Chapter XIV.—Perils to the Virgins Themselves Attendant Upon Not-Veiling.

They report a saying uttered at one time by some one when first this question was mooted, “And how shall we invite the other (virgins) to similar conduct?”  Forsooth, it is their numbers that will make us happy, and not the grace of God and the merits of each individual!  Is it virgins who (adorn or commend) the Church in the sight of God, or the Church which adorns or commends virgins?  (Our objector) has therefore confessed that “glory” lies at the root of the matter.  Well, where glory is, there is solicitation; where solicitation, there compulsion; where compulsion, there necessity; where necessity, there infirmity.  Deservedly, therefore, while they do not cover their head, in order that they may be solicited for the sake of glory, they are forced to cover their bellies by the ruin resulting from infirmity.  For it is emulation, not religion, which impels them.  Sometimes it is that god—their belly49    Comp. Phil. iii. 19.—himself; because the brotherhood readily undertakes the maintenance of virgins.  But, moreover, it is not merely that they are ruined, but they draw after them “a long rope of sins.”50    See Isa. v. 18.  For, after being brought forth into the midst (of the church), and elated by the public appropriation of their property,51    So Oehler, with Rig., seems to understand “publicato bono suo.”  But it may be doubted whether the use of the singular “bono,” and the sense in which “publicare” and “bonum” have previously occurred in this treatise, do not warrant the rendering, “and elated by the public announcement of their good deed”—in self-devotion.  Comp. “omnis publicatio virginis bonæ” in c. iii., and similar phrases.  Perhaps the two meanings may be intentionally implied. and laden by the brethren with every honour and charitable bounty, so long as they do not fall,—when any sin has been committed, they meditate a deed as disgraceful as the honour was high which they had.  (It is this.)  If an uncovered head is a recognised mark of virginity, (then) if any virgin falls from the grace of virginity, she remains permanently with head uncovered for fear of discovery, and walks about in a garb which then indeed is another’s.  Conscious of a now undoubted womanhood, they have the audacity to draw near to God with head bare.  But the “jealous God and Lord,” who has said, “Nothing covered which shall not be revealed,”52    Matt. x. 26.  Again apparently a double meaning, in the word “revelabitus” ="unveiled,” which (of course) is the strict sense of “revealed,” i.e., “re-veiled.” brings such in general before the public gaze; for confess they will not, unless betrayed by the cries of their infants themselves.  But, in so far as they are “more numerous,” will you not just have them suspected of the more crimes?  I will say (albeit I would rather not) it is a difficult thing for one to turn woman once for all who fears to do so, and who, when already so turned (in secret), has the power of (still) falsely pretending to be a virgin under the eye of God.  What audacities, again, will (such an one) venture on with regard to her womb, for fear of being detected in being a mother as well!  God knows how many infants He has helped to perfection and through gestation till they were born sound and whole, after being long fought against by their mothers!  Such virgins ever conceive with the readiest facility, and have the happiest deliveries, and children indeed most like to their fathers!

These crimes does a forced and unwilling virginity incur.  The very concupiscence of non-concealment is not modest:  it experiences somewhat which is no mark of a virgin,—the study of pleasing, of course, ay, and (of pleasing) men.  Let her strive as much as you please with an honest mind; she must necessarily be imperilled by the public exhibition53    Comp. the note above on “publicato bono suo.” of herself, while she is penetrated by the gaze of untrustworthy and multitudinous’ eyes, while she is tickled by pointing fingers, while she is too well loved, while she feels a warmth creep over her amid assiduous embraces and kisses.  Thus the forehead hardens; thus the sense of shame wears away; thus it relaxes; thus is learned the desire of pleasing in another way!

CAPUT XIV.

Referunt aliquando dictum a quadam , cum primum quaestio ista tentata est: Et quomodo caeteras sollicitabimus ad hujusmodi opus. Scilicet felices nos facient, si plures erunt, et non Dei 0908B gratia vel merita cujusque. Virgines ecclesiam, an ecclesia virgines ornat Deo, sive commendat? Confessa est igitur gloriam esse in caussa. Porro ubi gloria, illic sollicitatio; ubi sollicitatio, illic coactio; ubi coactio, illic necessitas; ubi necessitas, illic infirmitas. Merito itaque dum caput non tegunt ut sollicitentur gloriae caussa, ventres tegere coguntur infirmitatis ruina. Aemulatio enim illas, non religio producit: aliquando et ipse venter Deus earum, quia facile virginis fraternitas suscipit. Nec tantum autem ruunt, sed et funem longum delictorum sibi adtrabunt. Prolatae enim in medium, et publicato bono suo elatae, et a fratribus 0909A omni honore et caritatis operatione cumulatae, dum non latent ubi quid admissum est, tantum dedecoris cogitant, quantum honoris habuerunt. Si intectum caput virginitati adscribitur, si qua virgo exciderit de gratia virginitatis, ne prodatur, intecto permanet capite: et tunc jam alieno ambulat habitu, id est quem sibi vindicat virginitas: permanet nihilominus in habitu, vel tunc saltem alieno, ne scilicet mutatione prodatur. Consciae mulieritatis jam indubitatae, audent nudo capite ad Deum adire. Sed aemulator Deus et Dominus, qui dixit: Nihil occultum quod non revelabitur (Matth. X, 26), plerasque etiam in conspectum deducit. Non enim confitebuntur, nisi ipsorum infantium suorum vagitibus proditae. Quantum autem plures, non etiam de pluribus 0909B sceleribus suspectas habebis? Dicam, licet nolim, difficile mulier semel fit , quae non timet fieri, quaeque jam facta potest virginem mentiri sub Deo. Quanta item circa uterum suum audebit, ne etiam mater detegatur! Scit Deus quod jam infantes et perfici et perduci ad partum integros duxerit, debellatos aliquandiu a matribus. Facillime semper concipiunt, et felicissime pariunt hujusmodi virgines, et quidem simillimos patribus. Haec admittit flagitia coacta et invita virginitas. Ipsa concupiscentia non latendi non est pudica, patitur aliquid quod virginis non sit, studium placendi, utique et viris. Quantum velis bona mente conetur, necesse est publicatione sui periclitetur, dum percutitur oculis incertis et multis, dum digitis demonstrantium 0909C titillatur, dum nimium amatur, dum inter amplexus et oscula assidua concalescit. Sic 0910A frons duratur, sic pudor teritur, sic solvitur, sic discitur aliter jam placere desiderare.