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Chapter
IV.—Change Not Always Improvement.
Why, now, if the Roman fashion is (social)
salvation to every one, are you nevertheless Greek to a degree, even in
points not honourable? Or else, if it is not so, whence in the
world is it that provinces which have had a better training, provinces
which nature adapted rather for surmounting by hard struggling the
difficulties of the soil, derive the pursuits of the
wrestling-ground—pursuits which fall into a sad old age37
37 Male
senescentia. Rig. (as quoted by Oehler) seems to interpret,
“which entail a feeble old age.” Oehler
himself seems to take it to mean “pursuits which are growing very
old, and toiling to no purpose.” | and labour in vain—and the unction with
mud,38
38 Or, as some take it,
with wax (Oehler). | and the rolling in sand, and the dry
dietary? Whence comes it that some of our Numidians, with their
long locks made longer by horsetail plumes, learn to bid the barber
shave their skin close, and to exempt their crown alone from the
knife? Whence comes it that men shaggy and hirsute learn to teach the
resin39 to feed on their arms with such rapacity, the
tweezers to weed their chin so thievishly? A prodigy it is, that
all this should be done without the Mantle! To the Mantle
appertains this whole Asiatic practice! What hast thou, Libya,
and thou, Europe, to do with athletic refinements, which thou knowest
not how to dress? For, in sooth, what kind of thing is it to
practise Greekish depilation more than Greekish attire?
The transfer of dress approximates to culpability
just in so far as it is not custom, but nature, which suffers the
change. There is a wide enough difference between the honour due
to time, and religion. Let Custom show fidelity to Time, Nature
to God. To Nature, accordingly, the Larissæan hero40 gave a shock by turning into a virgin; he who
had been reared on the marrows of wild beasts (whence, too, was derived
the composition of his name, because he had been a stranger with his
lips to the maternal breast41
41 ᾽Αχιλλεύς: from
ἀ privative, and χεῖλος, the
lip. See Oehler. | ); he who had been
reared by a rocky and wood-haunting and monstrous trainer42
42 The Centaur Chiron,
namely. | in a stony school. You would bear
patiently, if it were in a boy’s case, his mother’s
solicitude; but he at all events was already be-haired, he at all
events had already secretly given proof of his manhood to some
one,43
43 Deianira, of whom he had
begotten Pyrrhus (Oehler). | when he consents to wear the flowing
stole,44
44 See the note on this word
in de Idol., c. xviii. | to dress his hair, to cultivate his skin, to
consult the mirror, to bedizen his neck; effeminated even as to his ear
by boring, whereof his bust at Sigeum still retains the trace.
Plainly afterwards he turned soldier: for necessity restored him
his sex. The clarion had sounded of battle: nor were arms
far to seek. “The steel’s self,” says (Homer),
“attracteth the hero.”45
45 Hom., Od.,
xvi. 294 (Oehler). | Else if,
after that incentive as well as before, he had persevered in his
maidenhood, he might withal have been married! Behold,
accordingly, mutation! A monster, I call him,—a double
monster: from man to woman; by and by from woman to man:
whereas neither ought the truth to have been belied, nor the deception
confessed. Each fashion of changing was evil: the one
opposed to nature, the other contrary to safety.
Still more disgraceful was the case when lust
transfigured a man in his dress, than when some maternal dread did
so: and yet adoration is offered by you to me, whom you ought to
blush at,—that Clubshaftandhidebearer, who exchanged for womanly
attire the whole proud heritage of his name! Such licence was
granted to the secret haunts of Lydia,46
46 Jos. Mercer, quoted by
Oehler, appears to take the meaning to be, “to his clandestine
Lydian concubine;” but that rendering does not seem
necessary. | that Hercules was
prostituted in the person of Omphale, and Omphale in that of
Hercules. Where were Diomed and his gory mangers? where Busiris
and his funereal altars? where Geryon, triply one? The club
preferred still to reek with their brains when it was being pestered
with unguents! The now veteran (stain of the) Hydra’s and
of the Centaurs’ blood upon the shafts was gradually eradicated
by the pumice-stone, familiar to the hair-pin! while voluptuousness
insulted over the fact that, after transfixing monsters, they should
perchance sew a coronet! No sober woman even, or heroine47
47 Viraginis; but perhaps =virginis. See the Vulg. in Gen. ii. 23. | of any note, would have adventured her
shoulders beneath the hide of such a beast, unless after long softening
and smoothening down and deodorization (which in Omphale’s house,
I hope, was effected by balsam and fenugreek-salve: I suppose the
mane, too, submitted to the comb) for fear of getting her tender neck
imbued with lionly toughness. The yawning mouth stuffed with
hair, the jaw-teeth overshadowed amid the forelocks, the whole outraged
visage, would have roared had it been able. Nemea, at all events
(if the spot has any presiding genius), groaned: for then she
looked around, and saw that she had lost her lion. What sort of
being the said Hercules was in Omphale’s silk, the description of
Omphale in Hercules’ hide has inferentially depicted.
But, again, he who had formerly rivalled the
Tirynthian48
—the pugilist
Cleomachus—subsequently, at Olympia, after losing by efflux his
masculine sex by an incredible mutation—bruised within his skin
and without, worthy to be wreathed among the “Fullers” even
of Novius,49
49 Or, “which are now
attributed to Novius.” Novius was a writer of that kind of
farce called “Atellanæ fabulæ;” and one of his
farces—or one attributed to him in Tertullian’s
day—was called “The Fullers.” | and deservedly
commemorated by the mimographer Lentulus in his
Catinensians—did, of course, not only cover with bracelets
the traces left by (the bands of) the cestus, but likewise supplanted
the coarse ruggedness of his athlete’s cloak with some
superfinely wrought tissue.
Of Physco and Sardanapalus I must be silent, whom,
but for their eminence in lusts, no one would recognise as kings.
But I must be silent, for fear lest even they set up a muttering
concerning some of your Cæsars, equally lost to shame; for fear
lest a mandate have been given to canine50
50 i.e., cynical; comp. de
Pa., c. ii. ad init. |
constancy to point to a Cæsar impurer than Physco, softer than
Sardanapalus, and indeed a second Nero.51
51 i.e., Domitian, called by
Juv. calvum Neronem, Sat. iv. 38. |
Nor less warmly does the force of
vainglory also
work for the mutation of clothing, even while manhood is
preserved. Every affection is a heat: when, however, it is
blown to (the flame of) affectation, forthwith, by the blaze of
glory, it is an ardour. From this fuel, therefore, you see
a great king52 —inferior only to
his glory—seething. He had conquered the Median race, and
was conquered by Median garb. Doffing the triumphal mail, he
degraded himself into the captive trousers! The breast
dissculptured with scaly bosses, by covering it with a transparent
texture he bared; punting still after the work of war, and (as it were)
softening, he extinguished it with the ventilating silk! Not
sufficiently swelling of spirit was the Macedonian, unless he had
likewise found delight in a highly inflated garb: only that
philosophers withal (I believe) themselves affect somewhat of that
kind; for I hear that there has been (such a thing as)
philosophizing in purple. If a philosopher (appears) in purple,
why not in gilded slippers53
53 Comp. de
Idol., c. viii. med. | too? For a
Tyrian54 to be shod in anything but gold, is by no
means consonant with Greek habits. Some one will say,
“Well, but there was another55
55 Empedocles (Salm. in
Oehler). | who wore silk
indeed, and shod himself in brazen sandals.”
Worthily, indeed, in order that at the bottom of his Bacchantian
raiment he might make some tinkling sound, did he walk in
cymbals! But if, at that moment, Diogenes had been barking from
his tub, he would not (have trodden on him56
56 I have adopted
Oehler’s suggestion, and inserted these words. | ) with
muddy feet—as the Platonic couches testify—but would have
carried Empedocles down bodily to the secret recesses of the
Cloacinæ;57
57 i.e., of Cloacina or
Cluacina (="the Purifier,” a name of Venus; comp. White and
Riddle), which Tertullian either purposely connects with
“cloaca,” a sewer (with which, indeed, it may be
really connected, as coming derivatively from the same root),
and takes to mean “the nymphs of the sewers”
apparently. | in order that he who
had madly thought himself a celestial being might, as a god, salute
first his sisters,58
58 The nymphs above named
(Oehler). | and afterwards
men. Such garments, therefore, as alienate from nature and
modesty, let it be allowed to be just to eye fixedly and point at with
the finger and expose to ridicule by a nod. Just so, if a man
were to wear a dainty robe trailing on the ground with Menander-like
effeminacy, he would hear applied to himself that which the comedian
says, “What sort of a cloak is that maniac wasting?”
For, now that the contracted brow of censorial vigilance is long since
smoothed down, so far as reprehension is concerned, promiscuous usage
offers to our gaze freedmen in equestrian garb, branded slaves in that
of gentlemen, the notoriously infamous in that of the freeborn, clowns
in that of city-folk, buffoons in that of lawyers, rustics in
regimentals; the corpse-bearer, the pimp, the gladiator trainer, clothe
themselves as you do. Turn, again, to women. You have to
behold what Cæcina Severus pressed upon the grave attention of the
senate—matrons stoleless in public. In fact, the penalty
inflicted by the decrees of the augur Lentulus upon any matron who had
thus cashiered herself was the same as for fornication; inasmuch as
certain matrons had sedulously promoted the disuse of garments which
were the evidences and guardians of dignity, as being impediments to
the practising of prostitution. But now, in their
self-prostitution, in order that they may the more readily be
approached, they have abjured stole, and chemise, and bonnet, and cap;
yes, and even the very litters and sedans in which they used to be kept
in privacy and secrecy even in public. But while one extinguishes
her proper adornments, another blazes forth such as are not hers.
Look at the street-walkers, the shambles of popular lusts; also at the
female self-abusers with their sex; and, if it is better to withdraw
your eyes from such shameful spectacles of publicly slaughtered
chastity, yet do but look with eyes askance, (and) you will at once see
(them to be) matrons! And, while the overseer of brothels airs
her swelling silk, and consoles her neck—more impure than her
haunt—with necklaces, and inserts in the armlets (which even
matrons themselves would, of the guerdons bestowed upon brave men,
without hesitation have appropriated) hands privy to all that is
shameful, (while) she fits on her impure leg the pure white or pink
shoe; why do you not stare at such garbs? or, again, at those which
falsely plead religion as the supporter of their novelty? while for the
sake of an all-white dress, and the distinction of a fillet, and the
privilege of a helmet, some are initiated into (the mysteries of)
Ceres; while, on account of an opposite hankering after sombre raiment,
and a gloomy woollen covering upon the head, others run mad in
Bellona’s temple; while the attraction of surrounding themselves
with a tunic more broadly striped with purple, and casting over their
shoulders a cloak of Galatian scarlet, commends Saturn (to the
affections of others). When this Mantle itself, arranged with
more rigorous care, and sandals after the Greek model, serve to flatter
Æsculapius,59
59 i.e., are worn by his
votaries. | how much more should
you then accuse and assail it with your eyes, as being guilty of
superstition—albeit superstition simple and unaffected?
Certainly, when first it clothes this wisdom60 which
renounces superstitions with all their vanities, then most assuredly is
the Mantle, above all the garments in which you array your gods and
goddesses, an august robe; and, above all the caps and tufts of your Salii and Flamines, a
sacerdotal attire. Lower your eyes, I advise you, (and) reverence
the garb, on the one ground, meantime, (without waiting for others,) of
being a renouncer of your error.E.C.F. INDEX & SEARCH
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