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‘Cleanliness and neatness in the face and general appearance, and in the dress, and in fact (as it is exhibited) in the whole life’; in a man's habits, and all that he does in his daily life. “Cleanliness” is said to be “next to Godliness”; and there is no doubt that neat and cleanly habits and appearance in person and dress, some of which also heighten personal attractions, are prepossessing, and apt to inspire a liking for a man. We (English) also apply the same terms to the build or frame of the body of men and animals—to denote the absence of all impurity and imperfection, the superfluities, excrescences, deformities, which, like the dirt that overlies and disguises and deforms the true surface underneath, mar the symmetry and harmonious proportions of the body—‘clean built’, ‘clean made’, ‘neatly built and made’. This form of ‘cleanness’ is also prepossessing, and an element of comeliness, which tends to liking. It is the apta compositio membrorum quae movet oculos, et delectat hoc ipso, &c. Cic. de Off. I 28. And besides this, cleanliness of person and neatness in dress, implying a regard for personal appearance, imply also thereby attention to and regard for the opinion of others—whereas a solitary or savage would never think it worth while— and thus establish a sort of claim upon our regard. The excess of this attention to the person, shewn in the coxcomb and the petit maître, is a sign of egotism and vanity, and consequently displeasing. καθάριος is Lat. mundus. Of personal appearance, καθάριος ἀκολουθίσκος, ‘a neat little footboy’, Posidon. ap. Ath. XII 550 A; ἡ σκευασία καθάριος, Menand. Fr. Phasm. ap. Meineke, Fr. Comm. Gr. IV 218, ‘de coquorum artibus dicens’, Meineke ad loc., ‘neatness and cleanliness in dressing and serving a dinner’. In two Fragments of Eubulus,—Τίτθαι, Fr. 1, (Meineke, u. s. III 258,) and Ephippus, Obeliaph. Fr. 1 (Meineke u. s., III 334), in both of which the same verse is found, μὴ πολυτελῶς, ἀλλὰ καθαρείως ὅτι ἂν ᾖ, ὁσίας ἕνεκα,—καθαρείως (another form of καθαρίως) is applied to cleanliness in a religious sense. The subject is the purchase of fish. The same opposition of καθαρείως and πολυτελῶς occurs again in Nicostr. Antyll. Fragm. 3 (Meineke, III 280) where Meineke notes, “His locis καθαρείως fere munditiae cum frugalitate coniunctae notionem habet, ut apud Strabonem III p. 154 a, καθαρίως καὶ λιτῶς.” In Athen. III 74 D (ap. Liddell and Scott), καθάρειος βίος has the sense of ‘a frugal life’, opposed to πολυτελής, as in the Comic Fragments, and in Diod. V 33 (ap. eosdem), καθάριος τῇ διαίτᾳ. Xenoph. Memor. II 1. 22, of virtue, in Prodicus' apologue, κεκοσμημένην τὸ μὲν σῶμα καθαριότητι (to make her attractive) τὰ δ᾽ ὄμματα αἰδοῖ. Herod. II 37 of the Egyptian practice of circumcision ‘for cleanliness' sake’, καθαριότητος εἵνεκε. Such are the examples of this attractive καθαριότης, in habits of life, manners, dress and personal appearance, as they appear in the ordinary language and in common life.
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