Chapter IV.

The comeliness of virginity never existed amongst the heathen, neither with the vestal virgins, nor amongst philosophers, such as Pythagoras.

14. I certainly have not this in common with the heathen, nor in regard to it am I associated with barbarians, nor practise it with other animals, with whom, although we breathe one and the same vital air, and have a common condition of an earthly body, and from whom we differ not in the mode of generation, in this point alone we nevertheless avoid the reproach of likeness, that virginity is aimed at by the heathen, but when consecrated it is violated, it is attacked by barbarians, and is unknown to others.

15. Who will allege to me the virgins of Vesta, and the priests of Pallas? What sort of chastity is that which is not of morals, but of years, which is appointed not for ever, but for a term! Such purity is all the more wanton of which the corruption is put off for a later age. They teach their virgins ought not to persevere, and are unable to do so, who have set a term to virginity. What sort of a religion is that in which modest maidens are bidden to be immodest old women? Nor is she modest who is bound by law, and she immodest who is set free by law. O the mystery! O the morals! where chastity is enforced by law and authority given for lust! And so she is not chaste, who is constrained by fear; nor honourable, who is hired for a price; nor is that modesty which, exposed to the daily importunity of lascivious eyes, is attacked by disgraceful looks. Exemptions are bestowed upon them, prices are offered them, as though to sell one’s chastity were not the greatest sign of wantonness. That which is promised for a price is given up for a price; is made over for a price; is considered to have its price. She who is wont to sell her chastity knows not how to redeem it.

16. What shall I say of the Phrygian rites, in which immodesty is the rule, and that too of the weaker sex? What of the orgies of Bacchus, where the mystery of the rites is an incentive to lust? Of what sort can the lives of priests be, then, where the adulteries of the gods are matters of religion. So then they have no sacred virgins.

17. Let us see whether perchance the precepts of philosophers have formed any, for they are wont to claim the teaching of all virtues. A certain Pythagorean virgin is spoken of in story, whom a tyrant was endeavouring to compel to reveal the secret, and lest it should be possible even in her torments for revelation to be extorted from her, she bit off her tongue and spat it in the tyrant’s face, that he who would not make an end of questioning might not have aught to question.

18. But that same virgin, so constant in mind, was overcome by lust, though she could not be overcome by torments. And so she who could keep the secret of her mind could not conceal the shame of her body. She overcame nature, but observed not discipline. How she would desire that her speech had existed as a defence of her chastity! So she was not unconquered on every side, for although the tyrant could not find out that which he sought, yet he did find what he sought not.

19. How much stronger are our virgins, who overcome even those powers which they do not see; whose victory is not only over flesh and blood, but also over the prince of this world, and ruler of this age! In age, Agnes indeed was less, but in virtue greater, triumphing over more, more constant in her confidence; she did not destroy her tongue through fear, but kept it for a trophy. For there was nothing in her which she feared to betray, since that which she acknowledged was holy, not sinful. And so the former merely concealed her secret, the latter bore witness to the Lord, and confessed Him in her body, Whom her age did not yet suffer to confess.

CAPUT IV.

Negatur virginitatis decus in ethnicis ullis umquam exstitisse, puta in Vestalibus sacris deae Phrygiae ac Liberi patris, atque etiam in philosophis: ubi et de Pythagorea virgine, in qua tametsi laudatur animi magnitudo, continentia tamen desideratur; cum utraque in nostris virginibus emineat.

14. Certe non est hoc mihi commune cum gentibus, non populare cum barbaris, non cum caeteris animantibus usitatum: cum quibus etsi unum eumdemque vitalem aeris hujus carpimus spiritum, vulgarem terreni corporis participamus statum, generandi quoque non discrepamus usu; hoc solo tamen naturae parilis convicia declinamus, quod virginitas affectatur a gentibus, sed consecrata 0193A violatur: incursatur a barbaris, nescitur a reliquis.

15. Quis mihi praetendit Vestae virgines et Palladis sacerdotes? Qualis ista est non morum pudicitia, sed annorum: quae non perpetuitate, sed aetate praescribitur! Petulantior est talis integritas, cujus corruptela seniori servatur aetati. Ipsi docent virgines suas non debere perseverare, nec posse, qui virginitati finem dederunt. Qualis autem est illa religio, ubi pudicae adolescentes jubentur esse, impudicae anus? Sed nec illa pudica est, quae lege retinetur: et illa impudica, quae lege dimittitur. O mysteria! o mores! ubi necessitas imponitur castitati, auctoritas libidini datur. Itaque nec casta est, quae metu cogitur: nec honesta, quae mercede conducitur: nec pudor ille, qui intemperantium oculorum 0193B quotidiano expositus convicio, flagitiosis aspectibus verberatur. Conferuntur immunitates, offeruntur pretia; quasi non hoc maximum petulantiae sit indicium, castitatem vendere. Quod pretio promittitur, pretio solvitur: pretio addicitur, pretio annumeratur. Nescit redimere castitatem, quae vendere solet.

16. Quid de sacris Phrygiis loquar, in quibus impudicitia disciplina est, atque utinam sexus fragilioris! Quid de orgiis Liberi, ubi religionis mysterium est incentivum libidinis? Qualis igitur potest ibi vita esse sacerdotum, ubi colitur stuprum deorum? Non habent igitur sacram virginem.

17. Videamus ne forte aliquam vel philosophiae 151 praecepta formaverint, quae magisterium sibi omnium solet vindicare virtutum. Pythagorea quaedam 0193C una ex virginibus celebratur fabula, cum a tyranno cogeretur secretum prodere, ne quid in se ad extorquendam confessionem vel tormentis liceret, morsu linguam abscidisse, atque in tyranni faciem despuisse; ut qui interrogandi finem non faciebat, non haberet quam interrogaret.

18. Eadem tamen forti animo, sed tumenti utero, exemplum taciturnitatis et proluvium castitatis, victa est cupiditatibus, quae tormentis vinci nequivit. 0194A Igitur quae mentis potuit tegere secretum, corporis non texit opprobrium. Vicit naturam, sed non tenuit disciplinam. Quam vellet in voce munimentum sui pudoris existere! Eoque fortasse erudierat illam patientia, ut culpam negaret. Non igitur invicta undique; nam et tyrannus, licet non potuerit invenire quod interrogabat, tamen quod non interrogabat, invenit.

19. Quanto nostrae virgines fortiores, quae vincunt etiam quas non vident potestates: quibus non tantum de carne et sanguine, sed etiam de ipso mundi principe saeculique rectore victoria est! Aetate utique Agnes minor, sed virtute major, triumpho numerosior, constantia confidentior, non sibi linguam propter metum abstulit, sed propter tropaeum reservavit. Nihil enim habuit quod prodi timeret, cujus non erat criminosa 0194B sed religiosa confessio. Itaque illa secretum tantummodo celavit; haec probavit Dominum, quem quia aetas nondum poterat confiteri, natura confessa est.