Chapter VII.—Rarity the Only Cause Which Makes Such Things Valuable.
It is only from their rarity and outlandishness that all these things possess their grace; in short, within their own native limits they are not held of so high worth. Abundance is always contumelious toward itself. There are some barbarians with whom, because gold is indigenous and plentiful, it is customary to keep (the criminals) in their convict establishments chained with gold, and to lade the wicked with riches—the more guilty, the more wealthy. At last there has really been found a way to prevent even gold from being loved! We have also seen at Rome the nobility of gems blushing in the presence of our matrons at the contemptuous usage of the Parthians and Medes, and the rest of their own fellow-countrymen, only that (their gems) are not generally worn with a view to ostentation. Emeralds lurk in their belts; and the sword (that hangs) below their bosom alone is witness to the cylindrical stones that decorate its hilt; and the massive single pearls on their boots are fain to get lifted out of the mud! In short, they carry nothing so richly gemmed as that which ought not to be gemmed if it is (either) not conspicuous, or else is conspicuous only that it may be shown to be also neglected.
The Same Rule Holds with Regard to Colours. God's Creatures Generally Not to Be Used, Except for the Purposes to Which He Has Appointed Them
Chapter VIII.—The Same Rule Holds with Regard to Colours. God’s Creatures Generally Not to Be Used, Except for the Purposes to Which He Has Appointed Them.
Similarly, too, do even the servants of those barbarians cause the glory to fade from the colours of our garments (by wearing the like); nay, even their party-walls use slightingly, to supply the place of painting, the Tyrian and the violet-coloured and the grand royal hangings, which you laboriously undo and metamorphose. Purple with them is more paltry than red ochre; (and justly,) for what legitimate honour can garments derive from adulteration with illegitimate colours? That which He Himself has not produced is not pleasing to God, unless He was unable to order sheep to be born with purple and sky-blue fleeces! If He was able, then plainly He was unwilling: what God willed not, of course ought not to be fashioned. Those things, then, are not the best by nature which are not from God, the Author of nature. Thus they are understood to be from the devil, from the corrupter of nature: for there is no other whose they can be, if they are not God’s; because what are not God’s must necessarily be His rival’s. But, beside the devil and his angels, other rival of God there is none. Again, if the material substances are of God, it does not immediately follow that such ways of enjoying them among men (are so too). It is matter for inquiry not only whence come conchs, but what sphere of embellishment is assigned them, and where it is that they exhibit their beauty. For all those profane pleasures of worldly shows—as we have already published a volume of their own about them—(ay, and) even idolatry itself, derive their material causes from the creatures of God. Yet a Christian ought not to attach himself to the frenzies of the racecourse, or the atrocities of the arena, or the turpitudes of the stage, simply because God has given to man the horse, and the panther, and the power of speech: just as a Christian cannot commit idolatry with impunity either, because the incense, and the wine, and the fire which feeds (thereon), and the animals which are made the victims, are God’s workmanship; since even the material thing which is adored is God’s (creature). Thus then, too, with regard to their active use, does the origin of the material substances, which descends from God, excuse (that use) as foreign to God, as guilty forsooth of worldly glory!
God's Distribution Must Regulate Our Desires, Otherwise We Become the Prey of Ambition and Its Attendant Evils
Chapter IX.—God’s Distribution Must Regulate Our Desires, Otherwise We Become the Prey of Ambition and Its Attendant Evils.
For, as some particular things distributed by God over certain individual lands, and some one particular tract of sea, are mutually foreign one to the other, they are reciprocally either neglected or desired: (desired) among foreigners, as being rarities; neglected (rightly), if anywhere, among their own compatriots, because in them there is no such fervid longing for a glory which, among its own home-folk, is frigid. But, however, the rareness and outlandishness which arise out of that distribution of possessions which God has ordered as He willed, ever finding favour in the eyes of strangers, excites, from the simple fact of not having what God has made native to other places, the concupiscence of having it. Hence is educed another vice—that of immoderate having; because although, perhaps, having may be permissible, still a limit is bound (to be observed). This (second vice) will be ambition; and hence, too, its name is to be interpreted, in that from concupiscence ambient in the mind it is born, with a view to the desire of glory,—a grand desire, forsooth, which (as we have said) is recommended neither by nature nor by truth, but by a vicious passion of the mind,—(namely,) concupiscence. And there are other vices connected with ambition and glory. Thus they have withal enhanced the cost of things, in order that (thereby) they might add fuel to themselves also; for concupiscence becomes proportionably greater as it has set a higher value upon the thing which it has eagerly desired. From the smallest caskets is produced an ample patrimony. On a single thread is suspended a million of sesterces. One delicate neck carries about it forests and islands. The slender lobes of the ears exhaust a fortune; and the left hand, with its every finger, sports with a several money-bag. Such is the strength of ambition—(equal) to bearing on one small body, and that a woman’s, the product of so copious wealth.
Introduction. Modesty to Be Observed Not Only in Its Essence, But in Its Accessories
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 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 (in) us of the Holy Spirit, we are all “the temple of God,” 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 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, 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. 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. 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.”
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
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 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 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,” do not dissociate in (the way of) penalty from the actual commission of fornication, I know not whether He allows impunity to him who 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, perishes; and you have been made 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 shalt love thy neighbour as thyself?” “Care not merely about your own (things), but (about your) neighbour’s?” 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. 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 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, as being a bodily happiness, as being an additional outlay of the divine plastic art, as being a kind of goodly garment of the soul; yet it is to be feared, just on account of the injuriousness and violence of suitors: which (injuriousness and violence) even the father of the faith, Abraham, greatly feared in regard of his own wife’s grace; and Isaac, by falsely representing Rebecca as his sister, purchased safety by insult!
Grant that Beauty Be Not to Be Feared: Still It is to Be Shunned as Unnecessary and Vainglorious
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; let it be thought (to be) not exposed to temptations, not surrounded by stumbling-blocks: it is enough that to angels of God 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. 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” 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, 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 of the Spirit, not in the flesh; because we are “suitors” 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, 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.
Concerning the Plea of “Pleasing the Husband.”
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.” But you will please them in proportion as you take no care to please others. Be ye without carefulness, 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, 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 which the Gentiles think (to be) graces: 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. Why are you eager to please either one who is suspicious, or else one who desires it not?
Some Refinements in Dress and Personal Appearance Lawful, Some Unlawful. Pigments Come Under the Latter Head
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 their skin with medicaments, stain their cheeks with rouge, make their eyes prominent with antimony, sin against Him. To them, I suppose, the plastic skill 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. 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 (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 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 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, (you,) who make modesty your study! Think, blessed (sisters), how will you keep God’s precepts if you shall not keep in your own persons His lineaments?