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| Chapter XLV. On what is noble and virtuous, and what the difference between them is, as stated both in the profane and sacred writers.
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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.319
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.”320
And the
Apostle says: “Walk honestly as in the day.”321
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 splendour322
| 322 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.”323
And again
he says: “A hymn beseems Thee, O God, in
Sion.”324
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.”325
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,326
but it
especially beseems her to pray covered, and to pray giving promise of
purity together with a good conversation.E.C.F. INDEX & SEARCH
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