Chapter XIII—Against Excessive Fondness for Jewels and Gold Ornaments.

It is childish to admire excessively dark or green stones, and things cast out by the sea on foreign shores, particles of the earth.521    [Amber is referred to, and the extravagant values attributed to it. The mysterious enclosure of bees and other insects in amber, gave it superstitious importance. Clement may have fancied these to be remnants of a pre-adamite earth.] For to rush after stones that are pellucid and of peculiar colours, and stained glass, is only characteristic of silly people, who are attracted by things that have a striking show. Thus children, on seeing the fire, rush to it, attracted by its brightness; not understanding through senselessness the danger of touching it. Such is the case with the stones which silly women wear fastened to chains and set in necklaces, amethysts, ceraunites, jaspers, topaz, and the Milesian

And the highly prized pearl has invaded the woman’s apartments to an extravagant extent. This is produced in a kind of oyster like mussels, and is about the bigness of a fish’s eye of large size. And the wretched creatures are not ashamed at having bestowed the greatest pains about this little oyster, when they might adorn themselves with the sacred jewel, the Word of God, whom the Scripture has somewhere called a pearl, the pure and pellucid Jesus, the eye that watches in the flesh,—the transparent Word, by whom the flesh, regenerated by water, becomes precious. For that oyster that is in the water covers the flesh all round, and out of it is produced the pearl.

We have heard, too, that the Jerusalem above is walled with sacred stones; and we allow that the twelve gates of the celestial city, by being made like precious stones, indicate the transcendent grace of the apostolic voice. For the colours are laid on in precious stones, and these colours are precious; while the other parts remain of earthy material. With these symbolically, as is meet, the city of the saints, which is spiritually built, is walled. By that brilliancy of stones, therefore, is meant the inimitable brilliancy of the spirit, the immortality and sanctity of being. But these women, who comprehend not the symbolism of Scripture, gape all they can for jewels, adducing the astounding apology, “Why may I not use what God hath exhibited?” and, “I have it by me, why may I not enjoy it?” and, “For whom were these things made, then, if not for us?” Such are the utterances of those who are totally ignorant of the will of God. For first necessaries, such as water and air, He supplies free to all; and what is not necessary He has hid in the earth and water. Wherefore ants dig, and griffins guard gold, and the sea hides the pearl-stone. But ye busy yourselves about what you need not. Behold, the whole heaven is lighted up, and ye seek not God; but gold which is hidden, and jewels, are dug up by those among us who are condemned to death.

But you also oppose Scripture, seeing it expressly cries “Seek first the kingdom of heaven, and all these things shall be added unto you.”522    Matt. vi. 33. But if all things have been conferred on you, and all things allowed you, and “if all things are lawful, yet all things are not expedient,”523    1 Cor. x. 23. says the apostle. God brought our race into communion by first imparting what was His own, when He gave His own Word, common to all, and made all things for all. All things therefore are common, and not for the rich to appropriate an undue share. That expression, therefore, “I possess, and possess in abundance: why then should I not enjoy?” is suitable neither to the man, nor to society. But more worthy of love is that: “I have: why should I not give to those who need?” For such an one—one who fulfils the command, “Thou shalt love thy neighbour as thyself”—is perfect. For this is the true luxury—the treasured wealth. But that which is squandered on foolish lusts is to be reckoned waste, not expenditure. For God has given to us, I know well, the liberty of use, but only so far as necessary; and He has determined that the use should be common. And it is monstrous for one to live in luxury, while many are in want. How much more glorious is it to do good to many, than to live sumptuously! How much wiser to spend money on human being,524    [Chrysostom enlarges on this Christian thought most eloquently, in several of his homilies: e.g., on the First Epistle to the Corinthians. Hom. xxi. tom. x. p. 178. Opp., ed. Migne.] than on jewels and gold! How much more useful to acquire decorous friends, than lifeless ornaments! Whom have lands ever benefited so much as conferring favours has? It remains for us, therefore, to do away with this allegation: Who, then, will have the more sumptuous things, if all select the simpler? Men, I would say, if they make use of them impartially and indifferently. But if it be impossible for all to exercise self-restraint, yet, with a view to the use of what is necessary, we must seek after what can be most readily procured, bidding a long farewell to these superfluities.

In fine, they must accordingly utterly cast off ornaments as girls’ gewgaws, rejecting adornment itself entirely. For they ought to be adorned within, and show the inner woman beautiful. For in the soul alone are beauty and deformity shown. Wherefore also only the virtuous man is really beautiful and good. And it is laid down as a dogma, that only the beautiful is good. And excellence alone appears through the beautiful body, and blossoms out in the flesh, exhibiting the amiable comeliness of self-control, whenever the character like a beam of light gleams in the form. For the beauty of each plant and animal consists in its individual excellence. And the excellence of man is righteousness, and temperance, and manliness, and godliness. The beautiful man is, then, he who is just, temperate, and in a word, good, not he who is rich. But now even the soldiers wish to be decked with gold, not having read that poetical saying:—

But the love of ornament, which is far from caring for virtue, but claims the body for itself, when the love of the beautiful has changed to empty show, is to be utterly expelled. For applying things unsuitable to the body, as if they were suitable, begets a practice of lying and a habit of falsehood; and shows not what is decorous, simple, and truly childlike, but what is pompous, luxurious, and effeminate. But these women obscure true beauty, shading it with gold. And they know not how great is their transgression, in fastening around themselves ten thousand rich chains; as they say that among the barbarians malefactors are bound with gold. The women seem to me to emulate these rich prisoners. For is not the golden necklace a collar, and do not the necklets which they call catheters526    [The necklace called κάθεμα or κάθημα seems to be referred to. Ezek. xvi. 11, and Isa. iii. 19, Sept.] occupy the place of chains? and indeed among the Attics they are called by this very name. The ungraceful things round the feet of women, Philemon in the Synephebus called ankle-fetters:—

What else, then, is this coveted adorning of yourselves, O ladies, but the exhibiting of yourselves fettered? For if the material does away with the reproach, the endurance [of your fetters] is a thing indifferent. To me, then, those who voluntarily put themselves into bonds seem to glory in rich calamities.

Perchance also it is such chains that the poetic fable says were thrown around Aphrodite when committing adultery, referring to ornaments as nothing but the badge of adultery. For Homer called those, too, golden chains. But new women are not ashamed to wear the most manifest badges of the evil one. For as the serpent deceived Eve, so also has ornament of gold maddened other women to vicious practices, using as a bait the form of the serpent, and by fashioning lampreys and serpents for decoration. Accordingly the comic poet Nicostratus says, “Chains, collars, rings, bracelets, serpents, anklets, earrings.”527    Ἐλλόβιον by conjecture, as more suitable to the connection than Ἐλλέβορον or Ἐλέβορον. Hellebore of the ms., though Hellebore may be intended as a comic ending.

In terms of strongest censure, therefore, Aristophanes in the Thesmophoriazousæ exhibits the whole array of female ornament in a catalogue:—

But I have not yet mentioned the principal of them. Then what?

I am weary and vexed at enumerating the multitude of ornaments;528    [The Greek satirist seems to have borrowed Isaiah’s catalogue. cap. iii. 18–23.] and I am compelled to wonder how those who bear such a burden are not worried to death. O foolish trouble! O silly craze for display! They squander meretriciously wealth on what is disgraceful; and in their love for ostentation disfigure God’s gifts, emulating the art of the evil one. The rich man hoarding up in his barns, and saying to himself, “Thou hast much goods laid up for many years; eat, drink, be merry,” the Lord in the Gospel plainly called “fool.” “For this night they shall take of thee thy soul; whose then shall those things which thou hast prepared be?”529    Luke. xii. 19, 20.

Apelles, the painter, seeing one of his pupils painting a figure loaded with gold colour to represent Helen, said to him, “Boy, being incapable of painting her beautiful, you have made her rich.”

Such Helens are the ladies of the present day, not truly beautiful, but richly got up. To these the Spirit prophesies by Zephaniah: “And their silver and their gold shall not be able to deliver them in the day of the Lord’s anger.”530    Zeph. i. 18.

But for those women who have been trained under Christ, it is suitable to adorn themselves not with gold, but with the Word, through whom alone the gold comes to light.531    Logos is identified with reason; and it is by reason, or the ingenuity of man, that gold is discovered and brought to light. [But here he seems to have in view the comparisons between gold and wisdom, in Job xxviii.]

Happy, then, would have been the ancient Hebrews, had they cast away their women’s ornaments, or only melted them; but having cast their gold into the form of an ox, and paid it idolatrous worship, they consequently reap no advantage either from their art or their attempt. But they taught our women most expressively to keep clear of ornaments. The lust which commits fornication with gold becomes an idol, and is tested by fire; for which alone luxury is reserved, as being an idol, not a reality.532    εἴ´δωλον, an appearance, an image. Hence the Word, upbraiding the Hebrews by the prophet, says, “They made to Baal things of silver and gold,” that is, ornaments. And most distinctly threatening, He says, “I will punish her for the days of Baalim, in which they offered sacrifice for her, and she put on her earrings and her necklaces.”533    Hos. ii. 8. And He subjoined the cause of the adornment, when He said, “And she went after her lovers, but forgot Me, saith the Lord.534    Hos. ii. 13.

Resigning, therefore, these baubles to the wicked master of cunning himself, let us not take part in this meretricious adornment, nor commit idolatry through a specious pretext. Most admirably, therefore, the blessed Peter535    By mistake for Paul. Clement quotes here, as often, from memory (1 Tim. ii. 9, 10). says, “In like manner also, that women adorn themselves not with braids, or gold, or costly array, but (which becometh women professing godliness) with good works.” For it is with reason that he bids decking of themselves to be kept far from them. For, granting that they are beautiful, nature suffices. Let not art contend against nature; that is, let not falsehood strive with truth. And if they are by nature ugly, they are convicted, by the things they apply to themselves, of what they do not possess [i.e., of the want of beauty]. It is suitable, therefore, for women who serve Christ to adopt simplicity. For in reality simplicity provides for sanctity, by reducing redundancies to equality, and by furnishing from whatever is at hand the enjoyment sought from superfluities. For simplicity, as the name shows, is not conspicuous, is not inflated or puffed up in aught, but is altogether even, and gentle, and equal, and free of excess, and so is sufficient. And sufficiency is a condition which reaches its proper end without excess or defect. The mother of these is Justice, and their nurse “Independence;” and this is a condition which is satisfied with what is necessary, and by itself furnishes what contributes to the blessed life.

Let there, then, be in the fruits of thy hands, sacred order, liberal communication, and acts of economy. “For he that giveth to the poor, lendeth to God.”536    Prov. xix. 17. “And the hands of the manly shall be enriched.”537    Prov. x. 4. Manly He calls those who despise wealth, and are free in bestowing it. And on your feet538    [Eph. vi. 15.] let active readiness to well-doing appear, and a journeying to righteousness. Modesty and chastity are collars and necklaces; such are the chains which God forges. “Happy is the man who hath found wisdom, and the mortal who knows understanding,” says the Spirit by Solomon: “for it is better to buy her than treasures of gold and silver; and she is more valuable than precious stones.”539    Prov. iii. 13–15. For she is the true decoration.

And let not their ears be pierced, contrary to nature, in order to attach to them ear-rings and ear-drops. For it is not right to force nature against her wishes. Nor could there be any better ornament for the ears than true instruction, which finds its way naturally into the passages of hearing. And eyes anointed by the Word, and ears pierced for perception, make a man a hearer and contemplator of divine and sacred things, the Word truly exhibiting the true beauty “which eye hath not seen nor ear heard before.”540    1 Cor. ii. 9.

Ὅτι οὐ χρὴ περὶ τοὺς λίθους καὶ τὸν χρυσοῦν ἐπτοῆσθαι κόσμον. Λίθους δὲ πελίους ἢ χλωροὺς καὶ τῆς ἀπεξενωμένης θαλάττης τὰ ἐκβράσματα καὶ τῆς γῆς τὰ ἐκψήγματα μειρακιῶδές ἐστι τεθηπέναι. Ἐπὶ γὰρ τὰ διαυγῆ τῶν λιθιδίων καὶ τὰς ἰδιαζούσας χρόας ὑέλους τε ἵεσθαι ποικίλας οὐδὲν ἀλλ' ἢ ἀνοήτων ἐστὶν ἀνθρώπων ὑπὸ τῶν πληκτικὴν ἐχόντων φαντασίαν ἑλκομένων. Ταύτῃ καὶ τὸ πῦρ τὰ παιδία θεασάμενα φέρεται ἐπ' αὐτὸ τῇ λαμπρότητι ἀγόμενα, τῆς δὲ ἐπαφήσεως τὸ ἐπισφαλὲς διὰ τὴν ἄνοιαν οὐ κατα νενοηκότα. Τοιοῦτο ταῖς ἠλιθίαις οἱ λίθοι γυναιξὶν περιδούμενοι τοῖς ὅρμοις καὶ τοῖς περιδεραίοις ἐγκατακλειόμενοι ἀμέθυστοι καὶ κεραυνῖται καὶ ἰάσπιδες καὶ τοπάζιον ἥ τε Μιλησία σμάραγδος ἐμπόλημα τιμηέστατον. Ὁ δὲ πολυτίμητος μαργαρίτης ὑπερφυῶς τῇ γυναικωνίτιδι εἰσεκώμασεν· γίνεται δὲ οὗτος ἐν ὀστρείῳ τινὶ παραπλησίῳ ταῖς πίνναις, μέγεθος δὲ ἡλίκος ἰχθύος ὀφθαλμὸς εὐμεγέθης. Καὶ οὐκ αἰσχύνονται αἱ κακοδαίμονες περὶ ὄστρειον ὀλίγον τοῦτο τὴν πᾶσαν σπουδὴν πεποιημέναι, ἐξὸν ἁγίῳ κοσμεῖσθαι λίθῳ, τῷ λόγῳ τοῦ θεοῦ, ὃν μαργαρίτην ἡ γραφὴ κέκληκέν που, τὸν διαυγῆ καὶ καθαρὸν Ἰησοῦν, τὸν ἐν σαρκὶ ἐπόπτην ὀφθαλμόν, τὸν λόγον τὸν διαφανῆ, δι' ὃν ἡ σὰρξ τιμία ὕδατι ἀναγεννωμένη. Καὶ γὰρ τὸ ὄστρειον ἐκεῖνο ἐν ὕδατι γιγνόμενον περιστέγει τὴν σάρκα, ἐκ δὲ ταύτης ὁ μαργαρίτης κυΐσκεται. Λίθοις δὲ ἁγίοις τὴν ἄνω Ἱερουσαλὴμ τετειχίσθαι παρειλήφαμεν, καὶ τὰς δώδεκα τῆς οὐρανοπόλεως πύλας τιμίοις ἀπεικασμένας λίθοις τὸ περίοπτον τῆς ἀποστολικῆς φωνῆς αἰνίττεσθαι χάριτος ἐκδεχόμεθα. Ἐπὶ γὰρ τῶν λίθων τῶν πολυτελῶν αἱ χρόαι τετάχαται, τίμιαι δὲ αὗται, τὰ δ' ἄλλα ὕλη γεώδης καταλείπονται. Συμβολικῶς τούτοις εἰκότως τειχίζεται τῶν ἁγίων ἡ πόλις πνευματικῶς οἰκοδομουμένη. Πρὸς τὸ ἄνθος τῶν λίθων τὸ ἀμίμητον τὸ ἄνθος τοῦ πνεύματος τὸ ἀκήρατον καὶ ἅγιον τῆς οὐσίας νενοήκασιν· αἳ δέ, μὴ συνιεῖσαι τὸ συμβολικὸν τῶν γραφῶν, ὅλαι περικεχήνασι τοῖς λίθοις, τὸν θαυμάσιον ἐκεῖνον ἀπολογισμὸν προφερόμεναι· ὅ τι κατέδειξεν ὁ θεός, διὰ τί μὴ χρησώμεθα; καὶ πάρεστί μοι, διὰ τί μὴ τρυφήσω; καὶ τίσιν οὖν ταῦτα γέγονεν, εἰ μὴ ἡμῖν; τελέως δὲ ἠγνοηκότων τὸ θέλημα τοῦ θεοῦ αἱ τοιαῦται φωναί. Πρῶτον μὲν γὰρ τὰ ἀναγκαῖα καθάπερ τὸ ὕδωρ καὶ τὸν ἀέρα προφανῆ πᾶσι χορηγεῖ, τὰ δὲ ὅσα μὴ ἀναγκαῖα γῇ τε καὶ ὕδατι ἔκρυψεν. ∆ιὰ τοῦτό τοι μύρμηκες χρυσωρυχοῦσι, καὶ γρῦπες χρυσοφυλακοῦσι, καὶ ἡ θάλασσα τὸν μαργαρίτην ἔκρυψεν λίθον· ὑμεῖς δὲ περίεργοι εἰς ἃ μὴ δεῖ. Ἰδοὺ ὅλος ἀναπέπταται οὐρανός, καὶ οὐ ζητεῖτε τὸν θεόν· τὸ δὲ κεκρυμμένον χρυσίον καὶ τοὺς λίθους οἱ τὴν ἐπὶ θανάτῳ κεκριμένοι γεωρυχοῦσι παρ' ἡμῖν. Ἀλλὰ καὶ τῇ γραφῇ ἀντᾴδετε, βοώσης ἐκείνης διαρρήδην· Ζητεῖτε πρῶτον τὴν βασιλείαν τῶν οὐρανῶν, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν. Εἰ δὲ καὶ πάντα ὑμῖν δεδώρηται καὶ εἰ πάντα ὑμῖν συγκεχώρηται καὶ εἰ πάντα ἡμῖν ἔξεστι, φησὶν ὁ ἀπόστολος, ἀλλ' οὐ πάντα συμφέρει. Παρήγαγεν δὲ τὸ γένος ἡμῶν ἐπὶ κοινωνίᾳ ὁ θεὸς αὐτὸς τῶν ἑαυτοῦ πρότερος μεταδοὺς καὶ κοινὸν πᾶσιν ἀνθρώποις τὸν ἑαυτοῦ ἐπικουρήσας λόγον, πάντα ποιήσας ὑπὲρ πάντων. Κοινὰ οὖν τὰ πάντα καὶ μὴ πλεονεκτούντων οἱ πλούσιοι. Τὸ οὖν πάρεστί μοι καὶ πλεονάζει μοι, διὰ τί μὴ τρυφήσω; οὐκ ἀνθρώπινον οὐδὲ κοινωνικόν, ἐκεῖνο δὲ μᾶλλον ἀγαπητικόν· πάρεστί μοι, διὰ τί μὴ μεταδῶ τοῖς δεομένοις; Ὁ γὰρ τοιοῦτος τέλειος ὁ τὸ ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτὸν πληρώσας. Αὕτη γὰρ ἡ ἀληθὴς τρυφή, ἡ θησαυριζομένη πολυτέλεια, ἣ δὲ εἰς τὰς ματαίους ἐπιθυμίας ἀνάλωσις ἀπωλείας, οὐ δαπάνης, ἐπέχει λόγον. ∆έδωκεν γὰρ ὁ θεὸς οἶδ' ὅτι τῆς χρήσεως ἡμῖν τὴν ἐξουσίαν, ἀλλὰ μέχρι τοῦ ἀναγκαίου, καὶ τὴν χρῆσιν κοινὴν εἶναι βεβούληται. Ἄτοπον δὲ ἕνα τρυφᾶν πενομένων πλειόνων. Πόσῳ μὲν γὰρ εὐκλεέστερον τοῦ πολυτελῶς οἰκεῖν τὸ πολλοὺς εὐεργετεῖν; Πόσῳ δὲ συνετώτερον τοῦ εἰς λίθους καὶ χρυσίον τὸ εἰς ἀνθρώπους ἀναλίσ κειν; Πόσῳ δὲ ὠφελιμώτερον τῶν ἀψύχων κοσμίων τὸ φίλους κεκτῆσθαι κοσμίους; Τίνα δὲ ἂν ἀγροὶ τοσοῦτον ὅσον τὸ χαρίζεσθαι ὠφελήσειαν; Λείπεται τοίνυν ἡμῖν κἀκεῖνο ἐπιλῦσαι τὸ ἐπιφερόμενον· τίσιν οὖν τὰ πολυτελέστερα, ἂν αἱρῶνται πάντες τὰ εὐτελέστερα; τοῖς ἀνθρώποις, φήσαιμ' ἄν, ἐὰν χωρὶς προσπαθείας καὶ διαφορᾶς χρώμεθα αὐτοῖς. Εἰ δὲ ἀμήχανον πάντας σωφρονεῖν, ἀλλὰ καὶ διὰ τὴν τῶν ἀναγκαίων χρείαν τὰ εὐπόριστα μεταδιωκτέον μακρὰ τοῖς περιττοῖς τούτοις χαίρειν φράσασιν. Καθόλου μὲν οὖν τὰ κόσμια ὥσπερ κοροκόσμια ἀποσκορακιστέον ὅλον καὶ αὐτὸν παραιτουμέναις τὸν κόσμον. Χρὴ γὰρ εἶναι κοσμίας ἔνδοθεν καὶ τὴν ἔσω γυναῖκα δεικνύναι καλήν· ἐν μόνῃ γὰρ τῇ ψυχῇ καταφαίνεται καὶ τὸ κάλλος καὶ τὸ αἶσχος. ∆ιὸ καὶ μόνος ὁ σπουδαῖος καλὸς κἀγαθὸς ὄντως ἐστίν, καὶ μόνον τὸ καλὸν ἀγαθὸν δογματίζεται, ἡ δὲ ἀρετὴ μόνη καὶ διὰ καλοῦ τοῦ σώματος καταφαίνεται καὶ ἐπανθεῖ τῇ σαρκί, τὸ ὡραῖον τῆς σωφροσύνης ἀξιέραστον δει κνύουσα, ὅταν οἱονεὶ φέγγος ἐπιλάμπῃ τῇ μορφῇ τὸ ἦθος. Τὸ γὰρ ἑκάστου καὶ φυτοῦ καὶ ζῴου κάλλος ἐν τῇ ἑκάστου ἀρετῇ εἶναι συμβέβηκεν. Ἀνθρώπου δὲ ἀρετὴ δικαιοσύνη καὶ σωφροσύνη καὶ ἀνδρεία καὶ εὐσέβεια. Καλὸς ἄρα ἄνθρωπος ὁ δίκαιος καὶ σώφρων καὶ συλλήβδην ὁ ἀγαθός, οὐχ ὁ πλούσιος. Ἤδη δὲ καὶ οἱ στρατιῶται χρυσίῳ κεκοσμῆσθαι βούλονται, οὐδὲ ἐκεῖνο ἀνεγνωκότες τὸ ποιητικόν, ὃς καὶ χρυσὸν ἔχων πόλεμον κίεν ἠύτε κούρη νηπίη. Ἀλλὰ γὰρ τὴν μὲν φιλοκοσμίαν ἥκιστα ἀρετῆς ἐπιμελουμένην, σώματος δὲ ἀντιποιουμένην, ἐκτραπέντος τοῦ φιλοκάλου περὶ τὴν κενοδοξίαν, ἄρδην ἐκβλητέον. Τὰ γὰρ μὴ οἰκεῖα τῷ σώματι ὡς οἰκεῖα προσάπτουσα μελέτην τοῦ ψεύδεσθαι καὶ ἔθος ἀπάτης ἐνεγέννησεν, οὔτι τὸ σεμνὸν καὶ ἄπλαστον καὶ νήπιον ὡς ἀληθῶς, τὸ σοβαρὸν δὲ καὶ θρυπτικὸν καὶ ἁβροδίαιτον φαίνουσα. Αἳ δὲ ἀμαυροῦσι τὸ κάλλος τὸ ἀληθινὸν ἐπισκιάζουσαι χρυσίῳ, καὶ οὐκ ἴσασι τὸ πλημμέλημα οἷόν ἐστι, δεσμὰ ἑαυταῖς περιθεῖσαι πλούσια μυρία, καθάπερ καὶ παρὰ τοῖς βαρβάροις φασὶν δεδέσθαι τοὺς κακούργους χρυσίῳ. Τούτους ἐζηλωκέναι δοκοῦσί μοι αἱ γυναῖκες τοὺς δεσμώτας τοὺς πλουσίους. Ἦ γὰρ οὐχὶ κλοιὸς τὸ χρυσοῦν ἐστι περιδέραιον καὶ οἱ στρεπτοί; οἵ τε καθετῆρες καλούμενοι ἁλύσεων ἐπέχοντες τρόπον καὶ παρὰ τοῖς Ἀττικοῖς αὐτῷ τούτῳ τῷ ὀνόματι ἁλύσεις κέκλην ται. Πέδας δὲ περισφυρίους τὴν περὶ τοὺς πόδας ἀκοσμίαν τῶν γυναικῶν φιλήμων ἐν Συνεφήβῳ προσεῖπεν, ἱμάτια διαφαίνοντα καὶ πέδην τινὰ χρυσῆν. Τί οὖν ἔτι ὁ καλλωπισμὸς ὁ ζηλωτὸς ἢ ἐθέλειν ὑμᾶς, ὦ γυναῖκες, σφᾶς αὐτὰς φαίνεσθαι πεπεδημένας; εἰ γὰρ ἡ ὕλη τὸ ὄνειδος ὑπεκλύει, τὸ πάθος ἀδιάφορον. Ἐμοὶ γοῦν δοκοῦσιν ἑκουσίως περι πίπτουσαι δεσμοῖς αὐχεῖν ἐπὶ συμφοραῖς πλουσίαις. Ἴσως δὲ καὶ ὁ ποιητικὸς μῦθος τοιούτους δεσμοὺς μοιχευομένῃ τῇ Ἀφροδίτῃ περιβεβλῆσθαι λέγει, οὐδὲν ἀλλ' ἢ μοιχείας σύμβολον αἰνιττόμενος τὰ κόσμια· χρυσοῦς γὰρ εἶπεν κἀκείνους Ὅμηρος τοὺς δεσμούς. Ἤδη δὲ τὰ φανερώτατα τοῦ πονηροῦ σύμβολα οὐκ αἰσχύ νονται περικείμεναι. ὡς γὰρ τὴν Εὔαν ὁ ὄφις ἠπάτησεν, οὕτω δὲ καὶ τὰς ἄλλας γυναῖκας ὁ κόσμος ὁ χρυσοῦς δελέατι προσχρώμενος τοῦ ὄφεως τῷ σχήματι ἐξέμηνεν εἰς ὕβρεις, σμυραίνας τινὰς καὶ ὄφεις ἀποπλαττομένας εἰς εὐπρέπειαν. Λέγει γοῦν ὁ κωμικὸς Νικόστρατος· ἁλύσεις, καθετῆρας, δακτυλίους, βουβάλια, ὄφεις, περισκελίδας, ἐλλέβορον. Πάνυ γοῦν ἐπιψόγως πάντα τὸν γυναικεῖον καταλεγόμενος κόσμον Ἀριστοφάνης ἐν Θεσμοφοριαζούσαις ὑποδείκνυσιν. Παραθήσομαι δὲ αὐτὰς τοῦ κωμικοῦ τὰς λέξεις διελεγχούσας ἀκριβῶς τὸ φορτικὸν ὑμῶν τῆς ἀπειραγαθίας· Α. – Μίτρας, ἀναδήματα, νίτρον, κίσηριν, στρόφιον, ὀπισθοσφενδόνην, κάλυμμα, φῦκος, περιδέραια, ὑπογράμματα, τρυφοκαλάσιριν, ἐλλέβορον, κεκρύφαλον, ζῶμα, ἀμπέχονον, τρύφημα, παρυφές, ξυστίδα, κιθῶνα, βάραθρον, ἔγκυκλον, χιτώνιον. Τὰ μέγιστα δ' οὐκ εἴρηκα τούτων. Β. – Εἶτα τί; Α. – ∆ιόπας, διάλιθον, πλάστρα, μολόχιον, βότρυς, χλίδωνα, περόνας, ἀμφιδέας, ὅρμους, πέδας, σφραγῖδας, ἁλύσεις, δακτυλίους, καταπλάσματα, πομφόλυγας, ἀποδέσμους, ὀλίσβους, σάρδια, ὑποδερίδας, ἑλικτῆρας. Ἐγὼ μὲν ἔκαμον καὶ ἄχθομαι λέγων τὸ πλῆθος τῶν κοσμίων, τὰς δὲ καὶ θαυμάζειν ἔπεισί μοι, ὡς ἄρα οὐκ ἀποκναίονται τοσοῦτον ἄχθος βαστάζουσαι. Ὢ τῆς κενῆς πολυπραγμοσύνης, ὢ τῆς ματαίας δοξομανίας· ἐκχέουσιν ἑταιρικῶς τὸν πλοῦτον εἰς ὄνειδος, καὶ τοῦ θεοῦ τὰ δωρήματα ἀπειροκαλίᾳ παραχαράττουσι ζηλοῦσαι τοῦ πονηροῦ τὴν τέχνην. Σαφῶς δὲ ὁ κύριος ἐν τῷ εὐαγγελίῳ τὸν πλούσιον τὸν θησαυρίζοντα εἰς τὰς ἀποθήκας καὶ πρὸς ἑαυτὸν λέγοντα· Ἔχεις ἀγαθὰ πολλὰ ἀποκείμενα εἰς ἔτη πολλά· φάγε, πίε, εὐφραίνου, ἄφρονα κέκληκεν, ταύτῃ γὰρ τῇ νυκτὶ τὴν ψυχήν σου παραλαμ βάνουσιν· ἃ οὖν ἡτοίμασας, τίνος γένηται; Ἀπελλῆς ὁ ζωγράφος θεασάμενός τινα τῶν μαθητῶν Ἑλένην ὀνόματι πολύχρυσον γράψαντα· ὦ μειράκιον, εἶπεν, μὴ δυνάμενος γράψαι καλὴν πλουσίαν πεποίηκας. Τοιαῦται τοίνυν Ἑλέναι αἱ νῦν εἰσι γυναῖκες, οὐ καλαὶ γνησίως, πεπλασμέναι δὲ πλουσίως. Ταύταις προφητεύει διὰ τοῦ Σοφονίου τὸ πνεῦμα· Καὶ τὸ ἀργύριον αὐτῶν καὶ τὸ χρυσίον αὐτῶν οὐ μὴ δύνηται ἐξελέσθαι αὐτοὺς ἐν ἡμέρᾳ ὀργῆς κυρίου. Ταῖς δὲ ὑπὸ Χριστοῦ παιδαγωγουμέναις οὐ χρυσίῳ κοσμεῖσθαι προσήκει, ἀλλὰ τῷ λόγῳ, δι' οὗ μόνου κατα φαίνεται τὸ χρυσίον. Μακάριοι μεντἂν ἦσαν οἱ παλαιοὶ τῶν Ἑβραίων, εἰ περιελόμενοι τὸν κόσμον τῶν γυναικῶν ἔρριψαν ἢ ἐχώνευσαν μόνον, νυνὶ δὲ εἰς βοῦν χρυσοχοήσαντες καὶ τούτῳ εἰδωλολατρήσαντες αὐτοὶ μὲν οὐκ ὤναντο οὔτε τῆς τέχνης οὔτε τῆς ἐπιβολῆς, ἐδίδαξαν δὲ ἡμῶν τὰς γυναῖκας τυπικώτατα κοσμίων ἀποσχέσθαι. Τὸ γοῦν ἐκπορνεῦσαν τῆς ἐπιθυμίας εἰς χρυσίον εἴδωλον γίνεται βασανιζόμενον πυρί, ᾧ μόνῳ τηρεῖται τρυφὴ καθάπερ εἴδωλον, οὐκ ἀλήθεια. Ἐντεῦθεν ὀνειδίζων ὁ λόγος διὰ τοῦ προφήτου τοὺς Ἑβραίους· Ἀργυρᾶ καὶ χρυσᾶ, φησίν, ἐποίησαν τῇ Βάαλ, κόσμια δηλονότι· καὶ ἐναργέστατα ἐπαπειλῶν καὶ ἐκδικήσω λέγει ἐπ' αὐτὴν τὰς ἡμέρας τῶν Βααλείμ, ἐν αἷς ἐπέθυσεν αὐτῇ, καὶ περιετίθετο τὰ ἐνώτια ἑαυτῆς καὶ τὰ καθόρμια αὐτῆς, καὶ τὴν αἰτίαν τοῦ κοσμήματος ἐπήγαγεν εἰπών· Καὶ ἐπορεύετο ὀπίσω τῶν ἐραστῶν αὐτῆς, ἐμοῦ δὲ ἐπελάθετο, λέγει κύριος. Ἀποθέμεναι τοίνυν τοὺς λήρους αὐτῷ πονηρῷ σοφιστῇ τοῦ ἑταιρικοῦ τούτου μὴ μετεχόντων καλλωπισμοῦ μηδὲ εἰδωλολα τρούντων διὰ παραπετάσματος εὐπρεποῦς. Πάνυ γοῦν θαυμασίως ὁ Πέτρος ὁ μακάριος Γυναῖκας, φησίν, ὡσαύτως μὴ ἐν πλέγμασιν ἢ χρυσῷ ἢ μαργαρίταις ἢ ἱματισμῷ πολυτελεῖ, ἀλλ' ὃ πρέπει γυναιξὶν ἐπαγγελλομέναις θεοσέβειαν, δι' ἔργων ἀγαθῶν σφᾶς αὐτὰς κοσμου σῶν. Καὶ γὰρ εἰκότως ἀπεῖναι αὐτῶν τὸν καλλωπισμὸν κελεύει· εἰ μὲν γὰρ καλαὶ εἶεν, ἀπόχρη ἡ φύσις· μὴ φιλονικείτω ἡ τέχνη πρὸς τὴν φύσιν, τουτέστιν ἀπάτη ἀληθείᾳ μὴ ἐριζέτω· εἰ δὲ αἰσχραὶ φύσει, ἐλέγχουσιν ἐξ ὧν προσάπτουσιν ὃ μὴ ἔχουσιν. Προσήκει τοίνυν λιτότητα ἀσπάζεσθαι τὰς Χριστῷ λατρευούσας. Τῷ ὄντι γὰρ ἡ λιτότης ἁγιωσύνης προμηθεῖται ἐξισοῦσα τὰς πλεονεξίας καὶ διὰ τῶν τυχόντων τὴν ἀπὸ τῶν περιττῶν κομιζομένη χρείαν. Τὸ γὰρ λιτόν, ᾗ καὶ τοὔνομα ἐμφαίνει, οὐκ ἐξέχει οὐδὲ κατά τι ὀγκοῦται ἢ τυφοῦται, ὁμαλὸν δὲ ὅλον καὶ λεῖον καὶ ἴσον καὶ ἀπέ ριττον καὶ ταύτῃ ἱκανόν ἐστιν. Ἱκανότης δὲ ἕξις ἐστὶν ἐξικνουμένη πρὸς τὸ οἰκεῖον πέρας ἀνελλιπῶς καὶ ἀπερίττως· μήτηρ δὲ αὐτῶν ἡ δικαιοσύνη, τιθηνὴ δὲ ἡ αὐτάρκεια. Αὕτη γοῦν τοι ἕξις ἐστὶν ἀρκουμένη οἷς δεῖ καὶ δι' αὑτῆς ποριστικὴ τῶν πρὸς τὸν μακάριον συντελούντων βίον. Ἔστω οὖν ἐπὶ μὲν καρποῖς τῶν χειρῶν ὑμῶν κόσμος ἅγιος, εὐμετάδοτος κοινωνία καὶ ἔργα οἰκουρίας. Ὁ γὰρ διδοὺς πτωχῷ δανείζει θεῷ, καὶ χεῖρες ἀνδρείων πλουτίζουσιν. Ἀνδρείους τοὺς καταφρονοῦντας χρημάτων καὶ περὶ τὰς μεταδόσεις εὐκόλους εἴρηκεν. Ἐπὶ δὲ τῶν ποδῶν ἡ ἄοκνος πρὸς εὐποιίαν ἑτοιμότης ἐπιφαινέσθω καὶ ἡ πρὸς δικαιοσύνην ὁδοιπορία. Καθετῆρες δὲ καὶ περιδέραια αἰδὼς καὶ σωφροσύνη εἰσίν. Τοιούτους ὅρμους χρυσοχοεῖ ὁ θεός. Μακάριος ἄνθρωπος, ὃς εὗρεν σοφίαν, καὶ θνητός, ὃς εἶδεν φρόνησιν, διὰ Σολομῶντος τὸ πνεῦμα λέγει, κρεῖσσον γὰρ αὐτὴν ἐμπορευθῆναι ἢ χρυσίου καὶ ἀργυρίου θησαυρούς, τιμιωτέρα δέ ἐστι λίθων πολυτελῶν. Αὕτη γὰρ ἡ ἀληθινὴ εὐκοσμία. Τὰ δὲ ὦτα αὐταῖς παρὰ φύσιν μὴ τιτράσθω εἰς ἀπάρτησιν ἐλλοβίων καὶ πλάστρων· οὔτε γὰρ θέμις βιάζεσθαι τὴν φύσιν, παρ' ὃ βεβούληται, οὔτε μὴν ἄλλος ἀμείνων ἂν εἴη τῶν ὤτων κόσμος εἰς τοὺς κατὰ φύσιν τῆς ἀκοῆς καταβαίνων πόρους κατηχήσεως ἀληθοῦς. Ὀφθαλμοὶ δὲ ὑπαληλιμμένοι λόγῳ καὶ ὦτα εἰς αἴσθησιν διατετρημένα θείων ἀκουστὴν καὶ ἁγίων ἐπόπτην παρασκευάζουσιν δεικνύντος ὡς ἀληθῶς τοῦ λόγου τὸ κάλλος τὸ ἀληθινόν, ὃ ὀφθαλμὸς οὐκ εἶδεν οὐδὲ οὖς ἤκουσε πρότερον.