Book II.
Book II.
Chapter I.-Introduction. Modesty to Be Observed Not Only in Its Essence, But in Its Accessories.
Handmaids of the living God, my fellow-servants and sisters, the right which I enjoy with you-I, the most meanest(1) in that right of fellow-servantship and brotherhood-emboldens me to address to you a discourse, not, of course, of affection, but paving the way for affection in the cause of your salvation. That salvation-and not (the salvation) of women only, but likewise of men-consists in the exhibition principally of modesty. For since, by the introduction into an appropriation(2) (in) us of the Holy Spirit, we are all" the temple of God,"(3) Modesty is the sacristan and priestess of that temple, who is to suffer nothing unclean or profane to be introduced (into it), for fear that the God who inhabits it should be offended, and quite forsake the polluted abode. But on the present occasion we (are to speak) not about modesty, for the enjoining and exacting of which the divine precepts which press (upon us) on every side are sufficient; but about the matters which pertain to it, that is, the manner in which it behoves you to walk. For most women (which very thing I trust God may permit me, with a view, of course, to my own personal censure, to censure in all), either from simple ignorance or else from dissimulation, have the hardihood so to walk as if modesty consisted only(4) in the (bare) integrity of the flesh, and in turning away from (actual) fornication; and there were no need for anything extrinsic to boot-in the matter (I mean) of the arrangement of dress and ornament,(5) the studied graces of form and brilliance:-wearing in their gait the self-same appearance as the women of the nations, from whom the sense of true modesty is absent, because in those who know not God, the Guardian and Master of truth, there is nothing true.(6) For if any modesty can be believed (to exist) in Gentiles, it is plain that it must be imperfect and undisciplined to such a degree that, although it be actively tenacious of itself in the mind up to a certain point, it yet allows itself to relax into licentious extravagances of attire; just in accordance with Gentile perversity, in craving after that of which it carefully shuns the effect.(7) How many a one, in short, is there who does not earnestly desire even to look pleasing to strangers? who does not on that very account take care to have herself painted out, and denies that she has (ever) been an object of (carnal) appetite? And yet, granting that even this is a practice familiar to Gentile modesty-(namely, ) not actually to commit the sin, but still to be willing to do so; or even not to be willing, yet still not quite to refuse-what wonder? for all things which are not God's are perverse. Let those women therefore look to it, who, by not holding fast the whole good, easily mingle with evil even what they do hold fast. Necessary it is that you turn aside from them, as in all other things, so also in your gait; since you ought to be "perfect, as (is) your Father who is in the heavens."(8)
Chapter II.-Perfect Modesty Will Abstain from Whatever Tends to Sin, as Well as from Sin Itself. Difference Between Trust and Presumption. If Secure Ourselves, We Must Not Put Temptation in the Way of Others. We Must Love Our Neighbour as Ourself.
You must know that in the eye of perfect, that is, Christian, modesty, (carnal) desire of one's self (on the part of others) is not only not to be desired, but even execrated, by you: first, because the study of making personal grace (which we know to be naturally the inviter of lust) a mean of pleasing does not spring from a sound conscience: why therefore excite toward yourself that evil (passion)? why invite (that) to which you profess yourself a stranger? secondly, because we ought not to open a way to temptations, which, by their instancy, sometimes achieve (a wickedness) which God expels from them who are His; (or, ) at all events, put the spirit into a thorough tumult by (presenting) a stumbling-block (to it). We ought indeed to walk so holily, and with so entire substantiality(9) of faith, as to be confident and secure in regard of our own conscience, desiring that that (gift) may abide in us to the end, yet not presuming (that it will). For he who presumes feels less apprehension; he who feels less apprehension takes less precaution; he who takes less precaution runs more risk. Fear(10) is the foundation of salvation; presumption is an impediment to fear. More useful, then, is it to apprehend that we may possibly fail, than to presume that we cannot; for apprehending will lead us to fear, fearing to caution, and caution to salvation. On the other hand, if we presume, there will be neither fear nor caution to save us. He who acts securely, and not at the same time warily, possesses no safe and firm security; whereas he who is wary will be truly able to be secure. For His own servants, may the Lord by His mercy take care that to them it may be lawful even to presume on His goodness! But why are we a (source of) danger to our neighbour? why do we import concupiscence into our neighbour? which concupiscence, if God, in "amplifying the law,"(11) do not(12) dissociate in (the way of) penalty from the actual commission of fornication,(13) I know not whether He allows impunity to him who(14) has been the cause of perdition to some other. For that other, as soon as he has felt concupiscence after your beauty, and has mentally already committed (the deed) which his concupiscence pointed to,(15) perishes; and you have been made(16) the sword which destroys him: so that, albeit you be free from the (actual) crime, you are not free from the odium (attaching to it); as, when a robbery has been committed on some man's estate, the (actual) crime indeed will not be laid to the owner's charge, while yet the domain is branded with ignominy, (and) the owner himself aspersed with the infamy. Are we to paint ourselves out that our neighbours may perish? Where, then, is (the command), "Thou shall love thy neighbour as thyself? "(17) "Care not merely about your own (things), but (about your) neighbour's? "(18) No enunciation of the Holy Spirit ought to be (confined) to the subject immediately in hand merely, and not applied and carried out with a view to every occasion to which its application is useful.(19) Since, therefore, both our own interest and that of others is implicated in the studious pursuit of most perilous (outward) comeliness, it is time for you to know(20) that not merely must the pageantry of fictitious and elaborate beauty be rejected by you; but that of even natural grace must be obliterated by concealment and negligence, as equally dangerous to the glances of (the beholder's) eyes. For, albeit comeliness is not to be censured,(21) as being a bodily happiness, as being an additional outlay of the divine plastic art, as being a kind of goodly garment(22) of the soul; yet it is to be feared, just on account of the injuriousness and violence of suitors:(23) which (injuriousness and violence) even the father of the faith,(24) Abraham,(25) greatly feared in regard of his own wife's grace; and Isaac,(26) by falsely representing Rebecca as his sister, purchased safety by insult!(27)
Chapter III.-Grant that Beauty Be Not to Be Feared: Still It is to Be Shunned as Unnecessary and Vainglorious,
Let it now be granted that excellence of form be not to be feared, as neither troublesome to its possessors, nor destructive to its desirers, nor perilous to its compartners;(28) let it be thought (to be) not exposed to temptations, not surrounded by stumbling-blocks: it is enough that to angels of God(29) it is not necessary. For, where modesty is, there beauty is idle; because properly the use and fruit of beauty is voluptuousness, unless any one thinks that there is some other harvest for bodily grace to reap.(30) Are women who think that, in furnishing to their neighbour that which is demanded of beauty, they are furnishing it to themselves also, to augment that (beauty) when (naturally) given them, and to strive after it when not (thus) given? Some one will say, "Why, then, if voluptuousness be shut out and chastity let in, may (we) not enjoy the praise of beauty alone, and glory in a bodily good? "Let whoever finds pleasure in "glorying in the flesh"(31) see to that. To us in the first place, there is no studious pursuit of "glory," because "glory" is the essence of exaltation. Now exaltation is incongruous for professors of humility according to God's precepts. Secondly, if all "glory" is "vain" and insensate,(32) how much more (glory) in the flesh, especially to us? For even if "glorying" is (allowable), we ought to wish our sphere of pleasing to lie in the graces(33) of the Spirit, not in the flesh; because we are "suitors"(34) of things spiritual. In those things wherein our sphere of labour lies, let our joy lie. From the sources whence we hope for salvation, let us cull our "glory." Plainly, a Christian will "glory" even in the flesh; but (it will be) when it has endured laceration for Christ's sake,(35) in order that the spirit may be crowned in it, not in order that it may draw the eyes and sighs of youths after it. Thus (a thing) which, from whatever point you look at it, is in your case superfluous, you may justly disdain if you have it not, and neglect if you have. Let a holy woman, if naturally beautiful, give none so great occasion (for carnal appetite). Certainly, if even she be so, she ought not to set off (her beauty), but even to obscure it.(36)
Chapter IV.-Concerning the Plea of "Pleasing the Husband."
As if I were speaking to Gentiles, addressing you with a Gentile precept, and (one which is) common to all, (I would say, ) "You are bound to please your husbands only."(37) But you will please them in proportion as you take no care to please others. Be ye without carefulness,(38) blessed (sisters): no wife is "ugly" to her own husband. She "pleased" him enough when she was selected (by him as his wife); whether commended by form or by character. Let none of you think that, if she abstain from the care of her person,(39) she will incur the hatred and aversion of husbands. Every husband is the exactor of chastity; but beauty, a believing (husband) does not require, because we are not captivated by the same graces(40) which the Gentiles think (to be) graces:(41) an unbelieving one, on the other hand, even regards with suspicion, just from that infamous opinion of us which the Gentiles have. For whom, then, is it that you cherish your beauty? If for a believer, he does not exact it: if for an unbeliever, he does not believe in it unless it be artless.(42) Why are you eager to please either one who is suspicious, or else one who desires it not?
Chapter V.-Some Refinements in Dress and Personal Appearance Lawful, Some Unlawful. Pigments Come Under the Latter Head.
These suggestions are not made to you, of course, to be developed into an entire crudity and wildness of appearance; nor are we seeking to persuade you of the good of squalor and slovenliness; but of the limit and norm and just measure of cultivation of the person. There must be no overstepping of that line to which simple and sufficient refinements limit their desires-that line which is pleasing to God. For they who rub(43) their skin with medicaments, stain their cheeks with rouge, make their eyes prominent with antimony,(44) sin against Him. To them, I suppose, the plastic skill(45) of God is displeasing! In their own persons, I suppose, they convict, they censure, the Artificer of all things! For censure they, do when they amend, when they add to, (His work; ) taking these their additions, of course, from the adversary artificer. That adversary artificer is the devil.(46) For who would show the way to change the body, but he who by wickedness transfigured man's spirit? He it is, undoubtedly, who adapted ingenious devices of this kind; that in your persons it may be apparent that you, in a certain sense, do violence to God. Whatever is born is the work of God. Whatever, then, is plastered on(47) (that), is the devil's work. To superinduce on a divine work Satan's ingenuities, how criminal is it! Our servants borrow nothing from our personal enemies: soldiers eagerly desire nothing from the foes of their own general; for, to demand for (your own) use anything from the adversary of Him in whose hand(48) you are, is a transgression. Shall a Christian be assisted in anything by that evil one? (If he do, ) I know not whether this name (of "Christian") will continue (to belong) to him; for he will be his in whose lore he eagerly desires to be instructed. But how alien from your schoolings(49) and professions are (these things)! How unworthy the Christian name, to wear a fictitious face, (you,) on whom simplicity in every form is enjoined!-to lie in your appearance, (you,) to whom (lying) with the tongue is not lawful!-to seek after what is another's, (you,) to whom is delivered (the precept of) abstinence from what is another's!-to practise adultery in your mien,(50) (you,) who make modesty your study! Think,(51) blessed (sisters), how will you keep God's precepts if you shall not keep in your own persons His lineaments?
Chapter VI.-Of Dyeing the Hair.
I see some (women) turn (the colour of) their hair with saffron. They are ashamed even of their own nation, (ashamed) that their procreation did not assign them to Germany and to Gaul: thus, as it is, they transfer their hair(52) (thither)! Ill, ay, most ill, do they augur for themselves with their flame-coloured head,(53) and think that graceful which (in fact) they are polluting! Nay, moreover, the force of the cosmetics burns ruin into the hair; and the constant application of even any undrugged moisture, lays up a store of harm for the head; while the sun's warmth, too, so desirable for imparting to the hair at once growth and dryness, is hurtful. What "grace" is compatible with "injury? "What "beauty" with "impurities? "Shall a Christian woman heap saffron on her head, as upon an altar?(54) For, whatever is wont to be burned to the honour of the unclean spirit, that-unless it is applied for honest, and necessary, and salutary uses, for which God's creature was provided-may seem to be a sacrifice. But, however, God saith, "Which of you can make a white hair black, or out of a black a white? "(55) And so they refute the Lord! "Behold!" say they, "instead of white or black, we make it yellow,-more winning in grace."(56) And yet such as repent of having lived to old age do attempt to change it even from white to black! O temerity! The age which is the object of our wishes and prayers blushes (for itself)! a theft is effected! youth, wherein we have sinned,(57) is sighed after! the opportunity of sobriety is spoiled! Far from Wisdom's daughters be folly so great! The more old age tries to conceal itself, the more will it be detected. Here is a veritable eternity, in the (perennial) youth of your head! Here we have an "incorruptibility" to "put on,"(58) with a view to the new house of the Lord(59) which the divine monarchy promises! Well do you speed toward the Lord; well do you hasten to be quit of this most iniquitous world,(60) to whom it is unsightly to approach (your own) end!
Chapter VII.-Of Elaborate Dressing of the Hair in Other Ways, and Its Bearing Upon Salvation.
What service, again, does all the labour spent in arranging the hair render to salvation? Why is no rest allowed to your hair, which must now be bound, now loosed, now cultivated, now thinned out? Some are anxious to force their hair into curls, some to let it hang loose and flying; not with good simplicity: beside which, you affix I know not what enormities of subtle and textile perukes; now, after the manner of a helmet of undressed hide, as it were a sheath for the head and a covering for the crown; now, a mass (drawn) backward toward the neck. The wonder is, that there is no (open) contending against the Lord's prescripts! It has been pronounced that no one can add to his own stature.(61) You, however, do add to your weight some kind of rolls, or shield-bosses, to be piled upon your necks! If you feel no shame at the enormity, feel some at the pollution; for fear you may be fitting on a holy and Christian head the slough(62) of some one else's(63) head, unclean perchance, guilty perchance and destined to hell.(64) Nay, rather banish quite away from your "free"(65) head all this slavery of ornamentation. In vain do you labour to seem adorned: in vain do you call in the aid of all the most skilful manufacturers of false hair. God bids you "be veiled."(66) I believe (He does so) for fear the heads of some should be seen! And oh that in "that day"(67) of Christian exultation, I, most miserable (as I am), may elevate my head, even though below (the level of) your heels! I shall (then) see whether you will rise with (your) ceruse and rouge and saffron, and in all that parade of headgear:(68) whether it will be women thus tricked out whom the angels carry up to meet Christ in the air(69) If these (decorations) are now good, and of God, they will then also present themselves to the rising bodies, and will recognise their several places. But nothing can rise except flesh and spirit sole and pure.(70) Whatever, therefore, does not rise in (the form of)(71) spirit and flesh is condemned, because it is not of God. From things which are condemned abstain, even at the present day. At the present day let God see you such as He will see you then.
Chapter VIII.-Men Not Excluded from These Remarks on Personal Adornment.
Of course, now, I, a man, as being envious(72) of women, am banishing them quite from their own (domains). Are there, in our case too, some things which, in respect of the sobriety(73) we are to maintain on account of the fear(74) due to God, are disallowed?(75) If it is true, (as it is,) that in men, for the sake of women (just as in women for the sake of men), there is implanted, by a defect of nature, the will to please; and if this sex of ours acknowledges to itself deceptive trickeries of form peculiarly its own,-(such as) to cut the beard too sharply; to pluck it out here and there; to shave round about (the mouth); to arrange the hair, and disguise its hoariness by dyes; to remove all the incipient down all over the body; to fix (each particular hair) in its place with (some) womanly pigment; to smooth all the rest of the body by the aid of some rough powder or other: then, further, to take every opportunity for consulting the minor; to gaze anxiously into it: -while yet, when (once) the knowledge of God has put an end to all wish to please by means of voluptuous attraction, all these things are rejected as frivolous, as hostile to modesty. For where God is, there modesty is; there is sobriety(76) her assistant and ally. How, then, shall we practise modesty without her instrumental mean,(77) that is, without sobriety?(78) How, moreover, shall we bring sobriety(79) to bear on the discharge of (the functions of) modesty, unless seriousness in appearance and in countenance, and in the general aspect(80) of the entire man, mark our carriage?
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