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| 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.
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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,115
| 115 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,116
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,117
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?118
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,”119
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.120
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.121
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,122
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.123
| 123 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.124
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.125
78. Is not nature herself then a teacher of
modesty? Following her example, the modesty of men, which I
suppose126
| 126 Cic. de
Off. I. 40, § 142. | is so called from the mode of knowing what
is seemly,127
| 127
“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;128
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.”129
Truly, by
following the guidance of nature, diligent care has added to the grace
of the body. In another place130
| 130 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.131
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,132
| 132 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.”133
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.E.C.F. INDEX & SEARCH
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