For then too this bloodthirsty and lawless woman, as far as she desired to take vengeance on him that had grieved her, so far did she prevail, and satiated all her anger, and God permitted it. And yet to her he had said nothing, nor had he accused her, but he found fault with the man only. But her conscience was a bitter accuser. Wherefore also she was led on in frenzy to greater evils, being grieved, and stung, and she disgraced all at once, herself, her daughter, her departed husband, her living paramour, and tried to surpass her former acts. For "if thou art vexed," saith she, "at his committing adultery, I make him a murderer also, and cause him to be the slayer of his reprover."
Hearken, as many as are unduly excited about women.
Hearken, as many as proffer oaths about things uncertain, and give others power for your own destruction, and dig a pit for your selves.
Yea, for so came this man's ruin. I mean, he surely expected her to ask some request suitable to the feast, and that being a damsel, and asking a favor at a banquet, and revel, and solemn assembly, she would ask something cheerful, and gracious, and surely not a head; and he was deceived.
But nevertheless none of these things will be a plea for him. And what if she had attained the spirit of the men that fight with wild beasts? nevertheless he ought not to have been deceived, nor to have ministered to such tyrannical injunctions.
For, in the first place, who would not have shuddered to see that sacred head, dropping blood, set forth at the feast? But not so the lawless Herod, nor the woman more accursed than he. For such is the nature of the unchaste among women; none so audacious and so savage as they.
For if we shudder at hearing these things, what must we suppose of the effect of that sight at the time? what of the feeling of those who sat with him at meat, on seeing blood dropping from a newly-severed head in the midst of the revel? But as for that blood-thirsty woman, and fiercer than furies, she had no feeling at that spectacle, but even took delight in it, yet if nothing else, surely the mere sight, it was to be expected, would effectually turn her cold. But no such feeling had she, the murderess, and full of thirst after prophets' blood.
For such is the nature of whoredom. It makes men not wanton only, but murderous also. Those women at all events, who desire to commit adultery, are prepared even for the slaying of their injured husbands, and not one only, nor two, but ten thousand murders are they ready to venture upon. And of this sort of tragic plots there are many witnesses.
Which thing she also did at that time, looking to be concealed after this, and to hide her crime. The very contrary whereunto was the result; for John's cry was heard more loudly after these things. But wickedness looks to the present only, like fevered persons unseasonably asking for cold water. For in fact, if she had not slain her accuser, her crime would not have been so completely discovered. His disciples at least, when she had thrown him into prison, said nothing of the kind; but when she had slain him, then they were compelled to mention the cause also. For willing as they were to have concealed the adulteress, and not inclined to expose their neighbor's calamities; yet when they found themselves compelled to give an account of it, then they tell the whole crime. For lest any one should suspect that the cause of his slaughter was a discreditable one, as in the case of Theudas and Judas, they are constrained to tell the occasion also of the murder. So that the more thou wouldest dissemble a sin in this way, so much the more dost thou expose it. For sin is not hidden by the addition of sin, but by repentance and confession.
7. But see the evangelist, how he relates all without invidiousness, and as far as he can, absolutely makes out an excuse. Thus first in behalf of Herod he saith, "For the oath's sake, and them which sat with him at meat," and that "he was sorry;" then of the damsel, "Being before instructed of her mother," and that "she brought the head to her mother;" as though he had said, it was her command that she was fulfilling. Since not for the sufferers but for the wrongdoers do all righteous men grieve, since in fact these are they who properly speaking suffer ill. For neither was John injured, but these the centrivers of such proceedings.
Them let us also imitate, and not trample upon our neighbors' sins, but so far as is right, shadow them over. Let us take to ourselves a soul severe in goodness. For so the very evangelist, speaking of a harlot and a blood-stained woman, avoided harshness, as far as might be. For neither did he say, "by the blood-stained and accursed woman," but "being before instructed of her mother," using such names as have rather an innocent sound.
But thou dost even insult and revile thy neighbor, and couldest never endure to make mention of a brother that had grieved thee in such terms, as he hath done of the harlot, but with much brutal fierceness, and re-preaches, calling him the wicked one, the malefactor, the crafty, the feel, and many other names more grievous than these. For so we make ourselves more and more like wild beasts, and talk of him as of a man of monstrous origin, vilifying, reviling, insulting. But not so the saints; they on the contrary mourn for such as sin, rather than curse them.
8. This then let us also do, and let us weep for Herodias, and for them that imitate her. For many such revels now also take place, and though John be not slain, yet the members of Christ are, and in a far more grievous way. For it is not a head in a charger that the dancers of our time ask, but the souls of them that sit at the feast. For in making them slaves, and leading them to unlawful loves, and besetting them with harlots, they do not take off the head, but slay the soul, making them adulterers, and effeminate, and whoremongers.
For thou wilt not surely tell me, that when full of wine, and drunken, and looking at a woman who is dancing and uttering base words, thou dost not feel anything towards her, neither art hurried on to profligacy, overcome by thy lust. Nay, that awful thing befails thee, that thou "makest the members of Christ members of an harlot."
For though the daughter of Herodias be not present, yet the devil, who then danced in her person, in theirs also holds his choirs now, and departs with the souls of those guests taken captive.
But if ye are able to keep clear of drunkenness, yet are ye partakers of another most grievous sin; such revels being also full of much rapine. For look not, I pray thee, on the meats that are set before them, nor on the cakes; but consider whence they are gathered, and thou wilt see that it is of vexation, and covetousness, and violence, and rapine.
"Nay, ours are not from such sources," one may say. God forbid they should be: for neither do I desire it. Nevertheless, although they be clear of these, not even so are our costly feasts freed from blame. Hear, at all events, how even apart from these things the prophet finds fault with them, thus speaking, "Woe to them that drink wine racked off, and anoint themselves with the chief ointments." Seest thou how He censures luxury too? For it is not covetousness which He here lays to their charge, but prodigality only.
And thou eatest to excess, Christ not even for need; thou various cakes, He not so much as dry bread; thou drinkest Thasian wine, but on Him thou hast not bestowed so much as a cup of cold water in His thirst. Thou art on a soft and embroidered bed, but He is perishing with the cold.
Wherefore, though the banquets be clear from covetousness, yet even so are they accursed, because, while for thy part thou doest all in excess, to Him thou givest not even His need; and that, living in luxury upon things that belong to Him. Why, if thou wert guardian to a child, and having taken possession of his goods, were to neglect him in extremities, thou wouldest have ten thousand accusers, and wouldest suffer the punishment appointed by the laws; and now having taken possession of the goods of Christ, and thus consuming them for no purpose, dost thou not think thou wilt have to give account?
9. And these things I say not of those who introduce harlots to their tables (for to them I have nothing to say, even as neither have I to the dogs), nor of those who cheat some, and pamper others (for neither with them have I anything to do, even as I have not with the swine and with the wolves); but of those who enjoy indeed their own property, but do not impart thereof to others; of those who spend their patrimony at random. For neither are these clear from reprehension. For how, tell me, wilt thou escape reproving and blame, while thy parasite is pampered, and the dog that stands by thee, but Christ's worth appears to thee even not equal to theirs? when the one receives so much for laughter's sake, but the other for the Kingdom of Heaven not so much as the smallest fraction thereof. And while the parasite, on saying something witty, goes away filled; this Man, who hath taught us, what if we had not learnt we should have been no better than the dogs,-is He counted unworthy of even the same treatment with such an one?
Dost thou shudder at being told it? Shudder then at the realities. Cast out the parasites, and make Christ to sit down to meat with thee. If He partake of thy salt, and of thy table, He will be mild in judging thee: He knows how to respect a man's table. Yea, if robbers know this, much more the Lord. Think, for instance, of that harlot, how at a table He justified her, and upbraids Simon, saying, "Thou gavest me no kiss." I say, if He feed thee, not doing these things, much more will He reward thee, doing them. Look not at the poor man, that he comes to thee filthy and squalid, but consider that Christ by him is setting foot in thine house, and cease from thy fierceness, and thy relentless words, with which thou art even aspersing such as come to thee, calling them impostors, idle, and other names more grievous than these.
And think, when thou art talking so, of the parasites; what kind of works do they accomplish? in what respect do they profit thine house? Do they really make thy dinner pleasant to thee? pleasant, by their being beaten and saying foul words? Nay, what can be more unpleasing than this, when thou smitest him that is made after God's likeness, and from thine insolence to him gatherest enjoyment for thyself, making thine house a theatre, and filling thy banquet with stage-players, thou who art well born and free imitating the actors with their heads shaven? For among them too is laughter, and rude blows.
These things then dost thou call pleasure, I pray thee, which are deserving of many tears, of much mourning and lamentation? And when it were fit to urge them to a good life, to give timely advice, dost thou lead them on to perjuries, and disorderly language, and call the thing a delight? and that which procures hell, dost thou account a subject of pleasure? Yea, and when they are at a loss for witty sayings, they pay the whole reckoning wits oaths and false swearing. Are these things then worthy of laughter, and not of lamentations and tears? Nay, who would say so, that hath understanding?
And this I say, not forbidding them to be fed, but not for such a purpose. Nay, let their maintenance have the motive of kindness, not of cruelty; let it be compassion, not insolence. Because he is a poor man, feed him; because Christ is fed, feed him; not for introducing satanical sayings, and disgracing his own life. Look not at him outwardly laughing, but examine his conscience, and then thou wilt see him uttering ten thousand imprecations against himself, and groaning, and wailing. And if he do not show it, this also is due to thee.
10. Let the companions of thy meals then be men that are poor and free, not perjured persons, nor stage-players. And if thou must needs ask of them a requital for their food, enjoin them, should they see anything done that is amiss, to rebuke, to admonish, to help thee in thy care over thine household, in the government of thy servants. Hast thou children? Let these be joint fathers to them, let them divide thy charge with thee, let them yield thee such profits as God loveth. Engage them in a spiritual traffic. And if thou see one needing protection, bid them succor, command them to minister. By these do thou track the strangers out, by these clothe the naked, by these send to the prison, put an end to the distresses of others.