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1 COR. IV. 6.
Now these things, brethren, I have in a
figure transferred to myself and Apollos for
your sakes; that in us ye might learn not to
think of men above that which is written.
SO long as there was need of expressions as
harsh as these, he refrained from drawing up the
curtain, and went on arguing as if he were
himself the person to whom they were addressed;
in order that the dignity of the persons censured
tending to counteract the censurers, no room
might be left for flying out in wrath at the
charges. But when the time came for a gentler
process, then he strips it off, and removes the
mask, and shows the persons concealed by the
appellation of Paul and Apollos. And on this
account he said, "These things, brethren, I
have transferred in a figure unto myself and
Apollos."
And as in the case of the sick, when the child
being out of health kicks and turns away from the
food offered by the physicians, the attendants
call the father or the tutor, and bid them take
the food from the physician's hands and bring
it, so that out of fear towards them he may take
it and be quiet: so also Paul, intending to
censure them about certain other persons, of
whom some, he thought, were injured, others
honored above measure, did not set down the
persons themselves, but conducted the argument
in his own name and that of Apollos, in order
that reverencing these they might receive his
mode of cure. But that once received, he
presently makes known in whose behalf he was so
expressing himself.
Now this was not hypocrisy, but condescension
(sugcatabasis) and tact (oiconomia). For if
he had said openly, "As for you, the men whom
ye are judging are saints, and worthy of all
admiration;" they might have taken it ill and
(can apephdhsan) started back. But now in
saying, "But to me it is a very small thing
that I should be judged of you:" and again,
"Who is Paul, and who is Apollos?" he
rendered his speech easy of reception.
This, if you mark it, is the reason why he
says here, "These things have I transferred
in a figure unto myself for your sakes, that in
us ye may learn not to be wise above what is
written," signifying that if he had applied his
argument in their persons, they would not have
learnt all that they needed to learn, nor would
have admitted the correction, being vexed at
what was said. But as it was, revering Paul,
they bore the rebuke well.
But what is the meaning of, "not to be wise
above what is written?" It is written,
(St. Matt. vii. 3.) "Why beholdest
thou the mote that is in thy brothers's eye,
but considerest not the beam that is in thine own
eye?" and "Judge not, that ye be not
judged." For if we are one and are mutually
bound together, it behooveth us not to rise up
against one another. For "he that humbleth
himself shall be exalted," saith he. And
(St. Matt. xx, 26, 27; St.
Mark x, 43; not verbatim.) "He that will
be first of all, let him be the servant of
all." These are the things which "are
written."
"That no one of you be puffed up for one
against another." Again, having dismissed the
teachers, he rebukes the disciples. For it was
they who caused the former to be elated.
And besides, the leaders would not quietly
receive that kind of speech because of their
desire of outward glory: for they were even
blinded with that passion. Whereas the
disciples, as not reaping themselves the fruits
of the glory, but procuring it for others,
would both endure the chiding with more temper,
and had it more in their power than the leading
men to distroy the disease.
It seems then, that this also is a symptom of
being "puffed up," to be elated on another's
account, even though a man have no such feeling
in regard of what is his own. For as he who is
proud of another's wealth, is so out of
arrogance; so also in the case of another's
glory.
And he hath well called it "being puffed up."
For when one particular member rises up over the
rest, it is nothing else but inflammation and
disease; since in no other way doth one member
become higher than another, except when a
swelling takes place. (So in English "proud
flesh.") And so in the body of the Church
also; whoever is inflamed and puffed up, he
must be the diseased one; for he is swollen
above the proportion of the rest. For this
[disproportion] is what we mean by
"swelling." And so comes it to pass in the
body, when some spurious and evil humor
gathers, instead of the wonted nourishment. So
also arrogance is born; notions to which we have
no right coming over us. And mark with what
literal propriety he saith, be not "puffed
up:" for that which is puffed up hath a certain
tumor of spirit, from being filled with corrupt
humor.
These things, however, he saith, not to
preclude all soothing, but such soothing as
leads to harm. "Wouldest thou wait upon this
or that person? I forbid thee not: but do it
not to the injury of another," For not that we
might array ourselves one against another were
teachers given us, but that we might all be
mutually united. For so the general to this end
is set over the host, that of those who are
separate he may make one body. But if he is to
break up the army, he stands in the place of an
enemy rather than of a general.
Ver. 7. "For who maketh thee to differ?
For what hast thou which thou didst not
receive?"
From this point, dismissing the governed, he
turns to the governors. What he saith comes to
this: From whence is evident that thou art
worthy of being praised? Why, hath any
judgment taken place? any inquiry proceeded?
any essay? any severe testing? Nay, thou
canst not say it: and if men give their votes,
their judgment is not upright. But let us
suppose that thou really art worthy of praise and
hast indeed the gracious gift, and that the
judgment of men is not corrupt: yet not even in
this case were it right to be high-minded; for
thou hast nothing of thyself but from God didst
receive it. Why then dost thou pretend to have
that which thou hast not? Thou wilt say,
"thou hast it:" and others have it with thee:
well then, thou hast it upon receiving it: not
merely this thing or that, but all things
whatsoever thou hast.
For not to thee belong these excellencies, but
to the grace of God. Whether you name faith,
it came of His calling; or whether it be the
forgiveness of sins which you speak of, or
spiritual gifts, or the word of teaching, or
the miracles; thou didst receive all from
thence. Now what hast thou, tell me, which
thou hast not received, but hast rather achieved
of thine own self? Thou hast nothing to say.
Well: thou hast received; and does that make
thee high-minded? Nay, it ought to make thee
shrink back into thyself.
For it is not thine, what hath been given, but
the giver's. What if thou didst receive it?
thou receivedst it of him. And if thou
receivedst of him, it was not thine which thou
receivedst: and if thou didst but receive what
was not thine own, why art thou exalted as if
thou hadst something of thine own?
Wherefore he added also, "Now if thou didst
receive it, why dost thou glory, as if thou
hadst not received it?
Thus having, you see, made good his argument
by concession, (kata sundromhn.) he indicates
that they have their deficiencies; and those not
a few: and saith, "In the first place,
though ye had received all things, it were not
meet to glory, for nothing is your own; but as
the case really stands there are many things of
which ye are destitute." And in the beginning
he did but hint at this, saying, "I could not
speak unto you as unto spiritual:" and, "I
determined to know nothing among you, save
Jesus Christ and Him crucified." But here
he doth it in a way to abash them, saying,
Ver. 8. "Already ye are filled, already ye
are rich:" that is, ye want nothing
henceforth; ye are become perfect; ye have
attained the very summit; ye stand, as ye
think, in need of no one, either among
Apostles or teachers.
"Already ye are filled." And well saith he
"already;" pointing out, from the time, the
incredibility of their statements and their
unreasonable notion of themselves. It was
therefore in mockery that he said to them, "So
quickly have ye come to the end;" which thing
was impossible in the time: for all the more
perfect things wait long in futurity: but to be
"full" with a little betokens a feeble soul;
and from a little to imagine one's self
"rich," a sick and miserable one. For piety
is an insatiable thing; and it argues a childish
mind to imagine from just the beginnings that you
have obtained the whole: and for men who are not
yet even in the prelude of a matter, to be
high-minded as if they had laid hold of the
end.
Then also by means of what followeth he puts
them yet more out of countenance; for having
said, "Already ye are full," he added, "ye
are become rich, ye have reigned without us:
yea and I would to God ye did reign, that we
also might reign with you." Full of great
austerity is the speech: which is why it comes
last, being introduced by him after that
abundance of reproof. For then is our
admonition respected and easily received, when
after our accusations we introduce our
humiliating expressions, (ta eutreptica
rhmata.) For this were enough to repress even
the shameless soul and strike it more sharply
than direct accusation, and correct the
bitterness and hardened feeling likely to arise
from the charge brought. It being certain that
this more than anything else is the admirable
quality of those arguments which appeal to our
sense of shame, that they possess two contrary
advantages. On the one hand, one cuts deeper
than by open invective: on the other hand, it
causes the person reprimanded to bear that
severer stab with more entire patience.
"Ye have reigned without us." Herein there
is great force, as concerns both the teachers
and the disciples: and their ignorance, too,
of themselves (to asuneidhton.) is pointed
out, and their great inconsideration. For what
he saith is this: "In labors indeed," saith
he, "all things are common both to us and to
you, but in the rewards and the crowns ye are
first. Not that I say this in vexation:"
wherefore he added also, "I would indeed that
ye did reign :" then, lest there should seem
to be some irony, he added, "that we also
might reign with you;" for, saith he, we also
should be in possession (epitukoimen, MS.
Reg., epitukwmen Edd.) of these blessings.
Dost thou see how he shews in himself all at
once his severity and his care over them and his
self-denying mind? Dost thou see how he takes
down their pride?
Ver. 9. "For I think that God hath set
forth us the Apostles last of all, as men
doomed to death."
There is great depth of meaning and severity
implied again in his saying, "us:" and not
even with this was he satisfied, but added also
his dignity, hitting them vehemently: "us the
Apostles;" who are enduring such innumerable
ills; who are sowing the word of Godliness;
who are leading you unto this severe rule of
life. These "He hath set forth last, as
doomed to death," that is, as condemned. For
since he had said, "That we also might reign
with you," and by that expression had relaxed
his vehemency in order not to dispirit them; he
takes it up again with greater gravity, and
saith, "For I think that God hath set forth
us the Apostles last, as men doomed to
death." "For according to what I see,"
saith he, "and from what ye say, the most
abject of all men and emphatically the
condemned, are we who are put forward for
continual suffering. But ye have already a
kingdom and honors and great rewards in your
fancy." And wishing to carry out their
reasoning to still greater absurdity, and to
exhibit it as incredible in the highest degree,
he said not merely, "We are 'last,'" but,
"God made us last;" nor was he satisfied with
saying, "last," but he added also, "doomed
to death:" to the end that even one quite void
of understanding might feel the statement to be
quite incredible, and his words to be the words
of one vexed and vehemently abashing them.
Observe too the good sense of Paul. The
topics by which, when it is the proper time, he
exalts and shews himself honorable and makes
himself great; by these he now puts them to
shame, calling himself "condemned." Of so
great consequence is it to do all things at the
befitting season. By "doomed to death," in
this place he means "condemned," and deserving
of ten thousand deaths.
"For we are made a spectacle unto the world,
and to angels, and to men."
What means, "We are become a spectacle unto
the world?" "Not in a single corner nor yet
in a small part of the world suffer we these
things," saith he; "but every where and
before all." But what means, "unto
angels?" It is possible to "become a
spectacle unto men," but not so unto angels,
when the things done are ordinary. But our
wrestlings are such as to be worthy even of
angelic contemplation. Behold from the things
by which he vilifies himself, how again he shows
himself great; and from the things about which
they are proud, how he displays their meanness.
For since to be fools was accounted a meaner
thing than to appear wise; to be weak, than to
be made strong; and unhonored, than glorious
and distinguished; and that he is about to cast
on them the one set of epithets, while he
himself accepted the other; he signifies that
the latter are better than the former; if at
least because of them he turned the throng I say
not of men only, but also of the very angels
unto the contemplation of themselves. For not
with men only is our wrestling but also with
incorporeal powers. Therefore also a mighty
theatre is set (mega qeatron caqhtai.)
Ver. 10. "We are fools for Christ's
sake, but ye are wise in Christ."
Again, this also he spake in a way to abash
them; implying that it is impossible for these
contraries to agree, neither can things so
distant from one another concur. "For how can
it be," saith he, "that you should be wise,
but we fools in the things relating to
Christ?" That is: the one sort beaten and
despised and dishonored and esteemed as nothing;
the others enjoying honor and looked up to by
many as a wise and prudent kind of people; it
gives him occasion to speak thus: as if he had
said, "How can it be that they who preach such
things should be looked upon as practically
engaged in their contraries?"
"We are weak, but ye are strong." That is,
we are driven about and persecuted; but ye enjoy
security and are much waited upon; howbeit the
nature of the Gospel endureth it not.
"We are despised, but ye are honorable."
Here he setteth himself against the noble and
those who plumed themselves upon external
advantages.
"Even unto this present hour we both hunger,
and thirst, and axe naked, and are buffeted,
and have no certain dwelling place; and we
toil, working with our own hands." That is,
"It is not an old story that I am telling but
just what the very time present bears me witness
of: that of human things we take no account nor
yet of any outward pomp; but we look unto God
only." Which thing we too have need to
practice in every place. For not only are
angels looking on, but even more than they He
that presides over the spectacle.
Let us not then desire any others to applaud
us. For this is to insult Him; hastening by
Him, as if insufficient to admire us, we make
the best of our way to our fellow servants. For
just as they who contend in a small theatre seek
a large one, as if this were insufficient for
their display; so also do they, who contending
in the sight of God afterwards seek the applause
of men; giving up the greater praise and eager
for the less, they draw upon themselves severe
punishment. What but this hath turned every
thing upside down? this puts the whole world
into confusion, that we do all things with an
eye to men, and even for our good things, we
esteem it nothing to have God as an admirer,
but seek the approbation which cometh from our
fellow-servants: and for the contrary things
again, despising Him we fear men. And yet
surely they shall stand with us before that
tribunal, doing us no good. But God whom we
despise now shall Himself pass the sentence upon
us.
But yet, though we know these things, we still
gape after men, which is the first of sins.
Thus were a man looking on no one would choose
to commit fornication; but even though he be ten
thousand times on fire with that plague, the
tyranny of the passion is conquered by his
reverence for men. But in God's sight men not
only commit adultery and fornication; but other
things also much more dreadful many have dared
and still dare to do. This then alone, is it
not enough to bring down from above ten thousand
thunderbolts? Adulteries, did I say, and
fornications? Nay, things even far less than
these we fear to do before men: but in God's
sight we fear no longer. From hence, in fact,
all the world's evils have originated; because
in things really bad we reverence not God but
men.
On this account, you see, both things which
are truly good, not accounted such by the
generality, become objects of our aversion, we
not investigating the nature of the things, but
having respect unto the opinon of the many: and
again, in the case of evil things, acting on
this same principle. Certain things therefore
not really good, but seeming fair unto the
many, we pursue, as goods, through the same
habit. So that on either side we go to
destruction.
Perhaps many may find this remark somewhat
obscure. Wherefore we must express it more
clearly. When we commit uncleanness, (for we
must begin from the instances alleged,) we fear
men more than God. When therefore we have thus
subjected ourselves unto them and made them lords
over us; there are many other things also which
seem unto these our lords to be evil, not being
such; these also we flee for our part in like
manner. For instance; To live in poverty,
many account disgraceful: and we flee poverty,
not because it is disgraceful nor because we are
so persuaded, but because our masters count it
disgraceful; and we fear them. Again, to be
unhonored and contemptible, and void of all
authority seems likewise unto the most part a
matter of great shame and vileness. This again
we flee; not condemning the thing itself, but
because of the sentence of our masters.
Again on the contrary side also we undergo the
same mischief. As wealth is counted a good
thing, and pride, and pomp, and to be
conspicuous. Accordingly this again we pursue,
not either in this case from considering the
nature of the things as good, but persuaded by
the opinion of our masters. For the people is
our master and the great mob (o polus oklos);
a savage master and a severe tyrant: not so much
as a command being needed in order to make us
listen to him; it is enough that we just know
what he wills, and without a command we submit:
so great good will do we bear towards him.
Again, God threatening and admonishing day by
day is not heard; but the common people, full
of disorder, made up of all manner of dregs,
has no occasion for one word of command; enough
for it only to signify with what it is well
pleased, and in all things we obey immediately.
"But how," says some one, "is a man to flee
from these masters?" By getting a mind greater
than their's; by looking into the nature of
things; by condemning the voice of the
multitude; before all, by training himself in
things really disgraceful to fear not men, but
the unsleeping Eye; and again, in all good
things, to seek the crowns which come from
Him. For thus neither in other sort of things
shall we be able to tolerate them. For whoso
when he doeth right judges them unworthy to know
his good deeds, and contents himself with the
suffrage of God; neither will he take account
of them in matters of the contrary sort.
"And how can this be?" you will say.
Consider what man is, what God; whom thou
desertest, and unto whom thou fliest for
refuge; and thou wilt soon be right altogether.
Man lieth under the same sin as thyself, and
the same condemnation, and the same punishment.
"Man is like to vanity," (Psalm cxliv.
4. LXX,) and hath not correct judgment,
and needs the correction from above. "Man is
dust and ashes," and if he bestow praise, he
will often bestow it at random, or out of
favor, or ill will. And if he calumniate and
accuse, this again will he do out of the same
kind of purpose. But God doeth not so: rather
irreprovable in His sentence, and pure His
judgment. Wherefore we must always flee to Him
for refuge; and not for these reasons alone,
but because He both made, and more than all
spares thee, and loves thee better than thou
dost thyself.
Why then, neglecting to have so admirable
(qaumaston) an approver, betake we ourselves
unto man, who is nothing, all rashness, all at
random? Doth he call thee wicked and polluted
when thou art not so? So much the more do thou
pity him, and weep because he is corrupt; and
despise his opinion, because the eyes of his
understanding are darkened. For even the
Apostles were thus evil reported of; and they
laughed to scorn their calumniators. But doth
he call thee good and kind? If such indeed thou
art, yet be not at all puffed up by the
opinion: but if thou art not such, despise it
the more, and esteem the thing to be mockery.
Wouldest thou know the judgments of the greater
part of men, how corrupt they are, how
useless, and worthy of ridicule; some of them
coming only from raving and distracted persons,
others from children at the breast? Hear what
hath been from the beginning. I will tell thee
of judgments, not of the people only, but also
of those who passed for the wisest, of those who
were legislators from the earliest period. For
who would be counted wiser among the multitude
than the person considered worthy of legislating
for cities and peoples? But yet to these wise
men fornication seems to be nothing evil nor
worthy of punishment. At least, no one of the
heathen laws makes its penal or brings men to
trial on account of it. And should any one
bring another into court for things of that
kind, the multitude laughs it to scorn, and the
judge will not suffer it. Dice-playing,
again, is exempt from all their punishments:
nor did any one among them ever incur penalty for
it. Drunkenness and gluttony, so far from
being a crime, are considered by many even as a
fine thing. And in military carousals it is a
point of great emulation; and they who most of
all need a sober mind and a strong body, these
are most of all given over to the tyranny of
drunkenness; both utterly weakening the body and
darkening the soul. Yet of the lawgivers not
one hath punished this fault. What can be worse
than this madness?
Is then the good word of men so disposed an
object of desire to thee, and dost thou not hide
thyself in the earth? For even though all such
admired thee, oughtest thou not to feel ashamed
and cover thy face, at being applauded by men of
such corrupt judgment?
Again, blasphemy by legislators in general is
accounted nothing terrible. At any rate, no
one for having blasphemed God was ever brought
to trial and punishment. But if a man steal
another's garment, or cut his purse, his sides
are flayed, and he is often given over unto
death: while he that blasphemeth God hath
nothing laid to his charge by the heathen
legislators. And if a man seduce a female
servant when he hath a wife, it seems nothing to
the heathen laws nor to men in general.
[10.] Wilt thou hear besides of some things
of another class which shew their folly? For as
they punish not these things, so there are
others which they enforce by law. What then are
these? They collect crowds to fill theatres,
and there they introduce choirs of harlots and
prostituted children, yea such as trample on
nature herself; and they make the whole people
sit on high, and so they captivate their city;
so they crown these mighty kings whom they are
perpetually admiring for their trophies and
victories. And yet, what can be more insipid
than this honor? what more undelightful than
this delight?
From among these then seekest thou judges to
applaud thy deeds? And is it in company with
dancers, and effeminate, and buffoons, and
harlots, that thou art fain to enjoy the sound
of compliment? answer me.
How can these things be other than proofs of
extreme infatuation? For I should like to ask
them, is it or is it not, a dreadful thing to
subvert the laws of nature, and introduce
unlawful intercourse? They will surely say, it
is dreadful: at any rate, they make a show of
inflicting a penalty on that crime. Why then
dost thou bring on the stage those abused
wretches; and not only bring them in, but honor
them also with honors innumerable, and gifts not
to be told? In other places thou punishest
those who dare such things; but here even as on
common benefactors of the city, thou spendest
money upon them and supportest them at the public
expense.
"However," thou wilt say, "they are
(atimoi) infamous" Why then train them up?
(paidotribeis) Why choose the infamous to pay
honor to kings withal? And why ruin our
(ectrakhlizeis, Plutarch, peri paidwn
agwghs, c.
17.) cities? Or why spend so much upon
these persons? Since if they be infamous
expulsion is properest for the infamous. For
why didst thou render them infamous? in praise
or in condemnation? Of course in condemnation.
Is the next thing to be, that although as after
condemnation you make them infamous, yet as if
they were honorable you run to see them, and
admire and praise and applaud? Why need I
speak of the sort of charms which is found in the
horse races? or in the contests of the wild
beasts? For those places too being full of all
senseless excitement train the populace to
acquire a merciless and savage and inhuman kind
of temper, and practise them in seeing men torn
in pieces, and blood flowing, and the ferocity
of wild beasts confounding all things. Now all
these our wise lawgivers from the beginning
introduced, being so many plagues! and our
cities applaud and admire.
[11.] But, if thou wilt, dismissing these
things which clearly and confessedly are
abominable, but seemed (ouc edoxen. perhaps
"were not decreed.") not to the heathen
legislators, let us proceed to their grave
precepts; and thou shalt see these too corrupted
through the opinion of the multitude. Thus
marriage is accounted an honorable thing (Heb.
xiii. 4.) both by us and by those without:
and it is honorable. But when marriages are
solemnized, such ridiculous things take place as
ye shall hear of immediately: because the most
part, possessed and beguiled by custom, are not
even aware of their absurdity, but need others
to teach them. For dancing, and cymbals, and
flutes, and shameful words, and songs, and
drunkenness, and revellings, and all the
Devil's great heap (polus o tou diabolou
forutos) of garbage is then introduced.
I know indeed that I shall appear ridiculous in
finding fault with these things; and shall incur
the charge of great folly with the generality,
as disturbing the ancient laws: for, as I said
before, great is the deceptive power of custom.
But nevertheless, I will not cease repeating
these things: for there is, there is surely a
chance, that although not all, yet some few
will receive our saying and will choose to be
laughed to scorn with us, rather than we hugh
with them such a laughter as deserves tears and
overflowing punishment and vengeance.
For how can it be other than worthy of the
utmost condemnation that a damsel who hath spent
her life entirely at home and been schooled in
modesty from earliest childhood, should be
compelled on a sudden to cast off all shame, and
from the very commencement of her marriage be
instructed in imprudence; and find herself put
forward in the midst of wanton and rude men, and
unchaste, and effeminate? What evil will not
be implanted in the bride from that day forth?
Immodesty, petulance, insolence, the love of
vain glory: since they will naturally go on and
desire to have all their days such as these.
Hence our women become expensive and profuse;
hence are they void of modesty, hence proceed
their unnumbered evils.
And tell me not of the custom: for if it be an
evil thing, let it not be done even once: but
if good, let it be done constantly. For tell
me, is not committing fornication evil? Shall
we then allow just once this to be done? By no
means. Why? Because though it be done only
once, it is evil all the same. So also that
the bride be entertained in this way, if it be
evil, let it not be done even once; but if it
be not evil, let it even be done always.
"What then," saith one, "dost thou find
fault with marriage? tell me." That be far
from me. I am not so senseless: but the things
which are so unworthily appended to marriage,
the painting the face, the coloring the
eyebrows, and all the other niceness of that
kind. For indeed from that day she will receive
many lovers even before her destined consort.
"But many will admire the woman for her
beauty." And what of that? Even if
discreet, she will hardly avoid evil suspicion;
but if careless, she will be quickly overtaken,
having got that very day a staring point in
dissolute behavior.
Yet though the evils are so great, the omission
of these proceedings is called an insult, by
certain who are no better than brute beasts, and
they are indignant that the woman is not
exhibited to a multitude, that she is not set
forth as a stage spectacle, common to all
beholders: whereas most assuredly they should
rather count it insult when these things do take
place; and a laughing stock, and a farce. For
even now I know that men will condemn me of much
folly and make me a laughing stock: but the
derision I can bear when any gain accrues from
it. For I should indeed be worthy of
derision, if while I was exhorting to contempt
of the opinion of the many, I myself, of all
men, were subdued by that feeling.
Behold then what follows from all this. Not in
the day only but also in the evening, they
provide on purpose men that have well drunk,
besotted, and inflamed with luxurious fare, to
look upon the beauty of the damsel's
countenance; nor yet in the house only but even
through the market-place do they lead her in
pomp to make an exhibition; conducting her with
torches late in the evening so as that she may be
seen of all: by their doings recommending
nothing else than that henceforth she put off all
modesty. And they do not even stop here; but
with shameful words do they conduct her. And
this with the multitude is a law. And runaway
slaves and convicts, thousands of them and of
desperate character, go on with impunity
uttering whatever they please, both against her
and against him who is going to take her to his
home. Nor is there any thing solemn, but all
base and full of indecency. Will it not be a
fine lesson in chastity for the bride to see and
hear such things? [Savile reads this sentence
with a question.] And there is a sort of
diabolical rivalry among these profligates to
outdo one another in their zealous us of
reproaches and foul words, whereby they put the
whole company out of countenance, and those go
away victorious who have found the largest store
of railings and the greatest indecencies to throw
at their neighbors.
Now I know that I am a troublesome, sort of
person and disagreeable, and morose, as
though. I were curtailing life of some of its
pleasure. Why, this is the very cause of my
mourning that things so displeasing are esteemed
a sort of pleasure. For how, I ask, can it
be other than displeasing to be insulted and
reviled? to be reproached by all, together with
your bride? If any one in the market place
speak ill of thy wife, thou makest ado without
end and countest life not worth living: and can
it be that disgracing thyself with thy future
consort in the presence of the whole city, thou
art pleased and lookest gay on the matter?
Why, what strange madness is this!
"But," saith one, "the thing is
customary." Nay, for this very reason we
ought most to bewail it, because the devil hath
hedged in the thing with custom. In fact,
since marriage is a solemn thing and that which
recruits our race and the cause of numerous
blessings; that evil one, inwardly pining and
knowing that it was ordained as a barrier against
uncleanness, by a new device introduces into it
all kinds of uncleanness. At any rate, in such
assemblages many virgins have been even
corrupted. And if not so in every case, it is
because for the time the devil is content with
those words and those songs, so flagitious;
with making a show of the bride openly, and
leading the bridegroom in triumph through the
market-place.
Moreover, because all this takes place in the
evening, that not even the darkness may be a
veil to these evils, many torches are brought
in, suffering not the disgraceful scene to be
concealed. For what means the vast throng, and
what the wassail, and what the pipes? Most
clearly to prevent even those who are in their
houses and plunged [baptizomenoi] in deep sleep
from remaining ignorant of these proceedings;
that being wakened by the pipe and leaning to
look out of the lattices, they may be witnesses
of the comedy such as it is.
What can one say of the songs themselves,
crammed as they are with all uncleanness,
introducing monstrous amours, and unlawful
connections, and subversions of houses, and
tragic scenes without end; and making continual
mention of the titles of "friend and lover,"
"mistress and beloved?" And, what is still
more grievous, that young women are present at
these things, having divested themselves of all
modesty; in honor of the bride, rather I
should say to insult her, exposing even their
own salvation, and in the midst of wanton young
men acting a shameless part with their disorderly
songs, with their foul words, with their
devilish harmony. Tell me then: dost thou
still enquire, "Whence come adulteries?
Whence fornications? Whence violations of
marriage?"
[12.] "But they are not noble nor decent
women," you will say, "who do these
things." Why then laugh me to scorn for this
remonstrance, having been thyself aware of this
law, before I said any thing. I say, if the
proceed ings are right, allow those well-born
women also to enact them. For what if these
others live in poverty? Are not they also
virgins? ought not they also to be careful of
chastity? But now here is a virgin dancing in a
public theatre of licentious youths; and, I
ask, seems she not unto thee more dishonored
than a harlot?
But if you say, "Female servants do these
things;" neither so do I acquit thee of my
charge: for neither to these ought such things
to have been permitted. For hence all these
evils have their origin, that of our household
we make no account. But it is enough in the way
of contempt to say, "He is a slave," and,
"They are handmaids." Arid yet, day after
day we hear, (Gal. iii.
28. )" In Christ Jesus there is neither
bond nor free." Again, were it a horse or an
ass, thou dost not overlook it but takest all
pains not to have it of an inferior kind; and
thy slaves who have souls like thine own dost
thou neglect? And why do I say slaves, when
I might says sons and daughters? What then
must follow? It cannot be but grief (luphn,
qu.
lumhn, "mischief.") must immediately enter
in, when all these are going to ruin. And
often also very great losses must ensue,
valuable golden ornaments being lost in the crowd
and the confusion.
[13.] Then after the marriage if perchance
a child is born, in this case again we shall see
the same folly and many practices [sumbola]
full of absurdity. For when the time is come
forgiving the infant a name, caring not to call
it after the saints as the ancients at first
did, they light lamps and give them names, and
name the child after that one which continues
burning the longest; from thence conjecturing
that he will live a long time. After all,
should there be many instances of the child's
untimely death, (and there are many,) great
laughter on the devil's part will ensue, at his
having made sport of them as if they were silly
children. What shall we say about the amulets
and the bells which are hung upon the hand, and
the scarlet woof, and the other things full of
such extreme folly; when they ought to invest
the child with nothing else save the protection
of the Cross. But now that is despised which
hath converted the whole world and given the sore
wound to the devil and overthrown all his power:
while the thread, and the woof, and the other
amulets of that kind are entrusted with the
child's safety.
May I mention another thing yet more ridiculous
than this? Only let no one tax us with speaking
out of season, should our argument proceed with
that instance also. For he that would cleanse
an ulcer will not hesitate first to pollute his
own hands. What then is this so very ridiculous
custom? It is counted indeed as nothing; (and
this is why I grieve;) but it is the beginning
of folly and madness in the extreme. The women
in the bath, nurses and waiting-maids, take up
mud and smearing it with the finger make a mark
on the child's forehead; and if one ask, What
means the mud, and the clay? the answer is,
"It turneth away an evil eye, witchcraft and
envy." Astonishing! what power in the mud!
what might in the clay! what mighty force is
this which it has? It averts all the host of
the devil. Tell me, can ye help hiding
yourselves for shame? Will ye never come to
understand the snares of the devil, how from
earliest life he gradually brings in the several
evils which he hath devised? For if the mud
hath this effect, why dost thou not thyself also
do the same to thine own forehead, when thou art
a man and thy character is formed; and thou art
likelier than the child to have such as envy
thee? Why dost thou not as well bemire the
whole body? I say, if on the forehead its
virtue be so great, why not anoint thyself all
over with mud? All this is mirth and
stage-play to Satan, not mockery only but
bell-fire being the consummation to which these
deceived ones are tending.
[14.] Now that among Greeks such things
should be done is no wonder: but among the
worshippers of the Cross, (ton stauron
proscunousi) and partakers in unspeakable
mysteries, and professors of such high
morality, (tosauta filosofousin) that such
unseemliness should prevail, this is especially
to be deplored again and again. God hath
honored thee with spiritual anointing; and dost
thou defile thy child with mud? God hath
honored thee, and dost thou dishonor thyself?
And when thou shouldest inscribe on his forehead
the Cross which affords invincible security;
dost thou forego this, and cast thyself into the
madness of Satan?
If any look on these things as trifles, let
them know that they are the source of great
evils; and that not even unto Paul did it seem
right to overlook the lesser things. For, tell
me, what can be less than a man's covering his
head? Yet observe how great a matter he makes
of this and with how great earnestness he forbids
it; saying, among many things, "He
dishonoreth his head." (i Cor. xi. 4.)
Now if he that covers himself "dishonoreth his
head"; he that besmears his child with mud,
how can it be less than making it abominable?
For how, I want to know, can he bring it to
the hands of the priest? How canst thou require
that on that forehead the seal should be placed
by the hand of the presbyter, where thou hast
been smearing the mud? Nay, my brethren, do
not these things, but from earliest life
encompass them with spiritual armor and instruct
them to seal the forehead with the hand (th
keiri paideute sfragizein to metwpon) and before
they are able to do this with their own hand, do
you imprint upon them the Cross.
Why should one speak of the other satanical
observances in the case of travail-pangs and
childbirths, which the midwives introduce with a
mischief on their own heads? Of the outcries
which take place at each person's death, and
when he is carried to his burial; the irrational
wailings, the folly enacted at the funerals;
the zeal about men's monuments; the importunate
and ridiculous swarm of the mourning women; the
observances of days; the days, I mean, of
entrance into the world and of departure?
[15.] Are these then, I beseech you, the
persons whose good opinion thou followest after?
And what can it be but the extreme of folly to
seek earnestly the praise of men, so corrupt in
their ideas, men whose conduct is all at
random? when we ought always to resort to the
unsleep-ing Eye, and look to His sentence in
all that we do and speak? For these, even if
they approve, will have no power to profit us.
But He, should He accept our doings, will
both here make us glorious, and in the future
day will impart to us of the unspeakable good
things: which may it be the lot of us all to
obtain, through the grace and loving-kindness
of our Lord Jesus Christ; with Whom to the
Father and the Holy Spirit be glory, power,
honor, now and always, and unto everlasting
ages. Amen.
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