Homilies on Second Corinthians

^7. Come then, let us discourse to you on this, the love of beauty, and let us see whereby the mischief is increased; for so we shall know whether the fault be ours, or not ours. And if ours, let us do everything to get the better of it; whereas if not ours, why do we afflict ourselves for nought? And why do we not pardon, but find fault, with those who are made captive by it? Whence then is this love engendered? 'From comeliness of feature,' says one, 'when she that wounds one is beautiful and of fair countenance.' It is said idly and in vain. For if it were beauty that attracted lovers, then would the maiden who is such have all men for her lovers; but if she has not all, this thing comes not of nature nor from beauty, but from unchaste eyes. For it was when by eyeing too curiously, you admired and become enamored, that you received the shaft. 'And who,' says one, 'when he sees a beautiful woman, can refrain from commending her he sees? If then admiring such things comes not of deliberate choice, it follows that love depends not on ourselves.' Stop, O man! Why do you crowd all things together, running round and round on every side, and not choosing to see the root of the evil? For I see numbers admiring and commending, who yet are not enamored. 'And how is it possible to admire and not be enamored?' Clamor not, (for this I am coming to speak of,) but wait, and you shall hear Moses admiring the son of Jacob, and saying, “And Joseph was a goodly person, and well favored exceedingly.” Was he then enamored who speaks this? By no means. 'For,' says he, 'he did not even see him whom he commended.' We are affected, however, somewhat similarly towards beauties also which are described to us, not only which are beheld. But that thou cavil not with us on this point:— David, was he not comely exceedingly, and ruddy with beauty of eyes? and indeed this beauty of the eyes, is even especially, a component of beauteousness of more despotic power than any. Was then any one enamored of him? By no means. Then to be also enamored comes not [necessarily] with admiring. For many too have had mothers blooming exceedingly in beauty of person. What then? Were their children enamored of them? Away with the thought! But they admire what they see, yet fall not into a shameful love. 'No, for again this good provision is Nature's.' How Nature's? Tell me. 'Because they are mothers,' he says. Then do you not hear that Persians, and that without any compulsion, have intercourse with their own mothers, and that not one or two individuals, but a whole nation? But independent of these, it is hence also evident that this distemper comes not from bloom of person nor from beauty merely, but from a listless and wandering soul. Many at least it is certain, oftentimes, having passed over thousands of well-favored women, have given themselves to such as were plainer. Whence it is evident that love depends not on beauty: for otherwise, surely, those would have caught such as fell into it, before these. What then is its cause? 'For,' says he, 'if it be not beauty that causes love, whence has it its beginning and its root? From a wicked Demon?' It has it indeed, thence also, but this is not what we are inquiring about, but whether we ourselves too be not the cause. For the plot is not theirs only, but along with them our own too in the first place. For from no other source is this wicked distemper so engendered as from habit, and flattering words, and leisure, and idleness, and having nothing to do. For great, great is the tyranny of habit, even so great as to be moulded into a necessity of nature. Now if it be habit's to gender it, it is very evident that it is also [habit's] to extinguish it. Certain it is at least that many have in this way ceased to be enamored, from not seeing those they were enamored of. Now this for a little while indeed appears to be a bitter thing and exceedingly unpleasant; but in time it becomes pleasant, and even were they to wish it, they could not afterwards resume the passion.

8. How then, when without habit one is taken captive at first sight? Here also it is indolence of body, or self-indulgence, and not attending to one's duties, nor being occupied in necessary business. For such an one, wandering about like some vagabond, is transfixed by any wickedness; and like a child let loose, any one that likes makes such a soul his slave. For since it is its wont to be at work, when you stop its workings in what is good, seeing it cannot be unemployed, it is compelled to engender what is otherwise. For just as the earth, when it is not sown nor planted, sends up simply weeds; so also the soul, when it has nought of necessary things to do, being desirous by all means to be doing, gives herself unto wicked deeds. And as the eye never ceases from seeing, and therefore will see wicked things, when good things are not set before it; so also does the thought, when it secludes itself from necessary things, busy itself thereafter about such as are unprofitable. For that even the first assault occupation and thought are able to beat off, is evident from many things. When then you have looked on a beautiful woman, and were moved towards her, look no more, and you are delivered. 'And how shall I be able to look no more,' says he, 'when drawn by that desire?' Give yourself to other things which may distract the soul, to books, to necessary cares, to protecting others, to assisting the injured, to prayers, to the wisdom which considers the things to come: with such things as these bind down your soul. By these means, not only shall you cure a recent wound, but shall wear away a confirmed and inveterate one easily. For if an insult according to the proverb prevails with the lover to give over his love, how shall not these spiritual charms much rather be victorious over the evil, if only we have a mind to stand aloof. But if we are always conversing and associating with those who shoot such arrows at us, and talking with them and hearing what they say, we cherish the distemper. How then do you expect the fire to be quenched, when day by day you stir up the flame?