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For the lawgiver has declared, and there is no need to be overly curious further. For having looked thus once and twice and three times, perhaps you will be able to control yourself; but if you do this continually, and light the furnace, you will surely be caught; for you do not stand outside of human nature. Just as we, if we see a child holding a knife, even if we do not see it get hurt, we scourge it and forbid it from ever holding it; so too God does away with the licentious look even before the deed, lest it ever fall into action. For the one who has once kindled the flame, even in the absence of the woman who was seen, continually forms within himself images of shameful things, and from these he often proceeds to the deed. For this reason Christ does away with the entanglement of the heart. What then would they say who have virgins living with them? For by the enactment of the law they would be liable for ten thousand adulteries, seeing them with desire every day. For this reason the blessed Job laid down this law from the beginning, walling off such a sight from himself everywhere. For the struggle is greater after seeing and not enjoying the beloved; 57.257 and we do not reap so much pleasure from the sight, as we endure harm from increasing this desire, making the adversary strong, and giving more room to the devil, and no longer being able to repel him, when we lead him into our innermost parts, and open our mind to him. For this reason he says: Do not commit adultery with your eyes, and you will not commit adultery with your mind. For it is possible to see in another way, as the chaste look. For this reason he did not simply do away with sight, but sight with desire. For if he did not want this, he would have said, "He who simply looks at a woman"; but now he did not say it so, but, "He who looks in order to desire," he who looks so as to please his sight. For God did not make your eyes for this, that through them you should bring in adultery, but that seeing his creations, you might marvel at the Creator. Therefore, just as it is possible to be angry without cause, so it is possible to see without cause, when you do this with desire. For if you want to look and be delighted, look at your own wife, and love her continually; no law forbids it. But if you are going to be curious about the beauties of others, you wrong both that one by lifting up your eyes elsewhere, and this one whom you saw, by touching her unlawfully. For even if you did not touch with your hand, you caressed with your eyes; for this reason this too is considered adultery, and before that punishment it brings no ordinary punishment. For all within is filled with clamor and disturbance, and the dizziness is great, and the pain most severe, and he who has suffered these things will be in no better state than captives and prisoners. And she who shot the arrow has often flown away; but the wound still remains. Or rather, it was not she who shot the arrow, but you who gave yourself the fatal wound, by looking licentiously. And I say these things, absolving the chaste from the accusation. Since if anyone should adorn herself, and call to herself the eyes of those she meets, even if she does not strike the one who encounters her, she pays the ultimate penalty. For she mixed the drug, and prepared the hemlock, even if she did not bring the cup; or rather she even brought the cup, even if no one was found to drink it. Why then does he not also speak to them? he says. Because he lays down common laws everywhere, even if they seem to be addressed only to men; for in speaking to the head, he makes the exhortation common to the whole body as well. For he knows woman and man to be one living being, and nowhere divides the gender. 3. But if you wish to hear a specific rebuke against them, listen to Isaiah speaking many things addressed to them, and mocking their posture, their glance, their gait, their trailing tunics, their wanton feet, their outstretched necks. Listen after him also to the blessed Paul laying down many laws for them, and concerning the braiding of hair, and concerning extravagance, and concerning other such things, vehemently rebuking this gender.

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Ἀπεφήνατο γὰρ ὁ νομοθέτης, καὶ οὐδὲν δεῖ περιεργάζεσθαι πλέον. Ἅπαξ μὲν γὰρ καὶ δὶς καὶ τρὶς οὕτως ἰδὼν, ἴσως δυνήσῃ κρατεῖν· ἂν δὲ συνεχῶς τοῦτο ποιῇς, καὶ ἀνάπτῃς τὴν κάμινον, ἁλώσῃ πάντως· οὐ γὰρ ἔξω τῆς ἀνθρωπίνης ἕστηκας φύσεως. Ὥσπερ οὖν ἡμεῖς, ἐὰν ἴδωμεν παιδίον μάχαιραν κατέχον, κἂν μὴ πληγὲν ἴδωμεν, μαστιγοῦμεν καὶ ἀπαγορεύομεν αὐτῷ μηδέποτε αὐτὴν κατασχεῖν· οὕτω καὶ ὁ Θεὸς τὴν ἀκόλαστον ὄψιν καὶ πρὸ τῆς πράξεως ἀναιρεῖ, μήποτε καὶ εἰς πρᾶξιν ἐμπέσῃ. Ὁ γὰρ τὴν φλόγα ἀνάψας ἅπαξ, καὶ ἀπούσης τῆς ὀφθείσης γυναικὸς, πλάττει παρ' ἑαυτῷ διηνεκῶς εἴδωλα πραγμάτων αἰσχρῶν, καὶ ἀπ' αὐτῶν πολλάκις καὶ ἐπὶ τὸ ἔργον πρόεισι. ∆ιὰ τοῦτο καὶ τὴν διὰ τῆς καρδίας συμπλοκὴν ὁ Χριστὸς ἀναιρεῖ. Τί τοίνυν εἴποιεν ἂν οἱ τὰς συνοίκους ἔχοντες παρθένους; Ἀπὸ γὰρ τῆς τοῦ νόμου θέσεως μυρίων ἂν εἶεν μοιχειῶν ὑπεύθυνοι, καθ' ἑκάστην ἡμέραν μετὰ ἐπιθυμίας ὁρῶντες αὐτάς. ∆ιὰ τοῦτο καὶ ὁ μακάριος Ἰὼβ τοῦτον ἐξ ἀρχῆς ἐτίθει τὸν νόμον, ἀποτειχίζων ἑαυτῷ πανταχοῦ τὴν τοιαύτην θεωρίαν. Καὶ γὰρ μείζων ὁ ἀγὼν μετὰ τὸ ἰδεῖν, καὶ μὴ ἀπολαῦσαι τῆς ἐρωμένης· 57.257 καὶ οὐ τοσαύτην ἀπὸ τῆς ὄψεως καρπούμεθα τὴν ἡδονὴν, ὅσην ἀπὸ τοῦ τὴν ἐπιθυμίαν αὐξῆσαι ταύτην ὑπομένομεν τὴν λύμην, ἰσχυρὸν ποιοῦντες τὸν ἀνταγωνιστὴν, καὶ πλείονα διδόντες τὴν εὐρυχωρίαν τῷ διαβόλῳ, καὶ οὐκέτι ἰσχύοντες αὐτὸν ἀποκρούσασθαι, ὅταν εἰς τὰ ἐνδότατα εἰσαγάγωμεν, καὶ ἀναπετάσωμεν αὐτῷ τὴν διάνοιαν. ∆ιὰ τοῦτό φησι· Μὴ μοιχεύσῃς τοῖς ὀφθαλμοῖς, καὶ οὐ μοιχεύσεις τῇ διανοίᾳ. Ἔστι γὰρ καὶ ἄλλως ἰδεῖν, ὡς οἱ σώφρονες βλέπουσι. ∆ιὰ τοῦτο οὐχ ἁπλῶς τὴν ὄψιν ἀνεῖλεν, ἀλλὰ τὴν μετὰ ἐπιθυμίας ὄψιν. Εἰ δὲ μὴ τοῦτο ἐβούλετο, εἶπεν ἂν, Ὁ βλέπων γυναῖκα ἁπλῶς· νῦν δὲ οὐχ οὕτως εἶπεν, ἀλλ', Ὁ βλέπων πρὸς τὸ ἐπιθυμῆσαι, ὁ βλέπων ὥστε τέρψαι τὴν ὄψιν. Οὐδὲ γὰρ εἰς τοῦτό σοι τοὺς ὀφθαλμοὺς ἐποίησεν ὁ Θεὸς, ἵνα διὰ τούτων μοιχείαν εἰσαγάγῃς, ἀλλ' ἵνα αὐτοῦ τὰ κτίσματα βλέπων, θαυμάζῃς τὸν ∆ημιουργόν. Ὥσπερ οὖν ἔστιν εἰκῆ ὀργίζεσθαι, οὕτως ἔστιν εἰκῆ ὁρᾷν, ὅταν πρὸς ἐπιθυμίαν τοῦτο ποιῇς. Εἰ γὰρ βούλει ὁρᾷν καὶ τέρπεσθαι, ὅρα τὴν σαυτοῦ γυναῖκα, καὶ ταύτης ἔρα διηνεκῶς· οὐδεὶς κωλύει νόμος. Εἰ δὲ τὰ ἀλλότρια μέλλεις περιεργάζεσθαι κάλλη, κἀκείνην ἀδικεῖς ἀλλαχοῦ μετεωρίζων τοὺς ὀφθαλμοὺς, καὶ ταύτην ἣν εἶδες, ἁπτόμενος αὐτῆς παρανόμως. Εἰ γὰρ καὶ μὴ ἥψω τῇ χειρὶ, ἀλλ' ἐψηλάφησας τοῖς ὀφθαλμοῖς· διὰ τοῦτο καὶ τοῦτο μοιχεία νενόμισται, καὶ πρὸ τῆς κολάσεως ἐκείνης κόλασιν οὐ τὴν τυχοῦσαν ἐπάγει. Καὶ γὰρ θορύβου καὶ ταραχῆς πάντα τὰ ἔνδον πληροῦται, καὶ πολλὴ μὲν ἡ ζάλη, χαλεπωτάτη δὲ ἡ ὀδύνη, καὶ τῶν αἰχμαλώτων καὶ δεδεμένων οὐδὲν ἄμεινον ὁ ταῦτα παθὼν διακείσεται. Καὶ ἡ μὲν τὸ βέλος ἀφεῖσα πολλάκις ἀπέπτη· ἡ δὲ πληγὴ καὶ οὕτω μένει. Μᾶλλον δὲ οὐκ ἐκείνη τὸ βέλος ἀφῆκεν, ἀλλὰ σὺ καιρίαν ἔδωκας ἑαυτῷ τὴν πληγὴν, ἀκολάστως ἰδών. Καὶ ταῦτα λέγω, τὰς σωφρονούσας ἀπαλλάττων τῆς κατηγορίας, Ὡς εἴγε τις καλλωπίζοιτο, καὶ καλοίη πρὸς ἑαυτὴν τοὺς τῶν ἀπαντώντων ὀφθαλμοὺς, κἂν μὴ πλήξῃ τὸν ἐντυγχάνοντα, δίκην δίδωσι τὴν ἐσχάτην. Τὸ γὰρ φάρμακον ἐκέρασε, καὶ τὸ κώνειον κατεσκεύασεν, εἰ καὶ μὴ τὴν κύλικα προσήγαγε· μᾶλλον δὲ καὶ τὴν κύλικα προσήγαγεν, εἰ καὶ μηδεὶς ὁ πίνων εὑρέθη. Τί οὖν οὐχὶ καὶ πρὸς αὐτὰς διαλέγεται; φησίν. Ὅτι κοινοὺς τοὺς νόμους πανταχοῦ τίθησι, κἂν πρὸς τοὺς ἄνδρας ἀποτείνεσθαι δοκῇ μόνους· τῇ γὰρ κεφαλῇ διαλεγόμενος, κοινὴν καὶ πρὸς τὸ σῶμα ἅπαν ποιεῖται τὴν παραίνεσιν. Γυναῖκα γὰρ καὶ ἄνδρα ἓν οἶδε ζῶον, καὶ οὐδαμοῦ διαιρεῖ τὸ γένος. γʹ. Εἰ δὲ καὶ ἰδίως ἀκοῦσαι βούλει τῆς κατ' αὐτῶν ἐπιπλήξεως, ἄκουσον τοῦ Ἡσαΐου λέγοντος πολλὰ πρὸς αὐτὰς ἀποτεινομένου, καὶ κωμῳδοῦντος αὐτῶν τὸ σχῆμα, τὸ βλέμμα, τὴν βάδισιν, τοὺς συρομένους χιτῶνας, τοὺς παίζοντας πόδας, τοὺς διακλωμένους τραχήλους. Ἄκουσον μετ' ἐκείνου καὶ τοῦ μακαρίου Παύλου πολλοὺς αὐταῖς τιθέντος νόμους, καὶ ὑπὲρ τριχῶν πλοκῆς, καὶ ὑπὲρ σπατάλης, καὶ ὑπὲρ τῶν ἄλλων τῶν τοιούτων σφοδρῶς ἐπιτιμῶντος τῷ γένει τούτῳ.