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."
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]
If one should adduce the garment of the Lord reaching down to the foot, that many-flowered coat [1544] 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] 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 Amorgos [1548] 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.
[1518] Chap. xi. is not a separate chapter in the Greek, but appears as part of chap. x.
[1519] Luke xii. 22, 23.
[1520] Luke xii. 24.
[1521] Luke xii. 24.
[1522] Luke xii. 27.
[1523] Luke xii. 28.
[1524] meteoros
[1525] Matt. vi. 32.
[1526] Clement uses here Platonic language, doxa meaning opinion established on no scientific basis, which may be true or may be false, and episteme knowledge sure and certain, because based on the reasons of things.
[1527] [Martial, Epigrams, passim.]
[1528] [The reproach and opprobrium of foppery.]
[1529] Dan. vii. 9.
[1530] Rev. vi. 9, 11.
[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.]
[1532] [The colour (probably, for mss. differ) reprehended as the dress of the false shepherd in Hermas. See [16]note 10, book iii. Simil. 6. cap. ii. p. 36, this volume.]
[1533] Ecclus. xi. 4.
[1534] Luke vii. 25.
[1535] Prodicus, of the island Ceus.
[1536] Or by a conjectural emendation of the text, "If in this we must relax somewhat in the case of women."
[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.]
[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.
[1539] Mark i. 6.
[1540] 2 Kings i. 8.
[1541] Isa. xx. 2.
[1542] Jer. xiii. 1.
[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.]
[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.]
[1545] Ps. civ. 2.
[1546] [Women's tunics tucked up to give freedom to the knee, are familiar objects in ancient art.]
[1547] Iliad, v. 83.
[1548] Flax grown in the island of Amorgos.
[1549] [Matt. vi. 25.]
Chap. XII.--On Shoes.
Women fond of display act in the same manner with regard to shoes, showing also in this matter great luxuriousness. Base, in truth, are those sandals on which golden ornaments are fastened; but they are thought worth having nails driven into the soles in winding rows. Many, too, carve on them [1550] amorous embraces, as if they would by their walk communicate to the earth harmonious movement, and impress on it the wantonness of their spirit. Farewell, therefore, must be bidden to gold-plated and jewelled mischievous devices of sandals, and Attic and Sicyonian half-boots, and Persian and Tyrrhenian buskins; and setting before us the right aim, as is the habit with our truth, we are bound to select what is in accordance with nature.
For the use of shoes is partly for covering, partly for defence in case of stumbling against objects, and for saving the sole of the foot from the roughness of hilly paths.
Women are to be allowed a white shoe, except when on a journey, and then a greased shoe must be used. When on a journey, they require nailed shoes. Further, they ought for the most part to wear shoes; for it is not suitable for the foot to be shown naked: besides, woman is a tender thing, easily hurt. But for a man bare feet are quite in keeping, except when he is on military service. "For being shod is near neighbour to being bound." [1551]
To go with bare feet is most suitable for exercise, and best adapted for health and ease, unless where necessity prevents. But if we are not on a journey, and cannot endure bare feet, we may use slippers or white shoes; dusty-foots [1552] the Attics called them, on account of their bringing the feet near the dust, as I think. As a witness for simplicity in shoes let John suffice, who avowed that "he was not worthy to unloose the latchet of the Lord's shoes." [1553] For he who exhibited to the Hebrews the type of the true philosophy wore no elaborate shoes. What else this may imply, will be shown elsewhere.
[1550] [It was such designs which early Christian art endeavoured to supplant, by the devices on lamps, ChR, AO., etc.]
[1551] upodedesthai to dedesthai. "Wearing boots is near neighbour to wearing bonds."
[1552] konipodes.
[1553] Mark. i. 7; Luke iii. 16. [It was reserved for Chrysostom to give a more terrible counterblast against costly chaussure, in commenting upon Matt. xvi. 13, et seq. Opera, tom. vii. p. 502, ed. Migne.]