Christ the Educator

Chapter 9

CHRIST THE EDUCATOR 237 Chapter 9 (46) There are four reasons prompting us to frequent the baths (it was at this point that I digressed a while back in my discussion): either for cleanliness, for warmth, for health, or for the satisfaction of pleasure. We must not think of bathing for pleasure, because we must ruthlessly expel all unworthy pleasure. Women may make use of the bath for the sake of cleanliness and of health; men, only for the sake of their health. The motive of seeking warmth is scarcely urgent, since we can find relief from cold in other ways. The continued use of baths undermines a man's strength, weakening the muscles of his body and often inducing lassitude and even fainting spells. Bodies drink up water in a definite way in the baths, like trees, not only by mouth, but also, as they say, through the pores of the whole body. A proof of this is that, often, when a man has been thirsty, his thirst is quenched on entering the water. Therefore, if the bath has no real benefit to offer, it should be completely avoided. The ancients called it a fulling shop for men, since it wrinkles the body before time, and forces the body to become old early; in much the way that iron is tempered by heat, the flesh is made soft by heat. We need to be hardened, as it were, by being doused in cold. (47) We ought not bathe on every occasion, either, but if at times we are too hungry, or too full, we should omit it. As a matter of fact, [it should be adjusted] to the age of the individual, and to the season of the year. It is not useful at all times, nor to everyone at all times, as those versed in these things agree. Due proportion is sufficient guide for us; we call upon it for help in every part of our life. Again, we should not linger in the bath so long that we will need some- 238 CLEMENT OF ALEXANDRIA one to lead us out by the hand, nor should we loiter long or frequently in it, as we might in the public square. Finally, to have a score of servants pouring water over one is grievously to offend a neighbor; it is a sign of one far advanced in selfindulgence and unwilling to understand that the bath should be common, on an equal footing to all who bathe there. It is our souls, above all, that we should wash in the purifying Word; only now and then, our bodies, to get rid of the dirt that adheres to them, and, sometimes, to refresh ourselves after hard labor. 'Woe to you, Scribes and Pharisees,' the Lord says, 'hypocrites! For you are like whitened tombs; outwardly the tomb appears beautiful, but within it is full of dead men's bones and of all uncleanness.'l (48) And again He said to them: 'Woe to you, because you clean the outside of the cup and of the plate, but within are full of uncleanness . Cleanse first the inside of the cup that the outside may also become clean.'2 The most excellent cleansing is that which removes the filth of the soul, and is a spiritual bath; the inspired word says about such a cleansing: 'The Lord shall wash away the filth of the sons and daughters of Israel and shall wash away the blood from their midst,'3 that is, the blood of immorality, as well as the slaughtering of the prophets; that is the purification He meant, because He adds: 'by the spirit of judgment and by the spirit of burning.' But the washing of the body is something material and is accomplished only by water; in fact, it can be done even in fields away from the baths. I Matt. 23.27. 2 Matt. 23.25. 3 Isa. 4.4. ...