(7) Wherefore also in the Epistle to the Ephesians it is written, "Subjecting),ourselves one to another in the fear of God. Wives, submit yourselves to your own husbands, as to the Lord. For the husband is head of the wife, as also Christ is the head of the Church; and He is the Saviour of the body. Husbands, love your wives, as also Christ loved the Church. So also ought men to love their wives as their own bodies: he that loveth his wife loveth himself. For no man ever yet hated his own flesh." And in that to the Colossians it is said, "Wives, submit yourselves to your own husbands, as is fit in the Lord. Husbands, love your wives, and be not bitter against them. Children, obey your parents in all things; for this is well pleasing to the Lord. Fathers, provoke not your children to anger, lest they be discouraged. Servants, be obedient in all things to those who are your masters according to the flesh; not with eye-service, as men-pleasers; but with singleness of heart, fearing the Lord. And whatsoever ye do, do it heartily, as serving the Lord and not men; knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. For the wrongdoer shall receive the Wrong, which he hath done; and there is no respect of persons. Masters, render to your servants justice and equity; knowing that ye also have a Master in heaven, where there is neither Greek nor Jew, circumcision and uncircumcision, barbarian, Scythian, bond, free: but Christ is all, and in all." And the earthly Church is the image of the heavenly, as we pray also "that the will of God may be done upon the earth as in heaven."

(8) "Putting on, therefore, bowels of mercy, gentleness, humbleness, meekness, long-suffering; forbearing one another, and forgiving one another, if one have a quarrel against any man; as also Christ hath forgiven us, so also let us. And above all these things put on charity, which is the bond of perfectness. And let the peace of God rule in your hearts, to which ye are called in one body; and be thankful." For there is no obstacle to adducing frequently the same Scripture in order to put Marcion to the blush, if perchance he be persuaded and converted; by learning that the faithful ought to be grateful to God the Creator, who hath called us, and who preached the Gospel in the body. From these considerations the unity of the faith is clear, and it is shown who is the perfect man; so that though some are reluctant, and offer as much resistance as they can, though menaced with punishments at the hand of husband or master, both the domestic and the wife will philosophize. Moreover, the free, though threatened with death at a tyrant's hands, and brought before the tribunals, and all his substances imperilled, will by no means abandon piety; nor will the wife who dwells with a wicked husband, or the son if he has a bad father, or the domestic if he has a bad master, ever fail in holding nobly to virtue. But as it is noble for a man to die for virtue, and for liberty, and for himself, so also is it for a woman.

(14) Marriage to her was a calamity. To be subjected, then, to the passions, and to yield to them, is the extremest slavery; as to keep them in subjection is the only liberty. The divine Scripture accordingly says, that those who have transgressed the commandments are sold to strangers, that is, to sins alien to nature, till they return and repent. Marriage, then, as a sacred image, must be kept pure from those things which defile it. We are to rise from our slumbers with the Lord, and retire to sleep with thanksgiving and prayer,- "Both when you sleep, and when the holy light comes," confessing the Lord in our whole life; possessing piety in the soul, and extending self-control to the body. For it is pleasing to God to lead decorum from the tongue to our actions. Filthy speech is the way to effrontery; and the end of both is filthy conduct.

(7) Then, as giving admonitions, he says: "First, then, this is incumbent on her who is endowed with mind, That even if her husband be ugly, he must appear good looking; For it is for the mind, not the eye, to judge." And so forth. For with perfect propriety Scripture has said that woman is given by God as "an help" to man. It is evident, then, in my opinion, that she will charge herself with remedying, by good sense and persuasion, each of the annoyances that originate with her husband in domestic economy. And if he does not yield, then she will endeavour, as far as possible for human nature, to lead a sinless life; whether it be necessary to die, in accordance with reason, or to live; considering that God is her helper and associate in such a course of conduct, her true defender and Saviour both for the present and for the future; making Him the leader and guide of all her actions, reckoning sobriety and righteousness her work, and making the favour of God her end. Gracefully, therefore, the apostle says in the Epistle to Titus, "that the eider women should be of godly behaviour, should not be slanderers, not enslaved to much wine; that they should counsel the young women to be lovers of their husbands, lovers of their children, discreet, chaste, housekeepers, good, subject to their own husbands; that the word of God be not blasphemed." But rather, he says, "Follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently, lest there be any fornicator or profane person, as Esau, who for one morsel surrendered his birthright; and lest any root of bitterness springing up trouble you, and thereby many be defiled." And then, as putting the finishing stroke to the question about marriage, he adds:

(21) He by whose preaching the world was entranced Was he who spake the two words, "O Humaira!" Though water prevails over fire in might, When the cauldron intervenes between these two, Apparently thou art the ruler of thy wife, like water; Such is the peculiarity of man, He cannot withstand animal desire; that is his failing. The Prophet said that women hold dominion Over sages and over men of heart, But that fools, again, hold the upper hand over women,

(6) ..... For nothing is better and more excellent, Than when as husband and wife ye keep house, Harmonious in your sentiments." The ruling power is therefore the head. And if "the Lord is head of the man, and the man is head of the woman," the man, "being the image and glory of God, is lord of the woman."

(8) "Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge."

(108) In fulfilling this obligation she is a helpmeet in the house and in Christian faith. And the apostle expresses the same point even more clearly as follows: "To the married I direct, yet not I but the Lord, that the wife be not separated from her husband (and if she is separated, let her remain unmarried or be reconciled to her husband) and that the husband should not leave his wife. But to the rest I say, not the Lord: If any brother...," 'down to the words "but now are they holy." What have they to say to these words, these people who disparage the law and speak as if marriage were only conceded by the law and is not in accord with the New Testament? What reply to these directions have those who recoil from intercourse and birth? For he also lays down that the bishop who is to rule the Church must be a man who governs his own household well. A household pleasing to the Lord consists of a marriage with one wife.. "To the pure," he says, "all things are pure: but to the defiled and unbelieving nothing is pure, but their mind and conscience are polluted." With reference to illicit indulgence he says: "Make no mistake: neither fornicators nor idolaters nor adulterers nor effeminate men nor homosexuals nor covetous men nor robbers nor drunkards nor revilers nor thieves shall inherit the kingdom of God. And we," who used to indulge in such practices, "have washed ourselves." 'But they have a purification, with a view to committing this immorality; their baptism means passing from se1f-control to fornication. They maintain that one should gratify the lusts and passions, teaching that one must turn from sobriety to be incontinent. They set their hope on their private parts. Thus they shut themselves out of God's kingdom and deprive themselves of enrolment as disciples, and under the name of knowledge, falsely so called, they have taken the road to outer darkness. "For the rest, brethren, whatever is true, whatever is holy, whatever is righteous, whatever is pure, whatever is attractive, whatever is well spoken of, whatever is virtuous, and whatever is praiseworthy, think on these things. And whatever you have learnt and received and heard and seen in me, this do. And the God of peace shall be with you."

(4) As far as respects human nature, the woman does not possess one nature, and the man exhibit another, but the same: so also with virtue. If, consequently, a self-restraint and righteousness, and whatever qualities are regarded as following them, is the virtue of the male, it belongs to the male alone to be virtuous, and to the woman to be licentious and unjust. But it is offensive even to say this. Accordingly woman is to practise self-restraint and righteousness, and every other virtue, as well as man, both bond and free; since it is a fit consequence that the same nature possesses one and the same virtue. We do not say that woman's nature is the same as man's, as she is woman. For undoubtedly it stands to reason that some difference should exist between each of them, in virtue of which one is male and the other female. Pregnancy and parturition, accordingly, we say belong to woman, as she is woman, and not as she is a human being. But if there were no difference between man and woman, both would do and suffer the same things. As then there is sameness, as far as respects the soul, she will attain to the same virtue; but as there is difference as respects the peculiar construction of the body, she is destined for child-bearing and housekeeping. "For I would have you know," says the apostle, "that the head of every man is Christ; and the head of the woman is the man: for the man is not of the woman, but the woman of the man. I For neither is the woman without the man, nor the man without the woman, in the Lord." For as we say that the man ought to be conti-nent, and superior to pleasures; so also we reckon that the woman should be continent and practised in fighting against pleasures. "But I say, Walk in the Spirit, and ye shall not fulfil the lusts of the flesh," counsels the apostolic command; "for the flesh lusteth against the spirit, and the spirit against the flesh. These, then, are contrary" (not as good to evil, but as fighting advantageously), he adds therefore, so that ye cannot do the things that ye would. Now the works of the flesh are manifest, which are, fornication uncleanness, profligacy, idolatry, witchcrafts, enmities, strifes, jealousies, wrath, contentions, dissensions, heresies, envyings, drunkenness, revellings, and such like; of which I tell you before, as I have also said before, that they which do such things shall not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, temperance, goodness, faith, meekness." He calls sinners, as I think, "flesh," and the righteous "spirit." Further, manliness is to be assumed in order to produce confidence and forbearance, so as "to him that strikes on the one cheek, to give to him the other; and to him that takes away the cloak, to yield to him the coat also," strongly, restraining anger. For we do not train our women like Amazons to manliness in war; since we wish the men even to be peaceable. I hear that the Sarmatian women practise war no less than the men; and the women of the Sacae besides, who shoot backwards, feigning flight as well as the men. I am aware, too, that the women near Iberia practise manly work and toil, not refraining from their tasks even though near their delivery; but even in the very struggle of her pains, the woman, on being delivered, taking up the infant, carries it home. Further, the females no less than the males manage the house, and hunt, and keep the flocks: "Cressa the hound ran keenly in the stag's track."

(1) But to the women he is said to have discoursed concerning sacrifices as follows: In the first place indeed, as they would wish that another person who intended to pray for them, should be worthy and good, because the Gods attend to such as these; thus also it is requisite that they should in the highest degree esteem equity and modesty, in order that the Gods may be readily disposed to hear their prayers. In the next place, they should offer to the Gods such things as they have produced with their own hands, and should bring them to the altars without the assistance of servants, such as cakes, honey-combs, and frankincense. But that they should not worship divinity with blood and dead bodies, nor offer many things at one time, as if they never meant to sacrifice again.

With respect also to their association with men, he exhorted them to consider that their parents granted to the female nature, that they should love their husbands in a greater degree than those who were the sources of their existence. That in consequence of this, they would do well either not to oppose their husbands, or to think that they have then vanquished, when they submit to them. Farther still, in the same assembly also, Pythagoras is said to have made that celebrated observation, that it is holy for a woman, after having been connected with her husband, to perform sacred rites on the same day; but that this is never holy, after she has been connected with any other man.

He also exhorted the women to use words of good omen through the whole of life, and to endeavor that others may predict good things of them. He likewise admonished them not to destroy popular renown, nor to blame the writers of fables, who surveying the justice of women, from their accommodating others with garments and ornaments, without a witness, when it is necessary for some other person to use them, and that neither litigation nor contradiction are produced from this confidence,—have feigned, that three women used but one eye in common, on account of the facility of their communion with each other. He farther observed, that he who is called the wisest of all others, and who gave arrangement to the human voice, and in short, was the inventor of names, whether he was a God or a dæmon, or a certain divine man, perceiving that the genus of women is most adapted to piety, gave to each of their ages the appellation of some God.

Hence he called an unmarried woman Core , i. e. Proserpine; but a bride, Nympha ; the woman who has brought forth children, Mater ; and a grandmother, according to the Doric dialect, Maia . In conformity to which also, the oracles in Dodona and at Delphi, are unfolded in to light through a woman. But through this praise pertaining to piety, Pythagoras is said to have produced so great a change in female attire, that the women no longer dared to clothe themselves with costly garments, but consecrated many myriads of their vestments in the temple of Juno. The effect also of this discourse is said to have been such, that about the region of the Crotonians the fidelity of the husband to the wife was universally celebrated; [imitating in this respect] Ulysses, who would not receive immortality from Calypso, on condition that he should abandon Penelope.

Pythagoras therefore also observed, that it remained for the women to exhibit their probity to their husbands, in order that they might be equally celebrated with Ulysses. In short, it is recorded that through the above-mentioned discourses, Pythagoras obtained no moderate honor and esteem, both in the city of the Crotonians and throughout Italy.

(97) Accordingly the apostle rightly says, "It is better to marry:than to burn," that the husband may give to the wife her due he wife to the husband, and that they should not deprive another of help given by divine providence for the purpose of generation. "But whosoever shall not hate father or mother or wife or children," they quote, "cannot be my disciple." This a command to hate one's family. For he says: "Honour thy father and thy mother that it may be well with thee."1s But what he means is this: Do not let yourself be led astray by irrational impulses and have nothing to do with the city customs. For a household consists of a family, and cities of households, as Paul also says of those who are absorbed in marriage that they aim to "please the world." Again the Lord says, "Let not the married person seek a divorce, nor the unmarried person marriage," that is, he who has confessed his intention of being celibate, let him remain unmarried.

(41) And do thou command the children of Israel that there be no uncleanness amongst them, for every one who lieth with his daughter-in-law or with his mother-in-law hath wrought uncleanness ; with fire let them burn the man who hath lain with her, and likewise the woman, and He will turn away wrath and punishment from Israel.

(107) "Go into no way of the heathen and enter no city of the Samaritans," says the Lord, to keep us away from society contrary to his will. "For the end of the lawless man is evil. And these are the ways of all those who do lawless deeds." "Woe to that man," the Lord says, "it were well for him if he had never been born, than that he should cause one of my little ones to stumble. It were better for him that a millstone were hung about him and he cast into the sea than that he should pervert one of my elect." "For the name of God is blasphemed because of them." Therefore the apostle nobly says, "1 wrote to you in my letter to have no company with fornicators," as far as the words "but the body is not for fornication but for the Lord, and the Lord for the body." And to show that he does not regard marriage as fornication he goes on: "Do you not know that he Who is joined to a harlot is one body with her?" Or who will assert that before she is married a virgin is a harlot? " And do not deprive one another," he says, "except by agreement for a time," indicating by the word "deprive" the obligation of marriage, procreation, which he has set forth in the preceding pas- sage where he says: "Let the husband give the wife her due and likewise also the wife to the husband."

(1) Since pleasure and lust seem to fall under marriage, it must also be treated of. Marriage is the first conjunction of man and woman for the procreation of legitimate children. Accordingly Menander the comic poet says: "For the begetting of legitimate children, I give thee my daughter." We ask if we ought to marry; which is one of the points, which are said to be relative. For some must marry, and a man must be in some condition, and he must marry some one in some condition. For every one is not to marry, nor always. But there is a time in which it is suitable, and a person for whom it is suitable, and an age up to which it is suitable. Neither ought every one to take a wife, nor is it every woman one is to take, nor always, nor in every way, nor inconsiderately. But only he who is in certain circumstances, and such an one and at such time as is requisite, and for the sake of children, and one who is in every respect similar, and who does not by force or compulsion love the husband who loves her. Hence Abraham, regarding his wife as a sister, says, "She is my sister by my father, but not by my mother; and she became my wife," teaching us that children of the same mothers ought not to enter into matrimony.

(8) Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so. And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.

(5) Women are therefore to philosophize equally with men, though the males are preferable at everything, unless they have become effeminate To the whole human race, then, discipline and virtue are a necessity, if they would pursue after happiness. And how recklessly Euripides writes sometimes this and sometimes that! On one occasion, "For every wife is inferior to her husband, though the most excellent one marry her that is of fair fame." And on another: "For the chaste is her husband's slave, While she that is unchaste in her folly despises her consort.

(2) Let us briefly follow the history. Plato ranks marriage among outward good things, providing for the perpetuity of our race, and handing down as a torch a certain perpetuity to children's children. Democritus repudiates marriage and the procreation of children, on account of the many annoyances thence arising, and abstractions from more necessary things. Epicurus agrees, and those who place good in pleasure, and in the absence of trouble and pain. According to the opinion of the Stoics, marriage and the rearing of children are a thing indifferent; and according to the Peripatetics, a good. In a word, these, following out their dogmas in words, became enslaved to pleasures; some using concubines, some mistresses, and the most youths. And that wise quaternion in the garden with a mistress, honoured pleasure by their acts. Those, then, will not escape the curse of yoking an ass with an ox, who, judging certain things not to suit them, command others to do them, or the reverse. This Scripture has briefly showed, when it says, "What thou hatest, thou shalt not do to another."

(7) "Let us direct our wives to what is good; let them exhibit," says he, "the lovable disposition of chastity; let them show the guileless will of their meekness; let them manifest the gentleness of their tongue by silence; let them give their love not according to their inclinations, but equal love in sanctity to all i that fear God. Let our children share in the discipline that is in Christ; let them learn what humility avails before God; what is the power of holy love before God, how lovely and great is the fear of the Lord, saving all that walk in it holily; with a pure heart: for He is the Searcher of the thoughts and sentiments, whose breath is in us, and when He wills He will take it away."

(2) ¶The Pharisees also came, and tempting him asked Jesus, Is it lawful for a man to put away his wife for every cause? He answered,

(17) On the authority of Abu Dharr al-Ghifari (may Allah be pleased with him) from the Prophet (peace be upon him) is that among the sayings he relates from his Lord (may He be glorified) is that He said:

O My servants, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another. O My servants, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you, O My servants, all of you are hungry except for those I have fed, so seek food of Me and I shall feed you. O My servants, all of you are naked except for those I have clothed, so seek clothing of Me and I shall clothe you. O My servants, you sin by night and by day, and I forgive all sins, so seek forgiveness of Me and I shall forgive you. O My servants, you will not attain harming Me so as to harm Me, and will not attain benefitting Me so as to benefit Me. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as pious as the most pious heart of any one man of you, that would not increase My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any one man of you, that would not decrease My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more that a needle decreases the sea if put into it. O My servants, it is but your deeds that I reckon up for you and then recompense you for, so let him finds good praise Allah and let him who finds other that blame no one but himself.

It was related by Muslim (also by at-Tirmidhi and Ibn Majah).