If now so great is the virtue of love, with good reason doth he add and say, "Follow after love." For there is surely need of "following," and a kind of vehement running after her: in such sort doth she fly from us, and so many are the things which trip us up in that direction. Wherefore we have ever need of great earnestness in order to overtake her. And to point out this, Paul said not, "follow love," but, "pursue [220] " her; stirring us up, and inflaming us to lay hold on her.
For so God from the beginning contrived ten thousand ways for implanting her in us. Thus, first, He granted one head to all, Adam. For why do we not all spring out of the earth? Why not full grown, as he was? In order that both the birth and the bringings up of children, and the being born of another, might bind us mutually together. For this cause neither made He woman out of the earth: and because the thing of the same substance was not equally sufficient to shame us into unanimity, unless we had also the same progenitor, He provided also for this: since, if now, being only separated by place, we consider ourselves alien from one another; much more would this have happened if our race had had two originals. For this cause therefore, as it were from some one head, he bound together the whole body of the human race. And because from the beginning they seemed to be in a manner two, see how he fastens them together again, and gathers them into one by marriage. For, "therefore," saith He, "shall a man leave his father and his mother, and shall cleave unto his wife; and they shall be for one flesh." (Gen. ii. 24 [221] .) And he said not, "the woman," but, "the man," because the desire too is stronger in him. Yea, and for this cause He made it also stronger, that it might bow the superior party to the absolute sway of this passion, and might subjugate it to the weaker. And since marriage also must needs be introduced, him from whom she sprang He made husband to the woman. For all things in the eye of God are second to love. And if when things had thus begun, the first man straightway became so frantic, and the devil sowed among them so great warfare and envy; what would he not have done, had they not sprung from one root?
Further, in order that the one might be subject, and the other rule; (for equality is wont oftentimes to bring in strife;) he suffered it not to be a democracy, but a monarchy; and as in an army, this order one may see in every family. In the rank of monarch, for instance, there is the husband; but in the rank of lieutenant and general, the wife; and the children too are allotted a third station in command. Then after these a fourth order, that of the servant. For these also bear rule over their inferiors, and some one of them is oftentimes set over the whole, keeping ever the post of the master, but still as a servant. And together with this again another command, and among the children themselves again another, according to their age and sex; since among the children the female doth not possess equal sway. And every where hath God made governments at small distances and thick together, that all might abide in concord and much good order. Therefore even before the race was increased to a multitude, when the first two only were in being, He bade him govern, and her obey. And in order again that He might not despise her as inferior, and separate from her, see how He honored her, and made them one, even before her creation. For, "Let us make for man," saith He, "a help meet," implying that she was made for his need, and thereby drawing him unto her who was made for his sake: since to all those things are we more kindly disposed, which are done for our sakes. But that she, on the other hand, might not be elated, as being granted him for help, nor might burst this bond, He makes her out of his side, signifying that she is a part of the whole body. And that neither might the man be elated therefore, He no longer permits that to belong to him alone which before was his alone, but effected the contrary to this, by bringing in procreation of children, and herein too giving the chief honor unto the man, not however allowing the whole to be his.
Seest thou how many bonds of love God hath wrought? And these indeed by force of nature He hath lodged in us as pledges of concord. For both our being of the same substance leads to this; (for every animal loves its like;) and the woman being produced from the man, and again the children from both. Whence also many kinds of affection arise. For one we love as a father, another as a grandfather; one as a mother, another as a nurse; and one as a son or grandson or great-grandson again, and another as a daughter, or grand-daughter; and one as a brother, another as a nephew; and one as a sister, another as a niece. And why need one recount all the names of consanguinity?
And He devised also another foundation of affection. For having forbidden the marriage of kindred, he led us out unto strangers and drew them again unto us. For since by this natural kindred it was not possible that they should be connected with us, he connected us anew by marriage, uniting together whole families by the single person of the bride, and mingling entire races with races.
For, "marry not," saith the Lord, (Lev. xviii. 6.) "thy sister, nor thy father's sister, nor any damsel which hath such consanguinity with thee," as utterly hinders the marriage;" naming the degrees of such relationship. It is enough for thine affection towards them that ye were the fruit of the same birth-pangs, and that the others are in a different relation to thee. Why dost thou narrow the breadth of love? Why dost thou idly throw away a ground of affection towards her, such as that thou mightest thereby provide thyself with distinct source for affection to spring from; I mean, by taking a wife from another family, and through her a chain of kinsmen, both mother, and father, and brethren, and their connexions!
[7.] Seest thou by how many ways He hath bound us together? Nevertheless, not even this sufficed Him, but He likewise made us to stand in need of one another, that thus also He might bring us together, because necessities above all create friendships. For no other reason neither suffered He all things to be produced in every place, that hence also He might compel us to mix with one another. But having set us in need of one another, He on the other hand made the intercourse easy. Since if this were not so, the matter would have turned out painful and difficult in another way. For if one that wanted a physician, or a carpenter, or any other workman, had need to set off on a long foreign sojourn, the whole had come to nought. Here then is why He founded cities also, and brought all into one place. And accordingly that we might easily keep up intercourse with distant countries, He spread the level of the sea between us, and gave us the swiftness of winds, thereby making our voyages easy. And at the beginning He even gathered all men together in one spot, and did not disperse them until they who first received the gift abused their concord unto sin. However, He hath drawn us together in every way; both by nature, and by consanguinity, and by language, and by place; and as he willed not that we should fall from paradise; (for had He willed it, He would not have placed there at all "the man whom He had formed," but he that disobeyed was the cause;) so neither was it His will that men should have divers tongues; since otherwise He would have made it so from the beginning. But now "the whole earth was of one language, and all had one speech." (Gen. xi. 1.)
Here is the reason why, when it was needful that the earth should be destroyed, not even then did He make us of other matter, nor did He translate the righteous man, but leaving him in the midst of the deluge, like a kind of spark of the world, He rekindled our race from thence, even by the blessed Noah. And from the beginning He made one sovereignty only, setting the man over the woman. But after that our race ran headlong into extreme disorder, He appointed other sovereignties also, those of Masters, and those of Governors, and this too for love's sake. That is, since vice was a thing apt to dissolve and subvert our race, He set those who administer justice in the midst of our cities as a kind of physicians, that driving away vice, as it were a plague to love, they might gather together all in one.
And that not only in cities, but also in each family there might be great unanimity, He honored the man with rule and superiority; the woman on the other hand He armed with desire: and the gift also of procreation of children, He committed in common to both, and withal He furnished also other things apt to conciliate love: neither entrusting all to the man, nor all to the woman; but "dividing these things also severally to each;" to her entrusting the house, and to him the market; to him the work of feeding, for he tills the ground; to her that of clothing, for loom and distaff are the woman's. For it is God Himself who gave to woman-kind skill in woven work. Woe be to covetousness, which suffers not this difference to appear! For the general effeminacy [222] hath gone so far as to introduce our men to the looms, and put shuttles into their hands, and the woof, and threads. Nevertheless, even thus the forethought of the divine economy shines out. For we still greatly need the woman in other more necessary things, and we require the help of our inferiors in those things which keep our life together.
[8.] And so strong is the compulsion of this need that though one be richer than all men, not even thus is he rid of this close conjunction, and of his want of that which is inferior to himself. For it is not, we see, the poor only who need the rich, but the rich also the poor; and these require those more than the others them. And that thou mayest see it more clearly, let us suppose, if it seem good, two cities, the one of rich only, but the other of poor; and neither in that of the rich let there be any poor man, nor in that of the poor any rich; but let us purge out both thoroughly, and see which will be the more able to support itself. For if we find that of the poor able, it is evident that the rich will more stand in need of them.
Now then, in that city of the affluent there will be no manufacturer, no builder, no carpenter, no shoe-maker, no baker, no husbandman , no brazier, no rope-maker, nor any other such trade. For who among the rich would ever choose to follow these crafts, seeing that the very men who take them in hand, when they become rich, endure no longer the discomfort caused by these works? How then shall this our city stand? "The rich," it is replied, "giving money, will buy these things of the poor." Well then, they will not be sufficient for themselves, their needing the others proves that. But how will they build houses? Will they purchase this too? But the nature of things cannot admit this. Therefore they must needs invite the artificers thither, and destroy the law, which we made at first when we were founding the city. For you remember, that we said, "let there be no poor man within it." But, lo, necessity, even against our will, hath invited and brought them in. Whence it is evident that it is impossible without poor for a city to subsist: since if the city were to continue refusing to admit any of these, it will be no longer a city but will perish. Plainly then it will not support itself, unless it shall collect the poor as a kind of preservers, to be within itself.
But let us look also upon the city of the poor, whether this too will be in a like needy condition, on being deprived of the rich. And first let us in our discourse thoroughly clear the nature of riches, and point them out plainly. What then may riches be? Gold, and silver, and precious stones, and garments silken, purple, and embroidered with gold. Now then that we have seen what riches are, let us drive them away from our city of the poor: and if we are to make it purely a city of poor persons, let not any gold appear there, no not in a dream, nor garments of such quality; and if you will, neither silver, nor vessels of silver. What then? Because of this will that city and its concerns live in want, tell me? Not at all. For suppose first there should be need to build; one does not want gold and silver and pearls, but skill, and hands, and hands not of any kind, but such as are become callous, and fingers hardened, and great strength, and wood, and stones: suppose again one would weave a garment, neither here have we need of gold and silver, but, as before, of hands and skill, and women to work. And what if one require husbandry, and digging the ground? Is it rich men who are wanted, or poor? It is evident to every one, poor. And when iron too is to be wrought, or any such thing to be done, this is the race of men whereof we most stand in need. What respect then remains wherein we may stand in need of the rich? except the thing required be, to pull down this city. For should that sort of people make an entrance, and these philosophers, for (for I call them philosophers, who seek after nothing superfluous,) should fall to desiring gold and jewels, giving themselves up to idleness and luxury; they will ruin everything from that day forward.