Yet though the evils are so great, the omission of these proceedings is called an insult, by certain who are no better than brute beasts, and they are indignant that the woman is not exhibited to a multitude, that she is not set forth as a stage spectacle, common to all beholders: whereas most assuredly they should rather count it insult when these things do take place; and a laughing stock, and a farce. For even now I know that men will condemn me of much folly and make me a laughing stock: but the derision I can bear when any gain accrues from it. For I should indeed be worthy of derision, if while I was exhorting to contempt of the opinion of the many, I myself, of all men, were subdued by that feeling.
Behold then what follows from all this. Not in the day only but also in the evening, they provide on purpose men that have well drunk, besotted, and inflamed with luxurious fare, to look upon the beauty of the damsel's countenance; nor yet in the house only but even through the market-place do they lead her in pomp to make an exhibition; conducting her with torches late in the evening so as that she may be seen of all: by their doings recommending nothing else than that henceforth she put off all modesty. And they do not even stop here; but with shameful words do they conduct her. And this with the multitude is a law. And runaway slaves and convicts, thousands of them and of desperate character, go on with impunity uttering whatever they please, both against her and against him who is going to take her to his home. Nor is there any thing solemn, but all base and full of indecency. Will it not be a fine lesson in chastity for the bride to see and hear such things? [Savile reads this sentence with a question.] And there is a sort of diabolical rivalry among these profligates to outdo one another in their zealous us of reproaches and foul words, whereby they put the whole company out of countenance, and those go away victorious who have found the largest store of railings and the greatest indecencies to throw at their neighbors.
Now I know that I am a troublesome, sort of person and disagreeable, and morose, as though. I were curtailing life of some of its pleasure. Why, this is the very cause of my mourning that things so displeasing are esteemed a sort of pleasure. For how, I ask, can it be other than displeasing to be insulted and reviled? to be reproached by all, together with your bride? If any one in the market place speak ill of thy wife, thou makest ado without end and countest life not worth living: and can it be that disgracing thyself with thy future consort in the presence of the whole city, thou art pleased and lookest gay on the matter? Why, what strange madness is this!
"But," saith one, "the thing is customary." Nay, for this very reason we ought most to bewail it, because the devil hath hedged in the thing with custom. In fact, since marriage is a solemn thing and that which recruits our race and the cause of numerous blessings; that evil one, inwardly pining and knowing that it was ordained as a barrier against uncleanness, by a new device introduces into it all kinds of uncleanness. At any rate, in such assemblages many virgins have been even corrupted. And if not so in every case, it is because for the time the devil is content with those words and those songs, so flagitious; with making a show of the bride openly, and leading the bridegroom in triumph through the market-place.
Moreover, because all this takes place in the evening, that not even the darkness may be a veil to these evils, many torches are brought in, suffering not the disgraceful scene to be concealed. For what means the vast throng, and what the wassail, and what the pipes? Most clearly to prevent even those who are in their houses and plunged [ baptizomenoi ] in deep sleep from remaining ignorant of these proceedings; that being wakened by the pipe and leaning to look out of the lattices, they may be witnesses of the comedy such as it is.
What can one say of the songs themselves, crammed as they are with all uncleanness, introducing monstrous amours, and unlawful connections, and subversions of houses, and tragic scenes without end; and making continual mention of the titles of "friend and lover," "mistress and beloved?" And, what is still more grievous, that young women are present at these things, having divested themselves of all modesty; in honor of the bride, rather I should say to insult her, exposing even their own salvation, and in the midst of wanton young men acting a shameless part with their disorderly songs, with their foul words, with their devilish harmony. Tell me then: dost thou still enquire, "Whence come adulteries? Whence fornications? Whence violations of marriage?"
[12.] "But they are not noble nor decent women," you will say, "who do these things." Why then laugh me to scorn for this remonstrance, having been thyself aware of this law, before I said any thing. I say, if the proceedings are right, allow those well-born women also to enact them. For what if these others live in poverty? Are not they also virgins? ought not they also to be careful of chastity? But now here is a virgin dancing in a public theatre of licentious youths; and, I ask, seems she not unto thee more dishonored than a harlot?
But if you say, "Female servants do these things;" neither so do I acquit thee of my charge: for neither to these ought such things to have been permitted. For hence all these evils have their origin, that of our household we make no account. But it is enough in the way of contempt to say, "He is a slave," and, "They are handmaids." Arid yet, day after day we hear, (Galatians chapter 3, verse 28)" In Christ Jesus there is neither bond nor free." Again, were it a horse or an ass, thou dost not overlook it buttakest all pains not to have it of an inferior kind;and thy slaves who have souls like thine own dostthou neglect? And why do I say slaves, whenI might says sons and daughters? What then must follow? It cannot be but grief ( luphn , qu. lumhn , "mischief.") must immediately enter in, when all these are going to ruin. And often also very great losses must ensue, valuable golden ornaments being lost in the crowd and the confusion.
[13.] Then after the marriage if perchance a child is born, in this case again we shall see the same folly and many practices [ sumbola ] full of absurdity. For when the time is come forgiving the infant a name, caring not to call it after the saints as the ancients at first did, they light lamps and give them names, and name the child after that one which continues burning the longest; from thence conjecturing that he will live a long time. After all, should there be many instances of the child's untimely death, (and there are many,) great laughter on the devil's part will ensue, at his having made sport of them as if they were silly children. What shall we say about the amulets and the bells which are hung upon the hand, and the scarlet woof, and the other things full of such extreme folly; when they ought to invest the child with nothing else save the protection of the Cross. But now that is despised which hath converted the whole world and given the sore wound to the devil and overthrown all his power: while the thread, and the woof, and the other amulets of that kind are entrusted with the child's safety.
May I mention another thing yet more ridiculous than this? Only let no one tax us with speaking out of season, should our argument proceed with that instance also. For he that would cleanse an ulcer will not hesitate first to pollute his own hands. What then is this so very ridiculous custom? It is counted indeed as nothing; (and this is why I grieve;) but it is the beginning of folly and madness in the extreme. The women in the bath, nurses and waiting-maids, take up mud and smearing it with the finger make a mark on the child's forehead; and if one ask, What means the mud, and the clay? the answer is, "It turneth away an evil eye, witchcraft and envy." Astonishing! what power in the mud! what might in the clay! what mighty force is this which it has? It averts all the host of the devil. Tell me, can ye help hiding yourselves for shame? Will ye never come to understand the snares of the devil, how from earliest life he gradually brings in the several evils which he hath devised? For if the mud hath this effect, why dost thou not thyself also do the same to thine own forehead, when thou art a man and thy character is formed; and thou art likelier than the child to have such as envy thee? Why dost thou not as well bemire the whole body? I say, if on the forehead its virtue be so great, why not anoint thyself all over with mud? All this is mirth and stage-play to Satan, not mockery only but bell-fire being the consummation to which these deceived ones are tending.
[14.] Now that among Greeks such things should be done is no wonder: but among the worshippers of the Cross, ( ton stauron prosxunousi ) and partakers in unspeakable mysteries, and professors of such high morality, ( tosauta filosofousin ) that such unseemliness should prevail, this is especially to be deplored again and again. God hath honored thee with spiritual anointing; and dost thou defile thy child with mud? God hath honored thee, and dost thou dishonor thyself? And when thou shouldest inscribe on his forehead the Cross which affords invincible security; dost thou forego this, and cast thyself into the madness of Satan?
If any look on these things as trifles, let them know that they are the source of great evils; and that not even unto Paul did it seem right to overlook the lesser things. For, tell me, what can be less than a man's covering his head? Yet observe how great a matter he makes of this and with how great earnestness he forbids it; saying, among many things, "He dishonoreth his head." (1 Corinthians chapter 11, verse 4) Now if he that covers himself "dishonoreth his head"; he that besmears his child with mud, how can it be less than making it abominable? For how, I want to know, can he bring it to the hands of the priest? How canst thou require that on that forehead the seal should be placed by the hand of the presbyter, where thou hast been smearing the mud? Nay, my brethren, do not these things, but from earliest life encompass them with spiritual armor and instruct them to seal the forehead with the hand ( th keiri paideute sfragizein to metwpon )and before they are able to do this with their own hand, do you imprint upon them the Cross.
Why should one speak of the other satanical observances in the case of travail-pangs and childbirths, which the midwives introduce with a mischief on their own heads? Of the outcries which take place at each person's death, and when he is carried to his burial; the irrational wailings, the folly enacted at the funerals; the zeal about men's monuments; the importunate and ridiculous swarm of the mourning women; the observances of days; the days, I mean, of entrance into the world and of departure?