Chapter XLV.

On what is noble and virtuous, and what the difference between them is, as stated both in the profane and sacred writers.

228. Let us then hold fast modesty, and that moderation which adds to the beauty of the whole of life. For it is no light thing in every matter to preserve due measure and to bring about order, wherein that is plainly conspicuous which we call “decorum,” or what is seemly. This is so closely connected with what is virtuous, that one cannot separate the two.292    Cic. de Off. I. 27. For what is seemly is also virtuous—and what is virtuous is seemly. So that the distinction lies rather in the words than in the things themselves. That there is a difference between them we can understand, but we cannot explain it.

229. To make an attempt to get some sort of a distinction between them, we may say that what is virtuous may be compared to the good health and soundness of the body, whilst what is seemly is, as it were, its comeliness and beauty. And as beauty seems to stand above soundness and health, and yet cannot exist without them, nor be separated from them in any way—for unless one has good health, one cannot have beauty and comeliness—so what is virtuous contains in itself also what is seemly, so as to seem to start with it, and to be unable to exist without it. What is virtuous, then, is like soundness in all our work and undertaking; what is seemly is, as it were, the outward appearance, which, when joined with what is virtuous, can only be known apart in our thoughts. For though in some cases it seems to stand out conspicuous, yet it has its root in what is virtuous, though the flower is its own. Rooted in this, it flourishes; otherwise it fails and droops. For what is virtue, but to avoid anything shameful as though it were death? And what is the opposite of virtue, except that which brings barrenness and death? If, then, the essence of virtue is strong and vigorous, seemliness will also quickly spring forth like a flower, for its root is sound. But if the root of its purpose is corrupt, nothing will grow out of it.

230. In our writings this is put somewhat more plainly. For David says: “The Lord reigneth, He is clothed with splendour.”293    Ps. xciii. [xcii.] 1. And the Apostle says: “Walk honestly as in the day.”294    Rom. xiii. 13. The Greek text has ευσχημόνως —and this really means: with good clothing, with a good appearance. When God made the first man, He created him with a good figure, with limbs well set, and gave him a very noble appearance. He had not given him remission of sins. But afterwards He, Who came in the form of a servant, and in the likeness of man, renewed him with His Spirit, and poured His grace into his heart, and put on Himself the splendour295    The words decorum and honestum being used in different senses, it is not possible to give the points in a translation as in the original. of the redemption of the human race. Therefore the Prophet said: “The Lord reigneth, He is clothed with splendour.”296    Ps. xciii. [xcii.] 1. And again he says: “A hymn beseems Thee, O God, in Sion.”297    Ps. lxv. [lxiv.] 1. That is: It is right and good to fear Thee, to love Thee, to pray to Thee, to honour Thee, for it is written: “Let all things be done decently and in order.”298    1 Cor. xiv. 40. But we can also fear, love, ask, honour men; yet the hymn especially is addressed to God. This seemliness which we offer to God we may believe to be far better than other things. It befits also a woman to pray in an orderly dress,299    1 Tim. ii. 9, 10. but it especially beseems her to pray covered, and to pray giving promise of purity together with a good conversation.

CAPUT XLV.

De pulchro et honesto: quid sit inter illa discriminis tam apud profanos auctores, quam sacros.

218. Teneamus igitur verecundiam, et eam quae 0088B totius vitae ornatum attollit modestiam. Non enim mediocre est rebus singulis modum servare, atque impartiri ordinem, in quo vere praelucet illud quod decorum dicitur: quod ita cum honesto jungitur, ut separari non queat. Siquidem et quod decet, honestum est, et quod honestum est, decet; ut magis in sermone distinctio sit, quam in virtute discretio. Differre enim ea inter se intelligi potest, explicari non potest.

219. Et ut conemur aliquid eruere distinctionis, honestas velut bona valetudo est, et quaedam salubritas corporis: decus autem tamquam venustas et pulchritudo. Sicut ergo pulchritudo super salubritatem ac valetudinem videtur excellere, et tamen sine his esse non potest, neque ullo separari modo; 0088C quoniam nisi bona valetudo sit, pulchritudo esse ac venustas non potest: sic honestas decorum illud in se continet, ut ab ea profectum videatur, et sine ea esse non possit. Velut salubritas igitur totius operis actusque nostri honestas est, et sicut species est decorum, quod cum honestate confusum, opinione distinguitur. Nam etsi in aliquo videatur excellere, tamen in radice est honestatis, sed flore praecipuo, ut sine ea decidat, in ea floreat. Quid enim est honestas, nisi quae turpitudinem quasi mortem fugiat? 0089A Quid vero inhonestum, nisi quod ariditatem ac mortem afferat? Virente igitur substantia virtutis, decorum illud tamquam flos emicat, quia radix salva est: at vero propositi nostri radice vitiosa, nihil germinat.

59 220. Habes hoc in nostris aliquanto expressius. Dicit enim David: Dominus regnavit, decorem induit (Psal. XCII, 1). Et Apostolus ait: Sicut in die, honeste ambulate (Rom. XIII, 13). Quod Graeci dicunt εὐσχημόνως, hoc autem proprie significat, bono habitu, bona specie. Deus ergo primum hominem cum conderet, bona habitudine, bona membrorum compositione formavit, et optimam ei speciem dedit. Remissionem non dederat peccatorum: sed posteaquam renovavit eum spiritu, et infudit ei gratiam, qui venerat in servi forma, et in hominis specie assumpsit 0089B decorem redemptionis humanae. Et ideo dixit Propheta: Dominus regnavit, decorem induit. Deinde alibi dicit: Te decet hymnus, Deus, in Sion (Psal. LXIV, 2); hoc est dicere: Honestum est ut te timeamus, te diligamus, te precemur, te honorificemus; scriptum est enim: Omnia vestra honeste fiant (I Cor. XIV, 40). Sed possumus et hominem timere, diligere, rogare, honorare: hymnus specialiter Deo dicitur. Hoc tamquam excellentius caeteris credere est decorum, quod deferimus Deo. Mulierem quoque in habitu ornato orare convenit: sed specialiter eam decet orare velatam, et orare promittentem castitatem cum bona conversatione (I Tim. II, 9, 10).