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| Chapter XI.—On Clothes.
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Chapter XI.1518
| 1518 Chap. xi. is not a separate chapter in the Greek, but appears as part of chap. x. | —On Clothes.
Wherefore neither are we to provide for
ourselves costly clothing any more than variety of food. The
Lord Himself, therefore, dividing His precepts into what
relates to the body, the soul, and thirdly, external things,
counsels us to provide external things on account of the body;
and manages the body by the soul (ψυκή), and disciplines
the soul, saying, “Take no thought for your life (ψυκῆ)
what ye shall eat; nor yet for your body, what ye shall put on; for the
life is more than meat, and the body more than raiment.”1519
And He adds a plain example of instruction: “Consider the ravens:
for they neither sow nor reap, which have neither storehouse nor barn; and
God feedeth them.”1520
“Are ye not better than the fowls?”1521
Thus far
as to food. Similarly He enjoins with respect to clothing, which belongs
to the third division, that of things external, saying, “Consider
the lilies, how they spin not, nor weave. But I say unto you, that
not even Solomon was arrayed as one
of these.””1522
And Solomon the king plumed himself exceedingly
on his riches.
What, I ask, more graceful, more gay-coloured, than
flowers? What, I say, more delightful than lilies or roses? “And
if God so clothe the grass, which is to-day in the field, and to-morrow
is cast into the oven, how much more will He clothe you, O ye of little
faith!”1523
Here the particle what (τί) banishes variety
in food. For this is shown from the Scripture, “Take no thought
what things ye shall eat, or what things ye shall drink.” For
to take thought of these things argues greed and luxury. Now eating,
considered merely by itself, is the sign of necessity; repletion,
as we have said, of want. Whatever is beyond that, is the sign of
superfluity. And what is superfluous, Scripture declares to be of
the devil. The subjoined expression makes the meaning plain. For
having said, “Seek not what ye shall eat, or what ye shall
drink,” He added, “Neither be ye of doubtful (or lofty)1524
mind.” Now pride and luxury make men waverers (or raise them aloft)
from the truth; and the voluptuousness, which indulges in superfluities,
leads away from the truth. Wherefore He says very beautifully, “And
all these things do the nations of the world seek after.”1525
The
nations are the dissolute and the foolish. And what are these things
which He specifies? Luxury, voluptuousness, rich cooking, dainty feeding,
gluttony. These are the “What?” And of bare sustenance,
dry and moist, as being necessaries, He says, “Your Father knoweth
that ye need these.” And if, in a word, we are naturally given
to seeking, let us not destroy the faculty of seeking by directing it
to luxury, but let us excite it to the discovery of truth. For He says,
“Seek ye the kingdom of God, and the materials of sustenance shall
be added to you.”
If, then, He takes away anxious care for clothes and
food, and superfluities in general, as unnecessary; what are we to imagine
ought to be said of love of ornament, and dyeing of wool, and variety of
colours, and fastidiousness about gems, and exquisite working of gold,
and still more, of artificial hair and wreathed curls; and furthermore,
of staining the eyes, and plucking out hairs, and painting with rouge and
white lead, and dyeing of the hair, and the wicked arts that are employed
in such deceptions? May we not very well suspect, that what was quoted
a little above respecting the grass, has been said of those unornamental
lovers of ornaments? For the field is the world, and we who are bedewed by
the grace of God are the grass; and though cut down, we spring up again,
as will be shown at greater length in the book On the Resurrection.
But hay figuratively designates the vulgar rabble, attached to ephemeral
pleasure, flourishing for a little, loving ornament, loving praise, and
being everything but truth-loving, good for nothing but to be burned with
fire. “There was a certain man,” said the Lord, narrating,
“very rich, who was clothed in purple and scarlet, enjoying himself
splendidly every day.” This was the hay. “And a certain poor
man named Lazarus was laid at the rich man’s gate, full of sores,
desiring to be filled with the crumbs which fell from the rich man’s
table.” This is the grass. Well, the rich man was punished in Hades,
being made partaker of the fire; while the other flourished again in the
Father’s bosom. I admire that ancient city of the Lacedæmonians
which permitted harlots alone to wear flowered clothes, and ornaments
of gold, interdicting respectable women from love of ornament, and
allowing courtesans alone to deck themselves. On the other hand,
the archons of the Athenians, who affected a polished mode of life,
forgetting their manhood, wore tunics reaching to the feet, and had on the
crobulus—a kind of knot of the hair—adorned with a fastening
of gold grasshoppers, to show their origin from the soil, forsooth, in
the ostentation of licentiousness. Now rivalry of these archons extended
also to the other Ionians, whom Homer, to show their effeminancy, calls
“Long-robed.” Those, therefore, who are devoted to the image
of the beautiful, that is, love of finery, not the beautiful itself,
and who under a fair name again practice idolatry, are to be banished
far from the truth, as those who by opinion,1526
| 1526 Clement uses here Platonic language, δόξα
meaning opinion established on no scientific basis, which
may be true or may be false, and ἐπιστήμη
knowledge sure and certain, because based on the reasons of
things. | not knowledge, dream of the nature of the beautiful;
and so life here is to them only a deep sleep of ignorance; from which it
becomes us to rouse ourselves and haste to that which is truly beautiful
and comely, and desire to grasp this alone, leaving the ornaments of earth
to the world, and bidding them farewell before we fall quite asleep. I
say, then, that man requires clothes for nothing else than the covering
of the body, for defence against excess of cold and intensity of heat,
lest the inclemency of the air injure us. And if this is the object
of clothing, see that one kind be not assigned to men and another to
women. For it is common to both to be covered, as it is to eat and
drink. The necessity, then, being common, we judge that the provision
ought to be similar. For as it is common to both to require things to
cover them, so also their coverings ought to be similar; although such
a covering ought to be assumed
as is requisite for covering the eyes
of women. For if the female sex, on account of their weakness, desire
more, we ought to blame the habit of that evil training, by which often
men reared up in bad habits become more effeminate than women. But this
must not be yielded to. And if some accommodation is to be made, they
may be permitted to use softer clothes, provided they put out of the
way fabrics foolishly thin, and of curious texture in weaving; bidding
farewell to embroidery of gold and Indian silks and elaborate Bombyces
(silks), which is at first a worm, then from it is produced a hairy
caterpillar; after which the creature suffers a new transformation into a
third form which they call larva, from which a long filament is produced,
as the spider’s thread from the spider. For these superfluous
and diaphanous materials are the proof of a weak mind, covering as they
do the shame of the body with a slender veil. For luxurious clothing,
which cannot conceal the shape of the body, is no more a covering. For
such clothing, falling close to the body, takes its form more easily,
and adhering as it were to the flesh, receives its shape, and marks
out the woman’s figure, so that the whole make of the body
is visible to spectators, though not seeing the body itself.1527
| 1527 [Martial, Epigrams,
passim.] |
Dyeing of clothes is also to be rejected. For
it is remote both from necessity and truth, in addition to the fact
that reproach in manners spring from it.1528
| 1528 [The reproach and opprobrium of foppery.] |
For the use of colours is not beneficial, for they are of no service
against cold; nor has it anything for covering more than other clothing,
except the opprobrium alone. And the agreeableness of the colour
afflicts greedy eyes, inflaming them to senseless blindness. But for
those who are white and unstained within, it is most suitable to use
white and simple garments. Clearly and plainly, therefore, Daniel
the prophet says, “Thrones were set, and upon them sat one like
the Ancient of days, and His vesture was white as snow.”1529
The
Apocalypse says also that the Lord Himself appeared wearing such a
robe. It says also, “I saw the souls of those that had witnessed,
beneath the altar, and there was given to each a white robe.”1530
And
if it were necessary to seek for any other colour, the natural colour
of truth should suffice.1531
| 1531
[This refers to the natural tint of unbleached linen, or to wool not
whitened by the art of the fuller. Hermas speaks of “pure
undressed linen.” Book iii. 4, p. 40, supra.] |
But garments which are like flowers are to be abandoned to Bacchic
fooleries, and to those of the rites of initiation, along with purple
and silver plate, as the comic poet says:—
“Useful for tragedians, not far life.”
And our life ought to be anything rather than a pageant.
Therefore the dye of Sardis, and another of olive, and another green,
a rose-coloured, and scarlet, and ten thousand other dyes, have been
invented with much trouble for mischievous voluptuousness. Such clothing
is for looking at, not for covering. Garments, too, variegated with gold,
and those that are purple, and that piece of luxury which has its name
from beasts (figured on it), and that saffron-coloured ointment-dipped
robe, and those costly and many-coloured garments of flaring membranes,
we are to bid farewell to, with the art itself. “For what prudent
thing can these women have done,” says the comedy, “who
sit covered with flowers, wearing a saffron-coloured dress,1532
| 1532 [The colour (probably, for
mss. differ) reprehended as
the dress of the false shepherd in Hermas. See note
10, book iii. Simil. 6. cap. ii. p. 36, this volume.] |
painted?”
The Instructor expressly admonishes, “Boast
not of the clothing of your garment, and be not elated on account
of any glory, as it is unlawful.”1533
Accordingly, deriding those who are clothed in
luxurious garments, He says in the Gospel: “Lo, they who live
in gorgeous apparel and luxury are in earthly palaces.”1534
He says
in perishable palaces, where are love of display, love of popularity, and
flattery and deceit. But those that wait at the court of heaven around
the King of all, are sanctified in the immortal vesture of the Spirit,
that is, the flesh, and so put on incorruptibility.
As therefore she who is unmarried devotes herself
to God alone, and her care is not divided, but the chaste married woman
divides her life between God and her husband, while she who is otherwise
disposed is devoted entirely to marriage, that is, to passion: in the
same way I think the chaste wife, when she devotes herself to her husband,
sincerely serves God; but when she becomes fond of finery, she falls away
from God and from chaste wedlock, exchanging her husband for the world,
after the fashion of that Argive courtesan, I mean Eriphyle,—
“Who received gold prized above her dear husband.”
Wherefore I admire the Ceian
sophist,1535
| 1535 Prodicus, of the
island Ceus. | who delineated like and suitable images of Virtue
and Vice, representing the former of these, viz. Virtue, standing simply,
white-robed and pure, adorned with modesty alone (for such ought to be
the true wife, dowered with modesty). But the other, viz. Vice, on the
contrary, he introduces dressed in superfluous attire, brightened up
with colour not her own; and her gait and mien are depicted as studiously
framed to give pleasure, forming a sketch of wanton women.
But he who follows the Word will not addict
himself to any base pleasure; wherefore
also what is useful in the article of dress is to be preferred. And if
the Word, speaking of the Lord by David, sings, “The daughters of
kings made Thee glad by honour; the queen stood at Thy right hand, clad
in cloth of gold, girt with golden fringes,” it is not luxurious
raiment that he indicates; but he shows the immortal adornment, woven
of faith, of those that have found mercy, that is, the Church; in which
the guileless Jesus shines conspicuous as gold, and the elect are the
golden tassels. And if such must be woven1536
| 1536 Or by a conjectural emendation of the text, “If
in this we must relax somewhat in the case of women.” |
for the women, let us weave apparel pleasant and soft to the touch,
not flowered, like pictures, to delight the eye. For the picture
fades in course of time, and the washing and steeping in the medicated
juices of the dye wear away the wool, and render the fabrics of the
garments weak; and this is not favourable to economy. It is the height
of foolish ostentation to be in a flutter about peploi, and xystides,
and ephaptides,1537
| 1537 Various
kinds of robes. [The peplus, or shawl of fine wool, seems to
be specified in condemning the boast below, which asserts real wool
and no imitation.] | and “cloaks,” and tunics, and
“what covers shame,” says Homer. For, in truth, I am ashamed
when I see so much wealth lavished on the covering of the nakedness. For
primeval man in Paradise provided a covering for his shame of branches
and leaves; and now, since sheep have been created for us, let us not be
as silly as sheep, but trained by the Word, let us condemn sumptuousness
of clothing, saying, “Ye are sheep’s wool.” Though
Miletus boast, and Italy be praised, and the wool, about which many rave,
be protected beneath skins,1538
| 1538
Alluding to the practice of covering the fleeces of sheep with skins, when
the wool was very fine, to prevent it being soiled by exposure. |
yet are we not to set our hearts on it.
The blessed John, despising the locks of sheep
as savouring of luxury, chose “camel’s hair,” and
was clad in it, making himself an example of frugality and simplicity
of life. For he also “ate locusts and wild honey,”1539
sweet
and spiritual fare; preparing, as he was, the lowly and chaste ways of
the Lord. For how possibly could he have worn a purple robe, who turned
away from the pomp of cities, and retired to the solitude of the desert,
to live in calmness with God, far from all frivolous pursuits—from
all false show of good—from all meanness? Elias used a sheepskin
mantle, and fastened the sheepskin with a girdle made of hair.1540
And Esaias, another prophet, was naked and barefooted,1541
and often
was clad in sackcloth, the garb of humility. And if you call Jeremiah,
he had only “a linen girdle.”1542
For as well-nurtured bodies, when stripped, show
their vigour more manifestly, so also beauty of character shows its
magnanimity, when not involved in ostentatious fooleries. But to drag
one’s clothes, letting them down to the soles of his feet, is a
piece of consummate foppery, impeding activity in walking, the garment
sweeping the surface dirt of the ground like a broom; since even those
emasculated creatures the dancers, who transfer their dumb shameless
profligacy to the stage, do not despise the dress which flows away to
such indignity; whose curious vestments, and appendages of fringes, and
elaborate motions of figures, show the trailing of sordid effeminacy.1543
| 1543 [The bearing of this chapter on
ecclesiastical vestments must be evident. It is wholly inconsistent
with aught but very simple attire in public worship; and rebukes
even the fashionable costumes of women and much of our mediæval
æstheticism, with primitive severity. On the whole subject, see the
Vestiarium Christianum of the Rev. Wharton B. Marriott. London,
Rivingtons, 1868.] |
If one should adduce the garment of the Lord reaching
down to the foot, that many-flowered coat1544
| 1544 [Based upon the idea that Joseph’s coat of many
colours, which was afterwards dipped in blood, was a symbol of our
Lord’s raiment, on which lots were cast.] | shows the
flowers of wisdom, the varied and unfading Scriptures, the oracles
of the Lord, resplendent with the rays of truth. In such another
robe the Spirit arrayed the Lord through David, when he sang thus:
“Thou wert clothed with confession and comeliness, putting on
light as a garment.”1545
As, then, in the fashioning of our clothes, we must
keep clear of all strangeness, so in the use of them we must beware of
extravagance. For neither is it seemly for the clothes to be above the
knee, as they say was the case with the Lacedæmonian virgins;1546
| 1546 [Women’s tunics tucked up to
give freedom to the knee, are familiar objects in ancient art.] |
nor is it becoming for any part of a woman to be exposed. Though you
may with great propriety use the language addressed to him who said,
“Your arm is beautiful; yes, but it is not for the public gaze. Your
thighs are beautiful; but, was the reply, for my husband alone. And your
face is comely. Yes; but only for him who has married me.” But I
do not wish chaste women to afford cause for such praises to those who,
by praises, hunt after grounds of censure; and not only because it is
prohibited to expose the ankle, but because it has also been enjoined that
the head should be veiled and the face covered; for it is a wicked thing
for beauty to be a snare to men. Nor is it seemly for a woman to wish to
make herself conspicuous, by using a purple veil. Would it were possible
to abolish purple in dress, so as not to turn the eyes of spectators on
the face of those that wear it! But the women, in the manufacture of all
the rest of their dress, have made everything of purple, thus inflaming
the lusts. And, in truth, those women who are crazy
about these stupid and luxurious
purples, “purple (dark) death has seized,”1547
according to the poetic saying. On account of this purple, then,
Tyre and Sidon, and the vicinity of the Lacedæmonian Sea, are
very much desired; and their dyers and purple-fishers, and the purple
fishes themselves, because their blood produces purple, are held in high
esteem. But crafty women and effeminate men, who blend these deceptive
dyes with dainty fabrics, carry their insane desires beyond all bounds,
and export their fine linens no longer from Egypt, but some other kinds
from the land of the Hebrews and the Cilicians. I say nothing of the
linens made of Amorgos1548
| 1548
Flax grown in the island of Amorgos. | and Byssus. Luxury has
outstripped nomenclature.
The covering ought, in my judgment, to show that
which is covered to be better than itself, as the image is superior
to the temple, the soul to the body, and the body to the clothes.1549
But
now, quite the contrary, the body of these ladies, if sold, would never
fetch a thousand Attic drachms. Buying, as they do, a single dress at
the price of ten thousand talents, they prove themselves to be of less
use and less value than cloth. Why in the world do you seek after what
is rare and costly, in preference to what is at hand and cheap? It is
because you know not what is really beautiful, what is really good,
and seek with eagerness shows instead of realities from fools who,
like people out of their wits, imagine black to be white.E.C.F. INDEX & SEARCH
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