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has solaed, y according to tho poetic saying. on accountos this purple, then, Tyro and Sidon, and the vicinity of tho Lacedaemonian Sin, are very much destred; and theirdyers and pu le-fishera, and the purple fishes themselves, cause their blood produces purple, Me held in hi est m. But crasty Momen and inominato men, Who blendinese deceptive dyes missi da ty fabrics, carry their insane destres beyond ali bounds, and expori thela fine linens nolonger hom Egypt, but some other hisds from tho land of tho Hobrows and tho Cilicians. I say nothing of thesinens mado os Amorgos' and Byssus. Luxury has ou strippin nomenclatum. The covering ought, in my judgment, is inoW that Whichia coverin to bo bellor than iraeli, as the image is superior totho temple, the wes in tho body, and tho body to tho classies. But no , quito tho contra , the body of them ladios, ii sold, mouid nover fetch a thousand Attic drachms. B innas thv do, a single Mesa at tho price of ten thousand talent' thv provo themselves in bis of lem me and leas valuo than cloth. Why in tho Worid do you saek after What is raro and costly, in preserencs in What is at tand and che It is causo Du know not What is reatly beautitia, What is reatly good, and weh With eagerness shoWs insisad os realities, Domi is Who, liho people out of their Wiis, imagine blata in be
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thysis, ceraunites, jaspers, topaz, and the Milesian
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cato the transcendent grace of the apostolic Vesce. For thocoloura are laid on in preci ous stones, and these coloura are eclous; -ile tho other paris remata of earthy materiai.
With them symbolicassy, in is meet, the ci of the satura, Which is spiritually busit, is malled. By that brillian of stones, themiore, is meant tho inimitabis brissianey of thospirit, tho immortali and sanctity oi Ming. But these
omen, Who comprehend not the symbolism of Scripture,
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fore, to do aWay With this allegation: Who, then, Will have the more sumptuous things, ii ali select the simpler Τ Μen, I Would say, ii they maho use of them impartialty and indifferently. But is it be impossibie for ali to exercise sein
boautiful and good. And it is laid dom as a doma, thatonly tho beautisul is good. And excellence alone appearathrouo the beauti fui body, and blossoms out in the flesh, exhibiting the amiable cometiness of self-controi, Whenevertho character like a beam os light gleams in the form. Forthe beau of each plani and animal consisti in iis individual
excellence. And the excellence of man is righteousness, and temperance, and manliness, and godliness. The beautifulman is, then, he Who is just, temperate, and in a Word, good, not he who is rich. But noW even the soldiora mish to be
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and shows not What is decorous, simple, and truly childlike, but What is pompous, luxurious, and effeminate. But these omen obscure true beauty, shading it with gold. And theyknow not hoW great is their transgression, in fastening amund themselves ten thousand ricli chains ; as they say that among the barbarians malefactora are bound with gold. The womenaeem to me in emulato these rich prisonera. For is not thogoiden nechlaco a collar, and do not tho nechleta whichthey cali cathetera occupy the place of chians' and indeodamong the Attim thsy ars called by this very name. Theungrace ut things round the foet oi Women, Philemon in tho Synephebus called anhi fellers:
Conspicuoua garmenta, and a vind of a Miden litter.
Percliance also it is such chains that the poetic table saysmere thrown amund Aphrodite When committing adulternreferring to ornamenta as nothing but tha badge of adulte . For Homer called those, too, goiden chains. But noW Womenare not ashamed to wear the most manifest badges of the ovilone. For as tho serpent deceived Eve, so also has ornamentos gold maddoned other momen to victous practices, ming asa bait the iam os the serpent, and by fashioning lampreysand serpenta sor decoration. Accordin y tho comic poetNicostratus sus, Chains, collars, rings, braeeleis, serpents,ankleta, ea rings.' In tems of strongest censure, therelare, Aristophanes intho Thesmophoriare in exhibita the whole arrv oi semese
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d let not their ears bs pierced, contrary to nature, inorder to attach to them ea rings and ea drops. For it is notright to force naturo against her Mahes. Nor could there beany betier ornament for the eam stan true instruction, Whichfinds iis Way naturalty into the passages of hearing. Andues mointod by the Word, and eam pierced ior perception, mahe a man a hearer and contemplator of divine and sacred