of the Achaeans. Where ^A shall we flee, O Homer, and where shall we stand? Show us a land that is not shaken.

Do not touch the reins, my child, being inexperienced, Nor ascend the chariot, not having learned to drive.

The heaven delights in two charioteers, by whom alone the fire is driven; for the mind is led astray by pleasure ^B and the purity of the reason, not being guided by the Word, slips into licentiousness, and receives ruin as the reward for its transgression. A proof of this for you are the "angels," who left the beauty of God for a beauty that withers, and thus fell from the heavens to the earth. Indeed, the Shechemites also are punished, having fallen by insulting the holy virgin; the grave is their punishment, and the remembrance of their chastisement directs us to salvation. ^C

[Note: The remaining Latin text on this page constitutes a critical apparatus and scholarly commentary regarding the citation of Euripides, the interpretation of the "Angels" in Genesis, and the history of theological opinion on the fall of the angels. As this is not part of the primary work of Clement of Alexandria, but rather an editorial collection of notes, it is represented here by the following index entry.]

index: critical and editorial notes on the text and theological commentary preserved

CHAPTER III. Against men who cultivate their appearance.

^A Luxury has progressed to such a point that not only do women labor under this empty passion, but men, too, follow this vice. For those who are not clean in the cultivation of their bodies are by no means healthy; rather, by inclining toward softness, they become utterly effeminate, shaving themselves with a base and harlot-like shearing, and clothed in fine and transparent garments, walking about with pride on every side, chewing mastic, and smelling of perfume. What might anyone say on seeing them? Assuredly, as a physiognomist ^B divines from a person’s bearing, one recognizes them as adulterers and androgynes, engaged in both kinds of Venus, hating hair, being hairless, loathing the bloom of manhood, and adorning their tresses just as women do. "Living the lives of turncoats, they perform wicked and base deeds in shameful and daring enterprises," says the Sibyl. Because of these men, the cities are full of those who daub, scrape, and pluck these effeminates; shops are built and opened everywhere, and the craftsmen of this harlot-like immorality make much money ^C quite openly from those who smear themselves with pitch and offer their hair to be plucked in every way, feeling no shame before those who see them, nor those who pass by, nor even before themselves as men. For such are the followers of these degenerate passions, their whole body rendered smooth and bare by the violent tugging of pitch. There is surely nothing further to which such shamelessness can progress. For if nothing is left untouched by them, there is nothing for me to leave unsaid. Diogenes chided one of these degenerate ^D creatures in the manner of a pedagogue when he was being sold, saying with great and brave spirit: "Come, lad, buy yourself a man," castigating his harlot-like character through the double meaning of his words. For how is it not degenerate for those who are men to be shaved and smoothed? As for their dying of hair, their anointing with unguents to hide grey hairs, and their use of makeup—those practices of dissolute androgynes—and their effeminate manner of combing their hair, these must be left behind. For they think, like serpents, that they can shed the old age of their head, transforming and renewing themselves; yet though they may deceive regarding their hair, they will not escape their wrinkles, nor will they escape death by deceiving time. For not

it is not an evil, I say, it is not an evil to appear an old man, ^A since you cannot conceal the fact that you are old. Therefore, the more a man hastens toward the end, the more truly venerable he is, as one who has God alone as his elder. For He too is the eternal Old Man, who is older than all things that exist. "The Ancient of days," the prophecy has called Him; ^B "and the hair of his head [is] like pure wool," says the prophet. "But no one else," says the Lord, "can make a hair white or black." How, then, do the impious strive to work against God, or rather to oppose Him, by counterfeiting the hair that has been whitened by Him? "The crown of the old men is much experience," says the Scripture; "and the whiteness of their face is the flower of much experience." But those who dye their gray hairs, from which they have a special prerogative of reverence, cover themselves with disgrace. But it is not possible—it is not possible, I say, to show a true soul when one has an adulterated head. ^C "But you," says the Scripture, "did not so learn Christ, if indeed you have heard Him and have been taught in Him, as truth is in Jesus, that you put off, according to the former conversation, the old man"—not the hoary one, but the one who is corrupted according to the desires of deception. But be renewed, not by dyes and adornments, but in the spirit of your mind, and put on the new man, who according to God is created in justice and holiness of truth. ^D But for a man to be combed and shorn with a razor, to arrange his hairs in front of a mirror, to be shaved, to have his cheeks plucked, and to be made smooth—how is this not clearly womanish? And were one not to see them naked, he might suppose them women. For even if it is not permitted for them to wear gold, yet through womanish lust they hang such things as certain fringes of gold and some threads woven about leaves, or spherical figures of the same material—I know not what—and suspend them from their necks. This is an invention of broken men, who are dragged off to the women’s quarters, animals of doubtful life and given to lust. This is a fornicating and impious method of entrapment. For God ^D willed that the woman indeed should be smooth and soft, solely by her hair, exulting by the spontaneity of nature just as the horse does by its mane; but [He willed] the man, like the lions, to be adorned with a beard and to be virilized by a hairy chest; this is a sign of

^A strength and authority. Thus, too, He adorned the cocks, which fight on behalf of the hens, with combs as if with helmets. God prizes these hairs so highly that He commands them to grow in men along with wisdom; and indeed, delighting in their dignity, He has honored the gravity of their appearance with venerable gray hair. For wisdom and accurate, precise reasoning—which are gray with understanding—reach their full vigor in time, and with the intense powers of vast experience they fortify old age, putting forth gray hair as an endearing flower of venerable wisdom, by which trust is won. This, then, is the mark of a man—the beard—by which the man is revealed; it is older than Eve, and a sign of a superior nature. God judged it right that the man should be hairy, and scattered hair over the whole of the man’s body; but as much of him as was smooth and soft, He took from his side, having created Eve as a woman to receive the seed—a helper for generation and for keeping house. But he (for he had cast off the smooth [part]) remained a man and shows himself to be a man; and it is granted to him to act, just as it is for her to suffer. For the hairy parts are by nature drier and hotter than the smooth parts. Therefore, males are hairier and hotter than females, those with testicles than the castrated ^B, and the perfect than the imperfect. To violate, then, that symbol of the masculine nature—hairiness—is impious; and the adornment of smoothness (for I am inflamed by the Word), if it be for the sake of men, is that of an effeminate; if for the sake of women, that of an adulterer; both are furthest from our way of life. "But even the hairs of your head are all numbered," says the Lord; and they are numbered even on the beard, and indeed even those on the whole body. There is no reason, then, to pluck them out contrary to the will of God, by which they have been numbered according to His decree, unless—"Do you not know yourselves," says the Apostle, "that Christ Jesus is in you?" Had we known that He was dwelling within us, I do not know how we could have dared to insult Him. As for being pitch-plucked (I am reluctant to even mention the indecency of this matter)—turning away and stooping, exposing the secret parts of nature to public view, dancing about and arching the back ^C in shameless postures, not feeling ashamed, even in the very prime of youth and in the gymnasium, standing there, having only this study—this involves those who pluck and shave and depilate by various methods; and as these words show, the same thing was being done. But the ancients used the same word in another sense: for they used to torment bodies with pitch, whence it meant to punish. Plautus, in the *Captivi*:

If the old man here were wise, Let black pitch torment you at the executioner's, and shine upon your head.

^A And if they are shameless, performing such indecent acts in the very assembly of youths and in the midst of the gymnasium where the virtue of men is tested, how is this, pursuing such practice against nature, not extreme intemperance? For those who do such things in the open surely would hardly be ashamed of anyone at home. The shamelessness in public bears witness to the licentiousness in the dark, which is practiced with total abandon; for he who denies himself to be a man in the full light of the sun, it is clear that he would be proved a woman by night. "There shall not be," says the Word through Moses, "a harlot from the daughters of Israel, and there shall not be a decadent one from the sons of Israel." But, they say, the pitch is useful. I say that it brings disgrace. For no one of sound mind would wish to appear a whore, unless he were suffering from this disease and making an effort to bring disgrace upon the noble image. ^B For if "those whom God foreknew according to his purpose, he also predestined to be conformed to the image of his Son," through whom, as the Apostle wills, he ordained the blessed one, "that he might be the firstborn among many brethren," how are those who dishonor and injure the body conformed to the Lord not impious? But he who wishes to be beautiful must adorn what is most beautiful in man, namely, the mind, which one ought to exhibit more beautiful each day. It is not the hairs that must be plucked, but the desires. ^C I, however, pity the lads of the slave-dealers who are adorned for the suffering of insult; yet they are not affected by this shame and injury by their own will, but are adorned by the command of another for his base gain. But those who choose to do these things willingly, to which if they were forced they would punish with death if they were men, how are they not abominable? Even now, life has proceeded to such an extent of intemperance, with iniquity insulting and reveling; and whatever is obscene has been diffused throughout the cities, and is now held as law. Among them, women stand in the brothel, selling their own flesh for the disgrace of pleasure; and boys, taught to deny nature, simulate women. ^D Luxury has altered all things; it has affected man with disgrace; soft and luxurious curiosity seeks everything, undertakes everything, forces everything, constrains nature; men suffer what is proper to women, and women act as men beyond nature, and women marry and take wives; there is no path that does not lie open to the approach of impudicity. And indeed, even to them

^A a common Venus is made public, and luxury becomes domestic. O miserable spectacle! O unspeakable pursuit! These are the trophies of your civil intemperance; these are the evidences of the flagrant acts exhibited in the brothels. O how great is this iniquity! But the wretches do not even understand what great tragedies are brought about by uncertain intercourse. Fathers often consort with their own son in the brothel or with their daughters, forgetful of the children they have exposed; and this excessive license of lust reveals those who have begotten them to be men. These things the wise men of the laws permit; they are allowed to sin according to the law, and they describe the secret indulgence of pleasure as an indifference. They who adulterate nature think themselves free from adultery; but avenging justice follows them for the shameful deeds they have performed, and drawing down upon themselves an inevitable calamity, they buy death for a small coin. The wretches sail as merchants of these wares; they bring in fornication as if it were corn or wine. But others, far more miserable, purchase pleasures as if they were bread or meat; they do not even take to heart that saying of Moses: «Thou shalt not profane thy daughter, to make her a harlot: and the land shall not play the harlot, and the land shall be filled with wickedness. » ^B These things were prophesied of old, and the result is clear; for the whole earth is now filled with fornication and wickedness. I admire the ancient Roman lawgivers; these men loathed the androgynous practice, and they deemed the commerce of the body with something of the female kind, contrary to the law of nature, worthy of the "pit," according to ^C the custom of the executioner, the one assigned to the pit. ^D

For it is not ^A permitted to pluck out the beard, that innate beauty, that noble beauty: ^A "First, youth with the first down, upon whom the most graceful beauty rests. As he advances, he is anointed, and the chin grows smooth, upon which the prophetic ointment descended, when Aaron was honored." ^B It is necessary for him who is rightly being educated by the Pedagogue, upon whom peace has rested, to maintain peace even with his own hair. What, then, would women not venture to do, they who hasten to wantonness, when they see men daring such things? Or rather, one ought not to call these men, but *batali* and effeminates, whose voices are compressed and thin, and whose clothing is effeminate in both touch and dye. Such men are clearly betrayed by their outward manner: by their dress, footwear, posture, gait, grooming, and gaze. "For from his appearance a man shall be known," ^C as the Scripture says, "and from the meeting of a man, a human being shall be known; the clothing of a man, and the step of his foot, and the laughter of his teeth shall declare what is in him." For these men, in the highest degree...

[Note: Fragmentary critical commentary and apparatus omitted]

^A show care only for the hair, binding up their locks with bands almost like women. Lions, indeed, boast of their shaggy manes, but it is for the sake of their strength that they are armed with hair; and boars themselves glory in their bristles, but hunters fear them when they bristle up their hair.

Sheep, too, are burdened with a thick fleece; yet the benevolent Father has multiplied the hair even of these for your use, O man, having taught you to shear the flocks. And among the nations, the Celts and the Scythians let their hair grow long, but they do not use it for adornment; there is something terrifying in the thick hair of the barbarian, and his yellow color ^B threatens war, as the hue is related to blood. Both of these barbarian peoples have hated luxury; clear witnesses they provide in the Rhine, the German, and in the wagon, the Scythian. Sometimes, indeed, the Scythian also makes light of the wagon; for its size seems to that barbarian to be wealth, and abandoning luxury, he lives a frugal life in a house that is sufficient and more agile than a wagon; for having taken a horse, the Scythian man, mounting, is carried wherever he wishes. And suffering from hunger, he asks the horse for food, and the horse offers its veins, and to its master alone, it supplies blood; and to the Nomad, the horse becomes both vehicle and food. There are also other Nomads among the Arabs, ^C those of fighting age are camel-riders; these mount the camels when they are crouching down; and the animals graze and run at the same time, carrying their masters, and they carry their house along with them. And if drink also should fail the barbarians, they milk the animals; and when their nourishment is exhausted, they do not even spare the blood, as is said of wolves driven by rabies. And the animals, indeed, which are more tame than the barbarians, do not ^D

^A harbor ill-will when harmed; rather, they run through the wilderness with confidence, carrying and feeding their masters simultaneously. Perish, then, those wild beasts that are our guardians, for whom blood is food! For it is not permitted to humans to touch blood, those whose body is nothing but flesh nurtured by blood. Human blood has partaken of the Word, and through the Spirit it has communion with grace. If anyone should treat them with injury, ^B he will not be hidden; it is possible for him, even stripped of his figure, to speak to the Lord. But I approve of the simplicity of the barbarians; choosing a life of ease, the barbarians have left behind luxury. The Lord calls us such, naked of unseemliness, naked of vainglory, having been torn away from sins, carrying only the wood of life, holding only salvation.

CHAP. IV. With whom one ought to associate.

But, in truth, I have inadvertently passed over the thread of the argument by my spirit—a thread to which I must now return—in order to criticize the excessive possessions of many servants. For, because they themselves are unwilling to perform individual tasks and serve, they flee to their attendants, purchasing a great multitude of kitchen-men, table-waiters, and those who artfully divide meat into portions. Indeed, the hired help is divided among them in manifold ways; ^C for some labor over their gluttony—the cooks, the sauce-makers, and those who prepare pastries, honey cakes, and beverages—while others are occupied with superfluous clothing, others guard the gold like griffins, and others guard the silver, and ^D others wipe clean the drinking vessels and prepare the arrangements for banquets; others...

^A perform the tasks of cleansing the cups and preparing all the arrangements for the banquets; others rub down the pack-animals. There also accompanies them a throng of wine-pourers, and herds of beautiful youths, like cattle, 23 from whom they reap and milk beauty. 24 Hair-dressers and female tire-women attend upon the women, the former with the mirrors, the others with the hair-nets, and others again with the combs. Many eunuchs, these too being panders, serve those who wish to indulge in pleasures, without suspicion, by the credibility they possess in being unable to seek carnal gratification. But the true eunuch is not he who cannot seek gratification, but he who does not wish to. ^B The Word, therefore, protesting through the prophet Samuel to those of the Jews who had transgressed, when the people asked for a king, does not promise them a benevolent Lord, but threatens them with a certain insolent and luxury-loving tyrant: "He will take," he says, "your daughters for perfumers, and for cooks, and for kneaders of bread," [a] as one who has conquered by the law of war, and not as one zealously pursuing a peaceful administration. And there are many Gauls 26 who lift the litters of the women up high and carry them on their shoulders. But the spinning of wool, and the weaving of the web, and the handicraft of the women's quarters, and housekeeping, are nowhere to be found; but those who falsely make over the women spend the day with them, prattling about erotic tales, and corrupting both their bodies and their souls with deceitful deeds and mendacious speech. "You shall not be with many," he says, "for the sake of vice, nor shall you add with a crowd; because wisdom ^C is found in the few, but disorder appears in the multitude." Those, however, who, not out of modesty...

^A because they do not wish to be seen, employ those who carry their litters—for it would be desirable if they were putting on a veil out of such a disposition; but, acting delicate and wanting to make a display, they are carried by their servants. And so, with the curtain pulled back, as they peer more sharply at those who look at them, they betray their character; and often they even lean out from within, disgracing their superficial gravity with slippery inquisitiveness. "Do not peer," he says, "about the streets of the city; nor wander in its deserts"—for it is truly a desert, even if a crowd of intemperate people is present, where there is no self-respecting person. They are carried about ^B through the temples, performing sacrifices and seeking divinations, daily keeping company with conjurers and mountebanks, and with wicked old women who ruin homes, celebrating processions, and bearing with senile whisperings over their cups and learning from the sorcerers certain love potions and incantations for the destruction of marriages; and some men they have, by others they are possessed, and the seers promise them still others. They do not know that they are being deceived, and while they deliver themselves over, as if they were vessels of pleasure, to those who want to fulfill their lust, and exchange their modesty for a most shameful disgrace, they deem this shameful corruption a work of profit. There are many such ministers of meretricious ^C incontinence, sneaking in from all sides; for intemperate people are easily carried toward lewdness, just as pigs are carried toward the lower part of the trough. Whence Scripture very firmly admonishes: "Do not bring every man into your house; for many are the snares of the deceitful man." Elsewhere it says: "Let just men, he says, be your table-companions, and in the fear of the Lord shall your boasting remain." To the crows with fornication! "For know you this," says the Apostle, "that no fornicator, or unclean person, or covetous man, who is an idolater, has any inheritance in the kingdom of Christ and of God." They take delight in the congress of effeminate men; and crowds of pathics stream in ^D within, loose-tongued, filthy in body and filthy in speech, who have been trained for lewd services, ministers of adultery, giggling and whispering, and shamelessly making a lewd clicking sound through their noses for the sake of lewdness. They snuffle out obscenities, and move with motions that they ought not, and your daughters and sons watch those who teach on the stage how one ought to commit adultery. A fine audience you have! All things that are shamefully transacted in the night are proclaimed abroad, and they entertain the hearers with the utterances of obscene words.

^A attempting to give pleasure with unchaste words and gestures, and inviting laughter, are but a forerunner of fornication. Still there are times when, being inflamed through some chance anger—or being themselves fornicators, or having encouraged a crowd of catamites to their own destruction—they clap their hands, in the manner of frogs, as if they possessed bile as an inhabitant of their nostrils. But those who are somewhat more elegant ^B of these, keep Indian birds and Median peacocks, and recline together playing with the pointed-headed [monstrous creatures], delighting in *sicinnis* monstrosities; and when they hear Thersites, they laugh. Yet they themselves, purchasing highly-prized Thersites, do not boast of their wedded husbands, but of those who are a burden to the earth; and they pass by a widow who is temperate, and who differs much from a Melitean lap-dog ^C; and they overlook a just old man, who is, I think, more comely than a monster bought with money. They do not even admit an orphan child, those who nurture parrots and plovers; but, while they abandon the children conceived at home, they take in the fledglings of birds; and they have preferred the irrational to the rational, when it was necessary to support old men who profess temperance, and who are, I think, more handsome than monkeys, and able to utter something better than nightingales. And they bring forward the text, "He who pities the poor lends to God;" and, "In so far as ^D you did it to one of these least," He says, "you did it to me." But yet, on the other hand, they have preferred lack of instruction to temperance, turning their own wealth into stone for the sake of pearls and Indian emeralds. And further, into

[...And further, into] ^A futile and evanescent dyes, and into bought slaves, they rashly pour their wealth and cast it away, like hens that are sated, scratching up the dung of life. "Poverty," he says, "does not humble a man." They wish to call that parsimony "poverty," by which the rich become poor, because they have no capacity for sharing.

CHAPTER V.

How one ought to conduct oneself in the baths.

^A And thus they are participants, enjoying the baths as if on equal terms. Therefore, the filth of wealth, the excessive riches of cursing, and exactly like bait, they use them to snare the wretched, who gape at the luster of gold. For by stunning in this way those who lack refinement ^B and are unpracticed, they artfully contrive for these lovers to admire them; lovers who, a little later, insult them while they are naked. And indeed, even as they provide the men with the credit of their own shame, it is possible for those of the others who wish to view them naked in the baths, shut up at home; for here they are not ashamed to strip for spectators, just as if for merchants of bodies. But Hesiod, however,

exhorts one not to be gladdened by a woman’s bath.

suffering from dropsy, the moisture that is contained under the surface of the skin; and that which is diseased in both is recognizable by sight. Men, therefore, as presenting a noble example of truth to women, ought to be ashamed of being stripped along with them, and ought to guard against slippery glances. ^A “For he who has looked,” he says, “with too much curiosity, has already committed adultery.” It is necessary, therefore, to be affected with shame before parents and servants at home; in the streets, before those one meets; in the baths, before women; and in solitude, before oneself. But everywhere, [one should be ashamed] before the Word, who is everywhere, “and without whom nothing was made.” For in this way alone does one remain without falling, if one believes that God is always present with oneself.

CAP. VI. That the Christian alone is rich.

^B Wealth, therefore, ought to be handled in a way consistent with reason, and imparted in a way that is humane, not sordidly, nor with arrogance; nor should the pursuit of the honorable be consumed by self-love, pride, and arrogance, lest perhaps someone should say to us: “His horse is worth fifteen talents, or his estate, or his servant, or his gold; but he himself is worth three obols, or a little more.” For immediately remove the adornments from women, and the servants from their masters, and you will find that masters in no way differ from purchased slaves—not in gait, not in appearance, not in speech—so similar to slaves are they. ^C Although they differ in this, that they are weaker than servants, and are so brought up as to be more sickly. This, therefore, is the best of dogmas, which must be sung constantly: “That the ‹man› who is good, who is moderate and just, ‹stores up his treasure of money in heaven.› He who has sold his earthly possessions and given to the poor, finds a treasure into which decay does not fall, ‹where neither moth is, nor thief.› This man, therefore, is truly blessed, even if he be small, weak, and inglorious; and he truly possesses great riches. But if he be richer than Midas and Cinyras, yet be unjust ^D and arrogant, just like the man who lived luxuriously in purple and fine linen, and despised Lazarus, he is both miserable, and lives in sorrow, and will not live. Wealth, therefore, is like a serpent, which, if one does not know how to handle it harmlessly from a distance,

^A by seizing it by the tip of the tail, it will coil around the hand and bite. Wealth is also dangerous, coiling itself near to one who handles it either skillfully or unskillfully, in order to fasten upon him and bite. But if anyone, behaving with high-mindedness toward it, uses it knowledgeably, he may, along with the incantation of the Word, skin the beast, while he himself remains unharmed. But, as it seems, the one who possesses things of greater value is the only one who has unwittingly become wealthy. Those things of great value are not stone, nor silver, nor raiment, nor the beauty of the body, but virtue; which is the Word imparted through the Pedagogue for exercise—this Word which renounces luxury, but calls upon works as a servant, and praises frugality, the daughter of self-control. “Receive discipline,” he says, “and not silver, and knowledge above tested gold; for wisdom is better than precious stones, and every precious thing is not worthy of it.” And again: “Gather me from above gold, and precious stone, and silver; for my fruits are better than choice silver.” But if one must make a distinction, let him who possesses much be called wealthy, and be loaded down with gold like a ^B filthy purse; but the just man is decorous, since decorum is order; and in the fitting form regarding the administration and distribution of goods, he is temperate: “For there are those who sow and gather more, concerning whom it is written: ‘He dispersed, he gave to the poor; his righteousness abideth forever.’” So it is not he who has and keeps, but he who shares, who is wealthy; and it is sharing, not possession, that shows the blessed man; and the fruit of the soul is being open-handed. Therefore, wealth is in the soul. And indeed, let the good things be possessions only for the good; and Christians are good. A foolish or intemperate man would neither have a sense of what is good, nor would he attain to the possession of it; therefore, good things are possessions only for Christians. And there is nothing wealthier than these good things; therefore, these alone are wealthy. For true wealth is righteousness; and he who is more precious than every treasure ^C possesses and is wealthy, but the one who is orderly and obedient to the laws and consistent is decorous. “There are those who scatter and increase; and there are also those who gather, yet suffer loss.” For he did not say he gave away or distributed, but he “dispersed,” at once indicating the lavishness of the giver, and calling the act a sowing. For such are those who sow: they scatter what is stored up, and give away what is visible, so that they may receive what is future; money is scattered, and righteousness is gathered; the things that do not remain are scattered, so that the things that do remain may be procured. And that the base cannot partake of any good things, since the good is virtue: “And that the virtuous man alone is wealthy and free, but the base man, on the contrary, is a pauper.” ^D

^A The Word of the Father, not increasing from livestock and lands, but bestowed by God, is an inalienable wealth; the soul alone is His treasure; an excellent possession for its owner, rendering man truly blessed. For whosoever is ruled by Him, desiring none of those things that are not in our power, and obtaining those things which he does desire; but even for those things which he piously seeks, receiving them when he asks of 88 God—how is this man not a man of many possessions, and of all possessions, having an eternal treasure, God? “To him that asks,” He says, “it shall be given, and to him that knocks it shall be opened.” If God denies nothing, all things become the possession of the godly man.

CHAP. VII.

That frugality is a beautiful provision for Christians.

^B Delights, however, which wander in pleasures, become a grievous shipwreck to men. For that pleasant and inglorious life of the many is foreign to true refinement and tasteful pleasures. For by nature man is a lofty and upright creature, and one held by the desire of seeking the truth, as he is the work of the One. But the life that stoops to the belly has nothing noble in it, being worthy of reproach, and foul, and ridiculous. And nothing is so alien to a divine life as the pursuit of pleasure: inasmuch as one feeds in the same manner as the sparrows, and cohabits in the same manner as goats and swine. For to consider pleasure a good is the mark of complete lack of taste. But the love of wealth displaces a man from the right way of life, persuading him to be shameless toward shameful things; provided only he has the power, like a beast, to eat all sorts of things, and to drink likewise, and to provide for every satiety of sexual lust; and for this reason he very rarely becomes heir to the kingdom of God. ^C Why then are so many delicacies prepared, if not in order to fill one belly? That the gluttony of the belly is an unclean thing is proven by the sewers, into which our bellies vomit the remnants of the feast. Why then do they gather so many wine-pourers, when they can be filled by a single cup? Why also the chests for garments? And where is the gold? And where the finery? For thieves and wicked men are these things prepared, and for eyes that cannot be satisfied. “But let not alms and faithfulness fail 96 thee,” says the Scripture. ^D Behold, therefore, also the

Thesbite Elijah, we have a beautiful example of frugality, ^A when he sat under the broom, and the angel brings him food: “It was a subcineritious barley loaf, and a cruse of water.” Such a breakfast did the Lord send him; for those of us who are traveling toward the truth, it is necessary to be girt for the journey. “Carry not, therefore,” says the Lord, “a purse, nor a wallet, nor shoes,” which means: Do not acquire wealth that is treasured up only in a purse; do not fill your own barns, as if depositing seed in a wallet, but share also with those who are in need. Do not be overly concerned about beasts of burden and servants, who are allegorically called the “shoes” of the path for the rich, for they carry their burdens. The multitude of vessels, therefore, and the golden and silver cups, and the crowd of servants must be thrown away; we should adopt instead those beautiful and venerable companions provided by the Pedagogue, namely self-sufficiency and frugality. Indeed, we must walk in a way that is harmonious with the Word; and if one is ^B accompanied by a wife and children, the household is not a burden, provided it has learned to adapt to the prudent traveler. A wife, too, who loves her husband should be prepared, just like the husband, in a way suited to the journey. It is a good provision for the journey that leads to the heavens if we join frugality with honest gravity. But the measure of everyone’s possession, just like the foot to the shoe, is the body. Anything in excess—what they call "ornaments"—and the furniture of the rich is a burden, not an adornment, to the body. He who is struggling to ascend ^C to the heavens must carry a beautiful staff, namely beneficence; and by sharing with those who are afflicted, he shall partake of true rest. For the Scripture confesses, “For the ransom of a man’s soul is his own wealth;” that is, if he is rich, by distributing it he shall be saved. For just as those wells that are accustomed to gushing forth, when they are drawn upon, flow back to their original measure; so too distribution, being a good fountain of philanthropy, by communicating the drink to those who thirst, increases and is filled again; ^D just as milk is wont to flow toward the breasts that are suckled, or even milked; for he who possesses the almighty Word God is in no way indigent, and never lacks anything of which he has need; for the Word is a possession that is in need of nothing, and is the cause of all abundance.

But if any man should say that he has often seen a righteous person in need of bread, while this is rare, and occurs only where there is no other righteous person, let him nevertheless read also this: ^A “Not by bread alone shall the righteous live, but by the word of the Lord,” who is the true bread, the bread of heaven. Therefore, the good man is never destitute as long as he keeps his confession toward God intact; for he is able to ask and receive from the Father of all whatever he needs, and to enjoy his own possessions, if he preserves the Son. And this further benefit is present to him, that he feels no indigence. This Word of ours, fulfilling the role of pedagogue, gives us riches; and there is no envy in becoming rich for those who acquire these through Him. He who possesses these riches will inherit the kingdom of God. ^B

CHAPTER VIII. That likenesses and examples are a very great part of right instruction.

If any of you shall flee from luxury for all time, brought up in frugality, he will study to bear involuntary labors more easily, considering voluntary afflictions as constant exercises for persecutions, so that when he comes to necessary labors, and pains, and fears, he may not be unpracticed in enduring them. For this reason we have no fatherland on earth, so that we may despise earthly possessions. Frugality is therefore most wealthy, as being equal to expenses that do not fall short, which are to be spent on what is necessary, and as much as is necessary; for “expenses” are necessary costs. ^C Now, as to how a wife ought to live together with her husband, and concerning the management of the household, and the use of servants; furthermore, concerning the time of marriage, and things that pertain to women, we have previously discoursed in the argument on marriage. But the things that pertain to pedagogical instruction, these now remain for us to sketch out, as we delineate the Christian life. And most things have already been said, and reduced to the form of pedagogical instruction. But what remains, we shall subjoin. ^D See the wife of Ulysses, says the tragedy, ... Telemachus did not put her to death, Since she brought no other man in over her husband, But cherishes a chaste bed in her house. For examples are of no small moment for salvation. “See,” says the tragedy,

^A reproaching shameful adultery, showed a beautiful image of temperance, namely, love for one's husband. The Lacedaemonians showed the Helots (Helots is the name for the servants) to their own people, forcing them to get drunk, allowing them to see the effects of drunkenness while they themselves were sober, as a means of remedy and correction. Observing, therefore, their indecency, and so as not to fall themselves into the same condemnations, they were instructed, profiting from the shameful behavior of the drunken to avoid sin themselves. For among mankind, some are saved by being taught; others, self-taught, either zealously pursue or seek after virtue:

“That man indeed is best, who perceives all things by himself;” ^B this is Abraham, who sought God.

“And he is good, in turn, who obeys one who counsels aright;” these are the disciples, who have believed in the Word. And for this reason, the one is called “friend,” while the others are “apostles”; the one being a seeker of one and the same God, the others being heralds. Both, however, are peoples; and of these two, there are listeners, the one profited through inquiry, the other saved through finding.

“But whoever neither perceives by himself, nor, listening to another, lays it to heart, this man, in turn, is useless.” Another people is the pagan, useless; this is the people that does not follow Christ. ^C The Pedagogue, however, who is benevolent to men, helps in many ways; some things He has advised, others He has censured; and as for the others who sin, He has shown to us their disgrace and the punishment that follows it, at once leading the soul and admonishing it, revealing this and contriving a benevolent turning-away from vice through the evidence of those who have suffered beforehand. By these images, He has most clearly stopped some from being badly disposed, restrained others who were daring to do the same, founded others in patience, stopped some from vice, and healed others, changing them for the better through the contemplation of that which is similar. For who, following along the way, would not take care if he ^D saw? When the Thasians were importuning Him, saying, “Give to them,” He pointed out the Helots to them and said that it was better that these be destroyed by eating them rather than Himself and the Lacedaemonians present with Him.

^A And if someone has already fallen into a pit, does he not avoid it to escape the danger, declining to follow the path of sin? And what athlete, having learned the way that leads to glory, and having seen another athlete who preceded him obtain the prize, would not hasten toward the crown, imitating the one who came before him? There are many such likenesses of divine Wisdom. I will record one example, and explain it in few words; that is, the suffering of the Sodomites—a judgment to those who committed the crime, but a standard of instruction to those who hear of it. When the Sodomites, through many luxuries, had slipped into the vice of lust, committing adultery without fear, and being madly consumed by an insane love for young boys, the all-seeing Word looked upon them—He whom those who perform abominations cannot evade. Nor did the sleepless guardian of the human race remain idle in the face of their debauchery; but, turning us away from imitating them, and instructing us toward His own moderation and temperance, He punished some sinners in the meantime, so that their uncleanness might not go unpunished and be enjoyed in excessive security; He commanded Sodom to be burned. ^B Pouring out a small part of that prudent fire upon their intemperance, He did so lest, if their lust went unpunished, it might open wide the doors to those who are carried away by pleasure. Therefore, the just punishment of the Sodomites became for men an image of salvation worthy of reflection. For those who have not sinned in the same way as those who were punished will never suffer the same penalties as the sinners; they are kept from suffering by the fact that they do not sin. “For I wish you to know,” says Jude, “that God, who once saved a people out of the land of Egypt, secondly destroyed those who did not believe. And the angels who did not keep their own domain, but abandoned their own dwelling place, He has kept in eternal chains under darkness for the judgment of the great day.” ^C And a little later, He explains most instructively images of those who are judged: “Woe to them, because they have walked in the way of Cain, and were poured out in the error of Balaam, and perished in the contradiction of Korah.” For fear restrains those who cannot attain the freedom of the adoption of sons of God, lest they behave insolently. For this reason there are threats and punishments, so that, fearing the penalties, we might abstain from sins. I could tell you of punishments for excessive desire for adornment and for vainglory, and not only for incontinence, ^D but also provide you with those regarding the evil-mindedness of the wealthy. For fire is understood as a good and powerful force, destructive of the worse and preservative of the better; therefore this fire is even called "prudent" by the prophets.

^A

It is for this reason that the Word deters some from injustice through fear; but, sparing the length of this work, I bring before you the precepts of the Pedagogue which follow, so that you may indeed guard yourself against His threats.

CHAPTER IX. For what reason the bath is to be taken.

^B The bath, then (for my discourse has digressed from it), has four causes for which we have recourse to it: for the sake of cleanliness, or warmth, or health, or, lastly, pleasure. The bath which is undertaken for the sake of pleasure is to be rejected; for shameless pleasure is to be entirely uprooted. The bath is to be used by women, indeed, for the sake of cleanliness and health; by men, for the sake of health alone. Warmth is a superfluous reason; for it is possible to be comforted in other ways when one’s strength has been sapped by cold. ^C Moreover, frequent use of the bath destroys one’s powers and relaxes the natural tension of the body; it often leads to faintness and swooning. For in a certain manner, bodies drink, like trees, not only through the mouth, but also through the passages that open over the whole body during bathing, as they say, for the purpose of nourishment. Proof of this is that those who have been thirsty, upon entering the water, have often found a remedy for their thirst. If, then, the bath is not of some benefit, we ought not to indulge in it. The ancients called them "human fulling-mills," because they make bodies ragged faster than is right, and compel them to age before their time by boiling them, just as happens with iron, ^D the flesh being softened by heat; hence we have need of cold as a kind of tempering and hardening. Neither should one bathe on every occasion, but if one be less than empty, or again too full, the bath is to be avoided, and indeed it should be avoided according to the age of the body and the season of the year.

For it does not benefit all men always, nor even benefit them at all times, as those who are experts in these matters agree. ^A For us, however, that symmetry is sufficient which we always invoke as a helper for our life. For one should not spend so much time in the bath that he requires the support of another person's hand; nor should one wash constantly and frequently throughout the day, just as if in the habit of frequenting the marketplace. Moreover, to have many servants to pour the water is to commit an injustice against one's neighbors, taking advantage through luxury; and those who do not understand it should realize that the bath ought to be something common to all who bathe. But it is necessary above all to wash the soul with the cleansing Word, and sometimes the body as well, on account of the filth ^B that grows upon it; but then again, it is also necessary sometimes to relax one's labors. "Woe to you, Scribes and Pharisees, hypocrites," says the Lord, "because you are like whitened sepulchers. From without the sepulcher appears beautiful, but within it is full of dead men's bones and all uncleanness." And again to the same men He says: "Woe to you, because you cleanse the outside of the cup and the dish, but within they are full of uncleanness; clean first what is inside the cup, that what is outside may also become clean." Therefore, the best bath is that which cleanses the filth of the soul, and it is spiritual; concerning which the prophecy speaks openly: "The Lord shall wash away the filth of the sons and daughters of Israel, and He shall cleanse the blood from their midst," the blood of iniquity ^C and the slayings of the prophets. And the Word added the manner of this cleansing, saying: "In a spirit of judgment, and in a spirit of burning." That which is of the body, however, the carnal part, is satisfied by water alone, just as often happens in the country, where there is no bath.

CHAP. X.

That exercises also should be chosen for those who live according to reason.

For youths, a gymnasium is sufficient, even if a bath be present. For it would perhaps not be a bad thing if men were to prefer these even more than baths; for this ^D is something like the tempering of iron. "For something similar seems to happen to us when we enter into a cold basin after the bath, as happens to iron when it is quenched." For then we are cooled, and we are strengthened, just as that metal is, when, after having become hot, it is plunged into cold water. In the same place: "But whatever things have been loosened and relaxed beyond what is proper, these return to their natural symmetry, as the fourth part of the bath indicates."

^A It is to be observed that there is something which contributes benefit to the young for their health; by instilling diligence and a love of honor, not only attending to a sound body, but also to a courageous soul. And whatever is done without being distracted from better works is graceful and not unprofitable. But here, too, women are not to be excluded from bodily exercise; yet they are not to be exhorted to wrestling and running. They should be exercised in wool-working, and weaving, and in standing by the one who is cooking, if necessary. Furthermore, it is fitting that the women themselves should bring what we need from the storeroom; and it is not shameful for them to approach the mill; nor yet to occupy themselves about the loft, so that it might be pleasing to the husband, no reproach to a wife who guards the home and is a helper. And if she should shake out bedding herself, and offer drink to her thirsty husband, and set food before him, it would be most orderly, and she would be exercised unto temperate health. The Pædagogus accepts such a woman, who ^B "extends her elbows to useful things; her hands," she "supports against the spindle; she opened her hands to the needy; and she extended her fruit to the poor,"—and she was not ashamed of the ministry, which is chief, imitating Sarah in succoring wayfarers; for Abraham said to her, "Hasten, and mix three measures of fine flour, and make hearth-cakes." And Rachel, the daughter of Laban, was coming, he says, with the sheep of her father. And these things were not enough, but teaching how she was free from all arrogance, he added, "For she herself was feeding her father's sheep." And there are ten thousand such things that the Scriptures offer as patterns of frugality and self-sufficiency, and moreover of physical exercises. Now, as for men, some participate in wrestling while naked; others play with a small ball, in the game they call Pheninda, ^C especially out in the sun; for others, a walk out to the countryside suffices, or descending into the city. But if even with a mattock...

^A they occupy themselves, this is no ignoble 66 economic supplement to agricultural exercise. But indeed, I almost forgot to mention that Pittacus 67, that king of the Mitylenians, used to grind [grain], employing an active exercise. It is also fine to draw water for oneself, and to chop the wood 69 which one will use. Jacob, moreover, was shepherding the sheep of Laban, those that remained, having a royal sign, ^B a rod of styrax 70, which by means of the wood was practicing how to change nature for the better. For many, reading aloud 71 also serves as an exercise. And indeed, as for wrestling, which we have approved, it should not be undertaken for the sake of useless strife 72 and the desire for vain glory, but for the discharge of manly sweat; and one should not toil at the technical skill of it, nor the display of it, but at the movements originating from upright wrestling 73—the twisting of the necks, the hands, and the flanks: for it is more decorous 74 and manly.

Such exercise, when taken for the sake of useful and beneficial health, is acceptable; but others, [cont.] as for the rest, practice the athletic movements of those who are not freeborn. But one must always aim at the mean. For just as it is best for labors to precede meals, so to labor beyond measure is both very bad, and wearisome, and productive of disease. Therefore, одного must be neither entirely idle, nor utterly exhausted by labor. Just as we have discussed regarding food, the same must be said of all things and at all times: life should not be turned toward pleasure and a self-indulgent manner of living, ^B nor, again, toward the opposite, which possesses no tempering, but toward that which holds a middle place between these, and is temperate, and moderate, and pure from both vices—namely, luxury and parsimony.

Now, as we have also said before, self-sufficiency is an exercise free from vanity; such as for a man to put on his own shoes, to wash his feet; and, furthermore, to rub himself with oil; but also to give back the same service in turn to the one who has rubbed him, for this exercise is one of social justice; and to sleep beside a sick friend, and to serve one who is unable to help himself, and to set food before one who is in need. "And Abraham," it says, "set before the three ^C a meal 'under the tree,' and stood by them while they were eating." And fishing, as "with Peter," if we might have leisure from the necessary disciplines of the Word. But this is the better catch, which the Lord bestowed upon the disciple, just as He taught him how, through water, to catch men.

CHAPTER XI.

Therefore, the wearing of gold, and the use of softer clothing, is not to be utterly cut off; but the irrational impulses must be bridled, lest they impel us toward a life of luxury and carry us away through too much relaxation. For luxury ^D is terrible when it has run into satiety; it leaps, and kicks, and tries to shake off the charioteer and the Pedagogue, who, holding the reins from afar, guides and draws the human horse toward

^A salvation—that is, toward the irrational part of the soul, which is inclined toward pleasures and blameworthy appetites, and jewels, and gold, and variegated clothing, and other such luxury. But this point must be kept especially in mind: what has been said holily: "Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may, by the good works which they shall behold, glorify God" (1 Pet. II, 12). Therefore the Pedagogue permits us to use frugal clothing, of a white color, as we have said: so that, by accommodating ourselves not to the art that variegates, but to nature that generates, we may push aside everything that is deceitful and falsifies the truth, and embrace the simple and uniform truth. Sophocles, reproving a ^B delicately-reared young girl, says: "Clad in the garments that belong to women." For just as there is an appropriate dress for the soldier, the sailor, and the ruler, so also for the temperate man, which is not elaborately wrought, but is seemly and clean. Whence also the law that was set through Moses concerning leprosy (Lev. XIII) rejects that which is variegated and marked with many spots as being nefarious, as something resembling the varied scales of a snake. Therefore, it desires that he who does not bloom with a variety of colors, but is entirely white from the crown of his head to the soles of his feet, be pure; so that, passing from (the contemplation of) the body, and having laid aside the varied and shifting affection of the mind, we may love the simple and undoubted color of truth, which is not ^C varied nor ambiguous. He who in this also is an imitator of Moses, the truly most excellent Plato, admits that "texture" to which "no more work has been applied than a modest woman would demand." White colors are indeed befitting to decency. Elsewhere he also says: "And in the texture, do not apply dyes, except for the adornments of war." For peaceful and bright men, therefore, white is appropriate. Just as, then, signs—which, being very near to the causes, signify the very things present if they are there, or rather, demonstrate the existence of the effect, as smoke (signifies) fire, and a good complexion and a steady pulse (signify) health—so also with us, such clothing indicates the state of the character.

^A Purity is a simple form of temperance, for cleanliness is a habit preparing a pure way of life, and one not at all mixed with shameful things. Simplicity is a habit that removes superfluities. A solid garment, and especially one that has not been processed by a fuller, keeps in the warmth that is in the body—not that the garment itself possesses warmth, but that it turns back the heat issuing from the body and does not grant it an exit. And if any (cold) should happen to fall upon it, having caught it, it holds it within itself, and being warmed by it, it warms the body in turn; for which reason it is especially to be used in winter. It is also easy; and ease is a habit without superfluity, receptive, towards what is (96) complete, sufficient for a sound (97) and blessed life. ^B Let the woman also use (98) simple and modest clothing; somewhat softer, however, than befits a man, yet not completely unblushing, nor flowing with softness. Let the garments be appropriate to the age (99), to the face, to the figures (1), to the nature, and to the activities. For the divine Apostle most beautifully advises us «to put on Jesus Christ, and to make no provision for the flesh, to fulfill its lusts.» The Word prevents us from violating nature, such as by piercing the lobes of the ears. For why not also the nose? So that the saying may be fulfilled: «As a ring (2) in a swine’s nose, so is beauty to a foolish woman.» For, in general, if anyone thinks that he is adorned by gold, he is lesser than the gold; and he who is lesser than gold is not its master. ^C But to confess oneself to be inferior and lesser than Lydian gold, how is that not most absurd? Therefore, just as gold is defiled by the filth of the sow, when it stirs up the mire with its snout, so do the more luxurious women (3), puffed up by their wealth, insult true beauty with the defilements of Aphrodite. The Word gives (4) ^D

^A them, therefore, a gold ring; not even this for ornament, but that they may seal those things at home which are worthy of being guarded, because the care of maintaining the house pertains to them. For if all were rightly instructed by the Instructor, there would be no need of seals, since servants and masters would be equally just; but since those who are lacking in instruction are more prone to committing injuries, there was need of seals. But there is also a time to relax the rigor: for sometimes one must make concessions to those who have fallen in with a husband who is less continent, so that they may be adorned in order to please their husbands. Here, however, let a limit be set for them, that they may desire to be praised by, and to please, their own husbands alone. And I, for my part, would not wish them to cultivate bodily prettiness, but to soothe those to whom they are married with a modest love, which is indeed a valid and just medicine: but since they want to be, in a wretched and unhappy soul, let their purpose be, if they wish to be modest, to gradually assuage the alien desires of their husbands by reason. They themselves, moreover, must be led little by little toward frugality, by gradually accustoming them to what is more temperate. For honesty is added not by the addition of that which is foul and troublesome, but by the subtraction of that which is superfluous. Therefore, the things which are procured by women for luxury must be stripped from them like feathers; since they beget unstable insolence and empty pleasures, by which they are excited and, as it were, winged, often flying away from their marriages. For this reason, women are to be adorned honestly, and are to be constrained by a modest shame, lest by insolence they flow away from the truth. ^B And it is indeed honest that men, having faith in their wives, permit them the guardianship of the house, as those who have been given to them as helpers for this purpose. But if it should happen that we ourselves, while we conduct public affairs, and perform other tasks in the fields, and are often without our wives, need to seal some things to be safer, He gives to us also one signet for this purpose; but other rings are to be thrown away. As the Scripture says: "The world, ^C according to the Scripture, is for the wise in discipline." But those women who wear gold seem to me to be afraid that, if someone were to take away their gold, they might be considered slaves, and not adorned. But the nobility of the truth, being examined according to the nature which is good in the soul, has distinguished the slave not by sale and purchase, but by a servile disposition. And for us it is fitting not to appear free, but to be so; for those who are dedicated to God— ^D [verse] For he does not wish to appear the best, but to be so.

Scripture says, "Gold is a clean ornament for the prudent." But women who wear gold seem to me to be afraid that, if someone should take the gold from them, they might be thought of as servants, since they are not adorned in themselves. Yet the nobility of truth, which is judged by the native beauty of the soul, has distinguished the slave not by buying and selling, but by an illiberal mind. But for us it is fitting not to appear free, but to be so, we who have been instituted by God, and have been adopted by God. And therefore our posture, and our motions, and our gait, and our clothing, and our whole life, to sum up, must be adopted as freely as possible.

But neither is a ring to be worn by men on the middle joint of the finger; for that is feminine: but it is to be placed on the small finger, and at the very extremity of it: for thus the hand will be most adept for the work in which we need it; nor will the seal easily fall off, being guarded by the greater ligament of the joint. ^B Let our seals, then, be a dove, or a fish, or a ship running with a fair wind, or a musical lyre, which Polycrates used, or a ship’s anchor, which Seleucus had engraved upon his signet; and if anyone should be a fisherman, he will remember the apostle, and the children who are drawn up out of the water. For we are not to impress the faces of idols, ^C to which we are forbidden even to pay attention; nor a sword, nor a bow, for those who pursue peace; nor a drinking cup for those who are temperate. Many of the licentious have their lovers or their mistresses engraved, so that they may not even be able to have a desire to forget their erotic passions, through the constant reminder of their licentiousness.

As for hair, this seems to be the rule: the head of men should be shorn, unless the hair is curly.

get their erotic passions, through the constant reminder of their licentiousness. As for hair, this seems to be the rule: the head of men should be shorn, unless the hair is curly. But let not the hair upon the head be allowed to fall down too far, becoming long like women’s tresses; for the beard is sufficient for men. And if anyone should shear his beard somewhat, it must not be completely denuded, for the sight is shameful; indeed, shaving the beard to the skin is condemned, being next to plucking and smoothness. Straightway the Psalmist, delighted with the growth of the beard, says: «As the ointment which descends upon the beard, the beard of Aaron.» By praising the comeliness of the "beard," he gladdened the face with the ointment of the Lord. And since the hair is not to be clipped for the sake of adornment, but for other necessities—the hair of the head, lest if it grows too long, it should fall down and obstruct the vision, and perhaps the hairs on the mustache, which are soiled when eating, should be trimmed, not with a razor, for that is ignoble, but with a pair of shears—but the hairs of the beard, which cause no trouble, should not be disturbed, for they bring gravity to the face and inspire a certain paternal dread. ^B Furthermore, it teaches many not to sin openly. Just as one who is anointed with the ointment, by this becoming appearance, is bright in his face and filled with much sweetness, and provides grace to those who see him, so too is this [beard] noble. For there the Lord commanded the blessing. Regarding intemperance, [one] said that a man should offer the shearing of his head in a similar way to how we offer pruning to a vine, only to remove what is useless; the hairs from the head should not reach down too far, slipping into women's braids; for the beard is sufficient for men. But if any should sheer some of the beard, it must not be totally denuded; for the sight is shameful, and shaving of the beard down to the skin is condemned, bordering on plucking and smoothness. Straightway the Psalmist, delighted with the hair of the beard: «As the ointment,» he says, «which descends upon the beard, the beard of Aaron.» In the refrain, having praised the comeliness of the beard, he suffused the face with the ointment of the Lord. And since the shearing is not to be done for the sake of being made handsome, but because of necessity, the hair of the head, lest, growing, it hinders the eyes as it falls down, and perhaps those on the mustache caught by food should be trimmed—not with a razor, for it is base, but with two barber's blades—but those of the beard, as they cause no annoyance, should not be troubled, for they bring gravity to the face and generate a reproductive dread; and for many, this form even acts as a tutor, so that they do not sin because it is readily examined. But to those who wish to sin openly, the obscurity of the form—not being branded [as rogues]—is most delightful, under which, fearing those who have the power to punish their transgression through ignorance, they assimilate themselves to the many and reap the harvest of sinning without fear. ^C It does not only show the man to be austere because of the shorn head, but it also renders the skull insensitive.

to cold and heat. It wards off the injuries from these, which hair—acting like a sponge—absorbs into itself, pressing the damage from the moisture onto the brain and causing it to persist.

For women, however, it is enough ^B to soften their hair and to bind it up modestly with a simple hairpin at the neck, using a simple treatment to cultivate the hair to reach its genuine beauty for those who are sensible. For hair twisted in the manner of harlots, and the binding of chains, serve to show them as unsightly, pulling out the hair and tearing it away with their artful braids; because of these, they do not even touch their own heads, fearing lest they disarrange their hair. Nay, even sleep comes to them with fear, lest they inadvertently spoil the shape of the arrangement.

The application of foreign hair is absolutely to be rejected; and it is most impious to fit external tresses onto the head, dressing the ^C skull with the hair of the dead. For on whom does the presbyter lay his hand? Whom will he bless? Not the woman who is adorned, but the foreign hair, and through it, another head. And if «the head of the woman is the man, and the head of the man is God,» how is it not impious for them to fall into a double sin? For they deceive men through the excess of their hair, and as much as lies in them, they dishonor the Lord, adorning themselves in the manner of harlots for the deception of truth, and blaspheming the head that is truly beautiful.

Therefore, hair must not be dyed, nor should gray hair be changed in color; for it is not permitted to embellish one's clothing, and most especially the aged and venerable of years are not to be covered up. Rather, [the older age] should be shown forth under the light of God as a mark of honor for the young. For the appearance of gray hair sometimes stands before them like a teacher, [an agency that] has turned them toward self-control and awed them with its brightness.

But they must not smear their faces with the deceptions of cunning art. We shall show them a modest adornment. For the best beauty is first the beauty of the soul, as I have often indicated, when it has been adorned by the Holy Spirit and the flashes that spring from Him—justice, prudence, manliness, self-control, and the love of good and shame, than which no color has ever been seen more blooming. Thereafter, let the beauty of the body also be practiced, a symmetry of limbs and parts with good coloring. The cosmetic art ^B of health is appropriate here, through which the transition from the feigned, artificial image to the true one, according to the shape given by God, is brought about. The proper blending of drinks and the symmetry of foods are capable of adorning [the body] according to nature. For the body not only obtains health from these, but also causes beauty to shine forth through them. For from the fiery element comes luster and sparkle; from the moist, brightness and grace; from the dry, manliness and firmness; from the airy, ease of breathing and balance—from which this well-proportioned and beautiful statue of the Word has been adorned. The bloom of health ^C is free beauty; for while it works within the body, it also blossoms forth to the outside of the body, displaying its clear, good coloring. At any rate, the most beautiful and healthy lifestyles, by working the body, produce a genuine and lasting beauty, as the heat attracts to itself all the moisture and the cold spirit. Warmth is naturally suited to attract when it is fanned by movement; and after it has attracted, once heated, it gradually exhales through the flesh itself the superabundance of nourishment, with some moisture, but with significant heat; and for this reason the previous nourishment is also consumed. In an immobile body, the consumed food does not adhere but falls away, just like bread from a cold oven—either entirely, or leaving only the bottom. ^D With good reason, therefore, in those who do not expel [waste] through the purgings of exercise, urine and excrement abound; and other wastes also abound for them, and furthermore sweat, as the nourishment is not given over to the body but is poured out into waste products. From this, lusts also arise, as the waste flows toward the reproductive organs with moderate movements; wherefore this waste must be thinned and digested, through which beauty is flushed. But it is absurd that the statue of the Word, which has come to be in the image of God, should resort to gluttony.

^A For those who have come to be in the image and likeness of God, as if dishonoring the archetype, to introduce the art of adornment—that human evil craft [(54)]—preferring it to the divine creation.

The Tutor commands them to go forth in becoming attire, to adorn themselves with modesty and discretion, being subject to their own husbands, so that "even if any [(55)] obey not the Word, they may without the Word be won by the behavior of their wives, observing," He says, "your chaste behavior in the Word; whose adorning let it not be that outward adorning of plaiting [(56)], 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."

Self-sufficiency ^B brings to women the most genuine beauty, exercising [(57)] their bodies and adorning them by their own means; not presenting a mundus—an unseemly [(58)], slavish, and harlot-like finery worked by others—but that of each modest woman, which, whenever there is special need, is sufficient and woven by her own hands. For it is never fitting for those who live according to God to be seen adorned with things bought from the marketplace, but with homemade, with their own works. For a most beautiful [(59)] work is a woman who is a housekeeper, clothing both herself [(60)] and her husband with her own ornaments; by which all find joy: the children in their mother, the husband in the wife, and she in them, and all in God.

In sum, then, ^C "A virtuous woman is a treasury of excellence; who ate not the bread [(61)] of idleness; and the laws of mercy are upon her tongue; who opened her mouth [(62)] wisely and lawfully; whose children rose up and called her blessed," as the holy Word says through Solomon [(65)]: "And her husband praised her. For a pious woman [(64)] is blessed, but let her praise the fear of the Lord." And again: "A woman ^D

^A of courage is a crown to her husband."

The figures, expressions, movements, and voices must be corrected as much as possible. For it is not fitting that they should conduct themselves like some who, imitating the gestures of comedy and observing the broken movements of the dancers, step upon the stage during their conversations, with those soft movements, and fluid gaits, and feigned voices, looking with a languid glance 65, trained as a lure for pleasure. "For honey drops from the lips of a harlot who speaks for favor, and she lubricates your throat 66; but afterwards you will find it bitterer than gall, and sharper than a two-edged sword. For the feet of folly lead those who use her down to Hades after death 67." The harlot 68 certainly overcame the noble Samson, and another 70 woman sheared his manhood 69. But not so did another woman deceive Joseph; the Egyptian harlot was overcome, and taking up the bonds of temperance 71, he appears stronger than [her] unrestrained power. That which is well said also seems to be best: "courage is a crown for her husband."

^B In short, I do not know How to whisper, nor brokenly, With neck twisted sideways, to walk, As I see other pathics here In the city, many and plucked and pitch-plastered.

But feminine movements, and affectations, and luxuries are to be avoided entirely. For a soft movement in walking, "and effeminate gait," as Anacreon says, is very harlot-like. ^C "As it seems to me," says the comedy, "the harlot's traces leave behind bloom 74, and luxury." And lewd traces 75 "are not supported..."

by truth; for they do not enter upon the ways of life; her paths are slippery and not easily known. One must especially spare the eyes, since it is better to slip with one's feet than with one's eyes. ^B The Lord, at any rate, cures this passion most concisely: "If your eye," he says, "causes you to stumble, pluck it out," rooting out the desire from its foundations. For wanton looks, and that rolling of the eyes—which is just blinking through the eyes—is nothing else but committing adultery by means of the eyes, as desire is shot forth through them. For before the whole body, the eyes are corrupted. "The eye that looks on good things gladdens the heart," that is, when it has learned to look well, it gladdens; "but he who winks with the eye ^C with deceit gathers sorrows for men." They introduce such a man—the effeminate Sardanapalus, king of the Assyrians—sitting on a couch with his feet raised, carding purple, and rolling the whites of his eyes. Women who practice these things act as procuresses for themselves by their own looks. "For the light of the body is the eye," says the Scripture, by which the things within are made manifest, illumined by the light which shines through. "Fornication of a woman" is in the loftiness of the eyes. ^D "Mortify, therefore, your members which are upon the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry; on account of which the wrath of God comes upon the sons of disobedience," the Apostle cries out; but do we rekindle the passions, and are we not ashamed? Some of them, chewing mastic, going about, have grinned at those who pass [index: entries preserved]

with parted lips at those who approach them; others again, as if they had no fingers, delight in scratching their heads with pins they carry, and take great pains that these should be made either of tortoise-shell, or ivory, or some other dead animal. ^B Others, as if they had certain blossoms sprouting forth for the beauty of those who look upon them, are adorned with flowery paints and defile their faces. "A foolish and bold woman," he says through Solomon, who knows not shame. "She sat at the doors of her house, upon a seat openly, calling to those who pass by the way, who direct their own paths aright;" by her appearance and her whole life, she is evidently saying: "Who ^C among you is most foolish? Let him turn aside to me." To those who lack understanding, she gives a command, saying, "Touch hidden bread pleasantly, and the sweet water of theft," understanding by this "stolen" gratification as Venus. Hence, the Boeotian Pindar, profiting from this, says, "Sweet is a stolen labor of Cypris." But the miserable man does not know that the earth-born are perishing with her, and that she meets him at the trap of Hades. "But leap away," he says, "do not linger in the place," the Pedagogue says; "nor fix your eye upon her, for thus you shall cross strange water, and shall pass over the Acheron." For this reason the Lord says through Isaiah, "For this cause the daughters of Zion have walked with a haughty neck, and with the glances ^D of their eyes, and dragging their robes at the same time, and playing with their feet..."

and God will humble the daughters of Zion, and will reveal their form, their unseemly form. For my part, I do not consider it right for the maidservants who follow the most excellent ladies to speak or act shamefully; but that they should be disciplined by their mistresses. ^A Very sharp, therefore, is the rebuke of the comic poet Philemon, who says: "Although it is permitted for a free woman, when seen, to have a beautiful maidservant following behind, nor for someone coming from Plataea to be following, looking askance at her." For the intemperance of the maidservant recoils upon the mistress, since it gives license to those who attempt the lesser things, so that they do not fear to commit the greater, given that the mistress, by being indulgent toward base behavior, makes clear that she does not condemn it. And not to be indignant with those who are acting licentiously is a clear proof of a mind inclined toward the same. "For such as the mistress is," say those who use proverbs, "such also is the ^B little dog."

We must also cast away the frenzied manner of walking; we should choose a grave and leisurely gait, not a slow-moving one. Nor should one stagger about in the streets, looking askance at those one meets to see if they are looking back at him, as if he were parading on a stage and being pointed at with the finger. Nor should one be carried about by servants, pressed up against the slope, as we see those who are more luxurious, who appear to be strong but are broken down by softness of soul. There ought to be no manifest sign of softness in the face of a noble man, nor indeed in any other part of the body. Let not unseemliness of manhood, therefore, be found ^C at any time in movements or in postures. Nor, indeed, should one use servants as beasts of burden while one is in health. For just as it is commanded to those servants, "with all fear to be subject to their masters, not only to the good and gentle, but also to the froward," as Peter says; so equity, and patience, and kindness are fitting for masters. "For the end," he says, "is to be all of one mind, sympathetic, brothers-loving, compassionate, humble-minded," and what follows, "that you may inherit a certain good and lovable blessing."

Zeno of Citium ^D seems to describe the image of a young woman; and thus he fashions her: "Let," he says, "the face be clean; the eyebrow not drooping, nor the eye wide open, nor...

not let down, nor an eye raised high or broken, ^A the neck by no means supine, nor the limbs of the body relaxed, but erect, and like those that are tense, and extended upright: sharpness in speech, and a good memory of those things which have been said, and a bearing and movement which offers no hope to the unchaste. Let modesty indeed reside in the countenance, and let him carry himself as a man in his appearance. But far be the gloom of the perfumers, goldsmiths, wool-workers, and other workshops, in which, adorned in the manner of harlots, as if sitting in a brothel, they spend the whole day.

Nor, therefore, should men, loitering in barbershops and taverns, chatter pointlessly, and cease at times to hunt for women sitting by; who also, to provoke laughter, do not cease to speak ill of many. Now, indeed, the game of dice is also to be prohibited: and furthermore, the pursuit of gain from the game of knucklebones, which some pursue keenly. For such improvident luxury provides those idle ones with amusements. For sloth is the cause. Moreover, they love empty things who are separated from the truth: for they cannot otherwise refresh the mind without harm. In any men whatsoever, the manner of life imitates their mind. Otherwise, as is fitting, that custom alone is profitable which intervenes with good men. On the contrary, however, the wisest ^C Pedagogue, recognizing through Moses that the use of life with wicked men is clearly swinish, forbade the elder people to eat swine: signifying that those who call upon God ought not, ^C in any places whatsoever, in which many were sitting while conducting school, to mingle themselves with impure men, who, like swine, gape after pleasures.

PRODICUS THE CEAN

[D ] In the winter season, they gathered in the workshops of the craftsmen on account of the fire. Homer, *Odyssey* Σ, v. 327, cited likewise by Harpocration and Suida: "Neither do you desire to sleep, having gone to the bronze-smith's house, Or some smithy, but here you speak many things." Go past the bronze-smith's seat and the warm smithy In the winter season... The scholiast of Hesiod notes: In olden times, the bronze-smithies and all the workshops that had fire were doorless, and they called them "smithies," because the poor, entering them, especially in winter, while warming themselves, would weave together smithies and chatterings of words.

^A Associating with those who invoke God to the impure, who, like swine, delight in bodily pleasures and foul foods and wanton ticklings, pricking themselves toward the joy that brings evil to Aphrodite. But not even "those things," he says, "the swift-winged, or the eagle, shall you eat," speaking to those who procure their living by plunder. And the other things are similarly allegorized. To whom, then, must we be joined? To the just. Again, allegorizing, he says: "Everything that has a cloven hoof and chews the cud is clean," because the cloven hoof signifies justice, which is balanced, and which chews the cud of its own proper food of justice—the Word—which enters from without like food, through instruction, but is sent back up from within, as it were from the belly of the mind, to rational remembrance. The just man chews the ruminant cud of spiritual food, having the Word in his mouth; ^B and justice splits the hoof, rightly hallowing us even here, and sending us on to the age to come. Therefore, the Tutor will not lead us to spectacles, nor will one speak amiss in calling the stadiums and theaters a "seat of the pestilent," for here too the "counsel" is wicked, just as it is against the just man; wherefore the assembly gathered against Him is cursed. These gatherings are filled with much confusion and lawlessness, and the pretexts for association [with the wicked] are filled with impurity. ^C Such are they who think they fear the Lord, yet sin like the swine. For when hungry, it cries out; but when full, it does not recognize its master. The word "pig" signifies a voluptuous and unclean desire for food, and one greedy for sexual pleasures and defiled debauchery. "Cloven hoof" signifies that the just man walks in this world while awaiting the holy age. "In the seat of the pestilent," for he "walked not in the counsel of the ungodly, and stood not in the way of sinners, and sat not in the seat of the pestilent." But "the seat of the pestilent"—and the theaters and the law-courts—would be, and even more, the following of wicked and destructive powers, and the communion with them according to their deeds. "But you have denied the Holy and Just One." ^D Mixing of anarchy, of disorder, of confusion.

^A causes a disintegration and lack of order, for men and women gather together for the viewing of one another (27). At this point, the assembly already plays the braggart. For when the gaze is searching (28), appetites grow warm; and the eyes, becoming accustomed to look more boldly at their neighbors, having the leisure that is allowed, inflame erotic desires. Let spectacles, ^B therefore, be forbidden, and recitations, which are full of scurrility and much idle chatter. For what shameful act is not displayed in the theaters? What shameless word is not uttered by the jesters? And they, having enjoyed the wickedness within themselves (30), clearly imprint the images at home. On the contrary, however, those who are unmoved and impassive toward these things could never be tripped up by idle pleasures. For even if they claim that spectacles are to be taken as amusement for the sake of cheerfulness, I would not say that cities are prudent where even play is made a serious matter. For, ^C indeed, cruel ambitions are no longer mere pastimes, to such an extent that they bring death (31). Nor are the empty desires and unreasonable loves of honor [pastimes]; and, furthermore, the vain expenditures of property; nor, in truth, are the seditions (32) arising from these matters any longer pastimes. And one should never purchase leisure at the price of empty ambition (33); for a man of sound mind would never, for the sake of the more pleasant, choose over that which is better. "But not everyone," he says, "is a philosopher." Do we not, then, all pursue life? What are you saying? How, then, have you believed? How, ^D then (34), do you love God and your neighbor, if you do not philosophize? And how do you love yourself, if you are not a lover of your own life? "I have not learned letters," he says. But if you have not learned to read, you cannot excuse yourself regarding what is heard, because it is something that cannot be taught; for faith is not the acquisition of the wise according to the world, but of those who are wise according to God; and it is cultivated even without letters. And its writing, which pertains even to unrefined and ignorant men, and is also divine, is called charity, a spiritual volume. It is permitted to listen to divine wisdom, and it is permitted to take part in political life; nay, even to conduct the affairs of the world honestly according to God's will is in no way forbidden; and he who is selling or buying, let him not speak of two prices for what he may be buying or selling; but, by speaking of a single price and practicing to speak the truth, even if he does not attain this, by attaining the truth, he is enriched in his mind.

^C Let the oath ^A be absent in all transactions involving what is sold; let the oath be absent also in other matters. Thus let the market-traders and shopkeepers philosophize: "Thou shalt not take the name of the Lord ^B thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain." The Lord has driven from his Father’s house those who act contrary to this—the avaricious, the liars, the hypocrites, those who peddle the truth—not wishing the holy house of God to be a house of unjust merchandise, whether of words or of material possessions.

In the church, both man and woman ought to enter ^C dressed decently, with simple gait, embracing silence, possessing unfeigned charity, chaste in body, chaste in heart, and fit to pray to God. The woman must have this further: let her be veiled at all times, unless she is at home. For this is a respectable state, and one from which no offense can possibly be taken. For she herself will never slip, if she has placed modesty and her garment before her eyes; nor will she incite another to the slip of sin by exposing her face. For this is what the Word desires; since it is fitting for her to pray veiled. ^D They say that the wife of Aeneas, on account of her extraordinary modesty, did not even uncover herself when Troy was being captured; but that even while fleeing from the conflagration, she remained veiled.

Those who are initiated into Christ ought to appear and be shaped throughout their whole lives as they compose themselves in the churches for gravity and decency; and they should truly *be*, not merely *appear* to be, such—so meek, so pious and religious, so dedicated to charity. But now, I do not know how it is that, along with the places, they change their appearance and their ways; just as they say that polyps become like the rocks to which they cling, appearing to be that same color. Therefore, after they depart from the congregation, having put aside the divine character that was there, they become like the multitude with whom they associate; or rather, they are exposed, having cast off the feigned hypocrisy of their gravity, ...

^A and they are found to be such as they were not known to be; and while they have reverenced the discourse concerning God, they leave it behind there, where they heard it: but outside, they revel with the ungodly in wanton musical modes and amorous trilling, and in flute-playing, and clapping, and drunkenness, and are filled with every sort of filth. And as they sing and resing this, they who formerly sang of immortality, in the end they wretchedly chant the most pernicious palinode of the wicked: "Let us eat and drink; for tomorrow we die." But they do not die tomorrow in truth, but they are already dead to God, "burying their own dead," that is, burying themselves into death. ^B But the Apostle resists them very powerfully: "Do not be deceived; neither the adulterers, nor the effeminate, nor those who lie with mankind, nor thieves, nor the covetous, nor drunkards, nor revilers," and whatever else he attaches to these, "shall inherit the kingdom of God." And if we have been called into the kingdom of God, let us walk worthily of the kingdom, loving God and our neighbor. But love is not judged by a kiss, but by benevolence. But those men do nothing else but disturb the churches with a kiss, not having the love itself within. For this truly has stirred up base suspicion and evil-speaking, because they used the kiss impudently, which ^C ought to have been mystical. The Apostle has called it "holy." Having tasted of the kingdom worthily, let us dispense the benevolence of the soul with a modest and closed mouth, through which a gentle character is especially served. There is also another unclean kiss, full of poison, feigning holiness. Or do you not know that even ^D the venomous spiders, by merely touching the mouth, [...] as if [our] mind were slightly blurred, it places us outside of eternal life. [...] "And let the men greet one another, and the women one another, with the kiss in the Lord; but let no one do so deceitfully, as Judas delivered the Lord with a kiss. And let the deacon say to all: 'Greet one another with a holy kiss,' and let the clergy greet the bishop, the lay men the laymen, the women the women."

^A And if they touch only with the mouth, do they not cause grievous pains to men? Kisses, moreover, often instill the poison of licentiousness. It has become clear to us, then, that the kiss is not love: "For it is the love of God." And this is the love of God, as John says, "that we keep his commandments," not that we should fawn upon one another with our mouths; "and his commandments are not grievous." ^B Furthermore, the greetings of so-called friends in the streets, filled with foolish ostentation and an eagerness to appear manifest to those on the outside, do not possess even the slightest grace. For if it is right to pray to God mystically in one's inner chamber, it would follow that one should also love one's neighbor, whom we are commanded to love in the second place, in the same way as God, and to be affectionately disposed toward him mystically within, "redeeming the time"; for we are the salt of the earth. "He who blesses," he says, "his friend in the morning with a loud voice, will seem to differ nothing from one who curses." ^C But it seems that the gaze at women should be turned away above all things: for it is possible to sin not only by touching, but also by looking; which he who is truly being trained by the Pedagogue must especially avoid: "For let your eyes look straight, and let your eyelids nod what is right." For not only is it necessary to be able to endure even if one has looked, but one must guard against entering into temptation. For it is possible for one who has looked to slip; but it is impossible to desire if one has not looked. For it is not sufficient for the temperate merely to be pure, but one must also strive to be outside of reproach, excluding every cause for suspicion, to the end of purity; so that we may not only be faithful, but also appear trustworthy. ^D For indeed, this too must be guarded against, as the Apostle says, "so that no one should blame us; for we provide for what is good, not only before the Lord, but also before men." "Turn away your eye from a graceful woman, and do not contemplate the beauty of another," says the Scripture; and if you should ask the reason, it will explain it to you: "For in the beauty of a woman many have been led astray, and from this, friendship is kindled like fire, leading into fire that is never quenched because of sin: the friendship that originates from fire, which they have called love."

CHAPTER XII

[index: entries preserved]

^A Let the holy Scriptures characterize the life of Christians. I would also advise those who have taken wives never to kiss their wives in the presence of servants; for Aristotle did not allow one even to smile at slaves, and much less, therefore, should one be seen showing affection to his wife in their sight. It is better that, beginning at home from marriage, we should manifest dignity; for this union of temperance, which breathes and expresses pure pleasure, is the greatest of things. For the tragedy says very beautifully:

* O women, what in human affairs, Neither gold, nor tyranny, nor the great might of wealth, Brings such varied pleasures, As the just mind of a noble husband and a pious wife, Thinking manly thoughts?

These precepts of justice, which are spoken even by those who pursue worldly wisdom, are not to be rejected. Knowing, therefore, the work of each, ^B «pass the time of your sojourning in fear, knowing that not with corruptible things, with silver or gold,» have we been redeemed from our vain conversation handed down by our fathers, «but with precious blood, as of a Lamb without blemish and without spot, Christ.» «For the time past,» says Peter, «is sufficient to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revelings, banquetings, and abominable idolatries.» We have a boundary, the cross of the Lord, by which we are fenced about as with a rampart, and are separated ^C from our former sins. Regenerate, therefore, let us be fastened in the truth, let us recover our senses, and let us be sanctified; because «the eyes of the Lord are upon the righteous, and His ears are open to their prayer; but the face of the Lord is against them that do evil.» And who is there that shall harm us, if we have been followers of that which is good? Moderation is the best institution, being goodness everywhere perfect, and a stable and ordered power, properly distributing those things which are joined and coherent with one another in deed, and invincible in virtue. If I have spoken these things somewhat harshly, ^D while arranging the salvation of reformation, for me

^A let these things be said, says the Tutor, since "he that rebukes with boldness is a peacemaker." But you, if you listen to me, will be saved; but if you will not attend to what has been said, it is no care of mine—though it is a care even so: "for He desires rather the repentance of the sinner than his death." But if you will listen to me, "you shall eat the good things of the earth," the Tutor says again, naming human goods "good things of the earth": beauty, wealth, health, and strength, and food. For they are good indeed, which "neither has ear heard, nor has it ever entered into the heart," concerning Him who is truly King, the things that truly are, which are good, and which await us; for He is both the giver and the guardian of good things. And by participation in those, the things that are here share the same name—this being the way the Logos leads the weakness of men in God from objects of sense to understanding.

Whatever things, therefore, are to be guarded within the home, and how life is to be corrected, the Tutor has spoken to us sufficiently. But such things as it is pleasant for Him to speak to the children also along the way, until He leads them to the Master, these He suggests and sets before us in summary, ^B by means of these very Scriptures, setting forth the commands stripped bare, adapting them to the time of the guidance, while leaving the explanations of them to the Master. For His law wishes to loosen fear, liberating the free will of the soul unto faith. "Listen, O child," He says, being well-tutored, "to the heads of salvation; for I will disclose my character, and I will suggest to you these beautiful commands, through which you will arrive at salvation. I am leading you along the path of salvation; depart from the ways of error; for 'the Lord knows the way of the righteous, and the way of the ungodly shall perish.' Follow, therefore, O child, the good way, which I shall explain to you, lending me your listening ears; 'and I will give you treasures, dark, hidden, invisible to the nations, but visible to us.' And the treasures of wisdom cannot fail," concerning which the Apostle, marveling, says: "O the depth of the riches and wisdom!" ^C Treasures are provided by God, the one, in many ways: some are revealed through the law, others through the prophets; others by the divine mouth; and another sings with the heptachord of the Spirit. And yet, being one, the Lord is the same Tutor through all these.

There is, then, a summary recommendation from the very start, and an exhortation for life, including everything: "As you wish that men should do to you, do ^D you also to them."

^A All the commandments can also be comprehended in two, as the Lord says: "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength; and your neighbor as yourself." Then he adds from these: "On this all the law and the prophets hang." And again to the one who asked, "By doing what shall I inherit eternal life?" he replied, "You know the commandments." And when he confirmed this, he said, "Do this, and you will be saved."

Nevertheless, the kindness of the Pedagogue must also be set forth more distinctly through various and saving commandments, so that we may have an easier discovery for the sake of abundant salvation and the ordering of the Scriptures. We have the Decalogue given through Moses, signifying in a simple and unique element ^B the saving appellation for sins, describing: "You shall not commit adultery; you shall not practice idolatry; you shall not corrupt boys; you shall not steal; you shall not bear false witness; honor your father and your mother," and the things that follow from these. These must be kept by us, and whatever else is commanded as we read the Books.

He also gives commands through Isaiah: "Wash yourselves, and be clean; take away your wicked deeds from your souls before my eyes; learn to do good; seek justice; rescue the one being wronged; judge for the orphan, and justify the widow; and come, and let us reason together," says the Lord.

We would find many other precepts among others; for example, concerning prayer: "Good works," it says, "are a prayer acceptable to the Lord," says the Scripture. ^C And the manner of prayer is also dictated: "If you see," he says, "the naked, clothe him, and do not despise the needy of your own seed; then your light will break forth in the morning, and your healings will quickly arise, and your righteousness will go before you, and the glory of God will encompass you." What, then, is the fruit of this prayer? "Then you shall cry out, and God will hear you; while you are still speaking, he will say, 'Behold, I am here.'"

Regarding fasting, however: "Why do you fast for me?" says the Lord; "I have not chosen this fast, nor a day for a man to humble his soul. Not even if you bend your neck as a ring and

put sackcloth and ashes under you, shall you call that an acceptable fast." What then does this ^A fasting signify? "Behold this," he says, "is the fasting which I have chosen, says the Lord: loose every bond of iniquity; dissolve the tight knots of violent transactions; let the broken go in remission, and tear up every unjust contract. Distribute your bread to the hungry, and bring the homeless poor into your house; if you see the naked, clothe him." And indeed also concerning sacrifices: "Why is the multitude of your sacrifices to me? says the Lord; I am full of burnt offerings of rams, and fat of lambs, and the blood of bulls and goats I do not desire; not even if you come to appear before me. For who required these things from your hands? You shall not continue to tread my court; if you bring fine flour, it is a vain incense; it is an abomination to me; your new moons and your sabbaths I do not endure." How then shall I sacrifice to the Lord? "A sacrifice," he says, "to the Lord is a broken spirit." How then shall I crown, or anoint with ointment, or what incense shall I offer to the Lord? "A fragrance," he says, "of sweet savor to God is a heart that glorifies Him who created it." These are the crowns, and the sacrifices, and the aromas, and the flowers of God. ^B Furthermore, concerning the forbearance of evil: "If your brother sins," he says, "reprove him; and if he repents, forgive him. If he sins against you seven times in the day, and seven times returns to you, saying, 'I repent,' forgive him." And to those who serve as soldiers, he instructs through John "to be content only with their wages"; to the tax collectors, "to exact nothing more than what has been ordered"; and to the judge, "You shall not receive a person in judgment; for gifts blind the eyes of those who can see, and corrupt just words, so as to rescue those who are treated unjustly." Furthermore, to those engaged in managing a household: "Possession which is acquired with iniquity is diminished." Indeed, also concerning love: "Love," he says, "covers a multitude of sins." And concerning citizenship: "Render to Caesar the things of Caesar; and to God the things of God." And concerning ^C oaths and holding a grudge: "Did I not command the fathers...?"

^A of you, when they were going out of the land of Egypt, that they should offer me whole burnt offerings and sacrifices? But this is what I commanded them: Let every one of you not hold a grudge in his heart against his neighbor; let him not love a false oath." But He also threatens liars and the arrogant; to the former in this way: "Woe to those who call the sweet bitter, and the bitter sweet"; and to the others thus: "Woe to those who are wise in their own eyes, and prudent before themselves; for he who humbles himself shall be exalted, and he who exalts himself shall be humbled." And He calls the merciful blessed, "because they shall obtain mercy"; but Wisdom deems anger unhappy, in that it will "destroy even the prudent." Now He orders us even to love our enemies, and to bless those who curse us, and to pray for those who insult us. "To him who strikes you," He says, "on the cheek, offer also the other; and if someone takes away your tunic, do not forbid him to take your cloak as well." Concerning faith: "Everything that you ask ^B in prayer, believing, you shall receive," He says. "But to the faithless, nothing is trustworthy," as Pindar says. And one must treat servants as oneself; for they are human beings, just as we are; for God, if you examine it, is equal to all, to the free and to the enslaved. And one ought not to punish brothers who offend, but to admonish them; "For he who spares his rod," He says, "hates his own son." He further rejects ambition, saying: "Woe to you, Pharisees, because you love the chief seat in the synagogues, and greetings in the marketplaces"; yet He embraces the repentance of the sinner, loving the repentance that follows after sins; for the Word alone is without sin; for to sin is innate and common to all men; but to recover after sin is the mark not of an ordinary man, but of a worthy one. And concerning distribution: "Come," He said, "to me, all you blessed; inherit the kingdom prepared for you from the foundation of the world; for I was hungry, and you gave me to eat; I was thirsty, and you gave me to drink; I was a stranger, and you gathered me in; I was naked, and you clothed me; I was sick, and you visited me; I was in prison, and you came to me." And when ^C did we do these things for the Lord? The Pedagogue himself will say again, turning the good deed and the kindness toward the brothers ^D as if toward himself, and saying: "As much as you did it to one of these little ones, you did it to me." And those will go into eternal life. Such are the logical laws, the consolatory words not written on "tablets of stone" by the finger of the Lord, but inscribed on the hearts of men, which alone are incapable of decay. Therefore the hearts that are hardened are broken; for the faith of children is impressed upon soft minds. And since both covenants serve the Word in the tutelage of humanity, the one through Moses, and this later one through the apostles, it seems necessary to me to discourse also on the nature of this—no, rather, the Pedagogue, reminding me of myself, says:—that I shall again propose these same instructions in seed form: "Putting away falsehood, speak truth every one with his neighbor; for we are members one of another." Let not the sun go down upon your anger, neither give place to the devil. "He who steals, let him steal no longer, but rather let him labor, working what is good," that he may have something to share with him who has need. "All bitterness, and wrath, and anger, and clamor, and evil speaking, be put away from you, with all malice. Be kind to one another, tender-hearted, forgiving one another, even as God in Christ forgave you. Be therefore wise, and imitators ^C of God, as dear children; and walk in love, as Christ also loved us." The wives, let them be subject to their own husbands, as to the Lord; and the husbands, let them love their own wives, as Christ loved the Church. Let those who are joined together love one another, "as their own bodies." Children, obey your parents. Fathers, do not provoke

^A your children to anger, but bring them up in the discipline and instruction of the Lord. Servants, obey your masters according to the flesh, with fear and trembling, in simplicity of heart, as unto Christ, [(44)] with goodwill serving. And you masters, do good to your servants, remitting threats, knowing that both theirs and yours is the Lord in heaven, and there is no ^B respect of persons with him. — "If we live in the spirit, let us also walk in the spirit. Let us not be desirous of vain glory, provoking one another, envying one another. Bear one another's burdens, and so fulfill the law of Christ. Be not deceived; God is not mocked. For whatever a man sows, that shall he also reap. Doing good, let us not faint, for in due time [(46)] we shall reap, if we do not flag. Be at peace among yourselves. We exhort ^C you, brethren, admonish the unruly, comfort the feeble-minded, support the weak, be patient toward all men. See that none render evil for evil to any man. Do not quench the Spirit. [(14)] Do not despise prophesyings. But prove all things, and hold fast that which is good. Abstain from every form of evil." [(47)] — "Be persevering in prayer, watching in it with thanksgiving. In wisdom walk toward those who are outside, redeeming the time. Let your speech be always with grace, seasoned with salt, that you may know how you ought to answer every man." [(4)] — "Be nourished in the words of faith. Exercise yourselves unto godliness; for bodily exercise profits little; but godliness is profitable [(48)] to all things, having promise of life, that which is now, and that which is to come." [(e)] — "Let those who have faithful masters not despise them, because they are brethren; but rather let them serve, because they are faithful." [(f)] — "He who gives, let him do so in simplicity; he who rules, in diligence; he who shows mercy, in cheerfulness; let love be without hypocrisy; abhorring that which is evil, adhering to that which is good; with brotherly love loving one another, in honor preferring one another; not slothful in business, fervent in spirit, serving the Lord, rejoicing in hope, patient in ^D tribulation, persevering in prayer, pursuing hospitality, communicating to the necessities of the saints." [(g)] These few things from many, by way of example, the Instructor, running through the Scriptures themselves, sets before his children, by which, so to speak, wickedness is torn out by the roots, and injustice is prescribed against. There are countless other precepts which pertain to chosen persons, written in the holy books: these for presbyters, others for bishops, others for deacons.

^A others for widows, and a multitude of other roles, which it would take a long time to recount; for the instructions of the Word are numerous, and the life of those who are under the instruction of the Word is also manifold. ^B Indeed, even among the elderly, those who are grave and venerable also have their own way of teaching, and for the young, their own way of discipline. We must therefore, according to the measure of our own instruction and the rule of the Word, apply ourselves to these things, so that we may grow into the stature of the perfect man, “unto the measure of the stature of the fullness of Christ” (Eph. 4:13). ^C For the Word himself has become all things for all, that he might save all. And we, who are his children, must be like him, each according to his own measure. ^D

^A inscribed in the holy books—some for presbyters, some for bishops, some for deacons, and others for widows, concerning whom there would be another time to speak. Much also is possible for those who encounter them to gain from them through enigmas, and much through parables. But, says the Tutor, it is not for me to teach these things further; we have need of a Master for the explanation of those holy words, to whom we must go. And indeed, it is time for me to cease from tutoring, and for you to hear the Master. ^B When he has received you into a course of good discipline, he will instruct you in the scriptures. Well has the Church sung, and the Bridegroom, who is the sole Master, the good counsel of the good Father, genuine wisdom, the sanctification of knowledge: "And he himself is the propitiation for our sins," as John says, he who heals ^C both our body and our soul, our own person, Jesus: "And not only for our sins, but also for the whole world. And in this we know that we have known him, if we keep his commandments. He who says that I have known him, and does not keep his commandments, is a liar, and in him the truth is not. But whoever keeps his word, truly in him the love of God is perfected. In this we know that we are in him. He who says he abides in him, ought himself also to walk just as he walked" (1 John 2:3-6). O the children of a blessed tutelage! Let us fulfill the ^D beautiful person of the Church, and let us, as infants, run to our good mother; and if we become hearers of the Word, let us glorify that blessed economy by which man is tutored, and is sanctified as an infant of God. And he lives as a citizen in the heavens, being tutored from the earth, while he receives there a Father, whom he learns here on earth. The Word both does all things, and teaches, and tutors. The horse is led by a bridle, the ox is led by a yoke, the wild beast is caught by a snare; but man is transformed by the Word, by whom wild beasts are tamed, birds are lured, and winged creatures are drawn. He truly fashions the bridle for the horse, the yoke for the ox, the snare for the wild beast, the reed for the fish,

the trap for the bird; He manages the state and cultivates the earth, He rules and serves, and creates the whole. ^A

He fashioned the earth, the heaven, and the sea, And all the constellations that crown the sky.

O divine works! O divine precepts! Let this water pulse within itself; let this fire restrain its wrath; let this air wander in the ether; let the earth be fixed and be carried. When I wish to fashion man again, and I desire matter, the elements are to me as matter; I dwell with my own creation. If you recognize me, the fire will serve you. Such and so great is the Logos. This is the Pædagogus, the Creator of the world and of man, and on his account He is now also the Pædagogus of the world, by whose command we both subsist, awaiting judgment. For He does not bear to men a clandestine vocal word; ^B the word shall be wisdom, as Bacchylides says. "But as the blameless, and entire, and faultless [children] of God," as Paul says, "shine as luminaries in the world, in the midst of a crooked and perverse generation." What then remains for us in such a celebration of the Logos, but to pray to the Logos? "Be propitious to your children, O Pædagogus, Father, ^C guide of Israel, Son and Father, both one, Lord. Grant that we, following your precepts, may fulfill the likeness of the image, and according to our strength perceive the good God and judge who is not harsh; and grant that all of us who live in your peace, and are translated into your city, having crossed the waves of sin in tranquility, may be borne softly with the holy Spirit, and with ineffable wisdom by night and by day, until the perfect day, giving thanks we may praise, and praising we may give thanks to the ^D one Father and Son, Son and Father, Pædagogus and Teacher, Son, together with the holy Spirit, who is one in all.

In whom are all things; ^A through whom all things are one; through whom is eternity, whose members we all are; whose are glory and the ages. All things for the good one, all things for the beautiful one, all things for the wise one; to the righteous one belong all things; to whom be glory now and unto the ages of ages. Amen. Since the Pædagogus has brought us into the Church, and has joined Himself to Himself—I mean the Word, who teaches and oversees all things—it would be fitting that we, having arrived here, should send up to the Lord a reward of thanksgiving, a hymn of praise suitable to His noble pedagogy.

Hymn of Christ the Savior by Saint Clement

Bridle of untamed colts, Wing of unwandering birds, Sure helm of infants, Shepherd of royal lambs, Gather Thy simple Children to praise holily, To sing sincerely With innocent mouths To Christ the leader of children. King of saints, All-subduing Word Of the most high Father, Ruler of Wisdom, Support of labors, Ever-rejoicing, Jesus, Savior Of the human race, ^C Shepherd, plowman, Helm, bridle, Celestial wing Of the most holy flock, Fisher of the men Who are saved, Luring the chaste fish From the hostile wave Of the sea of vice With sweet life. Guide, Shepherd Of the rational sheep. ^D

Holy One, be guide, ^A King of undefiled children. Footsteps of Christ, Heavenly Way, Everlasting Word, Infinite Age, Eternal Light, Fountain of mercy, Worker of virtue, Honorable life Of those who praise God, Christ Jesus, Heavenly milk From the sweet breasts Of the Bride of graces, Pressed from Thy own Wisdom, Infants With tender mouths Nourished, Filled with the dewy spirit Of the rational breast, Let us sing simple praises And true hymns, ^B To Christ the King. Holy rewards For the teaching of life, Let us sing together, Let us sing simply To the mighty Boy. Chorus of peace, Ye begotten of Christ, A modest people, Let us join together in psalmody to the God of peace.

To the Tutor

^C I, too, offer this to Thee, O Tutor, A garland woven with words, From the pure meadow which Thou hast granted us to graze upon. Like a working bee, Harvesting the bloom from the fields, from toilsome labors, I bring the sweet wax to the Master. Even though I am but a small servant of Thine, (For it is fitting for me to praise Thee for Thy laws,) O King, Giver of good gifts to mortals, Parent of the universe, Who alone hast fashioned the temple of the great heaven, Binding it together with sacred speech; And who hast brought forth light and brilliant day, And the paths which the stars faithfully traverse, And how the sea and earth consist, And how the times in the oblique circle of the year move, Both spring and winter and summer time, And the autumn, rich provider of fruits; Having created the whole world from an unadorned state And from formless matter, and having set all in order: Grant me to order the life given by Thee well, And so to enjoy Thy grace, And to perform Thy divine commands and to speak them, Always to praise Thee and Thy all-wise Word remaining with Thee, who stands by Thy side. Do not overwhelm me with poverty, nor give me wealth ^D; But grant that which is enough, or what is suitable for me, Father, and a good end to life.

CLEMENT OF ALEXANDRIA - STROMATA - BOOK ONE

[*]

CHAPTER ONE. OR PREFACE.

The author explains his purpose and shows how much utility writers confer upon their readers.

The beginning is wanting. ^A ... 116 so that you may have them close at hand and be able to keep them. But is it the case that they are not useful at all, or are they to some...

^A extent? If it is the former, what is the use of letters? But if the latter, whether for the learned or for the unlearned? It would certainly be ridiculous to reject the writing of the learned, while admitting those who compose works that are not of that sort. But are we to allow Theopompus and Timaeus to compose myths and blasphemies; and furthermore Epicurus, who is the prince and author of impiety; and even Hipponax and Archilochus to write so shamefully, ^B yet forbid the man who proclaims the truth to leave behind an advantage for those who come after him? For I consider it both beautiful and honorable to leave behind good children for those who are to come; for children are offspring of the body, but words are offspring of the soul; consequently, we call those who have instructed us ^C our fathers. ^D

Stromata, Book One

The title of these books, which antiquity praises so often, is: *Titus Flavius Clemens’ Stromata of Gnostical Notes according to the True Philosophy*. But if we follow Photius, who notes in an ancient codex that he found the true inscription to be: *Titus Flavius Clemens, presbyter of Alexandria’s Stromata of Gnostical Notes according to the True Philosophy, books I–VIII*.

The occasion for the writing and the title was taken from the Gnostics—whom Epiphanius elegantly calls "condemnatory" or "nefarious" heretics of his time—who, because of the knowledge they claimed for themselves, had assumed this name, as St. Augustine also testifies. Irenaeus and others have written much about them. Clement therefore opposes to them the true *Gnosticon*, for the sake of forming and delineating which these books were written; yet he only begins to treat properly of his own true Gnostic in the second part of the sixth book, up to the other part of the seventh, where he deals with the passions, knowledge, speech, prayers, love toward God, toward truth, with benignity, sacrifices, and the contemplation of the true Gnostic. He imitates Plato here too; for as he describes the Republic, so does our author describe the Gnostic. This is clearly a unique concept for which no similar example can be provided, not even in the sacred writings. He is the kind of man the Stoics want their "wise man" to be, just as Clement wants his Gnostic to be, as he says in the sixth book, where he explicitly adds the reason for this, writing against not only Christians but also the Peripatetics, who do not approve of this, but rather commend "moderation of the passions" (*metriopatheia*) instead of the "passionlessness" (*apatheia*) which our Gnostic attains. Consequently, Clement’s Gnostic is set forth as an example of an ideal, fashioned only in discourse, but impossible to realize in action.

[Regarding the use of the term "fathers" for instructors]: "For he who is taught by someone in the Word is called a son of the instructor, and he is his father." St. Chrysostom, Homily 11, Tom. V: "It makes one not only a father through sowing, but also through instructing well." Hence blessed Paul, 1 Cor. iv, 15: "For if you have ten thousand instructors in Christ, yet you do not have many fathers; for in Christ Jesus, through the Gospel, I have begotten you."

^A We call those "fathers" who have instructed us by catechism. Human philosophy, however, is such that it willingly communicates itself. Thus Solomon says: "My son, if you receive the word of my commandment and hide it within yourself, your ear will hearken to wisdom." He signifies that the word which is sown is hidden, just as in the ground, in the soul of the learner; and this is a spiritual planting. Therefore he also adds: "And you will apply your heart to understanding; you will apply it to the admonition of your son." For soul to soul and spirit to spirit being conjoined, through the sowing of the word, they increase and vivify what has been cast into the soil; and a "son" is anyone who is being educated, insofar as he yields obedience to him by whom he is educated: "My son," he says, "do not forget my precepts." But if knowledge is not for all—the "donkey at a lyre," as those who use proverbs say—what is written is for the many. For pigs indeed take more delight in mud than in clean water. "For this reason," says the Lord, "I speak to them in parables, because seeing they do not see, and hearing they do not hear, and do not understand" ^B—not that the Lord provides ignorance for them; for to think so is wicked; but that He has prophetically rebuked the ignorance that was already there, and indicated that they were not going to understand what was said. Now, however, the Savior Himself appears, distributing to His servants the existing resources according to the ability of the one who receives—and from their practice, those resources increase—and returning again, He sets up an account with them. When He had commended those who had increased His money, those who had been faithful in a few things, and promised to set them over many things, He commanded them to enter into the joy of the Lord. But as for him who had hidden the entrusted money instead of lending it out, and who returned the very same thing he had received, without any profit, "Wicked and lazy servant," He said, "you ought to have put my money with the bankers, and having come, I would have received my own." Because of these things, the useless servant "will be cast into the outer darkness." "You therefore," says Paul also, "be strong in the grace that is in Christ Jesus; and the things you have heard from me through many witnesses, commit these to faithful men, who will be able to teach others also." And again: "Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly handling the word of truth." If, then, both preach the word, one by writing and the other by voice, why should both not be accepted, having made faith active through love? As for the cause of not choosing the best...

God is completely alien to it, and is in no way its author. Now, the duty of the former is to lend out the word; that of the latter is to test it, and either to accept it or not—and the judgment is decided by those themselves. But one kind of knowledge is for preaching, and another is like that of a messenger; in whichever way it acts, whether through the hand or through the tongue, it is beneficial: "For he who sows to the Spirit will from the Spirit reap eternal life. Let us not grow weary in doing good." For it contributes the greatest things to whoever happens upon it by divine providence: a beginning of faith, a readiness for establishing a right life, an appetite for truth, an impulse toward inquiry, a trace of knowledge—to say it in a few words, it gives material and occasion for salvation. Those, however, who have been reared genuinely in the words of truth, having accepted the viaticum of eternal life, are winged toward heaven. Very wondrously, therefore, the Apostle says: "In everything," he says, ^B "commending ourselves as ministers of God: as poor, yet making many rich; as having nothing, yet possessing all things. Our mouth is open to you." And I summon as witness, he says, writing to Timothy, "before God and Christ Jesus and the elect angels, that you keep these things without prejudice, doing nothing according to partiality." It is necessary, therefore, that both these persons test themselves: the one, whether he is worthy to speak and to leave behind records; the latter, whether he is worthy to hear and to read. Just as some, when they have distributed the Eucharist, as is the custom, permit each one of the people to take his part. For conscience is the best guide for the accurate choosing and shunning of things. Its firm foundation is a right life together with appropriate learning; and to follow others who have already been proven and have conducted themselves rightly is optimal both for understanding the truth and for carrying out the commandments. "So that whoever eats the bread and drinks ^C the cup of the Lord unworthily, will 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." It follows, therefore, to consider, regarding those who have taken upon themselves the task of benefiting their neighbors, whether they have not leaped into teaching rashly, or out of some rivalry; whether they do not hunt for glory from the fact that they communicate their doctrine; whether they do not look only to this reward—the salvation of those who hear—and whether they do not speak to flatter; and whether they have escaped the reproach of bribery, he who speaks through records. "For neither at any time, as you know, did we come with flattering speech, or with a pretext of greed, God is witness, nor seeking glory from men, neither from you nor from others, when we could have been a burden as Christ's apostles; but we were gentle in your midst, as a nurse cherishes her own children." ^D According to this, those who partake of the divine words must also be kept under observation, lest they have come to this merely out of curiosity to inquire, as if they were examining the buildings of cities, rather than to see if they are of the number of those who look to the advantage of their neighbor.

^A For we have never, as you know, as the Apostle says, "been in speech of flattery, nor in pretext of avarice, God is witness, nor seeking glory from men, neither from you, nor from others, when we could have been a burden as Christ’s apostles; but we were gentle in your midst, as a nurse cherishes her own children." By the same token, those who are partakers of the divine words must be observed, to see whether they approach led by the vice of an overly curious mind, as if to view the buildings of cities, or whether they come upon hearing that those who are consecrated to Christ gladly share things necessary for sustenance. But such people are hypocrites, and for that reason they should be dismissed. If, however, anyone wishes not to appear righteous, but to be so, it behooves him that his conscience be optimal. ^B If, therefore, "the harvest indeed is great, but the laborers are few," it is truly necessary to urge that there be the greatest possible supply of laborers. Now agriculture is twofold: the one is without writings, the other is by writings. Whichever way the laborer of the Lord sows the noble wheat, and increases and reaps the ears, he will appear a truly divine husbandman. "Work," says the Lord, "not for the food which perishes, but for that which remains to eternal life." Nourishment is received both through food and through words; and truly blessed are "the peacemakers," who teach and transpose those who in this life and error are fought against by ignorance, into the peace which is in the Word and the life which is from God, and who feed those "who hunger after righteousness" with the distribution of bread. For souls also have their own foods; some increase through recognition and knowledge, while others pasture on Greek philosophy, of which, just as with nuts, not everything is edible. ^C "But he who plants and he who waters, being ministers of him who gives the increase, are one in ministry. And each will receive his own reward according to his own labor. For we are God’s fellow-workers, God’s husbandry, God’s building are you," according to the Apostle. Therefore, it should not be allowed for the hearers to make trial by comparison; nor should the word be delivered for examination to those who have been educated in the arts and powers of all kinds of speeches and in the force of inflated arguments, who already have their souls preoccupied and not yet emptied. But whoever has decided to feast from faith, he is firm for the reception of divine words, having possessed faith as a reasonable judgment. ^D From this follows an abundance of persuasion for him. And this was, after all, that prophetic saying: "If you do not believe, neither shall you understand." Shall we not, therefore, while we have time, "work that which is good toward all, especially toward those who are of the household of faith"? And let each of these, according to the blessed David, sing psalms in thanksgiving: "You shall sprinkle me with hyssop, and I shall be cleansed; you shall wash me, and I shall be whitened beyond snow; you shall make me hear gladness, and bones humbled shall rejoice. Turn your face from my sins; and blot out all my iniquities."

^A Create in me a clean heart, O God; and renew a right spirit within my inward parts. Cast me not away from thy face; and take not thy holy Spirit from me. Restore to me the gladness of thy salvation; and confirm me with a principal spirit. He who speaks to those present tests them by time, judges by discernment, and distinguishes the one who is able to hear from others, observing the words, the ways, the characters, the life, the movements, the relations, the look, the utterance, the crossroads, the rock, 19 the trodden path, the fruitful land, the forest-choked region, the fertile and good and cultivated land, which is able to multiply the seed; but he who speaks through writings is purified before God, crying out these things in writing: “Not for the sake of gain, not for the sake of vainglory, not being overcome by impulse, not being enslaved by fear, not being puffed up by pleasure; but longing to enjoy the salvation of those who attain it, of which he does not even partake in the present, but wait- ^B ing in hope for the reward which will certainly be rendered by Him who has promised to pay the wage 20 to the laborers according to their worth.” But neither ought he who is being inscribed among the men 21 to covet a reward. For neither has he who boasted 22 of a good deed received the reward out of vainglory; but is not he who does something of what is required for the sake of a reward—either as a benefactor hastening to receive, or as an evildoer avoiding the punishment—held fast by worldly habit? But one must, as far as possible, imitate the Lord. And he would be such a one, who serves the will of God, having received freely, 23 giving freely, receiving a worthy reward, the conduct of life itself; “For the hire of a harlot,” 24 he says, “shall not enter into the holy place.” Indeed, it is forbidden to offer the price of a dog to the altar. But since evil food and teaching 25 have blunted the spiritual eye, let one walk toward the fitting light, toward the truth, which declares the unwritten things in writing. “You who thirst, go to the water,” says Isaiah; and, “Drink water from your own vessels,” Solomon exhorted. At any rate, in the Laws the philosopher from the Hebrews, Plato, 26 commands the farmers…

not to irrigate, nor to take water from others, unless they have first dug down on their own land to the point which is called “virginal,” and have found dry, waterless ground. For it is not just to refuse aid in poverty, but it is not good to provide for indolence; even though Pythagoras said that it is reasonable to help someone load a burden, but not to help them unload it. Moreover, the Scripture kindles the spark of the soul and draws the eye to contemplation, perhaps even injecting something—like a gardener grafting—and stirring up what is already within. “For many among us,” according to the divine Apostle, “are weak and sickly, and many sleep. But if we judge ourselves, we would not be judged.” ^B And now this work is fashioned for a demonstration of Scripture; but for me, these notes are stored up for old age as an antidote to forgetfulness, a mere phantom and sketch of those vivid and living words of blessed and truly remarkable men which I have been deemed worthy to hear. Of these, one was an Ionian from Greece, others from Magna Graecia; one of them from Coele-Syria. ^{C D}

Notes on the text above

I suspect, and the other a Hebrew from Palestine, whom I believe to be Theophilus, the Bishop of Caesarea, whom Baronius dated to the year of Christ 185. The same Baronius opines that the Assyrian was Bardesanes. But as for the Hebrew from Palestine, I would rather believe him to be Theodotus; I conjecture this from the fact that the epitome is entitled *Clement’s Epitome of Theodotus’s Oriental Teaching*. For Clement calls those things which he learned from his masters in the East "Oriental teaching." That the Theophilus of Caesarea is not meant here by Clement, two arguments persuade me: first, that Theophilus was a contemporary of Clement—for he flourished in the time of Pope Victor, as we learn from Eusebius. Second, that no ancient writer ever said that this Theophilus was a Hebrew or, what is the same thing, a Jew. Furthermore, regarding Bardesanes, he cannot be meant by Clement either; for Bardesanes was not an Assyrian, but an Osroenian; he originated from Edessa, which is the capital of Osroene.

^A and of this one, the one was of the Assyrians, and the other a Hebrew from Palestine from of old. ^B Having met with the last (though in power he was first), I rested in Egypt, having hunted out him who lay concealed. He was a bee in truth, for picking the flowers of the prophetic and apostolic meadow, he engendered for the souls of his hearers a certain uncorrupted fruit of knowledge (59). But those who were preserving the true tradition of the blessed teaching, directly from Peter and James, John and Paul, the holy apostles, the son receiving from the father—though few are they who are like their fathers—came at last by God’s will also to us, to deposit those seeds ancestral and apostolic; and I know well that they will exult, not—I mean, by such a phrase—feeling pain at this, but by that only, the one in accordance with the observation of the tradition. For the soul, I suppose, desiring to preserve the blessed tradition unimpaired, has this kind of tracing out: and "of a man (45) loving..." ^C (59) *Sicula revera apis, prophetici...* This Eusebius seems to have omitted as less necessary for his own design. Yet Valesius notes the following regarding it: "Eusebius should not have omitted these words of Clement. For from them it seems to be inferred that Pantaenus was of Sicilian origin. Do not these words of Clement aptly hint at this? etc." For since in the preceding words Clement designates Pantaenus, as Eusebius testifies, it is necessary that these too be referred to the same Pantaenus. Therefore, Clement calls him a "Sicilian bee" because he was of Sicilian origin. For why would he call him a Sicilian bee rather than an Attic one? P. Halloix, in his *Life of Pantaenus*, says that he was a Hebrew by race, and concludes this from the words of Clement. But Clement clearly implies the opposite. For he says that he heard the Hebrew in the East, but Pantaenus in Egypt.

(40) *Petri, Jacobi, Joannis et Pauli...* The author might be asked why he made mention of Peter, James, John, and Paul, while omitting the rest of the apostles. I answer that he did so because he believed that Christ had imparted the knowledge of the mysteries to these alone, and to the first three indeed before the ascension, but afterwards to Paul, who affirms in his Epistles to the Corinthians and Galatians that he was taught all the mysteries of the Christian religion by Christ himself, and not by any man, and that he was equal to any of the other apostles. ^D Eusebius, *Ecclesiastical History*, bk. VI, ch. 14: "The same Clement in the seventh book of the *Institutions* says these things concerning him (James): 'The Lord,' he says, 'after his resurrection imparted the gift of knowledge to James the Just, to John, and to Peter; these delivered it to the rest of the apostles, and the rest of the apostles to the Seventy.'" (41) *Te*. This abbreviation is missing in Eusebius. (42) *Kata*. *Spermata.* Hitherto Eusebius. (45) *Andros*. H. translates it as *paidos*, but since the Bible also acknowledges *andros*, Prov. xxix, a change does not seem to be required.

^A The Father will rejoice in wisdom. Wells ^B, when drawn, yield clearer water; but they turn to rot if no one partakes of them. And use keeps iron brighter; but lack of use generates rust upon it. To speak concisely, exercise produces a healthy state in both spirits and bodies. “No one ^C lights a lamp and puts it under a bushel, but on a lampstand, so that it may shine to those who have been deemed worthy of the same banquet.” For what use is knowledge that does not make him wise who is able to understand? Moreover, the Savior also “saves, and is always working, as He sees the Father.” A teacher [of something] learns more; and by speaking, he often hears along with those who listen to him. For there is one ^D instructor of both the one speaking and the one hearing, who waters both the mind and the word. And the Lord has not forbidden doing good on the Sabbath; rather, He has granted that the divine mysteries and that holy light be imparted to those who are capable of receiving them. Immediately He did not reveal to many things that were not for the many, but to the few to whom He knew it was fitting, and who were able to receive them and be molded according to them; but secret things, like God, are believed by word, not by scripture. Even if someone says it is written: “There is nothing hidden that will not be manifested, nor covered that will not be revealed,” let him hear from us that to the one who hears secretly, that which is secret will be manifested; through this logion, he has foretold that what is hidden will be revealed to the one who receives the things being transmitted in a hidden manner, just as the truth, and what is hidden from the many will become apparent to the few. For why do not all know the truth, and why has justice not been loved, if justice belongs to all? But in fact the mysteries are transmitted mystically, so that it may be in the mouth of the one speaking and be spoken; or rather, not in the voice, but in the understanding. “And God has given to the Church some apostles, some prophets, some evangelists, some pastors and teachers, for the perfecting of the saints, for the work of ministry, for the edifying of the body of Christ.” The instruction, therefore, of these...

^B my commentaries is, I well know, weak if compared to that spirit full of grace which we were deemed worthy to hear; yet let it be an image, a reminder of the archetypes for him who has been struck by the thyrsus. “For speak to a wise man,” it says, “and he will be wiser; and it shall be added to him who has.” It does not promise to interpret the arcane sufficiently—far from it—but only to remind us, whether we have at any time forgotten, or lest we should forget. Many things, I know well, have slipped away from us through the length of time, having passed away unwritten. Wherefore, relieving the weakness of my memory, I have necessarily had recourse to this present sketch, providing a salutary memorial for my memory, a systematic exposition of chapters. There are indeed some things we do not even remember; for great was the power among those blessed men. There are also things ^C that have remained without notes through the length of time, which have now escaped us; and others, as many as were being extinguished, fading away in the mind itself, since such a service is not easy for the unexercised—these I revive by my notes. Some things I deliberately pass over, making an intelligent selection, fearing to write down what I also avoided saying—not out of envy (for that is not right), but fearing for those who might encounter them, lest they might take them in another direction and fall away, and we be found “offering a sword to a child,” as they say who use proverbs. For it is not possible that things which are written should not slip out, even if they remained unpublished by me. But unrolled, and using one and the same voice, namely that which is written, they answer the inquirer nothing more than what is set down; for it necessarily requires a helper, either the one who wrote it, or another who has walked in the same tracks. For the writing ^D also hints at what is for me; to some it will be manifest, to others it will only speak; it will try to speak even while hidden, and to reveal while concealing itself, and to show while silent. It will also lay out the things dogmatized by the prominent heresies; and it will contradict all those things which ought to be provided beforehand for the knowledge according to epoptic contemplation, which shall proceed for us according to the glorious and venerable rule of the tradition, advancing from the creation of the world, necessarily having to be grasped before physical contemplation, setting them forth and releasing the obstacles that stand in the way of the sequence; so that the ears may be ready for the reception of the Gnostic tradition, the earth having been cleansed from the thorns and all cultivation, for the planting of the vineyard; for the struggle is also the prelude, and [the mysteries are] the things before the mysteries.

^A And our commentaries will not shrink from using the most excellent parts of philosophy and other preparatory studies. “For it is not just for the sake of the Hebrews and those under the Law,” according to the Apostle, “that it is reasonable to become a Jew, but also for the sake of the Greeks, that we might gain all men.” And in the Epistle to the Colossians: “Admonishing,” he writes, “every man, and teaching in all wisdom, that we may present every man perfect in Christ.”

The brilliance of contemplation is also fitting in another way for the outline of our commentaries. For the abundance of useful learning is like a certain seasoning ^B mixed into the athlete’s food—not for one seeking delicacies, but for one acquiring a good appetite and a love of distinction. Thus, when we sing, we modulate the intensity of our dignity. Just as those who wish to address a crowd through a herald often do so in order that what is said may be heard more clearly, so too here; for our discourse is directed to the many before it reaches the very tradition itself. Therefore, we must set forth the opinions and statements that are shouted out on every side, by which the hearers will be the more easily turned around. ^C And, to speak briefly: among many small pearls, there is one; and in a large catch of fish, there is the finest fish. But with time and labor, the truth will shine forth, when a good helper is present; for it is through men that the greatest number of benefits are bestowed from God.

We all, therefore, who have used our eyes, behold the things that fall before them; but some things ^D [are looked at] for the sake of one thing, others for the sake of another. For instance, the butcher and the shepherd do not look at the sheep in the same way; for the one examines if it is fat, but the other watches for its noble breed. Let one man milk the sheep if he needs food. Let another shear it if he needs a covering. Thus, let the fruit of Greek learning also progress for me. For I do not think that anyone should consider a writing fortunate just because no one contradicts it; rather, that writing should be considered reasonable which no one can reasonably contradict. And [to be added]...

[not immediately ^A, if someone does not do something primarily, does he do it according to circumstance; but managing it in a god-wise manner, and accommodating himself, he will act. For neither does one who possesses virtue continue to need the path to virtue, nor does the man of full strength require restoration. For just as ^B farmers, having irrigated the land beforehand, so we also, with the drinkable water of the words among the Greeks, irrigate the earthy part of them, so that it may receive the spiritual seed cast upon it, and be able to nourish it easily. The Stromateis will contain the truth mixed with the dogmas of philosophy, or rather veiled and hidden, just as the edible meat of a nut is covered by its shell; for it is fitting, I think, that the seeds of the truth be guarded only by those who are tillers of the faith. Nor does it escape me what is bruited about by some, who are ignorantly fearful, saying that one ought to concern oneself with the most necessary things that hold the faith together; and to pass over those from without, ^C which are superfluous, vainly wearing us down and detaining us in matters that contribute nothing to the end. But some also think that philosophy has entered into life to the detriment of men, as a great evil, coming from some wicked inventor. But I, in these very books, shall demonstrate throughout that malice has an evil nature and could never be the tiller of any good thing, thus hinting that philosophy is in some measure a work of divine providence.

[The Stromateis]

objection of certain people who complain that he inserts so much from philosophy into his books.*

As regards these commentaries which, when the occasion has required, have embraced the opinion of the Greeks, I reply thus to those who take pleasure in finding fault: First, even if philosophy were useless, if it is useful to confirm that it is useless, then it is useful. Furthermore, it is not possible for those who have perceived nothing beyond the mere words in the Greeks' doctrines to condemn the Greeks, before they have examined and understood them individually and in depth. For that refutation is most trustworthy which follows experience, since a certain knowledge of the things you have condemned will stand in the place of a most perfect demonstration. ^A Moreover, many things which do not contribute to the end still bring adornment to the craftsman. And otherwise, a varied and manifold learning commends the person who propounds the principal dogmas to the faith of the hearers, engendering in the disciples an admiration for him and leading them to the truth. ^B Such diversion makes for credibility, through which discerning people accept the truth which has been traduced by the vulgar—that philosophy itself does not bring ruin to life, as some have falsely slandered it, as though it were the artificer of false things and evil works, when it is a clear image of the truth, a divine gift given to the Greeks; nor are we led away from the faith by it as if deceived by certain illusions, but rather, protected by a greater bulwark, we have gained a sort of associate exercise, by which faith receives a fuller demonstration. Indeed, even when contrary dogmas are compared with one another, the truth shines forth more brightly. From this follows knowledge. ^C And so philosophy is not introduced for its own sake, but because of the fruits which result from knowledge; for through knowledge the persuasion of a true perception of the things grasped by the mind is confirmed for us. I pass over that these books, pieced together into one body with varied and manifold learning, desire to conceal the seeds of knowledge artfully. Just as, therefore, he who is possessed by the desire for the hunt—having sought, tracked, searched, and sent out the dogs that pursue by course—captures the wild beast, so also does the truth appear sweet when it has been sought and procured with labor. Why then did it seem good to you to arrange your commentaries in this way? ^D Because the danger is great that one might dance out the word—which is truly the secret of the true philosophy—to those who are willing to contradict everything without restraint and not in justice.

^A They cast away all names and words, by no means decently, deceiving both themselves and those who are attached to them. "For Hebrews seek signs," as the Apostle says, "but Greeks seek wisdom" (1 Cor. 1, 22).

CHAPTER III.

Against the sophists and the boasters of useless knowledge.

Magna is the host of those of this sort: some of them, enslaved to pleasures, and wishing not to believe, mock the truth which is worthy of all veneration, holding its barbarism in derision. Others, lifting themselves up, strive to find handles for slandering our discourses, preparing contentious questions, hunters of petty phrases, emulators of certain trifles, litigators, and patchers-together of quarrels, as that Abderite says: ^B

*A turning tongue of men is there, and many are the tales* *Of all manner of things; and a broad law of words is here and there.* *And,* *Such a word as thou shalt speak, such a one shalt thou also hear.*

On this art, therefore, the miserable sophists pride themselves, prattling with certain of their melodic trifles. Since they labor their whole lives about the choice of names and the certain composition and connection of phrases, they appear more talkative than turtledoves, not—as it seems to me—in a manly fashion soothing and tickling those whose ears itch: ^C

*A river of idle words, but not a drop of sense.*

And surely, just as with old shoes, other parts of them are weak and fall apart, but there remains to them alone—

a tongue. ^A Beautifully, then, the Athenian attacks them, and Solon writes:

*To the tongue you look, and to the crafty man’s verse.* *But to the work being done you look not at all.* *Each one of you walks in the tracks of a fox,* *But in all of you dwells a shallow mind.*

^B This is what that saving voice signifies: *“The foxes have holes, but the Son of Man has nowhere to lay his head”* (Matth. VIII, 20; Luc. IX, 58). For, I think, it is only in the one who believes, who is perfectly separated from the rest of the people—whom Scripture calls "beasts"—that the Head of all things, the Ruler, the kind and gentle Word, rests; He ^C *“who catches the wise in their own craftiness”* (Job V, 13; 1 Cor. III, 19). For the Lord alone knows the thoughts of the wise, that they are vain (Psal. XCIII, 11); Scripture here clearly calling the sophists "wise," those who busy themselves with words and superfluous arts. Whence the Greeks themselves have also given the derivative name "wise" and at the same time "sophists" to those who are meddlesome about anything whatever (82). Cratinus, at all events, having listed poets in his *Archilochians* (83), said:

*What kind of sophists are you ever scrutinizing.*

Iophon (85) too, in the same way, the comic poet in his *Aulodic Satyrs*, speaking of rhapsodes and certain others, says:

*..... For there enters* *A vast crowd of sophists.*

Regarding these and those like them, who have practiced empty words, divine Scripture says beautifully: ^D *“I will destroy the wisdom of the wise, and the understanding of the prudent I will set aside”* (Isa. XXIX, 14; 1 Cor. I, 19).

Human arts, no less than the knowledge of divine things, proceed from God.

Homer also calls the craftsman "wise" (86); and concerning the Margites, if that work is indeed by Homer (87), he writes thus:

The gods did not make him a digger, nor a plowman, Nor wise in any other way; he lacked every craft.

For Hesiod, having said that the cithara-player Linus was skilled in every kind of wisdom, does not blush to call the sailor "wise" as well, writing:

Knowing nothing of the sailor’s art.

The prophet Daniel also says, *“The mystery which the king asks, is not the power of the wise men, the magicians, the enchanters, the Gazarenes, to announce to the king; but there is a God in heaven who reveals”* (Dan. II, 27, 28). And he openly calls the Babylonians “wise.” ^B Now, that Scripture calls by the name of “wisdom” (89) all worldly knowledge or art, while there are other disciplines which human reason has devised additionally; and that every artificial and wise invention is from God, will be clear if we add this expression: *“And the Lord spoke to Moses, saying, See, I have called* (90) *by name Beseleel the son of Uri, the son of Or, of the tribe of Judah; and I have filled him with the divine spirit of wisdom, and understanding, and knowledge, to devise and to architect in every work, to work in gold and silver and bronze, and blue, and purple, and scarlet, and to work in stone, and the craft of wood-carving (91), until all the works”* (Exod. XXXI, 2-5). ^C Then he adds a general principle: *“And to every wise-hearted person I have given understanding”* (Ibid., 6); that is, to him who is capable of receiving it by labor and exercise. Again, it is written explicitly in the name of the Lord: *“And do you speak to all the wise in mind, whom I have filled with the spirit of perception”* (Exod. XXVIII, 3). Those who are wise in mind do indeed have a certain peculiar property of nature, but they receive the spirit of perception from Him who is the principal wisdom—twofold, in that they have made themselves ready; for some, pursuing the mechanic arts, or others…

^A enjoy the surplus of perception about the senses: the musician, as he is commonly called, by hearing; the potter by touch; the singer by voice; the perfume-maker by smell; the engraver of the imprints made in seals by sight. But those who spend their time in learning have a consensus supplied to them, through which poets arrive at meters, rhetoricians at diction, dialecticians at syllogisms, and philosophers at the contemplation pertinent to them. For this consensus is inventive and suggestive of thoughts, persuading one to apply oneself convincingly; and exercise afterwards increases and intensifies this application into scientific knowledge. Rightly, therefore, the Apostle said the “manifold” ^B wisdom of God, “in many parts and in many ways,” [b] through art, through knowledge, through faith, through prophecy, showing forth its own power for our benefit. “For all wisdom is from the Lord, and is with Him forever,” [c] as the Wisdom of Jesus says. [c] “If thou shalt call upon wisdom and perception with a loud voice, and seek her as silver treasures, and search them out eagerly, thou shalt understand the fear of God, and find divine perception.” [d] As a distinction against the perception which is in philosophy, the prophet has spoken this, which he teaches us to investigate with greatness of soul and magnificence, for the sake of progress toward the fear of God. He has therefore contrasted with it the perception in the fear of God, hinting at knowledge, saying: “For God gives wisdom from His own mouth, and perception at once and prudence, and stores up help for the just.” ^C For to those who have been justified by philosophy, help is stored up—as is also that consensus which leads to godliness toward God.

CAPUT V.

And indeed, before the coming of the Lord, philosophy was necessary to the Greeks for righteousness; but now it becomes useful for godliness, being a kind of preparatory education for those who reap the fruits of faith through demonstration. For “thy foot,” [e] he says, “shall not stumble,” if you refer the good things to the providence of God, whether they be Greek or our own. For God is the cause of all ^D good things: of some things primarily, as of the Old and New Testaments, and of others by consequence, as of philosophy. Perhaps, too, it was given to the Greeks primarily at that time, before the Lord had called the Greeks as well; for it acted as a pedagogue to the Greek world, just as the Law did to the Hebrews, “unto Christ.”

^A Philosophy, therefore, prepares the way for him who is being perfected by Christ. “Encircle wisdom,” says Solomon, “with a wall, and it will exalt you; and the crown of pleasure will protect you.” For when you have fortified yourself with philosophy, and with a prudent and upright way of living of this kind as with a breastplate, you will keep yourself inaccessible to the sophists. ^B Now there is indeed one way of truth, but into it, as into a perennial river, streams flow from elsewhere. It has therefore been divinely said: “Hear, my son, and receive my words, so that many ways of life may be yours; for I teach you the ways of wisdom, that the fountains may not fail you,” which gush forth from the same earth. And it does not merely recount several ways of salvation for one righteous person; but it brings in other “many ways of many righteous people,” signifying it thus: “But the ways of the righteous shine like light.” ^C And the commandments and the preliminary studies may also be ways and supports of life. “Jerusalem, Jerusalem, how often I have willed to gather your children together, as a hen gathers her chicks!” Jerusalem, moreover, is interpreted as “vision of peace.” It signifies, therefore, prophetically that those who have looked upon sacred things peacefully are being instructed for the calling in many ways. What then? Did He “will” it, yet was unable? How often, and where? Twice: through the prophets, and through the advent. The word “how often,” then, shows wisdom to be manifold, and it saves people entirely through every manner of quality and quantity, both in time and in eternity: “For the Spirit of the Lord has filled the world.” ^D If someone, using force, should say: “Do not pay heed to an evil woman; for honey drops from the lips of a harlot,” saying that this is Greek learning, let him hear what follows: “She for a time anoints your throat,” it says; but philosophy does not flatter. What harlot, then, does it signify? It clearly adds: “For the feet of folly lead those who use her down to Hades; and her steps are not firmly fixed.” Make your way, therefore, far distant from foolish pleasure: “Do not stand at the doors of the house of her who is folly, that you may not give your life away to others.” And it bears witness. Then you will repent in your last days, and later repentance will come to you in your old age.

bodily flesh has been worn away.” For this is the end of foolish pleasure. And as for these things, this is how they stand. But when he ^A says, “Do not spend much time with a strange woman,” he advises one to make use of secular education, but not to linger or remain in it. For they prepare for the word of the Lord and initially instruct those who have been given what is usefully suited to the times for each generation. For already ^B some, having been enticed by the lures of the handmaids, have been neglectful of the mistress, philosophy, and some of them have grown old in music, others in geometry, others in grammar, and most in rhetoric. But just as the ^C introductory subjects contribute to philosophy, their mistress, so too philosophy itself contributes to the acquisition of wisdom. For philosophy is the practice of wisdom, and wisdom is the science ^D of divine and human things, and of the causes of these. Therefore, wisdom is mistress.

The Introductory Education

^A And philosophy is the knowledge of divine and human things; "Go therefore," he says, "unto my handmaid," the intermediate education of the intermediate and encyclical sciences, "that you may first produce children from her; for afterwards you shall be able to enjoy also the unions with the mistress, the begetting of genuine children." And faith was reckoned to Abraham for righteousness. She has indeed an Egyptian race, but she is called Agar. And this, being interpreted, is "sojourning." ^B Regarding the Cherubim, and "Sara is a symbol of my principate; for she is called my principate." For philosophy is the exercise of wisdom, while wisdom itself is the knowledge of divine and human things, and of their causes. For wisdom is the mistress of philosophy, just as she is the mistress of that instruction which precedes. For if philosophy professes restraint of the tongue and of the belly, and of those things that are under the belly, and is to be chosen for its own sake, it will appear much more venerable and excellent if it be practiced for the sake of the honor and knowledge of God. And the Scripture will provide testimony for the things said through these words: ^A Sara was once barren, and she was the wife of Abraham; but since Sara was not bearing, she permits her own handmaid, by name Agar the Egyptian, to Abraham for the procreation of children. Wisdom, therefore, which dwells with the faithful (for Abraham was reckoned faithful ^B and righteous) was still barren and childless in that generation, as having as yet borne nothing virtuous to Abraham. But it was fitting that he who was already having time for progress should have been joined first to worldly education (for Egypt is allegorized as the world), and later, having approached her also according to divine providence, should beget Isaac. And Philo interprets Agar indeed as "sojourning" (for it is said here, "Be not much with a strange woman"), but Sara as "my principate." It is possible, therefore, for him who has been first instructed by disciplines to come to wisdom, which most of all holds the principate, from which the Israelitic race grows. From which it is shown ^C that wisdom is teachable, to which Abraham attained, passing from the vision of heavenly things to the faith and righteousness according to God. And Isaac ^D signifies "the self-taught"; wherefore he is also found to be a type of Christ. This man is the husband of one wife, Rebecca, whom they translate as "patience"; but Jacob is said to have united with many, as being interpreted "one who exercises." And through many [index: entries preserved] And through more and different dogmas ^C the exercises are brought to completion, and the training according to discipline, regarding which Jacob appears to have been diligent; for by many and differing dogmas the exercises consist, of those leading, and of those preceding, ^D and of those following, sometimes having lesser labors, sometimes greater.

^A Israel (17), he is renamed, he who is in truth "insightful," as one might say, both well-practiced and ascetic. There might be some other meaning signified through the three forefathers, that there is a sovereign seal of knowledge, consisting of nature, and learning, and exercise. You might have another image of the things mentioned: Thamar (18) sitting at the crossroads, and providing the appearance of a harlot; whom the studious Judas—(19) which is interpreted "powerful"—who left nothing unexercised and unexamined, visited, and turned aside to her, saving the confession towards God. For this reason also Abraham, when Sarah was jealous of Agar who was gaining favor over her (20), as having chosen only the useful part of secular philosophy, says: «Behold, the servant is in your hands; use her as it is pleasing to you,» signifying that, "I welcome secular education, and as younger, and as a fellow-servant; but your science, as a perfect mistress, I honor and reverence." «And Sarah afflicted (21) her»: equal to, "She disciplined her." ^B For Israel is interpreted as "seeing God." When, therefore, the ascetic Jacob, even while struggling in the contests of virtue, was about to exchange ears for eyes, and words for deeds, and the attainments of perfection—the gift-bestowing God desiring to open his mind, in order that he might clearly see those things which he previously received by hearing (for sight is more trustworthy than ears)—the oracles sounded forth: «His name shall not be called Jacob, but Israel shall be your name, because you were strong with God and with men.» Jacob, then, is a name for learning and progress, of powers dependent upon hearing, but Israel a name for perfection. For the name signifies the vision of God. «The true Israel, the God-loved, the one who sees God. A man conquering power.» ^C Thamar sits at the crossroads, providing the appearance of a harlot to those walking on the way, in order that ^D those who are curious might uncover and manifest, and gaze upon the untouchable and undefiled and truly virginal beauty of modesty; who then is the inquisitive, and studious, and one who deems right to leave nothing unexamined and unsearched of the covered things, if not the commander-in-chief, and king, and one abiding in and rejoicing in the confessions towards God, named Judas? «Judah, which is interpreted "confession to the Lord." Judas is a symbol of the one confessing. Saving the confession towards God.» For Judea is interpreted "confession." «For Judas is interpreted "confession."» Powerful. «Wherefore he adds: And he afflicted her: equal to, he disciplined and chastised.»

^A And he admonished her. Well indeed it is said, «My son, do not despise the discipline of the Lord, nor faint when you are rebuked by him. For whom the Lord loves, he disciplines; and he scourges every son whom he receives» (Prov. iii, 11, 12; Heb. xii, 5, 6). And the aforementioned Scriptures, when we shall examine them in other places, will be found to represent other mysteries. Here, however, we say only this, that philosophy contains in itself the investigation of truth and the nature of things; and this is the truth, concerning which the Lord himself said, «I am the truth» (John xiv, 6). And furthermore, that the discipline which precedes that which is in Christ, exercises the mind and excites the intelligence, by generating an acumen of genius apt for inquiring after true philosophy, which those who are initiated, having found—or rather having received—from the Truth herself, possess. ^B

CHAPTER VI.

That for the most part, not by nature, but by institution, men become good, and that virtue contributes much to erudition.

Much, moreover, does that promptness contribute, which previous exercise procures, towards seeing the things which it behooves; but the exercise of the mind is that which can be perceived by the mind. The nature of these is threefold, being considered in continuous quantities, discrete quantities, and in things which are to be spoken. For the discourse which is formed from demonstrations makes a perfect faith in the soul of the one who follows, so that he does not even think that what has been demonstrated can be otherwise; nor does it allow him to succumb to those things which, through fraud, ^C run in upon us. In these disciplines, therefore, the soul is purged and excited away from the sensible, so that it may be able to discern the truth. For food and good erudition, if guarded, make good natures; and good natures, receiving such discipline, become better than they were before, as much in other things as in producing, just as in other animals. Whence it also says: «Go to the ant, O sluggard, and become wiser than she, who stores up much and all kinds of nourishment at the time of harvest against the threats of winter» (Prov. vi, 6, 8). Or, «Go to the bee, and learn how industrious she is: for she, grazing the whole meadow, produces one honeycomb.» But if you pray in the chamber, as the Lord taught «to worship in spirit» (John iv, 25), not only will your care be concerned with the house, ^D but also regarding the soul, what must be bestowed upon it, and how, and how much; and what must be stored up and treasured for it.

^A For it is not by nature, but by learning, that men become good and noble, just as is the case with physicians and pilots. We all see the vine and the horse in the same way; but the farmer will know whether the vine is good for fruit-bearing or bad, and the expert in horses will easily distinguish the sluggish from the swift. That some are naturally better suited for virtue than others is indeed shown by the particular studies of those who are naturally more apt; yet that perfection in virtue belongs to those of a better nature, it does not prove, since even those who are poorly suited for virtue by nature, once they have obtained the proper training, have for the most part attained goodness. And conversely, those who are naturally apt have become bad through negligence and sloth. Again, God created us naturally social and just, wherefore it must not be said that justice arises solely from institutional arrangement; but rather that the good that was present from creation must be fanned into flame by the precept, once the soul, instructed by learning, has willed to choose what is most excellent. ^B But just as we say that it is possible to be a believer even without letters, so we also confess that it is not possible to understand the things spoken in the faith without having learned them. For to accept what is said, and yet not to accept what is alien—this is not simple faith, but the faith that is combined with learning. And if ignorance, simultaneously with unlearning and lack of knowledge, brings about the science of divine and human things through instruction, still, just as it is possible to live righteously in poverty, so it is also possible in abundance; moreover, we acknowledge that one instructed in the liberal arts can pursue virtue more easily and more quickly, though it is not of such a kind that it cannot be grasped without them, but even then, it is better grasped by those who have learned and have their senses exercised. “For hatred,” says Solomon, “stirs up strife, but instruction guards the paths of life,” so that we may not be deceived, nor plundered by those who have practiced an evil art to the ruin of their hearers. ^C “But instruction,” he says, “goes astray” if it is “unrefuted”; and it is necessary to employ the refutative mode, in order to beat back the deceptive opinions of the sophists. Thus even Anaxarchus writes in his *On Kingship* in a *eudaimonic* way: “Much learning greatly benefits, yet greatly harms its possessor; it benefits the one who is worthy, but it harms the one who lightly utters every word, even in every public assembly.” But one must know the measures of the right moment. ^D

This is the end of wisdom. ^A For whoever sings before the doors, even if they have sung something wisely and skillfully, they are not reckoned as wise, but incur the reputation of folly. And Hesiod:

“Of the Muses, who render a man Divine, vocal, who knows many things.”

For in “words” he says “copious,” meaning the man who speaks many things; and “sharp” and “vehement” he calls “vocal”; and “divine” he calls him who is skilled, a philosopher, and knowledgeable in the truth. ^B

CHAPTER VII.

That philosophy opens the way to divine virtue, and that it is not of any particular sect, but eclectic.

It appears, therefore, that those preliminary liberal disciplines of the Greeks, together with philosophy itself, come to men from God, not primarily, but in the way that rains break forth upon the good earth, and upon the dung, and upon the houses. Similarly, both grass and wheat germinate; and it grows even upon monuments, the fig tree, and whatever tree is more shameless. And things that grow rashly come forth in appearance above those which are true, because they have partaken of the same power of the rain; but they do not possess the same grace as those which are born in rich soil, since they are accustomed to be dried up or pulled out immediately. ^C Moreover, the parable of the “sowing,” which the Lord interpreted, is useful for this place as well. For there is one husbandman of the earth which is in men, who from the foundation of the world sows the nourishing seeds, he who has rained down the Lord Word upon each at the proper time; but the times and the places that received them brought forth the difference. And besides, the husbandman does not sow wheat only (although even of this there are many differences; but he sows also other seeds, barley and beans, and peas, and vetches, and garden produce, and flowering seeds). To the same agriculture belongs also the planting of trees, and cultivating whatever pertains to the nurseries themselves, and to gardens, and to orchards, and, in a word, to producing and nurturing trees of every kind. Similarly, not only is the art of shepherding sheep, but also cattle-rearing, horse-breeding, and dog-rearing, and bee-keeping—all these are arts; and to speak briefly, herd-tending and animal-rearing differ from one another in greater or lesser degree, ^D but all are useful for life. By philosophy, however, I do not mean the Stoic, nor the Platonic, or the Epicurean and Aristotelian; but whatever has been spoken well by each of these sects, teaching justice with pious knowledge, this entire eclectic sum I call philosophy. But whatever things they have broken off from human reasonings and misinterpreted, these I would never call divine. And now, this also—

^A let us consider: whether those who do not know how to do good 57 live well; for some have fallen into well-doing, while others also attain the truth by discernment. ["Abraham," it is said, "was justified not by works, but by faith."] There is no profit to them, therefore, after the end of life, even if they act well now, if they do not possess faith. For this reason the Scriptures were interpreted in the tongue of the Greeks 58, so that they might never be able to put forward a pretext of ignorance, being able to hear even the things among us, if they only wish it. In one way a person speaks about truth, and in another way the truth interprets itself; the conjecture of truth is one thing, the truth itself another; likeness is one thing, the being itself another. And the one is acquired by learning and practice, the other by power and faith. For the instruction in godliness is a gift, but faith is grace. ^B For by doing 59 the will of God, we come to know the will. "Open therefore," the Scripture says, "the gates of righteousness; having entered through them, I will confess to the Lord." But the ways to righteousness, since God saves in many ways (for He is good), are many and varied, and lead to the sovereign way and gate. And if you seek the royal and authentic entrance, you will hear: ["This is the gate 40 of the Lord; the righteous shall enter through it."] There being, therefore, many gates opened in righteousness, this one 41 was in Christ; in whom are blessed all who have entered, and who direct their path in gnostic holiness. Straightway Clement in the *Epistle to the Corinthians*... ^C ...this eclectic sect, and so, loosened from the judgment of others, they said that they wished to embrace, as their own, truth alone, from whomever it might be produced. This, moreover, was the most recent of all the sects; for, as Laertius relates at the end of his prologue, not long ago an eclectic or elective sect was introduced by Potamo the Alexandrian, who selected those things that pleased him from each of the sects before Augustus and after him. And Suidas records that this Potamo lived, and after him, the "Eclectics." Furthermore, among those studying medicine, there are some in Galen who are called in Latin *Miscelliones*—"Miscellaneous." Whence Galen reports that he was warned by his father not to attach himself to any of the sects, but rather to learn from all and, passing judgment on all, to seek praise—a thing he boasts elsewhere that he did. Quintilian also, in book III, chapter 1, says: "For I have not attached myself to any sect, as if by some superstition." Furthermore, before the times of Potamo, Dio and a few like him instituted the same manner of philosophizing, even though they lacked the specific name of the sect. What Cicero professes about himself in *De Officiis*, book I, chapter 2: "Since we wish to be both Socratic and Platonic." And chapter 6: "We follow, therefore, at this time, and in this question, especially the Stoics, not as interpreters, but, as is our habit, we draw from their sources, according to our own judgment and choice, in whatever way it shall seem best." ^D

^A In his Epistle, he says, rendering the differences of those who are approved in the Church: "Let a man be faithful; let him be powerful in explaining knowledge; let him be wise in the discernment of words; let him be ready in works."

CHAPTER VIII.

That the sophistic art, and others that are concerned only with words, are not to be considered proportionately useful.

The sophistic art, which the Greeks have pursued as a renowned and important matter, is an imaginative power, producing false opinions through words as if they were true. For it provides the art of speaking for persuasion, but for contention, the art of disputing and struggling. Now these arts, if they are not joined with philosophy, would be destructive to everyone. For Plato plainly called the sophistic art a "bad art," and Aristotle, following him, pronounces it ^B a certain art of deceiving, as it plausibly steals away the whole office of wisdom and professes a wisdom in which it is not versed, nor has it applied any study to it. To say it briefly, just as the principle of the art of speaking is the probable, its work is the argument, and its end is persuasion; so too, for the art of disputation, the principle is that which appears, the work is contention, and the end is victory. For in the same way, the principle of the sophistic art is also that which appears; its work is twofold, one part from rhetoric, pursued in continuous speech, and the other from dialectic, by questioning; and the end of it is astonishment. The dialectic, moreover, which is bruited about in the schools, is shown to be a philosopher's exercise concerning the ^C opinionable, for the sake of the power of contradiction. Nowhere in these is there truth. Justly, therefore, the noble Apostle, disparaging these superfluous arts which consist in words, says: "If anyone does not accede to sound words, but is puffed up by some doctrine, knowing nothing, but laboring about questions and contentions of words, from which comes envy, strife, blasphemy, evil suspicions, disputations of men corrupted in mind and destitute of the truth." You see how he has inveighed against them, calling their logical art a "disease," on account of which they puff themselves up, those to whom this garrulous and wicked art is dear, whether they be Greek or barbarian sophists. Beautifully, therefore, the tragic poet Euripides says in the *Phænissæ*: ^D The unjust discourse, Being diseased in itself, has need of wise remedies.

^A For the saving Logos is called "sound," being himself truth; and that which is sound remains forever immortal. But separation from that which is sound and divine is impiety and a lethal malady. These are the ravenous wolves, hidden in sheep's clothing, slave-traders and eloquent seducers of souls, who steal secretly, but when exposed are convicted as thieves, struggling to carry off even us—the simple—by deceit and force, as being less capable than they in speaking.

A man often caught in a lack of eloquence, When he has spoken what is just, possesses less than the eloquent one. But now, with flowing mouths, they steal away the most true things, So that it may not seem what it is fitting should seem, says the tragedy. Such are these contentious ones, whether they follow sects or practice some I know not what dialectic arts. These are those who «draw the cords,» as Scripture says, «and weave nothing,» making a great deal of empty labor, which the Apostle himself called «the craftiness of men» and «apt for the snares of error.» For there are, he says, «many insubordinate, empty talkers, deceiving the mind.» ^B Therefore it is not said to all: «You are the salt of the earth.» For there are some, even among those who have heard the word, who are like sea-fish, which, although they are nourished in brine from their very birth, still have need of salt for seasoning. I, for my part, very gladly accept the tragedy which says:

O son, words well spoken could Be false; as the charms of language, they might defeat The truth; but this is not the most accurate thing, But nature and that which is right. But he who Practices eloquence, though he may be wise, yet I Consider things to be better than words, always.

Therefore, one must never seek to please the many. For those things which are pleasant to them, we do not practice; and the things which we know are far from their disposition. «Let us not become vainglorious,» says the Apostle, «provoking one another, envying one another.» Thus, therefore, the lover of truth Plato, as if divinely inspired. ^C

^A by God, says: «I, for my part, am such as to believe in nothing else but the reason which, upon reflection, appears to me to be the best.» He censures, therefore, those who believe in opinions without mind and knowledge; as it is not right, having abandoned right and sound reason, to believe in that which is a partaker of falsehood. For to have wandered from the truth is an evil; but to speak the truth, and to have opinions about things as they are, is a good. Men, however, are sometimes deprived of good things against their will; yet they are deprived of them either by being cheated, or beguiled, or compelled, and in such cases they have not believed. He who has believed of his own free will is already being spent; but he who is persuaded against his better judgment is cheated, forgetting that time takes away some things, while reason takes away others from the imprudent. Pain and anguish often compel, as does contention and anger ^B after an opinion has been embraced; and, above all, they are beguiled who are either called by pleasure or terrified by fear; but all these are voluntary veerings, and knowledge will never take any of them.

CHAPTER IX. That secular sciences are absolutely necessary for the correct understanding of the Scriptures.

Some men, however, who think themselves clever, wish neither to touch upon philosophy, nor dialectic, nor even to learn natural contemplation, but require faith alone and naked; just as if they expected to gather grapes from the vine right from the beginning without having bestowed any care upon it. But the Lord is allegorically called the «vine,» ^C from which, with care and the husbandry which is according to the Word, the fruit must be gathered. It is necessary to prune, to dig, to tie, and to do the rest. I think there is need of a pruning-hook, a mattock, and other agricultural implements for the care of the vine, so that it may produce for us edible fruit. And just as in agriculture, so also in medicine, he has learned profitably who has touched upon various disciplines, so that he may be able to cultivate and heal better. So too, here, I consider him well and profitably educated who refers everything to the truth, so that, picking out what is useful from geometry and music, and from grammar and philosophy itself, he may keep his faith safe from snares. Furthermore, the athlete, as has been said before, is held in contempt who has not previously ^D trained himself for the contest. Now, too, we praise the pilot who is instructed by experience in many things, who has seen the cities of many men.

^A and the physician who has become expert by the trial of many—which is what some also contrive for the empiric. But he who refers each thing to the upright life, bringing examples from both Greek and barbarian sources, is this highly skilled investigator of the truth and ^B truly a man of many counsels, who, like the touchstone (which is the Lydian), is believed to be able to distinguish the adulterated gold from the genuine; and he—our man of much knowledge, our Gnostic—is capable of separating sophistic philosophy from philosophy, ornamentation from gymnastics, cookery from medicine, and the art of speaking from dialectic, and, along with the other sects in barbarian philosophy, from the truth itself. For how is it not necessary for one who desires to become a partaker of the power of God to reason about intelligible things? And how is it not also useful to divide terms which are ambiguous, and those which are uttered homonymously according to the Scriptures? For by ^C ambiguity the Lord shrewdly eludes the devil at the time of temptation; and I, for my part, do not see here how the inventor—as some suppose—of philosophy and dialectic is led astray, being deceived by the trope of ambiguity. But if the prophets and apostles were not instructed in such arts, through which the exercises regarding philosophy are revealed, yet the mind of the prophetic and teaching Spirit, being uttered cryptically—because the ear that understands is not granted to all—requires technical instruction for clarity. For the prophets and the disciples of the Spirit ^D surely knew the mind of those things; for they perceived it by faith, as the Spirit has said, in a way that is not easily possible for those who have not learned to understand it in that manner. “But the commandments,” he says, “do thou record twice, in will and in knowledge, to answer words of truth to those who propose questions to you.” What then is the knowledge of answering, or what is that of asking questions? It would be dialectic. What then? Is not speaking also a work, and does not doing come from the Logos? For if we do not act by the Logos, we would be acting irrationally. But the rational work is accomplished according to God: “And nothing was made without Him,” he says, “the Logos of God.” Or did not the Lord

also

^A are those who are called orthodox approaching good works, not knowing what they do?

CAPUT X.

That one ought to take more care in doing good than in speaking well.

Therefore, the Savior, when He had taken the bread, first spoke and gave thanks; then, having broken the bread, He set it before us, that we might eat logically, and, by recognizing the Scriptures, order our life according to obedience. For just as those who use evil speech differ in no way from those who use evil deeds—for slander is the minister of the sword, and blasphemy causes grief, from which come the overturnings of life; these would be the works of an evil word—so too do those who use good speech draw near to those who perform good works. The Logos also recovers the soul, and exhorts it to nobility; and blessed is he who is ambidextrous. Therefore, neither is he who is capable of doing good to be blasphemed by him who is capable of speaking well, nor is he who is capable of speaking well to be reviled by him who is capable of doing good; but let each ^B exercise that for which he is fitted by nature. For what the one shows in deed, the other speaks in word, as if preparing the way for beneficence, and leading the hearers to well-doing. For there is a saving word, just as there is a saving work. Justice, at any rate, does not consist without the word. And just as the state of being treated well is taken away if we take away the doing of good, so too is obedience and faith taken away if neither the commandment, nor the one who is to explain the commandment, are taken together. But now, for the sake of one another, we abound in both words and deeds.

The contentious and sophistic art is to be entirely rejected, since the very expressions of the sophists not only dazzle the eyes of many and seduce them, but sometimes, by bringing force to bear, they ^C bring home a “Cadmean victory.” For that psalm is far more true: “The just man shall live to the end, because he will not see destruction when he sees the wise dying.” Whom, then, does he call wise? Hear from the Wisdom of Jesus: “There is no wisdom in the knowledge of wickedness.” He speaks of that which verbal and dialectical arts have devised. “Will you then seek wisdom among the wicked? And you shall not find it.” And if you ask again what this is, “The mouth of the just,” he will say to you, “shall distill wisdom”; but the sophistic art is called wisdom homonymously with the truth. As for me, I think it is incumbent upon me to live according to the Logos, and to understand the things signified; [to have] a fluent...

^A eloquence is not my concern, but rather to be content if I can signify what I understand in any way whatever. For what name is used to signify that which I wish to put forward is of no concern to me. For to be saved, and to lend a helping hand to those who desire to be saved, is what I consider to be best, not to compose flowery little speeches as though they were ornaments. "And if you will take heed," says the Pythagorean in Plato’s *Politicus*, "not to be overly concerned with names, you will appear richer in wisdom in your old age." And in the *Theaetetus* you might find it said again: "The fluency of names and words, and not examining them with accuracy, is for the most part not shameful and illiberal, but rather the contrary; yet sometimes it is even necessary." Scripture has expressed these things as briefly as possible, saying: "Do not be much in words." ^B For diction is like a garment upon the body, but the realities are the flesh and sinews. One ought not, therefore, to care more for the garment than for the salvation of the body. For not only a frugal way of life, but also a speech stripped of superfluous and curious ornament must be practiced by him who has chosen the true life, if indeed we reject luxury as deceitful and profligate—just as the ancient Lacedaemonians rightly judged and called ointment and purple deceitful garments and deceitful anointing; since neither is that preparation of food noble which has more seasoning than those things which nourish, nor is an elegant use of speech that which is able to delight the hearers ^C rather than to benefit them. Pythagoras advises us to consider the Muses more delightful than the Sirens; teaching us to practice wisdom not with pleasure, but refuting all other soul-seducing discourse as deceptive. And having sailed past the Sirens, one suffices; and by answering the Sphinx, another one suffices; but if... ^D For there is a twofold difference of pleasures: the one, which in the belly and in venereal matters indulges itself through luxury, he compared to the man-slaying songs of the Sirens; but the other, which consists in honorable and just things, to those things necessary for living, he said was in the same way delightful for the present, and without repentance for the future; this he said was like a certain harmony of the Muses.

^A Pythagoras warns us not to think the Muses more pleasant than the Sirens, teaching us not to practice wisdom for the sake of pleasure, and refuting that other deceptive delight of the soul. He who sails past the Sirens is enough to be one; and he who answers the Sphinx is another, or even, if you wish, not even one. We ought not, therefore, ever to broaden our phylacteries, emulating a vain desire for glory. It is sufficient for the Gnostic if even one auditor is found for him. ^B It is permitted, therefore, to hear the Boeotian Pindar also, who writes: "It is not permitted to reveal the ancient discourse to all, except by the most faithful paths of silence." A powerful discourse is a goad to battle. Very rightly, therefore, the blessed Apostle vehemently admonishes us "not to contend about words to no profit, to the subversion of the hearers; but to avoid profane, vain babblings: for they will progress to more ungodliness, and their word will eat as does a canker."

CHAPTER XI. What is the worldly wisdom and philosophy which the Apostle wishes us to avoid.

^B This "wisdom of the world is foolishness with God. And the Lord knows the thoughts of these wise men, that they are vain." Let no one, therefore, boast, excelling in human reasoning. For it is rightly written in Jeremiah: "Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, neither let the rich man glory in his riches; but let him that glorieth glory in this, that he understandeth and knoweth that I am the Lord which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the Lord." — "That we should not trust in ourselves, but in God which raiseth the dead," says the Apostle, "who delivered us from so great a death; that our faith should not stand in the wisdom of men, but in the power of God. The spiritual man judgeth all things, yet he himself is judged of no one." ^C And I hear also this from him: "And this I say, lest any man should beguile you with enticing words, nor anyone creep in who might plunder you." And again: "Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ"; not every philosophy indeed, but the Epicurean, which Paul also mentions in the Acts of the Apostles, finding fault with it, because it takes away providence and refers all things

^A to be governed by the elements, and if there is any other that has honored the elements without understanding the efficient cause for them, nor has conceived of the Creator. But even the Stoics, [682b cf. pg 750b/marg] whom he also mentions, do not speak rightly when they say God is a body that has permeated the most base matter. ^B He calls logical subtlety "human tradition." Wherefore he also writes: "Flee youthful questions, for such contentions are childish." "But virtue is not held by the love of youths," says the philosopher Plato; and our contest, according to Gorgias of Leontini, requires two virtues: boldness and wisdom; boldness, that one may endure danger; wisdom, that one may discern the riddle. For indeed ^C the Word, like the proclamation at the Olympics, calls indeed him who wills, but crowns him who is able to remain invincible; since in truth the Word does not wish him who has believed to be idle. "For seek," he says, "and you shall find"; but he terminates the investigation with the discovery, driving out recent trifles, but approving the contemplation which confirms our faith. "This I say, that no one may deceive you in the probability ^D of speech," says the Apostle; clearly that you might have learned to discern the things said by them, and have been taught to confront the things that are brought against you. "As therefore you have received Jesus Christ the Lord, walk in him, rooted and built up in him, and confirmed in the faith." And persuasion is the confirmation of faith. "Beware that there be no one who leads you away from the faith in Christ through philosophy and empty deceit," which takes away Providence, "according to the tradition of men." For the philosophy that is according to the divine tradition establishes and confirms Providence; for if this is taken away, the economy concerning the Savior appears as a fable, when we are borne along "according to the elements of this world, and not according to Christ." For the doctrine that is consistent with Christ both glorifies the Creator, and carries ^B Providence even to individual things, and knows the nature of the elements to be mutable and created; and it teaches us to conduct our lives toward a power that assimilates us to God, and to make the economy, as being sovereign, the beginning of all instruction. But they worship the elements: Diogenes indeed the air, Tha-