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 [132] 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. [133] 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.
[132] Or, "moderation."
[133] "Saltus et insulæ," i.e., as much as would purchase them.
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 [134] 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 [135] (in) us of the Holy Spirit, we are all "the temple of God," [136] 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 [137] 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, [138] 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. [139] 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. [140] 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." [141]
[134] Postremissimus.
[135] Consecrato.
[136] See 1 Cor. iii. 16, 17; vi. 19, 20.
[137] Comp. de Idol., c. ii.
[138] Cultus et ornatus. For the distinction between them, see b. i. c. iv.
[139] Comp. de Pæn., c. i.
[140] Or, "execution."
[141] See Matt. v. 48.
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 [142] 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 [143] 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," [144] do not [145] dissociate in (the way of) penalty from the actual commission of fornication, [146] I know not whether He allows impunity to him who [147] 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, [148] perishes; and you have been made [149] 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?" [150] "Care not merely about your own (things), but (about your) neighbour's?" [151] 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. [152] 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 [153] 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, [154] as being a bodily happiness, as being an additional outlay of the divine plastic art, as being a kind of goodly garment [155] of the soul; yet it is to be feared, just on account of the injuriousness and violence of suitors: [156] which (injuriousness and violence) even the father of the faith, [157] Abraham, [158] greatly feared in regard of his own wife's grace; and Isaac, [159] by falsely representing Rebecca as his sister, purchased safety by insult! [160]
[142] Substantia. Comp. Heb. xi. 1, esti de pistis elpizomenon hupostasis .
[143] Timor.
[144] Matt. v. 17. Comp. de Or., c. xxii. mid.; de Pa., c. vi. mid.; de Pæn., c. iii. sub fin.
[145] The second "non," or else the first, must apparently be omitted.
[146] Matt. v. 28. See de Idol., c. ii.; de Pa., c. vi.; de Pæn., c. iii.
[147] "Qui," Oehler; "quæ," Rig.
[148] Comp. de Pæn. c. iii. (latter half).
[149] Tu facta es.
[150] Lev. xix. 18; Matt. xix. 19; xxii. 39; Mark xii. 31; Luke x. 27; Rom. xiii. 9; Gal. v. 14; Jas. ii. 8.
[151] Comp. 1 Cor. x. 24; xiii. 5; Phil. ii. 4.
[152] Comp. 2 Pet. i. 20.
[153] Jam...sciatis.
[154] Accusandus.
[155] Comp. Gen. xxvii. 15.
[156] Sectatorum.
[157] Comp. Rom. iv. 11, 16.
[158] Gen. xii. 10-20, and xx.
[159] Gen. xxvi. 6-11.
[160] "Salutem contumelia redemit;" the "insult" being the denial of her as his wife.