On the Holy Spirit; On the Mysteries; Letters; select works

54. Listen, then, my sister, from what you escape. For it is not for me to teach nor for you to learn what you ought to guard against, for the practice of perfect virtue does not require teaching, but instructs others. You see how like she is to the litters at processions, who lays herself out to please, attracting to herself the look and gaze of all; less beautiful is she because she strives to please, for she displeases the people before she pleases her husband. But in you the rejection of all care for splendour is far more becoming, and the very fact that you do not adorn yourselves is an ornament.

55. Look at the ears pierced with wounds, and pity the neck weighed down with burdens. That the metals are different does not lighten the suffering. In one case a chain binds the neck, in another a fetter encloses the foot. It makes no difference whether the body be loaded with gold or with iron. Thus the neck is weighed down and the steps are hindered. The price makes it no better, except that you women are afraid lest that which causes you suffering be lost. What is the difference whether the sentence of another or your own condemn you? Nay, you, even more wretched than those, are condemned by public justice, since they desire to be set free, you to be bound.

56. But how wretched a position, that she who is marriageable is in a species of sale put up as it were to auction to be bid for, so that he who offers the highest price purchases her. Slaves are sold on more tolerable conditions, for they often choose their masters; if a maiden chooses it is an offence, if not it is an insult. And she, though she be beautiful and comely, both fears and wishes to be seen; she wishes it that she may sell herself for a better price; she fears lest the fact of her being seen should itself be unbecoming. But what absurdities of wishes and fears and suspicions are there as to how the suitors will turn out, lest a poor man may beguile her, or a rich one contemn her, lest a handsome suitor mock her, lest a noble one despise her.

57. Some one may say, you are always singing the praises of virgins. What shall I do who am always singing them and have no success? But this is not my fault. Then, too, virgins come from Placentia to be consecrated, or from Bononia, and Mauritania, in order to receive the veil here. You see a striking thing here. I treat the matter here, and persuade those who are elsewhere. If this be so, let me treat the subject elsewhere, that I may persuade you.

58. What is it, then, that even they who hear me not follow my teaching, and those who hear me follow me not? For I have known many virgins who had the desire, but were prevented from going forward by their mothers, and, which is more serious, mothers who were widows, to whom I will now address myself. For if your daughters desired to love a man, they could, by law, choose whom they would. Are they, then, who are allowed to choose a man not allowed to choose God?

59. Behold how sweet is the fruit of modesty, which has sprung up even in the affections of barbarians. Virgins coming from the most distant on this and that side of Mauritania desire to be consecrated here; and though all the families be in bonds, yet modesty cannot be bound. She who mourns over the hardship of slavery avows an eternal kingdom.

60. And what shall I say of the virgins of Bononia, a fertile band of chastity, who, forsaking worldly delights, inhabit the sanctuary of virginity?¹ Not being of the sex which lives in common, attaining in their common chastity to the number of twenty, and fruit to an hundredfold, leaving their parents' dwelling they press into the houses of Christ, as soldiers of unwearied chastity; at one time singing spiritual songs, they provide their sustenance by labour, and seek with their hands supplies for their liberality.

61. But if the attraction of searching for virgins has grown strong (for they beyond others follow up the search and watch for purity), they follow up their hidden prey with the greatest perseverance to its very chambers; or, if the flight of any one shall have seemed more free, one may see them rise on the wing, hear the rustling of their feathers, and the bursting of applause; so as to surround the one on wing with a chaste band of modesty, until rejoicing in that fair companionship, forgetful of her father's house, she enters the regions of modesty and the fenced-in home of chastity.

62. It is a good thing, then, that the zeal of parents, like favouring gales, should aid a virgin; but it is more glorious if the fire of tender age even without the incitement of those older of its own self burst forth into the flame of chastity. Parents will refuse a dowry, but you have a wealthy Spouse, satisfied with Whose treasures you will not miss the revenues of a father's inheritance. How much is poverty to chastity superior to bridal gifts!

63. And yet of whom have you heard as ever, because of her desire for chastity, having been deprived of her lawful inheritance? Parents speak against her, but are willing to be overcome. They resist at first because they are afraid to believe; they often are angry that one may learn to overcome; they threaten to disinherit to try whether one is able not to fear temporal loss; they caress with exquisite allurements to see if one cannot be softened by the inducement of various pleasures. You are being exercised, O virgin, whilst you are being urged. And the anxious entreaties of your parents are your first battles. Conquer your affection first, O maiden. If you conquer your home, you conquer the world.

64. But suppose that the loss of your patrimony awaits you; are not the future realms of heaven a compensation for perishable and frail possessions? For if we believe the heavenly message, "there is no one who has forsaken house, or parents, or brethren, or wife, or children, for the kingdom of God's sake, who shall not receive sevenfold more in this present time, and in the world to come shall have everlasting life."² Entrust your faith to God, who entrust your money to man; lend to Christ. The faithful keeper of the deposit of your hope pays the talent of your faith with manifold interest. The Truth does not deceive, Justice does not circumvent, Virtue does not deceive. But if you believe not God's word, at least believe instances.

65. Within my memory a girl once noble in the world, now more noble in the sight of God, being urged to a marriage by her parents and kinsfolk, took refuge at the holy altar. Whither could a virgin better flee, than thither where the Virgin Sacrifice is offered? Nor was even that the limit of her boldness. She, the oblation of modesty, the victim of chastity, was standing at the altar of God, now placing upon her head the right hand of the priest, asking his prayers, and now impatient at the righteous delay, placing the top of her head under the altar. "Can any better veil," she said, "cover me better than the altar which consecrates the veils themselves? Such a bridal veil is most suitable on which Christ, the Head of all, is daily consecrated. What are you doing, my kinsfolk? Why do you still trouble my mind with seeking marriage? I have long since provided for that. Do you offer me a bridegroom? I have found a better. Make the most you can of my wealth, boast of his nobility, extol his power, I have Him with Whom no one can compare himself, rich in the world, powerful in empire, noble in heaven. If you have such an one, I do not reject the choice; if you do not find such, you do me not a kindness, my relatives, but an injury."

66. When the others were silent, one burst forth somewhat roughly: "If," he said, "your father were alive, would he suffer you to remain unmarried?" Then she replied with more religion and more restrained piety: "And perchance he is gone that no one may be able to hinder me." Which answer concerning her father, but warning as to himself, he made good by his own speedy death. So the others, each of them, fearing the same for himself, began to assist and not to hinder her as before, and her virginity involved not the loss of the property due to her, but also received the reward of her integrity. You see, maidens, the reward of devotion, and do you, parents, be warned by the example of transgression.

1. In the former book I wished (though I was not able) to set forth how great is the gift of virginity, that the grace of the heavenly gift might of itself invite the reader. In the second book it is fitting that the virgin should be instructed and, as it were, be educated by the teaching of suitable precepts.

2. But, inasmuch as I am feeble in advising and unequal to teaching (for he who teaches ought to excel him who is taught), lest I should seem to have abandoned the task I have undertaken, or to have taken too much upon myself, I thought it better to instruct by examples than by precepts; for more progress may be made by means of an example, inasmuch as that which has been already done is considered to be not difficult, and that which has been tried to be expedient, and that which has been transmitted in succession to us by a kind of hereditary practice of ancestral virtue to be binding in religion.

3. But if any one rebukes me for presumption, let him rather rebuke me for zeal, because I thought that I ought not to refuse even this to the virgins who asked it of me. For I preferred rather to run the risk of perilling my own modesty, than not to fulfil the wish of those whose pursuits even our God favours with kindly approbation.

4. Nor can the mark of presumption be set on my task, since, when they had those from whom they could learn, they sought my good-will rather than my teaching, and my zeal may be excused, since when they had the guidance of a martyr for the observance of discipline, I did not think it superfluous if I could turn the persuasion of my discourse into an allurement to profession. He who teaches with facility restrains fault with severity; I, who cannot teach, entice.

5. And because many who were absent desired to have the use of my discourse, I compiled this book, in order that holding in their hands the substance of what my voice had uttered to them, they might not think that he whom they were holding failed them. But let us go on with our plan.

6. Let, then, the life of Mary be as it were virginity itself, set forth in a likeness, from which, as from a mirror, the appearance of chastity and the form of virtue is reflected. From this you may take your pattern of life, showing, as an example, the clear rules of virtue: what you have to correct, to effect, and to hold fast.

7. The first thing which kindles ardour in learning is the greatness of the teacher. What is greater than the Mother of God? What more glorious than she whom Glory Itself chose? What more chaste than she who bore a body without contact with another body? For why should I speak of her other virtues? She was a virgin not only in body but also in mind, who stained the sincerity of its disposition by no guile, who was humble in heart, grave in speech, prudent in mind, sparing of words, studious in reading, resting her hope not on uncertain riches, but on the prayer of the poor, intent on work, modest in discourse; wont to seek not man but God as the judge of her thoughts, to injure no one, to have goodwill towards all, to rise up before her elders, not to envy her equals, to avoid boastfulness, to follow reason, to love virtue. When did she pain her parents even by a look? When did she disagree with her neighbours? When did she despise the lowly? When did she avoid the needy? Being wont only to go to such gatherings of men as mercy would not blush at, nor modesty pass by. There was nothing gloomy in her eyes, nothing forward in her words, nothing unseemly in her acts, there was not a silly movement, nor unrestrained step, nor was her voice petulant, that the very appearance of her outward being might be the image of her soul, the representation of what is approved. For a well-ordered house ought to be recognized on the very threshold, and should show at the very first entrance that no darkness is hidden within, as our soul hindered by no restraints of the body may shine abroad like a lamp placed within.

8. Why should I detail her spareness of food, her abundance of services—the one abounding beyond nature, the other almost insufficient for nature? And there were no seasons of slackness, but days of fasting, one upon the other. And if ever the desire for refreshment came, her food was generally what came to hand, taken to keep off death, not to minister to comfort. Necessity before inclination caused her to sleep, and yet when her body was sleeping her soul was awake, and often in sleep either went again through what had been read, or went on with what had been interrupted by sleep, or carried out what had been designed, or foresaw what was to be carried out.

9. She was unaccustomed to go from home, except for divine service, and this with parents or kinsfolk. Busy in private at home, accompanied by others abroad, yet with no better guardian than herself, as she, inspiring respect by her gait and address, progressed not so much by the motion of her feet as by step upon step of virtue. But though the Virgin had other persons who were protectors of her body, she alone guarded her character; she can learn many points if she be her own teacher, who possesses the perfection of all virtues, for whatever she did is a lesson. Mary attended to everything as though she were warned by many, and fulfilled every obligation of virtue as though she were teaching rather than learning.

10. Such has the Evangelist shown her, such did the angel find her, such did the Holy Spirit choose her. Why delay about details? How her parents loved her, strangers praised her, how worthy she was that the Son of God should be born of her. She, when the angel entered, was found at home in privacy, without a companion, that no one might interrupt her attention or disturb her; and she did not desire any women as companions, who had the companionship of good thoughts. Moreover, she seemed to herself to be less alone when she was alone. For how should she be alone, who had with her so many books, so many archangels, so many prophets?

11. And so, too, when Gabriel visited her,³ did he find her, and Mary trembled, being disturbed, as though at the form of a man, but on hearing his name recognized him as one not unknown to her. And so she was a stranger as to men, but not as to the angel; that we might know that her ears were modest and her eyes bashful. Then when saluted she kept silence, and when addressed she answered, and she whose feelings were first troubled afterwards promised obedience.

12. And holy Scripture points out how modest she was towards her neighbours. For she became more humble when she knew herself to be chosen of God, and went forthwith to her kinswoman in the hill country, not in order to gain belief by anything external, for she had believed the word of God. "Blessed," she said, "art thou who didst believe."⁴ And she abode with her three months. Now in such an interval of time it is not that faith is being sought for, but kindness which is being shown. And this was after that the child, leaping in his mother's womb, had saluted the mother of the Lord, attaining to reason before birth.

13. And then, in the many subsequent wonders, when the barren bore a son, the virgin conceived, the dumb spake, the wise men worshipped, Simeon waited, the stars gave notice. Mary, who was moved by the angel's entrance, was unmoved by the miracles. "Mary," it is said, "kept all these things in her heart."⁵ Though she was the mother of the Lord, yet she desired to learn the precepts of the Lord, and she who brought forth God, yet desired to know God.

14. And then, how she also went every year to Jerusalem at the solemn day of the passover, and went with Joseph. Everywhere is modesty the companion of her singular virtues in the Virgin. This, without which virginity cannot exist, must be the inseparable companion of virginity. And so Mary did not go even to the temple without the guardianship of her modesty.

15. This is the likeness of virginity. For Mary was such that her example alone is a lesson for all. If, then, the author displeases us not, let us make trial of the production, that whoever desires its reward for herself may imitate the pattern. How many kinds of virtues shine forth in one Virgin! The secret of modesty, the banner of faith, the service of devotion, the Virgin within the house, the companion for the ministry, the mother at the temple.

16. Oh! how many virgins shall she meet, how many shall she embrace and bring to the Lord, and say: "She has been faithful to her espousal, to my Son; she has kept her bridal couch with spotless modesty." How shall the Lord Himself commend them to His Father, repeating again those words of His: "Holy Father, these are they whom I have kept for Thee, on whom the Son of Man leant His head and rested; I ask that where I am there they may be with Me."⁶ And if they ought to benefit not themselves only, who lived not for themselves alone, one virgin may redeem her parents, another her brothers. "Holy Father, the world hath not known Me, but these have known Me, and have willed not to know the world."⁷

17. What a procession shall that be, what joy of applauding angels when she is found worthy of dwelling in heaven who lived on earth a heavenly life! Then too Mary,⁸ taking her timbrel, shall stir up the choirs of virgins, singing to the Lord because they have passed through the sea of this world without suffering from the waves of this world.⁹ Then each shall rejoice, saying: "I will go to the altar of God; to God Who maketh my youth glad;"¹⁰ and, "I will offer unto God thanksgiving, and pay my vows unto the Most High."¹¹

18. Nor would I hesitate to admit you to the altars of God, whose souls I would without hesitation call altars, on which Christ is daily offered for the redemption of the body. For if the virgin's body be a temple of God, what is her soul, which, the ashes, as it were, of the body being shaken off, once more uncovered by the hand of the Eternal Priest, exhales the vapour of the divine fire. Blessed virgins, who emit a fragrance through divine grace as gardens do through flowers, temples through religion, altars through the priest.

19. Let, then, holy Mary instruct you in the discipline of life, and Thecla teach you how to be offered, for she, avoiding nuptial intercourse, and condemned through her husband's rage, changed even the disposition of wild beasts by their reverence for virginity. For being made ready for the wild beasts, when avoiding the gaze of men, she offered her vital parts to a fierce lion, caused those who had turned away their immodest looks to turn them back modestly.

20. The beast was to be seen lying on the ground, licking her feet, showing without a sound that it could not injure the sacred body of the virgin. So the beast reverenced his prey, and forgetful of his own nature, put on that nature which men had lost. One could see, as it were, by some transfusion of nature, men clothed with savageness, goading the beast to cruelty, and the beast kissing the feet of the virgin, teaching them what was due from men. Virginity has in itself so much that is admirable, that even lions admire it. Food did not induce them though kept without their meal; no impulse hurried them on when excited; anger did not exasperate them when stirred up, nor did their habits lead them blindly as they were wont, nor their own natural disposition possess them with fierceness. They set an example of piety when reverencing the martyr; and gave a lesson in favor of chastity when they did nothing but kiss the virgin's feet, with their eyes turned to the ground, as though through modesty, fearing that any male, even a beast, should see the virgin naked.

21. Some one will say: "Why have you brought forward the example of Mary, as if any one could be found to imitate the Lord's mother? And why that of Thecla, whom the Apostle of the Gentiles trained? Give us a teacher of our own sort if you wish for disciples." I will, therefore, set before you a recent example of this sort, that you may understand that the Apostle is the teacher, not of one only, but of all.

22. There was lately at Antioch a virgin who avoided being seen in public, but the more she shrank from men's eyes, the more they longed for her. For beauty which is heard of but not seen is more desired, there being two incentives to passion, love and knowledge—so long as nothing is met with which pleases less; and that which pleases is thought to be of more worth, because the eye is not in this case the judge by investigation, but the mind inflamed with love is full of longing. And so the holy virgin, lest their passions should be longer fed by the desire of gaining her, professed her intention of preserving her chastity, and so quenched the fires of those wicked men, that she was no longer loved, but informed against.

23. So a persecution arose. The maiden, not knowing how to escape, and afraid lest she might fall into the hands of those who were plotting against her chastity, prepared her soul for heroic virtue, being so religious as not to fear death, so chaste as to expect it. The day of her crown arrived. The expectation of all was at its height. The maiden is brought forward, and makes her twofold profession, of religion and of chastity. But when they saw the constancy of her profession, her fear for her modesty, her readiness for tortures, and her blushes at being looked on, they began to consider how they might overcome her religion by setting chastity before her, so that, having deprived her of that which was the greatest, they might also deprive her of that which they had left. So the sentence was that she should either sacrifice, or be sent to a house of ill-fame. After what manner do they worship their gods who thus avenge them, or how do they live themselves who give sentence after this fashion?

24. And the virgin, not hesitating about her religion, but fearful as to her chastity, began to reflect, What am I to do? Each crown, that of martyrdom and that of virginity, is grudged me to-day. But the name of virgin is not acknowledged where the Author of virginity is denied. How can one be a virgin who cherishes a harlot? How can one be a virgin who loves adulterers? How a virgin if she seeks for a lover? It is preferable to have a virgin mind than a virgin body. Each is good if each be possible; if it be not possible, let me be chaste, not to man but to God. Rahab, too, was a harlot, but after she believed in God, she found salvation.¹² And Judith adorned herself that she might please an adulterer, but because she did this for religion and not for love, no one considered her an adulteress.¹³ This instance turned out well. For if she who entrusted herself to religion both preserved her chastity and her country, perhaps I, by preserving my religion, shall also preserve my chastity. But if Judith had preferred her chastity to her religion, when her country had been lost, she would also have lost her chastity.

25. And so, instructed by such examples, and at the same time bearing in mind the words of the Lord, where He says: "Whosoever shall lose his life for My sake, shall find it,"¹⁴ she wept, and was silent, that the adulterer might not even hear her speaking, and she did not choose the wrong done to her modesty, but rejected wrong done to Christ. Consider whether it was possible for her to suffer her body to be unchaste, who guarded even her speech.

26. For some time my words have been becoming bashful, and fear to laud on or describe the wicked series of what was done. Close your ears, ye virgins! The Virgin of God is taken to a house of shame. But now unclose your ears, ye virgins. The Virgin of Christ can be exposed to shame, but cannot be contaminated. Everywhere she is the Virgin of God, and the Temple of God, and houses of ill-fame cannot injure chastity, but chastity does away with the ill-fame of the place.

27. A great rush of wanton men is made to the place. Listen, ye holy virgins, to the miracles of the martyr, forget the name of the place. The door is shut within, the hawks cry without; some are contending who shall first attack the prey. But she, with her hands raised to heaven, as though she had come to a house of prayer, not to a resort of lust, says: "O Christ, Who didst tame the fierce lions for the virgin Daniel,¹⁵ Thou canst also tame the fierce minds of men. Fire became as dew to the Hebrew children,¹⁶ the water stood up for the Jews, of Thy mercy, not of its own nature.¹⁷ Susanna knelt down for punishment and triumphed over her adulterous accusers,¹⁸ the right hand withered which violated the gifts of Thy temple;¹⁹ and now thy temple itself is violated; suffer not sacrilegious incest, Thou Who didst not suffer theft. Let Thy Name be now again glorified in that I who came here for shame, may go away a virgin!"

28. Scarcely had she finished her prayer, when, lo! a man with the aspect of a terrible warrior burst in. How the virgin trembled before him to whom the trembling people gave way. But she did not forget what she had read. "Daniel," said she, "had gone to see the punishment of Susanna, and alone pronounced her guiltless,²⁰ whom the people had condemned. A sheep may be hidden in the shape of this wolf. Christ has His soldiers also, Who is Master of legions.²¹ Or, perchance, an executioner has come in. Fear not, my soul, such an one makes martyrs. O Virgin! thy faith has saved thee."

29. And the soldier said to her: "Fear not, sister, I pray you. I, a brother, am come hither to save life, not to destroy it. Save me, that you yourself may be saved. I came in like an adulterer, to go forth, if you will, as a martyr. Let us change our attire, mine will fit you, and yours will fit me, and each for Christ. Your robe will make me a true soldier, mine will make you a virgin. You will be clothed well, I shall be unclothed even better that the persecutor may recognize me. Take the garment which will conceal the woman, give me that which shall consecrate me a martyr. Put on the cloak which will hide the limbs of a virgin, but preserve her modesty. Take the cap which will cover your hair and conceal your countenance. They who have entered houses of ill-fame are wont to blush. When you have gone forth, take care not to look back, remembering Lot's wife,²² who lost her very nature because she looked back at what was unchaste, though with chaste eyes. And be not afraid lest any part of the sacrifice fail. I will offer the victim to God for you, do you offer the soldier to Christ for me. You have served the good service of chastity, the wages of which are everlasting life; you have the breastplate of righteousness, which protects the body with spiritual armour, the shield of faith with which to ward off wounds, and the helmet of salvation,²³ for there is the defence of our salvation where Christ is, since the man is the head of the woman. and Christ of the virgin."

30. Whilst saying this he put off his cloak. This garment has been up to this time suspected of being that of a persecutor and adulterer. The virgin offered her neck, the soldier his cloak. What a spectacle that was, what a manifestation of grace when they were contending for martyrdom in a house of ill-fame! Let the characters be also considered, a soldier and a virgin, that is, persons unlike in natural disposition, but alike by the mercy of God, that the saying might be fulfilled: "Then the wolves and the lambs shall feed together."²⁴ Behold the lamb and the wolf not only feed together but are also offered together. Why should I say more? Having changed her garment, the maiden flies from the snare, not now with wings of her own, seeing she was borne on spiritual wings, and (a sight which the ages had never seen) she leaves the house of ill-fame a virgin, but a virgin of Christ.

31. But they who were looking with their eyes, yet saw not, raged like robbers for prey, or wolves for a lamb. One who was more shameless went in. But when he took in the state of the matter with his eyes, he said, What is this? A maiden entered, now a man is to be seen here. This is not the old fable of a hind instead of a maiden, but in truth a virgin become a soldier. I had heard but believed not that Christ changed water into wine; now He has begun also to change the sexes. Let us depart hence whilst we still are what we were. Am I too changed who see things differently from what I believe them to be? I came to a house of ill-fame, and see a surety.²⁵ And yet I go forth changed, for I shall go out chaste who came in unchaste.

32. When the affair was known, because a crown was due to such a conqueror, he was condemned for the virgin who was seized for the virgin, and so not only a virgin but a martyr came forth from the house of ill-fame. It is reported that the maiden ran to the place of punishment, and that they both contended for death. He said: "I am condemned to death, the sentence let you go free when it retained me." And she replied: "I did not choose you as my surety on pain of death, but as a guarantee for my chastity. If chastity be attacked, my sex remains; if blood is sought, I desire none to give bail for me, I have the means to pay. The sentence was pronounced on me, which was pronounced for me. Undoubtedly, if I had offered you as security for my debt, and in my absence the judge had assigned your property to the creditor, you would share the sentence with me, and I should pay your obligations with my patrimony. Were I to refuse, who would not judge me worthy of a shameful death? How much more am I bound where there is a question of death? Let me die innocent, that I may not die guilty. In this matter there is no middle course; today I shall either be guilty of your blood or a martyr in my own. If I came back quickly, who dares to shut me out? If I delayed, who dares acquit me? I owe a greater debt to the laws who am guilty not only of my own flight, but also of the death of another. My limbs are equal to death, which were not equal to dishonour. A virgin can accept a wound who could not accept contumely. I avoided disgrace, not martyrdom. I gave up my robe to you; I did not alter my profession. And if you deprive me of death, you will not have rescued but circumvented me. Beware, pray, of resisting, beware of venturing to contend with me. Take not away the kindness you have conferred on me. In denying me the execution of this sentence, you are setting up again the former one. For the sentence is changed for a former one. If the latter binds me not, the former one does. We can each satisfy the sentence if you suffer me to be slain first. From you they can exact no other penalty, but her chastity is in danger with a virgin. And so you will be more glorious if you are seen to have made a martyr of an adulteress. than to have made again an adulteress of a martyr."

33. What do you think was the end? The two contended, and both gained the victory, and the crown was not divided, but became two. So the holy martyrs, conferring benefits one on the other, gave the one the impulse and the other the result to their martyrdom.