Chapter 5

Chapter Four

¹ Hear the word of the Lord, you sons of Israel, for the Lord has a controversy with those who dwell in the land, because there is no truth, nor mercy, nor knowledge of God upon the land; cursing, and falsehood, and theft, and adultery is poured out upon the land, and they mingle bloods upon bloods. Having said that in the last of the days they shall enjoy good things, and having given them good hopes, that they might not despair utterly, he now again reminds them of the evils done by them, that they may make haste to be bettered, as having a good Master, who bears with them even while they live thus; and at the same time that they may know that he will justly give them over to the Babylonians, being so wicked. Wherefore he says: The Lord has a controversy. For there is a tribunal against us, in which I show that not unjustly have I decreed that you should perish. He said, then, that There is no truth, nor mercy, teaching us whence this comes to be — from there being no knowledge of God; for the fool said in his heart, There is no God, and from this they were corrupted and became abominable in their pursuits. And perhaps one might say also the contrary — that from there being no truth nor mercy, there is no knowledge of God either. For God is far off from sinners, as Solomon says; and with reason. For he who has cast clay upon the eyes of the soul, and blinded them, how shall he see the light? By “cursing” he means reviling and slander. Because, then, there is no truth, there is the cursing, that is, the reviling and slander and the falsehood; and because there is no mercy, there is murder, and the mingling of bloods upon bloods; and because there is no knowledge of God, both these, and theft, and adultery. These things might be said also concerning those who slew the Lord. For mercy and truth is Christ himself, and the knowledge of God as well. For he who has seen me, he says, has seen the Father. But these men did not receive him, neither was he in them. But what was in them? Cursing, that is, reviling; for they called him a Samaritan, and a drunkard, and one born of fornication. And they spoke falsely against him, saying that he had a demon, and that he was against God, and that he cast out the demons by Beelzebul. And there was theft in them; for they secretly hired Judas, through whom they accomplished the murder of the Savior, and mingled his blood with the bloods of the prophets, and after these things, with the blood of the apostles. And adultery was altogether dared by their high priests, who hired the high priesthood year by year and used it insolently. And if the soul of the man given over to earthly things is named “earth,” see that truth and mercy are not upon such an earth; for he who loves the false wealth, and the false pleasures, and the lying glory, has no truth. Therefore neither has he mercy from God, nor will he know him in the day of revelation as God — that is, as gracious — but as Lord, which is to say Master and chastiser; which one of the patriarchs, deprecating, said: Let the Lord be to me for a God. And those from the heresies mingle bloods upon bloods, who, having slain themselves through the heresy, will yet slay others also, those whom they make their disciples. And whenever a man, himself corrupted in soul, taking a young soul, corrupts its character through evil converse, he too mingles bloods upon bloods.

² Therefore the land shall mourn, and shall be diminished with all who dwell in it, with the beasts of the field, and with the creeping things, and with the birds of heaven; and the fishes of the sea shall fail, so that none may go to law, nor any reprove. Such a multitude of enemies, he says, will I bring upon you for such works of yours, that there be diminished not only the rich, who like beasts and creeping things and birds lay upon the poorer, and, as if upon certain wings, lifted up by their wealth and power, were borne down heavily from on high against the lowlier; but also all the rest, who, like certain fishes, are plunged into the deep of this life. And since the Israelites were without a king, with reason does he liken them to the animals that have no king. And this coming to pass, he says, the land shall become desolate and without those who go to law and those who are judged; that is, the false accusations and false witnessings shall fail, and the unjust verdicts, and the unjust reproofs. The land of Jerusalem too mourned, taken by the Romans, with her great ones, who were wild beasts, according to that, He lies in wait in secret, like a lion, to seize the poor; and creeping things, according to that, Serpents, offspring of vipers; and birds of heaven, by reason of their lifted-up mind, such as those who say, Touch me not, for I am clean; to whom God, not being pleased with them, says this: It is the smoke of my wrath. But they were also fishes, as devouring one another. Or else the herd-like multitude are called fishes, as most irrational, and most voiceless, and plunged in the cares of this life. And judgments too shall fail, and reproofs. For since, he says, having accused the Lord with false charges, you established false witness against him and condemned him, with reason you shall not have authority to go to law or to reprove, as having used both judgments and reproofs unlawfully. But to the soul that minds earthly things, it is a cause of blessedness to mourn out of repentance; and the diminishing of the proud mind is no small good. For by so much as the outward man is corrupted, by so much is the inward renewed. Together with the beasts in us, and the creeping things, and the birds — which have been said what they are — let the fishes in us also be diminished, concerning whom we understand some such thing: One man does the evil, but is stung, perceiving that he is doing wickedly. Another, sinning, does not even think that he is doing any evil, but, even when accused, sets himself to the defense of such a deed as a good one. Such a man is a fish, having for life-giving the water that is truly salt, and seeming to the rest death-bearing. And when such things have failed from the soul, there shall be neither judgment (for he who believes, he says, comes not into judgment, but has passed from death into life), nor reproof; for to the sinner God said: I will reprove you, and set your sins before your face.

³ But my people are as a priest spoken against, and he shall be weak by day; and the prophet too shall be weak with him. Just as, he says, if a man should be descended of a priestly tribe, but have some bodily blemish, being one-eyed, or lame, or maimed in some other part of the body, he is not brought into the priesthood, but, as one spoken against — that is, slandered on account of this defect — fails of the priesthood; and as a man already established a priest, should he fall into some charge, and disputes arise against him concerning his honor, ceases from priestly service and is dishonored: so, he says, my people too are descended of holy forefathers, but on account of the hurt of soul shall be without honor before me, and shall be weak for many days. But also the prophet — that is, the false prophet — shall not have boldness; for in truth the false prophets, in time of peace, used boldness, saying that The evils shall not come; but in the dread times they shrank back, being shown weak and liars. The God-slaying people too became as a priest spoken against. For as the slandered man either does not exercise the priesthood at all, or, having exercised it, ceases from ministering: so also these shall no longer have priesthood or sacrifice in their strength, nor even prophets. Yet he shall not be weak forever, but for certain days; for there has been reserved for him a season of faith in Christ. Whoever, then, exercises the priesthood and slaughters the irrational passions, offering them to God, as was said above, is in truth a divine and true priest. But if a man rather slaughters the word of reason, this one is a priest spoken against; for he is spoken of contrariwise to the things he does. But while it is yet night, and ignorance of what is fitting, he shall do these things, and be strong, and mighty in wickedness; but when the day comes, and divine knowledge shines forth, he shall be weak; and the false prophet too shall be weak with him, which is the hope that promises him good things to be in the time to come, and strengthens him to do such things.

⁴ I have likened your mother to night; my people are made like, as having no knowledge. The mother of the people is the Synagogue, which, because she is held fast by the gloom of ignorance, and has not received even a brief gleam of the knowledge of God, is likened to night; wherefore also the people born of her, being like the mother, was made like to her as well, as having no knowledge. And the Hebrews of the present day too, sitting beside the shadow of the Law, are with reason likened to night, especially since they have also slain the true Light. And since our mother is disobedience, according to the conception in sins, God, doing us good, likened her to night, and gave us to behold her formless, and without beauty, and unshapely; but we, as being made like those who have no knowledge, do not see her as night, but run to her as to one shining and most fair.

⁵ Because you have thrust away knowledge, I also will thrust you away, that you minister not as priest to me; and you have forgotten the law of your God, I also will forget your children. First you, he says, thrust away the knowledge of my statutes and commandments; and so thereafter I will thrust you away, that you minister not as priest to me — that is, that henceforth no priest be put forward from the nation, neither be there priesthood among you; for not all the people exercise the priesthood. And more cuttingly he said, I will forget your children, that he might the more grieve them. For we do not so much care for ourselves as for our own children. Of the things dearest to you, then, he says, I will be forgetful. Where now is priesthood among the Hebrews, who thrust away Christ, who is knowledge, as was said above? Since they forgot also the law of God, which says, A prophet shall the Lord your God raise up for you; and that, You shall see your life hanging before your eyes, and you shall not believe; therefore, he says, I will forget your children, forsaking them, so that they are circumcised in the flesh, and not sealed with the true seal of baptism. And everywhere knowledge is sought, even in the practical life, that we may not fall, as upon a good, into the worse, fasting like the abstainers, or fleeing marriage. For thus, even if we should seem to bring forth many good deeds, the Lord will forget them, as not done according to his law. For no one is crowned, unless he contend lawfully.

⁶ According to their multitude, so did they sin against me. I cannot, he says, find a measure or a number of the things sinned by them; whence, having no other measure, I say that, just as they themselves are without number, like the stars of heaven and like the sand of the sea, so also the things wherein they sinned against me are without number; and at the same time he sets forth their thanklessness, that, having been so benefited by me and become so many, they did not remember the benefit, but multiplied their sins against me equal in measure to their own multitude; so that I find neither woman, nor child, nor old man well-pleasing to me. So also those who seized the Lord came upon him according to their multitude. And in the soul too, whenever the passions, having thrust away the oversight of the one ruler, become a multitude, then we sin against God.

⁷ Their glory I will set for dishonor. They themselves, he says, have for glory their multiplying; but I, having consumed them through the war, will make them few, and herein they shall be brought round to dishonor. Or, that Now, doing the evils, they boast in them; there shall be, then, a time when they shall recognize the works of dishonor, and shall be ashamed of them. Their glory was dishonored, in that, being sons of the kingdom, they were cast forth outside; and the circumcision once glorious among them is now without honor and inglorious. But also, whenever a man, having received some gift from God — such as wealth or eloquence — uses it ill, God forsakes him, and these things turn to dishonor for them. So he gave over the wise Greeks to a reprobate mind, forsaking them; so the rich man is more dreadfully fried in Gehenna because of his wealth; and the kings of the Hebrews who were carried captive had their glory and their wealth turned to the greater dishonor. For it is not the same thing that one born in poverty should be led away captive, and one born and bred in palaces, and who has reigned.

⁸ They shall eat the sins of my people, and in their iniquities shall they receive their souls; and it shall be, as the people, so also the priest. Having accused the people, he passes to the priestly race, saying that they eat the things offered for the sins of the people; for these he calls sins; and reaping so much from the people, they did not in their iniquities reprove them as doing wickedly, but themselves took upon them their souls, saying, Upon us be the judgment; like those who said to Pilate, His blood be upon us. What, then, will come of this? That the priest shall be as the people, as consenting to the things done by them. Behold, then, their glory — that is, the glorious race of the priests — has become dishonor. But some understood the words, They shall receive their souls, thus: The priests, eating the things offered for the sin of the people, took their own souls in the stead of the sinners, so as to offer these to God as sacrifices. For the priest, being a mediator of God and men, offers his own soul to God, having taken it; just as the Lord too laid down his own soul for us. But nevertheless, he says, though appointed to this very thing, to become a sacrifice to God, they did not show this forth, but became as the people. All these things are spoken with reference to every priest and ruler, together with the threat that follows, which hear.

⁹ And I will avenge upon them their ways, and will recompense to him his counsels. Naming the deeds “ways,” he says that I will bring upon them all the penalty and the punishment for their deeds. And not only will I avenge the deeds, but also his counsels — that is, the people’s; for we render penalties not only for deeds, but also for unseemly reasonings. He avenged also the ways of the God-slaying people — that is, the assaults which they made against Christ, and the counsels which they framed against him. One travels upon a sin, but not from deliberation, rather by being carried away; he is simply chastised. But whenever the way has counsel also — that is, when the evil receives establishment from deliberation — then the vengeance is double.

¹⁰ And they shall eat, and shall by no means be filled. That is, Continuous and successive evils will I bring upon them. For just as the insatiable, eating, are not satisfied, so also they shall eat the fruits of their deeds — that is, the punishments — and, as though they had not eaten nor been punished, so shall they summon yet others. The teachers of the Hebrews of the present day too seem to nourish their souls by reading the Law; but it is not so; for they hunger, and are not filled, because they took away from themselves the bread that came down from heaven, Christ. And he who commits sin is not filled, because the pleasure is passing and temporary.

¹¹ They played the harlot, and shall by no means prosper, because they forsook the Lord, so as to keep harlotry; and the heart of my people received wine and strong drink. Two things he charges against the people: one, that they played the harlot, having rolled away from him into idolatry, and that to such a degree as to keep this harlotry, and to abide in it unchangeably; the other, that they gave themselves over to drunkenness — that is, they poured themselves out into every luxury. And these things are said also concerning the Jews, whether those of that time, or those after Christ, that they themselves, being teachers, kept the harlotry of the people. For though they ought to uproot it and to make it vanish, they preserved it, confirming it by their teachings; wherefore, And the heart of the people received wine and strong drink — that is, their teaching, which makes them frenzied and out of their minds. And observe, that as soon as a man plays the harlot from God, he does not prosper. For virtue, being a mean, is a kind of straight thing; but vice has crookednesses, being seen in excesses and deficiencies; since God too is straight, but the dragon is crooked. For he will bring, it says, the sword upon the dragon, the crooked serpent. And every passion, being a thing that drives out reasoning, is said to produce drunkenness. Drunkenness is temper; drunkenness is grief; drunkenness is love of wealth, which makes one heavy-headed and bowed down; for such a man fears all men. And the lover of glory is of this kind too, and shudders at the reproach of even the most worthless person. Let not our heart, then, receive such strong drink, admitting it gladly to itself; for such a thing seems to be the word, “received.”

¹² They inquired by tokens. The priests, he says, who ought to make the people apt for piety toward God, these, professing divinations, whenever a man came to them to inquire concerning his own affairs, questioned the demons by tokens — that is, by certain signs. For either they used the flights of birds as tokens of the future, or the rising of the smoke of the things sacrificed — how it ascended, whether sideways or straight up. And they examined also the entrails of the victims, and by their colors, or by their shapes and dispositions, thought to conjecture and to understand whatever they wished.

¹³ And by his rods they reported to him. To whom? To the people. For setting up two rods, they muttered certain incantations underneath; then, the rods falling by demonic operations, they examined how, or where, each fell — whether forward or backward, to the right or to the left; and thus they answered the foolish, using the fallings of the rods as tokens. So also Nebuchadnezzar divined, as Ezekiel says.

¹⁴ For by a spirit of harlotry they were led astray, and went a-whoring from their God; upon the tops of the mountains they sacrificed, and upon the hills they offered, under oak and white poplar and shady tree, because the shelter was good. These things, he says, which I have told, they did, because they had a great impulse toward harlotry, or idolatry, or even toward the passion itself. By “spirit” here he means eagerness; or else, since over each of the sins a certain demon exults, they were set ablaze toward this harlotry — understood in both senses — by a spirit of a demon; and, taking delight, through softness and effeminacy, in the thick-foliaged trees that afforded a fair shelter, they sacrificed to them from the shade. For the Greeks too laid it down as a doctrine that certain trees were proper to certain gods — as the oaks to the nymphs, the laurel to Apollo, to Aphrodite the rose and the myrtle, and others to others. And they went up to the tops of the mountains, as there being the greatest and most shady trees; and perhaps too because there the diviners more readily met with the demons. And see how those men, through love of pleasure and luxury, departed from God. With reason, then, did Paul say that the lovers of pleasure are not lovers of God; so that it is ever good to be sober and to live without excess. And if our base deeds too are called “wood” by the Apostle, he who comes under each base deed and is enslaved to it, is himself also led astray by a spirit of harlotry, going a-whoring away from the deed that befits him and is naturally fitted to him, unto the deed that befits not and is against nature; for every sin is against nature. And we are enslaved to such things, as having a shadow of the good; for this is what leads us astray. And if mountains and hills are the opposing powers, both the greater and the lesser, by reason of the swollen mind, consider that, whenever the wicked reasonings are brought to a peak in us, then we set our hands to the deeds.

¹⁵ Therefore your daughters shall play the harlot, and your brides shall commit adultery; and I will by no means visit your daughters when they play the harlot, nor your brides when they commit adultery. Your daughters, he says, being made captives, and the wives of your children — namely, your brides — shall be exposed to outrages by those who take them captive, and I will not visit them — that is, I will forsake them, and permit them to suffer these things. But God visits sinners in another way also, whenever he has mercy on them, hindering their impulse toward evil, and chastening them with chastisement, according to that, I will visit their iniquities with a rod, but my mercy I will not scatter away from them. For whom the Lord loves he chastens, as a son; for what son is there whom a father does not chasten? Because they themselves mingled with harlots. By “harlots” he here means properly the priestesses of Baal-Peor. This was an idol, the one called among the Greeks Priapus, who himself too presided over licentiousness, which he showed also by his figure. And the women who served so shameful an abomination were altogether harlots. And with the initiated they sacrificed. “Initiated” he calls the hierophants of such an idol, those initiated into the secret rites among them, as being already more perfect; who, seeming to be men, were womanish, and, using cymbals and womanish wailings, went about the circuits, performing the mysteries of Baal-Peor. They sacrificed, then, he says, to this shameful idol, using as teachers the aforesaid initiated. So long, then, as a man only reasons upon the sin, he does not yet sacrifice with the initiated; but when he completes it through the deed, then he is said to sacrifice with those initiated by him. They sacrificed the Lord in themselves, with the initiated — that is, with the more perfect of the priests and high priests. And the people that understood was entangled with a harlot. The things already said he spoke concerning the ten tribes, which were also named Israel; but this he now says concerning the two — I mean the kingdom of Judah — that these too, seeming to have the knowledge of God, as reigning in Jerusalem, the city of God, yet sacrificed to the idol of Astarte, that is, of Aphrodite. For this one he called a harlot. For her image too stood naked, and from the very sight of it was harlot-like and abominable. And Solomon set up an idol to Astarte, gratifying his wife. A harlot, as given to idolatry, was the band which the people that understood — that is, those about Annas and Caiaphas — took to themselves as accomplices, in order to seize the Lord. And he that understands in us — that is, the mind — whenever, having dissolved his own kingdom, he sets up the mob-rule of the passions, becomes a “people”; then indeed it is entangled with the harlot, perception, not taking her to itself, but being taken by her.

¹⁶ But you, Israel, be not ignorant; and Judah, enter not into Gilgal. Here he discourses to the twelve tribes in common; and since Israel — that is, the ten tribes — was sick with senselessness, being utterly given over to idols, he says to him: Be not ignorant; instead of, Take knowledge, lay aside your folly. But to Judah he said no such thing. For these too seemed to have the knowledge of God, yet they secretly sacrificed to those that are no gods. He says, then, to this one: Enter not into Gilgal. Now this was a city given over to idolatry in a special degree, in which Joshua circumcised the uncircumcised with knives of stone, and laid up there the twelve stones taken from the Jordan, that they might be a memorial of that wonderful benefit. Exceedingly unseemly, then, it was that that city, in which so many tokens of the divine benefit were laid up, should be made the metropolis of impiety, by going up into it and sacrificing to idols. These things are enjoined also upon the God-slayers: Be not ignorant of the Savior who came in the flesh for the benefit of human nature, you who are called Israel; for you are named “God-beholding”; think worthily of the name. And you too, O Judah, named from confession, go not into the ancestral wallowing-place, and to the precipice down which your fathers were borne, slaying the prophets and stoning those that were sent; but even if you have sinned somewhat, plotting against the Savior, by repentance and confession heal this; for Gilgal is interpreted “a wallowing.” And he that has been enlightened, and has seen the divine mysteries, is admonished not to be ignorant of the grace which he has obtained, but to make haste, through a good life, to preserve it; and he that through confession has received remission of his former sins, not to enter again into the downward and precipitous sin, running of his own will into its inmost and most perilous parts.

¹⁷ And go not up to the house of iniquity, and swear not by the living Lord. By “house of iniquity” he means Bethel, in which Jeroboam set up the one heifer, having set the other in Dan. These were idols of Apis, the Egyptian ox; and the manifold idolatry Jeroboam learned from Egypt. Now Bethel is interpreted “house of God.” Unjust, then, and thankless toward their benefactor were they who dedicated his house to the idol. As for the words, Swear not by the living Lord, some understood them thus: that We ought not, making the true God our oath, to go up into the house of the idol; which Paul too says: You cannot drink the cup of the Lord and the cup of demons. But others swore by the idol itself as the living Lord. The Israelite tribe too was a house of God, according to that, I will dwell in them and walk among them, and I will be their God; but it became a house of self-iniquity — of the devil, I mean — since it thrust away Christ, who was made for us righteousness from God; and it wronged both itself and the truth, which it slew, not confessing its glory. For these men swear by the living Lord, thinking to honor the Father. They are deceived; for the Lord they themselves showed to be dead, even if he lives by the power of God. And whenever a man keeps the commandments of the Son, the Son himself and the Father come to him, and make their abode with him. The soul, then — such a house — must not become a house of iniquity, through love of wealth oppressing the lowlier. And let the saying, Swear not by the living Lord, edify us when taken also simply thus, leading us away from the oath, and all but saying that other word: But I say to you, Let the Yea be yea, and the Nay nay.

¹⁸ For as a heifer stung to frenzy Israel was driven mad; now the Lord shall feed them like a lamb in a wide place. The gadfly is a certain small fly, which, whenever it stings a heifer, so maddens her that she runs up and down, and is sometimes carried over a precipice. He says, then, that the ten tribes are like a heifer goaded to frenzy, and carried over a precipice, because they received the gadfly of idolatry; but the Lord, having given them over into captivity, shall feed them — that is, shall shepherd them — no longer as an unsubdued thing, but as a most gentle lamb; for the captivity shall humble him. And by “wide place” he names the land of the Persians and Medes, in which, wandering as captives, exchanging now one master, now another, they suffered. This the Hebrews too suffer in the present dispersion, removing from place to place, because they raged against Christ like a heifer; for they did not receive the yoke of the Gospel, being carried by the gadfly of envy toward the precipice of God-slaying. And if a soul, ever borne disorderly by some passion, as by a gadfly, slips down into the precipice of sin, let it pray that the Lord may shepherd it, as a lamb that does not strive, nor cry out, nor have a will of its own, according to that, I became like a beast before you, and I am continually with you; but living according to his commandments. For thus it shall be also in a wide place, according to him who says, Your commandment is exceeding broad. For in truth he has rest who lives according to the commandments. Learn of me, for I am gentle and lowly in heart, and you shall find rest for your souls.

¹⁹ Ephraim, a partner of idols, has set for himself stumbling-blocks; he has chosen Canaanites; playing the harlot they went a-whoring, they loved dishonor from their insolence. He seems still to be speaking to Judah, that Ephraim became a partner of the idols, having worshiped the heifers, which became to him stumbling-blocks and snares of the soul. And not only this, but he also emulated the Canaanites, serving their idol, Baal-Peor, and preferred to me this dishonor; for it is in truth a dishonor that reasonable men should serve such things. And this dishonor he got from despising me, and from being insolent against my honor. Were not such, then, also those who used the gentile and idolatrous commanders as accomplices and partners in the impiety of slaying Christ? — who also set stumbling-blocks for him, namely for Christ, and loved his dishonor, crucifying him as a transgressor. And these things they did out of insolence, as David too says: Why did the nations rage, and the peoples imagine vain things? So also among all men those who are insolent gain dishonor. For it is said, Everyone that is high-hearted is unclean before the Lord; and, Everyone that exalts himself shall be humbled. And he that loves to dishonor and to abominate his neighbors, and suffers this out of insolence, let him see with whom he is ranked — with the partners of the idols, and the rest of the things here testified.

²⁰ A whirlwind of spirit shall whistle in her wings, and they shall be ashamed because of their sacrifices. Just as, he says, the birds by the motion of their wings cleave the air with a certain rushing and sound, so also she — namely, the Synagogue of the ten tribes under the kingdom of Ephraim — as though winged, shall be carried captive into the foreign land, my wrath thrusting her thither, and dragging her as by a whirlwind of spirit. And she shall endure this shame of the captivity because of her sacrificing to the idols. But if the Scripture stands thus, “A whirlwind of spirit, you are in her wings,” it is to be understood that God speaks to Judah, that You, O Judah, became the cause of idolatry to the kingdom of the ten tribes. For seeing you given to idolatry — you so learned in the Law, you who waited upon the temple — she too ran the more keenly to idolatry. For she had wings moving toward the idols; but you also, like a whirlwind of spirit, breathed upon her wings and made them more nimble. So also the teachers of the Jews made the proselytes who looked to them sons of Gehenna; which must be guarded against, since, according to the word of the Lord, Whoever shall offend one of these little ones, it is profitable that a millstone be hanged about his neck. The whole Synagogue too has wings, the Law and the prophets, by which she was lifted up to the heavenly height of knowledge and of upright life. In these wings, then, the Spirit shall whistle — that is, shall sound and speak audibly — gathering up the letter into a whirlwind and persuading that it be understood spiritually. Whence they themselves, not receiving this Spirit, shall be ashamed, having fallen away even from their sacrifices. The soul too has two wings, the natural law and the taught law, by which, being moved toward the good, it is led up toward heaven. But the wing of the Spirit also must ever be present; for if at any time it is wanting to her, she becomes the more nimble in bowing down to the passions, and shall now be ashamed because of them.