Chapter XVIII.

On the different functions of modesty. How it should qualify both speech and silence, accompany chastity, commend our prayers to God, govern our bodily motions; on which last point reference is made to two clerics in language by no means unsuited to its object. Further he proceeds to say that one’s gait should be in accordance with that same virtue, and how careful one must be that nothing immodest come forth from one’s mouth, or be noticed in one’s body. All these points are illustrated with very appropriate examples.

67. Lovely, then, is the virtue of modesty, and sweet is its grace! It is seen not only in actions, but even in our words,88    Cic. de Off. I. 37, § 134. so that we may not go beyond due measure in speech, and that our words may not have an unbecoming sound. The mirror of our mind often enough reflects its image in our words. Sobriety weighs out the sound even of our voice, for fear that too loud a voice should offend the ear of any one. Nay, in singing itself the first rule is modesty, and the same is true in every kind of speech, too, so that a man may gradually learn to praise God, or to sing songs, or even to speak, in that the principles of modesty grace his advance.

68. Silence, again, wherein all the other virtues rest, is the chief act of modesty. Only, if it is supposed to be a sign of a childish or proud spirit, it is accounted a reproach; if a sign of modesty, it is reckoned for praise. Susanna was silent in danger,89    Sus. v. 35. and thought the loss of modesty was worse than loss of life. She did not consider that her safety should be guarded at the risk of her chastity. To God alone she spoke, to Whom she could speak out in true modesty. She avoided looking on the face of men. For there is also modesty in the glance of the eye, which makes a woman unwilling to look upon men, or to be seen by them.

69. Let no one suppose that this praise belongs to chastity alone. For modesty is the companion of purity, in company with which chastity itself is safer. Shame, again, is good as a companion and guide of chastity, inasmuch as it does not suffer purity to be defiled in approaching even the outskirts of danger. This it is that, at the very outset of her recognition, commends the Mother of the Lord to those who read the Scriptures, and, as a credible witness, declares her worthy to be chosen to such an office. For when in her chamber, alone, she is saluted by the angel, she is silent, and is disturbed at his entrance,90    S. Luke i. 29 ff. and the Virgin’s face is troubled at the strange appearance of a man’s form. And so, though she was humble, yet it was not because of this, but on account of her modesty, that she did not return his salutation, nor give him any answer, except to ask, when she had learnt that she should conceive the Lord, how this should be. She certainly did not speak merely for the sake of making a reply.

70. In our very prayers, too, modesty is most pleasing, and gains us much grace from our God. Was it not this that exalted the publican, and commended him, when he dared not raise even his eyes to heaven?91    S. Luke xviii. 13, 14. So he was justified by the judgment of the Lord rather than the Pharisee, whom overweening pride made so hideous. “Therefore let us pray in the incorruptibility of a meek and quiet spirit, which is in the sight of God of great price,”92    1 Pet. iii. 4. as St. Peter says. A noble thing, then, is modesty, which, though giving up its rights, seizing on nothing for itself, laying claim to nothing, and in some ways somewhat retiring within the sphere of its own powers, yet is rich in the sight of God, in Whose sight no man is rich. Rich is modesty, for it is the portion of God. Paul also bids that prayer be offered up with modesty and sobriety.93    1 Tim. ii. 9. He desires that this should be first, and, as it were, lead the way of prayers to come, so that the sinner’s prayer may not be boastful, but veiled, as it were, with the blush of shame, may merit a far greater degree of grace, in giving way to modesty at the remembrance of its fault.

71. Modesty must further be guarded in our very movements and gestures and gait.94    Cic. de Off. I. 35. For the condition of the mind is often seen in the attitude of the body. For this reason the hidden man of our heart (our inner self) is considered to be either frivolous, boastful, or boisterous, or, on the other hand, steady, firm, pure, and dependable. Thus the movement of the body is a sort of voice of the soul.

72. Ye remember, my children, that a friend of ours who seemed to recommend himself by his assiduity in his duties, yet was not admitted by me into the number of the clergy, because his gestures were too unseemly. Also that I bade one, whom I found already among the clergy, never to go in front of me, because he actually pained me by the seeming arrogance of his gait. That is what I said when he returned to his duty after an offence committed. This alone I would not allow, nor did my mind deceive me. For both have left the Church. What their gait betrayed them to be, such were they proved to be by the faithlessness of their hearts. The one forsook his faith at the time of the Arian troubles; the other, through love of money, denied that he belonged to us, so that he might not have to undergo sentence at the hands of the Church. In their gait was discernible the semblance of fickleness, the appearance, as it were, of wandering buffoons.

73. Some there are who in walking perceptibly copy the gestures of actors,95    Cic. de Off. I. 36. and act as though they were bearers in the processions, and had the motions of nodding statues, to such an extent that they seem to keep a sort of time, as often as they change their step.

74. Nor do I think it becoming to walk hurriedly, except when a case of some danger demands it, or a real necessity. For we often see those who hurry come up panting, and with features distorted. But if there is no reason for the need of such hurry, it gives cause for just offence. I am not, however, talking of those who have to hurry now and then for some particular reason, but of those to whom, by the yoke of constant habit, it has become a second nature. In the case of the former I cannot approve of their slow solemn movements, which remind one of the forms of phantoms. Nor do I care for the others with their headlong speed, for they put one in mind of the ruin of outcasts.

75. A suitable gait is that wherein there is an appearance of authority and weight and dignity, and which has a calm collected bearing. But it must be of such a character that all effort and conceit may be wanting, and that it be simple and plain. Nothing counterfeit is pleasing. Let nature train our movements. If indeed there is any fault in our nature, let us mend it with diligence. And, that artifice may be wanting, let not amendment be wanting.

76. But if we pay so much attention to things like these, how much more careful ought we to be to let nothing shameful proceed out of our mouth, for that defiles a man terribly. It is not food that defiles, but unjust disparagement of others and foul words.96    Cic. de Off. I. 35, § 127. These things are openly shameful. In our office indeed must no word be let fall at all unseemly, nor one that may give offence to modesty. But not only ought we to say nothing unbecoming to ourselves, but we ought not even to lend our ears to words of this sort. Thus Joseph fled and left his garment, that he might hear nothing inconsistent with his modesty.97    Gen. xxxix. 12. For he who delights to listen, urges the other on to speak.

77. To have full knowledge of what is foul is in the highest degree shameful. To see anything of this sort, if by chance it should happen, how dreadful that is! What, therefore, is displeasing to us in others, can that be pleasing in ourselves? Is not nature herself our teacher, who has formed to perfection every part of our body, so as to provide for what is necessary and to beautify and grace its form? However she has left plain and open to the sight those parts which are beautiful to look upon; among which, the head, set as it were above all, and the pleasant lines of the figure, and the appearance of the face are prominent, whilst their usefulness for work is ready to hand. But those parts in which there is a compliance with the necessities of nature, she has partly put away and hidden in the body itself, lest they should present a disgusting appearance, and partly, too, she has taught and persuaded us to cover them.98    Cic. de Off. I. 35.

78. Is not nature herself then a teacher of modesty? Following her example, the modesty of men, which I suppose99    Cic. de Off. I. 40, § 142. is so called from the mode of knowing what is seemly,100    “modestia…quam a modo scientiæ, quid deceret, appellatam arbitror.” has covered and veiled what it has found hid in the frame of our body; like that door which Noah was bidden to make in the side of the ark;101    Gen. vi. 16. wherein we find a figure of the Church, and also of the human body, for through that door the remnants of food were cast out. Thus the Maker of our nature so thought of our modesty, and so guarded what was seemly and virtuous in our body, as to place what is unseemly behind, and to put it out of the sight of our eyes. Of this the Apostle says well: “Those members of the body which seem to be more feeble are necessary, and those members of the body which we think to be less honourable, upon these we bestow more abundant honour, and our uncomely parts have more abundant comeliness.”102    1 Cor. xii. 22, 23. Truly, by following the guidance of nature, diligent care has added to the grace of the body. In another place103    Ambr. de Noe et Arca. cap. viii. I have gone more fully into this subject, and said that not only do we hide those parts which have been given us to hide, but also that we think it unseemly to mention by name their description, and the use of those members.

79. And if these parts are exposed to view by chance, modesty is violated; but if on purpose, it is reckoned as utter shamelessness. Wherefore Ham, Noah’s son, brought disgrace upon himself; for he laughed when he saw his father naked, but they who covered their father received the gift of a blessing.104    Gen. ix. 22. For which cause, also, it was an ancient custom in Rome, and in many other states as well, that grown-up sons should not bathe with their parents, or sons-in-law with their fathers-in-law,105    Cic. de Off. I. 35, § 129. in order that the great duty of reverence for parents should not be weakened. Many, however, cover themselves so far as they can in the baths, so that, where the whole body is bare, that part of it at least may be covered.

80. The priests, also, under the old law, as we read in Exodus, wore breeches, as it was told Moses by the Lord: “And thou shalt make them linen breeches to cover their shame: from the loins even to the thighs they shall reach, and Aaron and his sons shall wear them, when they enter into the tabernacle of witness, and when they come unto the altar of the holy place to offer sacrifice, that they lay not sin upon themselves and die.”106    Ex. xxviii. 42, 43. Some of us are said still to observe this, but most explain it spiritually, and suppose it was said with a view to guarding modesty and preserving chastity.

CAPUT XVIII.

De partibus verecundiae: quemadmodum sermonem ac silentium temperet, pudicitiam comitetur, preces nostras Deo commendet, motibus corporeis moderetur; ubi refertur historia de duobus clericis observatu minime indigna: tum subnectitur qua ratione componendus ex eadem virtute incessus, quantave cautio ne quid inverecundum ore proferatur, aut detegatur in corpore, adhibenda sit: et haec omnia exemplis appositissimis illustrantur.

67. Pulchra igitur virtus est verecundiae, et suavis gratia, quae non solum in factis, sed etiam 0043C in ipsis spectatur sermonibus; ne modum progrediaris loquendi, ne quid indecorum sermo resonet tuus. Speculum enim mentis plerumque in verbis refulget. Ipsum vocis sonum librat modestia, ne cujusquam offendat aurem vox fortior. Denique in ipso canendi genere prima disciplina verecundia est: immo etiam in omni usu loquendi; ut sensim quis aut psallere, aut canere, aut postremo loqui incipiat; ut verecunda principia commendent processum.

68. Silentium quoque ipsum, in quo est reliquarum virtutum otium, maximus actus verecundiae est. Denique si aut infantiae putatur aut superbiae, probro datur: si verecundiae, laudi ducitur. Tacebat in periculis Suzanna, et gravius verecundiae, quam 0043D vitae damnum putabat, nec arbitrabatur periculo pudoris tuendam salutem. Deo soli loquebatur (Dan. XIII, 35), cui poterat casta verecundia eloqui: refugiebat 0044A ora intueri virorum; est enim et in oculis verecundia, ut nec videre viros femina, nec videri velit.

69. Neque vero quisquam solius hanc laudem 20 castitatis putet. Est enim verecundia pudicitiae comes, cujus societate castitas ipsa tutior est. Bonus enim regendae castitatis pudor est comes: qui si se praetendat ad ea quae prima pericula sunt, pudicitiam temerari non sinat. Hic primus in ipso cognitionis ingressu, Domini matrem commendat legentibus, et tamquam testis locuples, dignam quae ad tale munus eligeretur, astruit: quod in cubiculo, quod sola, quod salutata ab angelo tacet, et mota est in introitu ejus, quod ad virilis sexus speciem peregrinam turbatur aspectus Virginis (Luc. I, 0044B 20 et seq.). Itaque quamvis esset humilis, prae verecundia tamen salutantem non resalutavit, nec ullum responsum retulit, nisi ubi de suscipienda Domini generatione cognovit; ut qualitatem effectus disceret, non ut sermonem referret.

70. In ipsa oratione nostra multum verecundia placet, multum conciliat gratiae apud Deum nostrum. Nonne haec praetulit Publicanum, et commendavit enim qui nec oculos suos audebat ad coelum levare? Ideo justificatur magis Domini judicio, quam ille Pharisaeus, quem deformavit praesumptio (Luc. XVIII, 13, 14). Ideoque oremus in incorruptione quieti et modesti spiritus, qui est ante Deum locuples, ut ait Petrus (I Petr. III, 4). Magna igitur modestia, quae cum sit etiam sui juris remissior, nihil sibi 0044C usurpans, nihil vindicans, et quodammodo intra vires suas contractior, dives est apud Deum, apud quem nemo dives. Dives est modestia, quia portio Dei est. Paulus quoque orationem deferri praecepit cum verecundia et sobrietate. Primam hanc et quasi praeviam vult esse orationis futurae, ut non glorietur peccatoris oratio: sed quasi colore pudoris obducta, quo plus defert verecundiae de recordatione delicti, hoc uberiorem mereatur gratiam (Tim. II, 9).

71. Est etiam in ipso motu, gestu, incessu tenenda verecundia. Habitus enim mentis in corporis statu cernitur. Hinc homo cordis nostri absconditus, aut levior, aut jactantior, aut turbidior: aut contra gravior, et constantior, et purior, et maturior aestimatur. Itaque vox quaedam est animi, corporis 0044D motus.

72. Meministis, filii, quemdam amicum, cum sedulis se videretur commendare officiis; hoc solo 0045A tamen in clerum a me non receptum, quod gestus ejus plurimum dedeceret: alterum quoque cum in clero reperissem, jussisse me ne umquam praeiret mihi; quia velut quodam insolentis incessus verbere oculos feriret meos. Idque dixi, cum redderetur post offensam muneri. Hoc solum excepi, nec fefellit sententia; uterque enim ab Ecclesia recessit, ut qualis incessu prodebatur, talis perfidia animi demonstraretur. Namque alter Arianae infestationis tempore, fidem deseruit: alter pecuniae studio, ne judicium subiret sacerdotale, se nostrum negavit. 21 Lucebat in illorum incessu imago levitatis, species quaedam scurrarum percursantium.

73. Sunt etiam qui sensim ambulando imitantur histrionicos gestus, et quasi quaedam fercula pomparum, 0045B et statuarum motus nutantium, ut quotiescumque gradum transferunt, modulos quosdam servare videantur.

74. Nec cursim ambulare honestum arbitror, nisi cum causa exigit alicujus periculi, vel justa necessitas. Nam plerumque festinantes anbelos videmus torquere ora, quibus si causa desit festinationis necessariae, naevus est justae offensionis. Sed non de his dico, quibus rara properatio ex causa nascitur: sed quibus jugis et continua in naturam vertitur. Nec in illis ego tamquam simulacrorum effigies probo, nec in istis tamquam excussorum ruinas.

75. Est etiam gressus probabilis, in quo sit species auctoritatis, gravitatisque pondus, tranquillitatis vestigium; ita tamen si studium desit atque affectatio, 0045C sed motus sit purus ac simplex; nihil enim fucatum placet. Motum natura informet. Si quid sane in natura vitii est, industria emendet; ut ars desit, non desit correctio.

76. Quod si etiam ista spectantur altius, quanto magis cavendum est ne quid turpe ore exeat; hoc enim graviter coinquinat hominem. Non enim cibus coinquinat, sed injusta obtrectatio, sed verborum obscoenitas. Haec etiam vulgo pudori sunt. In nostro vero officio nullum verbum quod inhoneste cadat, non incutiat verecundiam. Et non solum nihil ipsi indecorum loqui, sed ne aurem quidem debemus hujusmodi 0046A praebere dictis: sicut Joseph ne incongrua suae audiret verecundiae, veste fugit relicta (Gen. XXXIX, 12); quoniam quem delectat audire, alterum loqui provocat.

77. Intelligere quoque quod turpe sit, pudori maximo est. Spectare vero si quid hujusmodi fortuitu accidat, quanti horroris est! Quod ergo in aliis displicet, numquid potest in se ipso placere? nec ipsa natura nos docet? quae perfecte quidem omnes partes nostri corporis explicavit; ut et necessitati consuleret, et gratiam venustaret. Sed tamen eas quae decorae ad aspectum forent, in quibus formae apex quasi in arce quadam locatus, et figurae suavitas, et 22 vultus specie semineret, operandique usus esset paratior, obvias atque apertas reliquit: eas vero in quibus esset 0046B naturalis obsequium necessitatis, ne deforme sui praeberent spectaculum, partim tamquam in ipso amandavit atque abscondit corpore, partim docuit et suasit tegendas.

78. Nonne igitur ipsa natura est magistra verecundiae? Cujus exemplo modestia hominum (quam a modo scientiae quid deceret appellatam arbitror) id quod in hac nostri corporis fabrica abditum reperit, operuit et texit; ut ostium illud quod ex transverso faciendum in arca illa Noe justo dictum est (Gen. 6, 16); in qua vel Ecclesiae, vel nostri figura est corporis: per quod ostium egeruntur reliquiae ciborum. Ergo naturae opifex sic nostrae studuit verecundiae, sic decorum illud et honestum in nostro custodivit corpore, ut ductus quosdam atque exitus cuniculorum 0046C nostrorum post tergum relegaret, atque ab aspectu nostro averteret, ne purgatio ventris visum oculorum offenderet. De quo pulchre Apostolus ait: Quae videntur, inquit, membra corporis infirmiora, necessariora sunt: et quae putamus ignobiliora esse membra corporis, his abundantiorem honorem circumdamus: et quae inhonesta sunt nostra, honestatem abundantiorem habent (I Cor. XII, 23). Etenim imitatione naturae industria auxit gratiam. Quod alio loco etiam altius interpretati sumus (Lib. I de Noe et Arca, cap. 8), ut non solum abscondamus ab oculis, verum etiam quae abscondenda accepimus, eorum indicia 0047A ususque membrorum suis appellationibus nuncupare indecorum putemus.

79. Denique si casu aperiantur hae partes, confunditur verecundia: si studio, impudentia aestimatur. Unde et filius Noe Cham offensam retulit, quia nudatum videns patrem risit: qui autem operuerunt patrem, acceperunt benedictionis gratiam (Gen. IX, 22 et seq.). Ex quo mos vetus et in urbe Roma, et in plerisque civitatibus fuit, ut filii puberes cum parentibus, vel generi cum soceris non lavarent, ne paternae reverentiae auctoritas minueretur: licet plerique se et in lavacro quantum possunt tegant; ne vel illic ubi nudum totum est corpus, hujusmodi intecta sit portio.

80. Sacerdotes quoque veteri more, sicut in Exodo legimus, brachas accipiebant, sicut ad 23 Mosen dictum 0047B est a Domino: Et facies illis brachas lineas, ut tegatur turpitudo pudoris. A lumbis usque ad femora erunt, et habebit eas Aaron et filii ejus, cum intrabunt in tabernaculum Testimonii: et cum accedent sacrificare ad aram Sanctuarii, et non inducent super se peccatum, ne moriantur (Exod. XVIII, 42, 43). Quod nonnulli nostrorum servare adhuc feruntur: plerique spiritali interpretatione ad cautionem verecundiae et custodiam castitatis, dictum arbitrantur.