Chapter VI.--Of Precious Stones and Pearls.
But, in the next place, what am I to interpret those jewels to be which vie with gold in haughtiness, except little pebbles and stones and paltry particles of the self-same earth; but yet not necessary either for laying down foundations, or rearing party-walls, or supporting pediments, or giving density to roofs? The only edifice which they know how to rear is this silly pride of women: because they require slow rubbing that they may shine, and artful underlaying that they may show to advantage, and careful piercing that they may hang; and (because they) render to gold a mutual assistance in meretricious allurement. But whatever it is that ambition fishes up from the British or the Indian sea, it is a kind of conch not more pleasing in savour than--I do not say the oyster and the sea-snail, but--even the giant muscle. [119] For let me add that I know conchs (which are) sweet fruits of the sea. But if that (foreign) conch suffers from some internal pustule, that ought to be regarded rather as its defect than as its glory; and although it be called "pearl," still something else must be understood than some hard, round excrescence of the fish. Some say, too, that gems are culled from the foreheads of dragons, just as in the brains of fishes there is a certain stony substance. This also was wanting to the Christian woman, that she may add a grace to herself from the serpent! Is it thus that she will set her heel on the devil's head," [120] while she heaps ornaments (taken) from his head on her own neck, or on her very head?
[119] Peloris. Comp. Hor., S., ii. 4, 32, and Macleane's note there.
[120] See Gen. iii. 15.
Chapter VII.--Rarity the Only Cause Which Makes Such Things Valuable.
It is only from their rarity and outlandishness that all these things possess their grace; in short, within their own native limits they are not held of so high worth. Abundance is always contumelious toward itself. There are some barbarians with whom, because gold is indigenous and plentiful, it is customary to keep (the criminals) in their convict establishments chained with gold, and to lade the wicked with riches--the more guilty, the more wealthy. At last there has really been found a way to prevent even gold from being loved! We have also seen at Rome the nobility of gems blushing in the presence of our matrons at the contemptuous usage of the Parthians and Medes, and the rest of their own fellow-countrymen, only that (their gems) are not generally worn with a view to ostentation. Emeralds [121] lurk in their belts; and the sword (that hangs) below their bosom alone is witness to the cylindrical stones that decorate its hilt; and the massive single pearls on their boots are fain to get lifted out of the mud! In short, they carry nothing so richly gemmed as that which ought not to be gemmed if it is (either) not conspicuous, or else is conspicuous only that it may be shown to be also neglected.
[121] Smaragdi. Comp. Rev. iv. 3.
Chapter VIII.--The Same Rule Holds with Regard to Colours. God's Creatures Generally Not to Be Used, Except for the Purposes to Which He Has Appointed Them.
Similarly, too, do even the servants [122] of those barbarians cause the glory to fade from the colours of our garments (by wearing the like); nay, even their party-walls use slightingly, to supply the place of painting, the Tyrian and the violet-coloured and the grand royal hangings, which you laboriously undo and metamorphose. Purple with them is more paltry than red ochre; (and justly,) for what legitimate honour can garments derive from adulteration with illegitimate colours? That which He Himself has not produced is not pleasing to God, unless He was unable to order sheep to be born with purple and sky-blue fleeces! If He was able, then plainly He was unwilling: what God willed not, of course ought not to be fashioned. Those things, then, are not the best by nature which are not from God, the Author of nature. Thus they are understood to be from the devil, from the corrupter of nature: for there is no other whose they can be, if they are not God's; because what are not God's must necessarily be His rival's. [123] But, beside the devil and his angels, other rival of God there is none. Again, if the material substances are of God, it does not immediately follow that such ways of enjoying them among men (are so too). It is matter for inquiry not only whence come conchs, [124] but what sphere of embellishment is assigned them, and where it is that they exhibit their beauty. For all those profane pleasures of worldly [125] shows--as we have already published a volume of their own about them [126] --(ay, and) even idolatry itself, derive their material causes from the creatures [127] of God. Yet a Christian ought not to attach himself [128] to the frenzies of the racecourse, or the atrocities of the arena, or the turpitudes of the stage, simply because God has given to man the horse, and the panther, and the power of speech: just as a Christian cannot commit idolatry with impunity either, because the incense, and the wine, and the fire which feeds [129] (thereon), and the animals which are made the victims, are God's workmanship; [130] since even the material thing which is adored is God's (creature). Thus then, too, with regard to their active use, does the origin of the material substances, which descends from God, excuse (that use) as foreign to God, as guilty forsooth of worldly [131] glory!
[122] Or, "slaves."
[123] Comp. de Pæn., c. v. med.
[124] Comp. c. vi. above.
[125] Sæcularium.
[126] i.e., the treatise de Spectaculis.
[127] Rebus.
[128] "Affici"--a rare use rather of "afficere," but found in Cic.
[129] Or perhaps "is fed" thereby; for the word is "vescitur."
[130] "Conditio"--a rare use again.
[131] Sæcularis.