31

He applies the appropriate remedy, to the first the first and to the second the next; to presumption, humility, and to the adornment of their appearance, its removal. For when war comes then, all will be gone, he says. For those who are puffed up and presumptuous, being humbled by fear, will be freed from their disease; and those who are effeminate and broken down by everything, having fallen under the yoke of captivity, will be freed from all that laziness. And so as to make his speech more burdensome to them and to grasp the mind of his listeners, he also recounts in detail the adornment of their garments, their gold ornaments, that upon their face, that upon the rest of their body, and he proceeds also to the adornment of their house. For not only did they adorn their bodies, but they also extended this insolence even to their walls, spending on what was not needed; and twisting their hair, they spread the wings of such deceit from all sides. And this, at least, he charges, saying that, He will take away the glory of their clothing and their adornment and their braided works and their top-knots. And by top-knots he means, either some ornament around the head or the shape of the headdress itself. And the crescents; a moon-shaped ornament around the neck. And the pendant. He means the summer-robe. And the ornament of their face. Here it seems to me he alludes to powders and cosmetics. And the arrangement of the glorious adornment. This he calls a golden garment. And the bracelets; the gold pieces around the arms. And the armlets; those around the wrists. And the braided work; a golden ornament around the head. And the rings and the bracelets for the right hand; which they call *dexiaria*. And the earrings and the garments with purple borders and the garments shot with purple and the coverings for the house and the transparent Laconian garments. For so great was their zeal for wantonness, that they not only used local things, but also collected them from afar and from foreign lands and undertook journeys across the sea for them. For the distance between Palestine and Lacedaemon is great, and the sea boundless.

3.9 Not simply, then, has he set down the country, leaving aside the garments, but so as to show their exceeding licentiousness. And the fine linen and the hyacinth-colored and the scarlet and the fine linen interwoven with gold and hyacinth and summer-robes covered with gold. For they left no kind of adornment untried, neither in garments, nor in other finery, but they went down every road of luxury, driven to a Bacchic frenzy by the tyranny of wantonness. But if these were crimes then, before grace and so great a philosophy, what pardon would they obtain who are now called to heaven and to longer contests and are drawn to the zeal of the angels, yet with greater excess conquer this wantonness and outdo those on the stage? And what is more difficult, is that they do not even consider it to be sinning. Therefore it is necessary to arm the voice of the prophet against them. For not only to them, but also to these will be said what follows, that, There shall be dust instead of a sweet smell. Do you see how he casts out even the anointing with perfumes and sets a great punishment for it? For by dust here he means that which is raised after the destruction of the city and the assault of the barbarians. For indeed then they divided it with fire and iron, destroying part of it, and giving part over to burning. Therefore, foretelling these things, he said that, Instead of a sweet smell there will be dust for you, and instead of a girdle you shall be girded with a rope; bringing to view the appearance of captivity and the deportation to the barbarian land. And instead of the adornment of your head you will have baldness; either because the hair falls out from hardship, or the enemies do this, or they themselves to themselves. For it was an ancient custom in mourning and misfortune to cut and shave the hair. For Job also shaved his head, having heard of the misfortune of his children. And the prophet, proceeding, said that there would be shaving with sackcloth and lamentation. And

31

τὸ κατάλληλον ἐπάγει φάρμακον, καὶ τῷ προτέρῳ τὸ πρότερον καὶ τῷ δευτέρῳ τὸ ἐχόμενον· τῇ μὲν ἀπονοίᾳ, τὴν ταπείνωσιν, τῷ δὲ καλλωπισμῷ τοῦ σχήματος τὴν ἀναίρεσιν ἐκείνου. Πολέμου γὰρ καταλαβόντος τότε, τὰ πάντα οἰχήσεται, φησίν. Αἵ τε γὰρ φλεγμαίνουσαι καὶ ἀπονενοημέναι, τῷ φόβῳ κατασταλεῖσαι, τοῦ νοσήματος ἀπαλλαγήσονται· αἵ τε μαλακιζόμεναι καὶ διὰ πάντων θρυπτόμεναι, εἰς τὸν τῆς αἰχμαλωσίας ἐμπεσοῦσαι ζυγόν, πάσης ἐκείνης ἐλευθερωθήσονται τῆς βλακείας. Ὥστε δὲ ποιῆσαι τὸν λόγον αὐτοῖς φορτικώτερον καὶ καθάψασθαι τῆς τῶν ἀκροωμένων διανοίας, καὶ κατ' εἶδος διηγεῖται τὸν καλλωπισμὸν τῶν ἱματίων, τῶν χρυσίων, τὸν ἐπὶ τῆς ὄψεως, τὸν ἐπὶ τοῦ λοιποῦ σώματος, πρόεισι δὲ καὶ ἐπὶ τὸν τῆς οἰκίας κόσμον. Οὐ γὰρ δὴ μόνον τὰ σώματα ἐκαλλώπιζον, ἀλλὰ τὴν ὕβριν ταύτην καὶ μέχρι τῶν τοίχων ἐξῆγον, εἰς οὐδὲν δέον δαπανώμεναι· καὶ τὰς τρίχας δὲ στρεβλοῦσαι, τὰ πτερὰ τῆς τοιαύτης ἀπάτης πάντοθεν ἀνεπετάννυον. Καὶ τοῦτο γοῦν ἐγκαλεῖ λέγων ὅτι Ἀφελεῖ τὴν δόξαν τοῦ ἱματισμοῦ αὐτῶν καὶ τὸν κόσμον αὐτῶν καὶ τὰ ἐμπλόκια αὐτῶν καὶ τοὺς κορύμβους. Κορύμβους δὲ λέγει, ἢ κόσμον τινὰ περὶ τὴν κεφαλὴν ἢ αὐτοῦ τοῦ κεφαλοδέσμου τὸ σχῆμα. Καὶ τοὺς μηνίσκους· κόσμον περὶ τὸν τράχηλον σεληνοειδῆ. Καὶ τὸ κάθεμα. Τὸ θέριστρον λέγει. Καὶ τὸν κόσμον τοῦ προσώπου αὐτῶν. Ἐνταῦθά μοι δοκεῖ ἐπιτρίμματα καὶ ὑπογραφὰς αἰνίττεσθαι. Καὶ τὴν σύνθεσιν τοῦ κόσμου τῆς δόξης. Τοῦτο περιχρύσιόν φησι. Καὶ τοὺς χλιδῶνας· τὰ περὶ τοὺς βραχίονας χρυσία. Καὶ τὰ ψέλλια· τὰ περὶ τοὺς καρπούς. Καὶ τὸ ἐμπλόκιον· κόσμον χρυσοῦν περὶ τὴν κεφαλήν. Καὶ τοὺς δακτυλίους καὶ τὰ περιδέξια· ἃ λέγουσι δεξιάρια. Καὶ τὰ ἐνώτια καὶ τὰ περιπόρφυρα καὶ τὰ μεσοπόρφυρα καὶ τὰ ἐπιβλήματα τὰ κατὰ τὴν οἰκίαν καὶ τὰ διαφανῆ Λακωνικά. Τοσαύτη γὰρ ἦν αὐτῶν ἡ περὶ τὴν ἀσέλγειαν σπουδή, ὡς μὴ μόνον τοῖς ἐγχωρίοις κεχρῆσθαι, ἀλλὰ καὶ πόρρωθεν καὶ ἐκ τῆς ἀλλοτρίας αὐτὰς συλλέγειν καὶ διαποντίους ἀποδημίας ὑπὲρ αὐτῶν στέλλεσθαι. Πολὺ γὰρ τὸ μέσον τῆς Παλαιστίνης καὶ τῆς Λακεδαίμονος καὶ πέλαγος ἄπειρον.

3.9 Οὐχ ἁπλῶς τοίνυν τὴν πατρίδα τέθεικεν, ἀφεὶς τὰ ἐσθήματα, ἀλλ' ὥστε τὴν ὑπερβάλλουσαν αὐτῶν ἀκολασίαν ἐμφῆναι. Καὶ τὰ βύσσινα καὶ τὰ ὑακίνθινα καὶ τὰ κόκκινα καὶ τὴν βύσσον σὺν χρυσῷ καὶ ὑακίνθῳ συγκαθυφασμένην καὶ θέριστρα κατάκλειστα τοῦ χρυσίου. Οὐδὲν γὰρ εἶδος οὐκ ἐν ἱματίοις, οὐκ ἐν τῷ λοιπῷ κόσμῳ κατέλιπον, ἀλλὰ πᾶσαν ἐπῆλθον πολυτελείας ὁδόν, τῇ τῆς ἀσελγείας ἐκβακχευθεῖσαι τυραννίδι. Ταῦτα δὲ εἰ τότε ἐγκλήματα ἦν πρὸ τῆς χάριτος καὶ τῆς τοσαύτης φιλοσοφίας, ποίας ἂν τύχοιεν συγγνώμης αἱ πρὸς τὸν οὐρανὸν κληθεῖσαι νῦν καὶ εἰς μακρότερα σκάμματα καὶ πρὸς τὸν τῶν ἀγγέλων ἑλκόμεναι ζῆλον καὶ μετὰ πλείονος τῆς ὑπερβολῆς ταύτην νικῶσαι τὴν ἀσέλγειαν καὶ τὰς ἐπὶ τῆς σκηνῆς ἀποκρύπτουσαι; Καὶ τὸ δὴ χαλεπώτερον, ὅτι οὐδὲ ἁμαρτάνειν ἡγοῦνται. ∆ιὸ καὶ πρὸς αὐτὰς ἀνάγκη τὴν τοῦ προφήτου φωνὴν ὁπλίσαι. Οὐ γὰρ δὴ μόνον πρὸς ἐκείνας, ἀλλὰ καὶ πρὸς ταύτας εἰρήσεται τὸ ἐπαγόμενον ὅτι Ἔσται ἀντὶ ὀσμῆς ἡδείας κονιορτός. Ὁρᾷς πῶς καὶ τὴν τῶν μύρων ἀλοιφὴν ἐκβάλλει καὶ μεγάλην αὐτῇ τίθησι τιμωρίαν; Κονιορτὸν γὰρ ἐνταῦθά φησι τὸν αἰρόμενον μετὰ τὴν τῆς πόλεως κατασκαφὴν καὶ τὴν τῶν βαρβάρων ἔφοδον. Καὶ γὰρ καὶ πυρὶ καὶ σιδήρῳ τότε αὐτὴν διενείμαντο τὸ μὲν αὐτῆς κατασκάψαντες, τὸ δὲ ἐμπρησμῷ παραδόντες. Ταῦτα οὖν προλέγων ἔλεγεν ὅτι Ἀντὶ ὀσμῆς ἡδείας ἔσται σοὶ κονιορτὸς καὶ ἀντὶ ζώνης σχοινίῳ ζώσῃ· ὑπ' ὄψιν ἄγων τῆς αἰχμαλωσίας τὸ σχῆμα καὶ τὴν ἐπὶ τὴν βάρβαρον χώραν ἀπαγωγήν. Καὶ ἀντὶ τοῦ κόσμου τῆς κεφαλῆς σου φαλάκρωμα ἕξεις· ἢ τῶν τριχῶν ἀπὸ τῆς ταλαιπωρίας ἀπορρυεισῶν ἢ τῶν πολεμίων τοῦτο ἐργαζομένων ἢ αὐτῶν ἑαυτάς. Ἔθος γὰρ ἦν τὸ παλαιὸν ἐν πένθει καὶ συμφορᾷ ἀποκείρεσθαι καὶ ξύρεσθαι. Καὶ γὰρ ὁ Ἰὼβ ἀπεκείρατο τὴν κεφαλήν, ἀκούσας τῶν παίδων τὴν συμφοράν. Καὶ προϊὼν ὁ προφήτης, μετὰ σάκκου καὶ κοπετοῦ καὶ ξύρησιν ἔφησε γενέσθαι. Καὶ