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| Introduction. Modesty to Be Observed Not Only in Its Essence, But in Its Accessories.
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Book II.
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
meanest134
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
appropriation135
(in) us of the Holy
Spirit, we are all “the temple of God,”136
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
only137
| 137 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,138
| 138 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.139
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.140
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.”141
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