Chapter V.

The argument for Christian practices becomes all the stronger, when also nature, which is the first rule of all, supports them. Well, she is the first who lays it down that a crown does not become the head. But I think ours is the God of nature, who fashioned man; and, that he might desire, (appreciate, become partaker of) the pleasures afforded by His creatures, endowed him with certain senses, (acting) through members, which, so to speak, are their peculiar instruments. The sense of hearing he has planted in the ears; that of sight, lighted up in the eyes; that of taste, shut up in the mouth; that of smell, wafted into the nose; that of touch, fixed in the tips of the fingers. By means of these organs of the outer man doing duty to the inner man, the enjoyments of the divine gifts are conveyed by the senses to the soul.18    Kaye [p. 187,] has some valuable remarks on this testimony to the senses in Christian Philosophy, and compares Cicero, I. Tusc. cap. xx. or xlvi.] What, then, in flowers affords you enjoyment? For it is the flowers of the field which are the peculiar, at least the chief, material of crowns. Either smell, you say, or colour, or both together. What will be the senses of colour and smell? Those of seeing and smelling, I suppose. What members have had these senses allotted to them? The eyes and the nose, if I am not mistaken.  With sight and smell, then, make use of flowers, for these are the senses by which they are meant to be enjoyed; use them by means of the eyes and nose, which are the members to which these senses belong. You have got the thing from God, the mode of it from the world; but an extraordinary mode does not prevent the use of the thing in the common way. Let flowers, then, both when fastened into each other and tied together in thread and rush, be what they are when free, when loose—things to be looked at and smelt. You count it a crown, let us say, when you have a bunch of them bound together in a series, that you may carry many at one time that you may enjoy them all at once.  Well, lay them in your bosom if they are so singularly pure, and strew them on your couch if they are so exquisitely soft, and consign them to your cup if they are so perfectly harmless.  Have the pleasure of them in as many ways as they appeal to your senses. But what taste for a flower, what sense for anything belonging to a crown but its band, have you in the head, which is able neither to distinguish colour, nor to inhale sweet perfumes, nor to appreciate softness? It is as much against nature to long after a flower with the head, as it is to crave food with the ear, or sound with the nostril. But everything which is against nature deserves to be branded as monstrous among all men; but with us it is to be condemned also as sacrilege against God, the Lord and Creator of nature.

5. Maior efficitur ratio christianarum obseruationum, cum illas etiam natura defendit, quae prima omnium disciplina est. Ideoque haec prima praescribit coronam capiti non conuenire. Puto autem, naturae Deus, Deus noster, qui figurauit hominem et fructibus rerum appetendis, iudicandis, consequendis certos in eo sensus ordinauit propria membrorum quodam modo organa: auditum in auribus fodit, uisum in oculis accendit, gustum in ore conclusit, odoratum in naribus uentilauit, contactum in manibus extimauit. Per haec exterioris hominis ministeria interiori homini ministrantia fructus munerum diuinorum ad animam deducuntur a sensibus. Quis igitur fructus ex floribus ? Substantia enim propria, certe praecipua, coronarum flores agri. Aut odor, inquis, aut color, aut pariter utrumque. Qui erunt sensus coloris et odoris ? Visus, opinor, et odoratus. Istos sensus quae membra sortita sunt ? Oculi, nisi fallor, et nares. Vtere itaque floribus uisu et odoratu, quorum sensuum fructus est, utere per oculos et nares, quae eorum sensuum membra sunt. Substantia tibi a Deo tradita est, habitus a saeculo. Quamquam nec habitus extraordinarius ordinario usui obstrepit : hoc sint tibi flores et inserti et innexi, et in filo et in scirpo, quod liberi, quod soluti : spectaculi scilicet et spiraculi res. Coronam, si forte, fascem existima florum per seriem comprehensorum, ut plures semel portes, ut omnibus pariter utaris. Iam uero et in sinum conde, si tanta munditia est, et in lectulum sparge, si tanta mollitia est, et in poculum crede, si tanta innocentia est : tot modis fruere quot et sentis. Ceterum in capite quis sapor floris, quis coronae sensus, nisi uinculi tantum, quo neque color cernitur neque odor ducitur nec teneritas commendatur ? Tam contra naturam est florem capite sectari quam cibum aure, quam sonum nare. Omne autem, quod contra naturam est, monstri meretur notam penes omnes, penes nos uero etiam elogium sacrilegii in Deum, naturae dominum et auctorem.