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;82    Conjunctis. let it be thought (to be) not exposed to temptations, not surrounded by stumbling-blocks:  it is enough that to angels of God83    Angelis Dei.  Comp. the opening sentence of the book. 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.84    Comp. ad Ux., b. i. c. iv.  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”85    See Gal. vi. 13 and 1 Cor. iii. 21; v. 6. 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,86    Stuporata. 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 graces87    Bonis. of the Spirit, not in the flesh; because we are “suitors”88    Sectatores. 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,89    Comp. 2 Cor. xi. 18; xii. 10; Phil. iii. 3, 4. 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.90    Non adjuvare, sed etiam impedire, debet.

CAPUT III.

1319B

Nunc non sit timenda dignitas formae, ut nec possidentibus gravis, nec appetentibus exitiosa, nec conjunctis periculosa; non exposita tentationibus, non circumdata scandalis existimetur: sufficit, quod angelis Dei non est necessaria. Nam ubi pudicitia, ibi vacua pulchritudo, quia proprie usus et fructus pulchritudinis luxuria, nisi si quis aliam messem decori corporis arbitratur. Illae sibi formositatem et datam extendant et non datam conquirant, quae quod ab illa flagitatur, sibi quoque praestare se putant, cum alteri praestant . Dicet aliquis: Quid ergo non, et exclusa luxuria, et admissa castitate, laude formae sola frui et de bono corporis gloriari licet ? Viderit, quem juvat de carne gloriari. Nobis autem primo quidem 1319C nullum gloriae studium, quia gloria exaltationis ingenium est. Porro exaltatio non congruit professoribus 1320A humilitatis ex praescriptis Dei. Deinde si omnis gloria vana et stuporata , quanto magis quae in carne nobis duntaxat! Nam etsi gloriandum est, in spiritus bonis, non in carne placere velle debemus, quia spiritualium sectatores sumus; in quibus operamur, illis et gaudeamus; de his gloriam carpamus, de quibus salutem speramus. Plane gloriabitur Christianus etiam in carne, sed cum propter Christum lacerata duraverit, ut et spiritus in ea coronetur, non ut oculos et suspiria adolescentium post se trahat. Ita quod ex omni parte in vobis vacat, merito et non habentes fastidiatis et habentes negligatis. Sancta foemina sit naturaliter speciosa, non adeo sit occasioni; certe si fuerit, non ignorare, sed etiam impedire se debet .