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{"author":null,"backreferences":[{"context_html":"<p>If, then, He takes away anxious care for clothes and food, and\r\nsuperfluities in general, as unnecessary; what are we to imagine ought\r\nto be said of love of ornament, and dyeing of wool, and variety of\r\ncolours, and fastidiousness about gems, and exquisite working of gold,\r\nand still more, of artificial hair and wreathed curls; and furthermore,\r\nof staining the eyes, and plucking out hairs, and painting with rouge\r\nand white lead, and dyeing of the hair, and the wicked arts that are\r\nemployed in such deceptions? May we not very well suspect, that what\r\nwas quoted a little above respecting the grass, has been said of those\r\nunornamental lovers of ornaments? For the field is the world, and we\r\nwho are bedewed by the grace of God are the grass; and though cut down,\r\nwe<span class=\"pagenum\" id=\"Page_257\">[257]</span> spring up again, as will be shown at greater length in the book\r\n<i>On the Resurrection</i>. But hay figuratively designates the vulgar\r\nrabble, attached to ephemeral pleasure, flourishing for a little,\r\nloving ornament, loving praise, and being everything but truth-loving,\r\ngood for nothing but to be burned with fire. “There was a certain\r\nman,” said the Lord, narrating, “very rich, who was clothed in purple\r\nand scarlet, enjoying himself splendidly every day.” This was the\r\nhay. “And a certain poor man named Lazarus was laid at the rich man’s\r\ngate, full of sores, desiring to be filled with the crumbs which fell\r\nfrom the rich man’s table.” This is the grass. Well, the rich man was\r\npunished in Hades, being made partaker of the fire; while the other\r\nflourished again in the Father’s bosom. I admire that ancient city\r\nof the Lacedæmonians which permitted harlots alone to wear flowered\r\nclothes, and ornaments of gold, interdicting respectable women from\r\nlove of ornament, and allowing courtesans alone to deck themselves. On\r\nthe other hand, the archons of the Athenians, who affected a polished\r\nmode of life, forgetting their manhood, wore tunics reaching to the\r\nfeet, and had on the crobulus—a kind of knot of the hair—adorned\r\nwith a fastening of gold grasshoppers, to show their origin from the\r\nsoil, forsooth, in the ostentation of licentiousness. Now rivalry\r\nof these archons extended also to the other Ionians, whom Homer, to\r\nshow their effeminacy, calls “Long-robed.” Those, therefore, who are\r\ndevoted to the image of the beautiful, that is, love of finery, not the\r\nbeautiful itself, and who under a fair name again practise idolatry,\r\nare to be banished far from the truth, as those who by opinion,<a class=\"fnanchor pginternal\" href=\"#Footnote_593\" id=\"FNanchor_593\">[593]</a>\r\nnot knowledge, dream of the nature of the beautiful; and so life here\r\nis to them only a deep sleep of ignorance; from which it becomes us to\r\nrouse ourselves and haste to that which is truly beautiful and comely,\r\nand desire to grasp this alone, leaving the ornaments of earth to the\r\nworld, and bidding them farewell<span class=\"pagenum\" id=\"Page_258\">[258]</span> before we fall quite asleep. I say,\r\nthen, that man requires clothes for nothing else than the covering of\r\nthe body, for defence against excess of cold and intensity of heat,\r\nlest the inclemency of the air injure us. And if this is the object\r\nof clothing, see that one kind be not assigned to men and another to\r\nwomen. For it is common to both to be covered, as it is to eat and\r\ndrink. The necessity, then, being common, we judge that the provision\r\nought to be similar. For as it is common to both to require things to\r\ncover them, so also their coverings ought to be similar; although such\r\na covering ought to be assumed as is requisite for covering the eyes\r\nof women. For if the female sex, on account of their weakness, desire\r\nmore, we ought to blame the habit of that evil training, by which\r\noften men reared up in bad habits become more effeminate than women.\r\nBut this must not be yielded to. And if some accommodation is to be\r\nmade, they may be permitted to use softer clothes, provided they put\r\nout of the way fabrics foolishly thin, and of curious texture in the\r\nweaving; bidding farewell to embroidery of gold and Indian silks and\r\nelaborate Bombyces (silks), which is at first a worm, then from it is\r\nproduced a hairy caterpillar; after which the creature suffers a new\r\ntransformation into a third form which they call larva, from which a\r\nlong filament is produced, as the spider’s thread from the spider. For\r\nthese superfluous and diaphanous materials are the proof of a weak\r\nmind, covering as they do the shame of the body with a slender veil.\r\nFor luxurious clothing, which cannot conceal the shape of the body, is\r\nno more a covering. For such clothing, falling close to the body, takes\r\nits form more easily, and adhering as it were to the flesh, receives\r\nits shape, and marks out the woman’s figure, so that the whole make of\r\nthe body is visible to spectators, though not seeing the body itself.</p>","headings":["THE WRITINGS OF CLEMENT OF ALEXANDRIA.","THE INSTRUCTOR.","BOOK II.","CHAPTER XI. ON CLOTHES."],"marker_anchor":"FNanchor_593","paragraph_id":"pg71937-paragraph-443"}],"canonical_references":[],"date_end":null,"date_start":null,"deduplication_fingerprint":"e5c02b1472c734302cb1d44011eb462b5cb2259dfad9ebaacad7e3870dfffb56","edition_title":"The writings of Clement of Alexandria, Vol. 1 (of 2)","edition_translators":["William Wilson"],"edition_year":1867,"explicit_reference_candidates":[],"headings":[],"id":"pg71937-Footnote_593","license_url":"https://www.gutenberg.org/policy/license.html","public_import_allowed":false,"record_kind":"original-editor-translator-note","review_required":["work and recension attribution","original-work chronology","Bible reference numbering and citation kind","English edition rights and attribution"],"review_status":"needs_review","rights_evidence":"Project Gutenberg metadata: Public domain in the USA. Existing 1867 English translation; translator died 1875. Electronic transcription subject to Project Gutenberg reuse terms.","source_anchor":"Footnote_593","source_ebook":71937,"source_html":"<div class=\"footnote\">\n<p><a class=\"label pginternal\" href=\"#FNanchor_593\" id=\"Footnote_593\">[593]</a> Clement uses here Platonic language, δόξα meaning\r\nopinion established on no scientific basis, which may be true or may be\r\nfalse, and ἐπιστήμη knowledge sure and certain, because based on the\r\nreasons of things.</p>\n</div>","source_sha256":"8e5c5bc39922dbad2626ac7651c2eb2e3d94cdcbd721f781e9792143ebb1cd03","source_url":"https://www.gutenberg.org/cache/epub/71937/pg71937-images.html#Footnote_593","text_sha256":"ec94c54789da2a5d1acbe10042d0c9640be6d630c0988acc5558ca05cec4670a","verified":false,"work_id":null}references: [] | work_id: | origin: existing-private-derived-record | source: https://www.gutenberg.org/cache/epub/71937/pg71937-images.html#Footnote_593