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 meanest55    Comp. with this chapter, de Idol., c. ix.; de Or., c. xxii.; de Cult. Fem., l. ii. c. x.; de Virg. Vel., c. vii.    Postremissimus. 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 appropriation56    Sæculo.    Consecrato. (in) us of the Holy Spirit, we are all “the temple of God,”57    Curiositatem.  Comp. de Idol., c. ix., and Acts xix. 19.    See 1 Cor. iii. 16, 17; vi. 19, 20. 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 only58    Quo oculorum exordia producuntur.  Comp. ii. 5.    Comp. de Idol., c. ii. 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,59    “Jam,” i.e., without going any farther.  Comp. c. iv. et seqq.    Cultus et ornatus.  For the distinction between them, see b. i. c. iv. 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.60    Sicut.  But Pam. and Rig. read “sive.”    Comp. de Pæn., c. i.  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.61    i.e., the angelic lovers.    Or, “execution.”  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.”62    Comp. Rev. ii. 5.    See Matt. v. 48.

CAPUT PRIMUM.

Ancillae Dei vivi, conservae et sorores meae, quo 1316A jure deputor vobiscum, postremissimus equidem meo jure conservitii et fraternitatis, audeo ad vos facere sermonem , non utique affectationis, sed affectioni procurans in caussa vestrae salutis. Ea salus nec foeminarum modo, sed etiam virorum, in exhibitione praecipue pudicitiae statuta est. Nam cum omnes templum Dei simus, illato in nos et consecrato Spiritu Sancto, ejus templi aedituus et antistes pudicitia est, quae nihil immundum nec profanum inferri sinat, ne Deus ille, qui inhabitat, inquinatam sedem offensus derelinquat. Sed modo nos non de pudicitia, cui indicendae et exigendae sufficiunt instantia ubique divina praecepta, verum de pertinentibus ad eam, id est qualiter vos incedere oporteat. Pleraeque enim, quod ipsum mihi utique [reprehendendo in omnibus] reprehendere Deus permittat, 1316B aut ignorantes simpliciter aut dissimulantes audacter ita ingrediuntur, quasi pudicitia in sola carnis integritate et stupri aversione consistat, nec quicquam intrinsecus opus sit, de cultus et ornatus dispositione. Sed enim perseverant in pristinis studiis formae et nitoris, eamdem sui speciem circumferentes, quam foeminae nationum , a quibus abest conscientia verae pudicitiae, quia nihil verum in his, qui Deum nesciunt praesidem et magistrum veritatis. Nam etsi qua in gentilibus pudicitia credi potest, usque adeo eam imperfectam et inconditam constat, ut licet in animo aliquatenus tenax sui agat, in habitus tamen licentia sese dissolvat, pro perversitate 1317A gentilium appetendo , cujus rei devitat effectum. Quota denique est , quae nec placere quidem extraneis concupiscat? quae non velit idcirco se expingere , ut neget appetitum ? Quanquam et hoc gentili pudicitiae familiare sit, non delinquere, attamen velle; vel etiam nolle, attamen non denegare. Quid mirum? perversa sunt omnia, quae a Deo non sunt. Videant igitur, quae non totum bonum obtinendo facile et quod obtinent malo commiscent. Vos ab illis, ut in caeteris, incessu quoque devertere necessarium est, quoniam perfectae esse debetis, sicut Pater vester qui est in coelis.