John Reinhard Weguelin, The bath, 1884
John Reinhard Weguelin, The bath (1884)

Οἷα δὲ καὶ τὰ λουτρὰ αὐταῖς· οἶκοι τεχνητοί, συμπαγεῖς καὶ περιφορητοί, διαφανεῖ σινδόνι καλυπτόμενοι, καθέδραι τε ἐπίχρυσοι, ἀργυρόηλοι καὶ σκεύη μυρία χρυσοῦ τε καὶ ἀργύρου, τὰ μὲν εἰς προπόσεις, τὰ δὲ εἰς τροφάς, τὰ δὲ εἰς τὸ λούσασθαι περιφερόμενα· ναὶ μὴν καὶ ἐσχαρίδες ἀνθράκων· εἰς τοσοῦτον γὰρ ἀκρασίας ἥκουσιν ὡς δειπνεῖν καὶ μεθύειν ἔτι λουομένας· τά τε ἀργυρώματα, μεθ’ ὧν ἐμπομπεύουσιν, ἀπειροκάλως ἐν τοῖς βαλανείοις προτιθέασι· τάχα μέν που καὶ τὸν πλοῦτον δι’ ἀλαζονείαν περιττήν, μάλιστα δὲ τὴν αὐτεξούσιον ἀπαιδευσίαν, καθ’ ἣν κατηγοροῦσιν ἀνάνδρων ἀνδρῶν πρὸς γυναικῶν κεκρατημένων, ἐπιδεικνύμεναι ἐλέγχουσαί τε ἁμῇ γέ πῃ σφᾶς αὐτὰς μὴ οἵας τε εἶναι συνεῖναι καὶ δίχα τῶν σκευῶν τῶν πολλῶν ἱδροῦν δύνασθαι· καὶ γὰρ αἱ πενόμεναι τῆς πομπῆς μὴ μεταλαμβάνουσαι τῶν ἴσων κοινωνοῦσι λουτρῶν. ἔχει δὲ ἄρα ὁ ῥύπος τῆς περιουσίας βλασφημίας περιβολὴν πολλήν. τούτῳ καθάπερ δελέατι ἀγκιστρεύουσιν τοὺς ἀθλίους κεχηνότας ἐπὶ τὰς μαρμαρυγὰς τοῦ χρυσίου· καὶ γὰρ ἐκπλήττουσαι τούτῳ τοὺς ἀπειροκάλους θαυμάζειν σφᾶς τεχνῶνται τοὺς ἐραστάς, οἳ μετ’ ὀλίγον αὐταῖς ἐνυβρίζουσι γυμναῖς. καὶ δὴ τοῖς μὲν ἀνδράσι τοῖς σφῶν οὐκ ἂν ἀποδύσαιντο προσποίητον αἰσχύνης ἀξιοπιστίαν μνώμεναι, ἔξεστι δὲ τοῖς βουλομένοις τῶν ἄλλων τὰς οἴκοι κατακλείστους γυμνὰς ἐν τοῖς βαλανείοις θεάσασθαι· ἐνταῦθα γὰρ ἀποδύσασθαι τοῖς θεαταῖς ὥσπερ καπήλοις σωμάτων οὐκ αἰσχύνονται. ἀλλ’ ὁ μὲν Ἡσίοδος “μηδὲ γυναικείῳ λουτρῷ χρόα φαιδρύνεσθαι” παραινεῖ. κοινὰ δὲ ἀνέῳκται ἀνδράσιν ὁμοῦ καὶ γυναιξὶ τὰ βαλανεῖα, κἀντεῦθεν ἐπὶ τὴν ἀκρασίαν ἀποδύονται· ἐκ τοῦ γὰρ εἰσορᾶν γίνεται ἀνθρώποις ἐρᾶν, ὥσπερ ἀποκλυζομένης τῆς αἰδοῦς αὐτοῖς κατὰ τὰ λουτρά. αἳ δὲ μὴ εἰς τοσοῦτον ἀπερυθριῶσαι τοὺς μὲν ὀθνείους ἀποκλείουσιν, ἰδίοις δὲ οἰκέταις συλλούονται καὶ δούλοις ἀποδύονται γυμναὶ καὶ ἀνατρίβονται ὑπ’ αὐτῶν, ἐξουσίαν δοῦσαι τῷ κατεπτηχότι τῆς ἐπιθυμίας τὸ ἀδεὲς τῆς ψηλαφήσεως· οἱ γὰρ παρεισαγόμενοι παρὰ τὰ λουτρὰ ταῖς δεσποίναις γυμναῖς μελέτην ἴσχουσιν ἀποδύσασθαι πρὸς τόλμαν ἐπιθυμίας ἔθει πονηρῷ περιγράφοντες τὸν φόβον. καὶ οἱ μὲν παλαιοὶ τῶν ἀθλητῶν γυμνὸν δεικνύναι τὸν ἄνδρα αἰδούμενοι ἐν διαζώσμασι τὴν ἀγωνίαν ἐκτελοῦντες τὸ αἰδῆμον ἐφύλαττον· αἳ δὲ ἀποδυσάμεναι ἅμα τῷ χιτῶνι καὶ τὴν αἰδῶ φαίνεσθαι μὲν βούλονται καλαί, ἄκουσαι δ’ ὅμως ἐλέγχονται κακαί· καὶ γὰρ δι’ αὐτοῦ καταφαίνεται μάλιστα τοῦ σώματος τὸ μάχλον τῆς ἐπιθυμίας, καθάπερ τοῖς ὑδεριῶσιν τὸ περιστεγόμενον τῆς ἐπιφανείας ὑγρόν· τὸ νοσοῦν δὲ ἀμφοῖν ἐκ τῆς ὄψεως γνωρίζεται. χρὴ τοίνυν τοὺς ἄνδρας γενναῖον ἀληθείας ὑπόδειγμα ταῖς γυναιξὶ γινομένους αἰσχύνεσθαι τὰς μετ’ αὐτῶν ἀποδύσεις καὶ φυλάττεσθαι τὰς ὄψεις τὰς ὀλισθηράς· ὁ γὰρ ἐμβλέψας, φησί, περιεργότερον ἤδη ἥμαρτεν. οἴκοι μὲν οὖν τοὺς γονεῖς καὶ τοὺς οἰκέτας αἰδεῖσθαι χρή, ἐν δὲ ταῖς ὁδοῖς τοὺς ἀπαντῶντας, ἐν δὲ τοῖς λουτροῖς τὰς γυναῖκας, ἐν δὲ ταῖς ἐρημίαις ἑαυτούς, πανταχοῦ δὲ τὸν λόγον, ὅς ἐστι πανταχοῦ, καὶ ἐγένετο ἄνευ αὐτοῦ οὐδὲ ἕν. οὕτως γὰρ μόνως ἀπτώς τις διαμενεῖ, εἰ πάντοτε αὐτῷ συμπαρεῖναι νομίζοι τὸν θεόν.
(Clement of Alexandria, Paed. 3.31-33)

“Not to wash the skin in the women’s bath.” [Erga kai Hēmerai 753]


Emperor Michael III

In tantam vero furoris abundantiam prorupistis, ut linguae Latinae iniuriam irrogaretis, hanc in epistola vestra barbaram et Scythicam appellantes ad iniuriam eius, qui fecit eam; omnis enim operis derogatio ad opificis redundat iniuriam. o furorem, qui nec linguae novit parcere, quam Deus fecit, et quae inter ceteras in nomine Domini hortante apostolo confitetur, quia ‘dominus noster Iesus Christus in gloria est Dei patris’ et quae cum Hebrea atque Graeca in titulo Domini a reliquis discreta insignem principatum tenens omnibus nationibus praedicat Iesum Nazarenum regem Iudaeorum. quem titulum multi Iudaeorum corrumpere voluerunt, sicut vos nunc huius celeberrimae linguae temptatis insigne destruere, sed minime potuerunt; scriptum quippe divinitus in libro psalmorum fuerat: ne corrumpas tituli inscriptionem! vel quia Christiani sunt, quorum linguam barbaram vel Scythicam appellatis, gloriam vestram quare non pudeat, obstupescimus. cum enim barbari omnes et Scythae ut insensata animalia vivant, Deum verum nesciant, ligna autem et lapides adorent, in eo ipso, quo verum Deum colit lingua Latina, quantum barbaram vel Scythicam linguam antecedat, agnoscitur. iam vero, si ideo linguam Latinam barbaram dicitis, quoniam illam non intelligitis, vos considerate, quia ridiculum est vol appellare Romanorum imperatores et tamen linguam non nosse Romanam. ad extremum autem, si iam saepe nominatam linguam ideo barbaram nuncupatis, quoniam a translatoribus in Graecam dictionem mutata barbarismos generat, non linguae Latinae, sed culpa est, ut opinamur, interpretum, qui quando necesse est non sensum e sensu, sed violenter verbum edere conantur e verbo. ecce enim in principio epistolae vestrae imperatorem vos nuncupastis Romanorum et tamen Romanam linguam barbaram appellare non veremini. ecce cotidie, immo vero in praecipuis festivitatibus inter Graecam linguam veluti quiddam pretiosum hanc, quam barbaram et Scythicam linguam appellatis, miscentes, quasi minus decori vestro facitis, si hac etiam non bene ac ex toto intellecta in vestris obsequiis ac officiis non utamini. quiescite igitur vos nuncupare Romanorum imperatores, quoniam secundum vestram sententiam barbari sunt, quorum vos imperatores esse asseritis.
(Nicholas I, Ep. 88 MGH = 86 PG, ad Michaelem III imperatorem)

You were driven into such an overwhelming frenzy, that you insulted the Latin language calling it in your letter barbaric and Skythian, which is an insult to him who created this language, because every denigration of a work entails also an insult to its author. Oh, what fury, which has not even spared the language which was created by God; †a language which, along with other ones, professes in the name of the lord, as the apostle admonished, ‘that Jesus Christ is lord, to the glory of God the father’ [Phil. 2:11]! This is the language that, together with Hebrew and Greek, was placed in an exalted position on the sign on the cross of our lord (these three languages, and none other!), proclaiming to all peoples: ‘Jesus the Nazarene, king of the Jews’ [John 19:20]! Many Jews wanted to destroy this sign, just like you are now trying to destroy the renown of this our distinguished language; but they did not succeed, because it was already written by God in the book of Psalms. So do not destroy the language of the sign!† We are dismayed that your majesty is not ashamed: for it is the language of Christian peoples which you call barbaric and Skythian. Is it not well known that all barbarians and Skythians live like ignorant animals, that they do not know the true God, but worship trees and stones? Fromthis, of course, one can see how much the latin language, which worships the true God, surpasses the barbarian and Skythian language. Furthermore, if you call the Latin language barbaric, because you do not understand Latin, you should be careful: is it not ridiculous to call yourself emperor of the Romans when you do not know the language of the Romans? And finally, you call the language under discussion barbaric for the simple reason that by translating Latin into Greek certain barbarisms were generated. This, though, we believe, is not the fault of the Latin language but the fault of interpreters, who tried to force words out of words rather than, as is necessary, to produce meaning out of meaning. In fact, in the beginning of your letter you call yourself ’emperor of the Romans’, but you are not afraid to call the Roman language barbaric! In truth, every day, especially on the occasion of major ceremonies, you set into the Greek language as if it were a precious jewel exactly what you call a barbarian and Skythian language! And you do so as if you would diminish your majesty if you were to refrain from using Latin words in your retinue and offices—even though these words are not used properly or perfectly understood. So, abandon the title ’emperor of the Romans’, because according to your own opinion they are barbarians whose emperor you claim to be! (tr. Marie Theres Fögen; except the passage between †† added by David Bauwens)



Ταῦτα ἐλάλησεν Ἰησοῦς, καὶ ἀπελθὼν ἐκρύβη ἀπ’ αὐτῶν. τοσαῦτα δὲ αὐτοῦ σημεῖα πεποιηκότος ἔμπροσθεν αὐτῶν οὐκ ἐπίστευον εἰς αὐτόν, ἵνα ὁ λόγος Ἠσαΐου τοῦ προφήτου πληρωθῇ ὃν εἶπεν· “Κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν; καὶ ὁ βραχίων κυρίου τίνι ἀπεκαλύφθη;” διὰ τοῦτο οὐκ ἠδύναντο πιστεύειν ὅτι πάλιν εἶπεν Ἠσαΐας· “Τετύφλωκεν αὐτῶν τοὺς ὀφθαλμοὺς καὶ ἐπώρωσεν αὐτῶν τὴν καρδίαν, ἵνα μὴ ἴδωσιν τοῖς ὀφθαλμοῖς καὶ νοήσωσιν τῇ καρδίᾳ καὶ στραφῶσιν, καὶ ἰάσομαι αὐτούς.” ταῦτα εἶπεν Ἠσαΐας ὅτι εἶδεν τὴν δόξαν αὐτοῦ, καὶ ἐλάλησεν περὶ αὐτοῦ. ὅμως μέντοι καὶ ἐκ τῶν ἀρχόντων πολλοὶ ἐπίστευσαν εἰς αὐτόν, ἀλλὰ διὰ τοὺς Φαρισαίους οὐχ ὡμολόγουν ἵνα μὴ ἀποσυνάγωγοι γένωνται, ἠγάπησαν γὰρ τὴν δόξαν τῶν ἀνθρώπων μᾶλλον ἤπερ τὴν δόξαν τοῦ θεοῦ.
(John 12:36-43)

These things spake Jesus, and departed, and did hide himself from them. But though he had done so many miracles before them, yet they believed not on him: “That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?” Therefore they could not believe, because that Esaias said again, “He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.” These things said Esaias, when he saw his glory, and spake of him. Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: For they loved the praise of men more than the praise of God. (King James Version)



Ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων· καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν.
(John 1.3-4)



Thomas Eakins, The Crucifixion (1880)

Καὶ βαστάζων τὸν σταυρὸν αὐτοῦ ἐξῆλθεν εἰς τόπον λεγόμενον Κρανίου Tόπον, ὃς λέγεται Ἑβραϊστὶ Γολγοθᾶ· ὅπου αὐτὸν ἐσταύρωσαν, καὶ μετ’ αὐτοῦ ἄλλους δύο, ἐντεῦθεν καὶ ἐντεῦθεν, μέσον δὲ τὸν Ἰησοῦν. ἔγραψεν δὲ καὶ τίτλον ὁ Πιλάτος, καὶ ἔθηκεν ἐπὶ τοῦ σταυροῦ· ἦν δὲ γεγραμμένον, Ἰησοῦς ὁ Ναζωραῖος ὁ βασιλεὺς τῶν Ἰουδαίων. τοῦτον οὖν τὸν τίτλον πολλοὶ ἀνέγνωσαν τῶν Ἰουδαίων, ὅτι ἐγγὺς ἦν ὁ τόπος τῆς πόλεως ὅπου ἐσταυρώθη ὁ Ἰησοῦς· καὶ ἦν γεγραμμένον Ἑβραϊστί, Ἑλληνιστί, Ῥωμαϊστί. ἔλεγον οὖν τῷ Πιλάτῳ οἱ ἀρχιερεῖς τῶν Ἰουδαίων, “μὴ γράφε, Ὁ βασιλεὺς τῶν Ἰουδαίων”· ἀλλ’ ὅτι Ἐκεῖνος εἴπεν, Βασιλεύς εἰμι τῶν Ἰουδαίων. ἀπεκρίθη ὁ Πιλάτος, “ὃ γέγραφα, γέγραφα.”
(John 19.17-22)
