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ST. AMBROSE

CONCERNING VIRGINS, TO MARCELLINA, HIS SISTER.

[Translated by the Rev. H. de Romestin, M.A., of St. John's College,
Oxford, and Rector of Tiptree, Essex, with the assistance of the Rev. E. de
Romestin, M.A., of New College, Oxford, and the Rev. H. T. F. Duckworth,
M.A., of Merton College, Oxford.]


BOOK I.

CHAPTER I.

St. Ambrose, reflecting upon the account he will have to give of his
talents, determines to write, and consoles himself with certain examples of
God's mercy. Then recognizing his own deficiencies desires that he may be
dealt with like the fig-tree in the Gospel, and expresses a hope that words
will not fail him in his endeavour to preach Christ.

   1. If, according to the decree of heavenly truth, we have to give
account of every idle word which we have spoken,(1) and if every servant
will incur no small blame when his lord returns, who, either like a timid
money-lender or covetous owner, has hidden in the earth the talents of
spiritual grace which were entrusted to him in order that they might be
multiplied by increasing interest, I, who, although possessed of but
moderate ability, yet have a great necessity laid on me of making increase
of the sayings of God entrusted to me, must rightly fear lest an account of
the profit of my words be demanded of me, especially seeing that the Lord
exacts of us effort, not profit. Wherefore I determined to write something,
since, too, my words are listened to with greater risk to modesty than when
they are written, for a book has no feeling of modesty.

   2. And so distrusting indeed my own ability, but encouraged by the
instances of divine mercy, I venture to compose an address, for when God
willed even the ass spoke.(2) And I will open my mouth long dumb. that the
angel may assist me also, engaged in the burdens of this world, for He can
do away with the hindrances of unskilfulness. Who in the ass did away those
of nature. In the ark of the Old Testament the priest's rod budded;(1) with
God it is easy that in Holy Church a flower should spring from our knots
also. And why should we despair that God should speak in men, Who spoke in
the thorn bush?(2) God did not despise the bush, and would He might give
light also to my thorns. Perhaps some may wonder that there is some light
even in our thorns; some our thorns will not burn; there will be some whose
shoes shall be put off their feet at the sound of my voice, that the steps
of the mind may be freed from bodily hindrances.

   3. But these things are gained by holy men. Would that Jesus would cast
a glance upon me still lying under that barren fig-tree,(3) and that my
fig-tree might also after three years bear fruit.(4) But whence should
sinners have so great hope? Would that at least that Gospel dresser of the
vineyard, perhaps already bidden to cut down my fig-tree, would let it
alone this year also, until he dig about it and dung it, that he may
perchance lift the helpless out of the dust, and lift the poor out of the
mire.(5) Blessed are they who bind their horses under the vine and
olive,(6) consecrating the course of their labours to light and joy: the
fig-tree, that is, the tempting attraction of the pleasures of the world,
still overshadows me, low in height, brittle for working, soft for use, and
barren of fruit.

   4. And perhaps some one may wonder why I, who cannot speak, venture to
write. And yet if we consider what we read in the writings of the Gospel,
and the deeds of the priests, and the holy prophet Zacharias is taken as an
instance, he will find that there is something which the voice cannot
explain, but the pen can write. And if the name John restored speech to his
father,(1) I, too, ought not to despair that although dumb I may yet
receive speech, if I speak of Christ, of Whom, according to the prophet's
word: "Who shall declare the generation?"(2) And so as a servant I will
announce the family of the Lord, for the Lord has consecrated to Himself a
family even in this body of humanity replete with frailty.

CHAPTER II.

This treatise has a favourable beginning, since it is the birthday of the
holy Virgin Agnes, of whose name, modesty, and martyrdom St. Ambrose speaks
in commendation, but more especially of her age, seeing that she, being but
twelve years old, was superior to terrors, promises, tortures, and death
itself, with a courage wholly worthy of a man.

   5. And my task begins favourably, that since to-day is the birthday of
a virgin, I have to speak of virgins, and the treatise has its beginning
from this discourse. It is the birthday of a martyr, let us offer the
victim. It is the birthday of St. Agnes, let men admire, let children take
courage, let the married be astounded, let the unmarried take an example.
But what can I say worthy of her whose very name was not devoid of bright
praise? In devotion beyond her age, in virtue above nature, she seems to me
to have borne not so much a human name, as a token of martyrdom, whereby
she showed what she was to be.

   6. But I have that which may assist me. The name of virgin is a title
of modesty. I will call upon the martyr, I will proclaim the virgin. That
panegyric is long enough which needs no elaboration, but is within our
grasp. Let then labour cease, eloquence be silent. One word is praise
enough. This word old men and young and boys chant. No one is more
praiseworthy than he who can be praised by all There are as many heralds as
there are men, who when they speak proclaim the martyr.

   7. She is said to have suffered martyrdom when twelve years old. The
more hateful was the cruelty, which spared not so tender an age, the
greater in truth was the power of faith which found evidence even in that
age. Was there room for a wound in that small body? And she who had no room
for the blow of the steel had that wherewith to conquer the steel. But
maidens of that age are unable to bear even the angry looks of parents, and
are wont to cry at the pricks of a needle as though they were wounds. She
was fearless under the cruel hands of the executioners, she was unmoved by
the heavy weight of the creaking chains, offering her whole body to the
sword of the raging soldier, as yet ignorant of death, but ready for it. Or
if she were unwillingly hurried to the altars, she was ready to stretch
forth her hands to Christ at the sacrificial fires, and at the sacrilegious
altars themselves, to make the sign of the Lord the Conqueror,(1) or again
to place her neck and both her hands in the iron bands, but no band could
enclose such slender limbs.

   8. A new kind of martyrdom! Not yet of fit age for punishment but
already ripe for victory, difficult to contend with but easy to be crowned,
she filled the office of teaching valour while having the disadvantage of
youth. She would not as a bride so hasten to the couch, as being a virgin
she joyfully went to the place of punishment with hurrying step, her head
not adorned with plaited hair, but with Christ. All wept, she alone was
without a tear. All wondered that she was so readily prodigal of her life,
which she had not yet enjoyed, and now gave up as though she had gone
through it. Every one was astounded that there was now one to bear witness
to the Godhead, who as yet could not, because of her age, dispose of
herself. And she brought it to pass that she should be believed concerning
God, whose evidence concerning man would not be accepted. For that which is
beyond nature is from the Author of nature.

   9. What threats the executioner used to make her fear him, what
allurements to persuade her, how many desired that she would come to them
in marriage! But she answered: "It would be an injury to my spouse to look
on any one. as likely to please me. He who chose me first for Himself shall
receive me. Why are you delaying, executioner? Let this body perish which
can be loved by eyes which I would not." She stood, she prayed, she bent
down her neck. You could see the executioner tremble, as though he himself.
had been condemned, and his right hand shake, his face grow pale, as he
feared the peril of another, while the maiden feared not for her own. You
have then in one victim a twofold martyrdom, of modesty and of religion.
She both remained a virgin and she obtained martyrdom.

CHAPTER III.

Virginity is praised on many grounds, but chiefly because it brought down
the Word from heaven, and hence its pursuit, which existed in but few under
the old covenant, has spread to countless numbers.

   10. And now the love of purity draws me on, and you, my holy sister,
even though not speaking in your silent habit, to say something about
virginity, test that which is a principal virtue should seem to be passed
by with only a slight reference. For virginity is not praiseworthy because
it is found in martyrs, but because itself makes martyrs.

   11. But who can comprehend that by human understanding which not even
nature has included in her laws? Or who can explain in ordinary language
that which is above the course of nature? Virginity has brought from heaven
that which it may imitate on earth. And not unfittingly has she sought her
manner of life from heaven, who has found for herself a Spouse in heaven.
She, passing beyond the clouds, air, angels, and stars, has found the Word
of God in the very bosom of the Father, and has drawn Him into herself with
her whole heart. For who having found so great a Good would forsake it? For
"Thy Name is as ointment poured out, therefore have the maidens loved Thee,
and drawn Thee."(1) And indeed what I have said is not my own, since they
who marry not nor are given in marriage are as the angels in heaven. Let us
not, then, be surprised if they are compared to the angels who are joined
to the Lord of angels. Who, then, can deny that this mode of life has its
source m heaven, which we don't easily find on earth, except since God came
down into the members of an earthly body? Then a Virgin conceived, and the
Word became flesh that flesh might become God.

   12. But some one will say: "But Elijah is seen to have had nothing to
do with the embraces of bodily love." And therefore was he carried by a
chariot into heaven,(2) therefore he appeared glorified with the Lord,(3)
and therefore he is to come as the forerunner of the Lord's advent.(4) And
Miriam taking the timbrel led the dances with maidenly modesty.(1) But
consider whom she was then representing. Was she not a type of the Church,
who as a virgin with unstained spirit joins together the religious
gatherings of the people to sing divine songs? For we read that there were
virgins appointed also in the temple at Jerusalem. But what says the
Apostle? "These things happened to them in a figure, that they might be
signs of what was to come."(2) For the figure is shown in few, the life
exists in many.

   13. But in truth after that the Lord, coming in our flesh, joined
together the Godhead and flesh without any confusion or mixture, then the
practice of the life of heaven spreading throughout the whole world was
implanted in human bodies. This is that which angels ministering on earth
signified should come to pass,(3) which ministry should be offered to the
Lord with the service of an unstained body. This is that heavenly service
which the host of rejoicing angels spoke of for the earth,(4) We have,
then, the authority of antiquity from of old, the fulness of the setting
forth from Christ Himself.

CHAPTER IV.

The comeliness of virginity never existed amongst the heathen, neither with
the vestal virgins, nor amongst philosophers, such as Pythagoras.

   14. I certainly have not this in common with the heathen, nor in regard
to it am I associated with barbarians, nor practise it with other animals,
with whom, although we breathe one and the same vital air, and have a
common condition of an earthly body, and from whom we differ not in the
mode of generation, in this point alone we nevertheless avoid the reproach
of likeness, that virginity is aimed at by the heathen, but when
consecrated it is violated, it is attacked by barbarians, and is unknown to
others.

   15. Who will allege to me the virgins of Vesta. and the priests of
Pallas? What sort of chastity is that which is not of morals, but of years,
which is appointed not for ever, but for a term! Such purity is all the
more wanton of which the corruption is put off for a later age. They teach
their virgins ought not to persevere, and are unable to do so, who have set
a term to virginity. What sort of a religion is that in which modest
maidens are bidden to be immodest old women? Nor is she modest who is bound
by law, and she immodest who is set free by law. O the mystery! O the
morals! where chastity is enforced by law and authority given for lust! And
so she is not chaste, who is constrained by fear; nor honourable, who is
hired for a price; nor is that modesty which, exposed to the daily
importunity of lascivious eyes, is attacked by disgraceful looks.
Exemptions are bestowed upon them, prices are offered them, as though to
sell one's chastity were not the greatest sign of wantonness. That which is
promised for a price is given up for a price; is made over for a price; is
considered to have its price. She who is wont to sell her chastity knows
not how to redeem it.

   16. What shall I say of the Phrygian rites, in which immodesty is the
rule, and that too of the weaker sex? What of the orgies of Bacchus, where
the mystery of the rites is an incentive to lust? Of what sort can the
lives of priests be, then, where the adulteries of the gods are matters of
religion. So then they have no sacred virgins.

   17. Let us see whether perchance the precepts of philosophers have
formed any, for they are wont to claim the teaching of all virtues. A
certain Pythagorean virgin is spoken of in story, whom a tyrant was
endeavouring to compel to reveal the secret, and lest it should be possible
even in her torments for revelation to be extorted from her, she bit off
her tongue and spat it in the tyrant's face, that he who would not make an
end of questioning might not have aught to question.

   18. But that same virgin, so constant in mind, was overcome by lust,
though she could not be overcome by torments. And so she who could keep the
secret of her mind could not conceal the shame of her body. She overcame
nature, but observed not discipline. How she would desire that her speech
had existed as a defence of her chastity! So she was not unconquered on
every side, for although the tyrant could not find out that which he
sought, yet he did find what he sought not.

   19. How much stronger are our virgins, who overcome even those powers
which they do not see; whose victory is not only over flesh and blood, but
also over the prince of this world, and ruler of this age! In age, Agnes
indeed was less, but in virtue greater, triumphing over more, more constant
in her confidence; she did not destroy her tongue through fear, but kept it
for a trophy. For there was nothing in her which she feared to betray,
since that which she acknowledged was holy, not sinful. And so the former
merely concealed her secret, the latter bore witness to the Lord, and
confessed Him in her body, Whom her age did not yet suffer to confess.

CHAPTER V.

Heaven is the home of virginity, and the Son of God its Author, Who though
He was a Virgin before the Virgin, yet being of the Virgin took the Virgin
Church as His bride. Of her we have all been born. Some of her gifts are
enumerated. Her daughters have a special excellence in that virginity is
not a matter of precept, and that it is a most powerful help in the pursuit
of piety.

   20. It is the custom in encomiums to speak of country and parentage of
the subject, that the greatness of the offspring may be enhanced by mention
of the father. Now I, who have not undertaken to praise but to set forth
virginity, yet think it to the purpose to make known its country and its
parent. First, let us settle where is its country. Now, if one's country be
there where is the home of one's birth, without doubt heaven is the native
country of chastity. And so she is a stranger here, but a denizen there.

   21. And what is virginal chastity but purity free from stain? And whom
can we judge to be its author but the immaculate Son of God, Whose flesh
saw no corruption, Whose Godhead experienced no infection?. Consider, then,
how great are the merits of virginity. Christ was before the Virgin, Christ
was of the Virgin. Begotten indeed of the Father before the ages, but born
of the Virgin for the ages. The former was of His own nature, the latter is
for our benefit. The former always was, the latter He willed.

   22. Consider, too, another merit of virginity. Christ is the spouse of
the Virgin, and if one may so say of virginal chastity, for virginity is of
Christ, not Christ of virginity. He is, then, the Virgin Who was espoused,
the Virgin Who bare us, Who fed us with her own milk, of whom we read: "How
great things hath the virgin of Jerusalem done! The teats shall not fail
from the rock, nor snow from Lebanon, nor the water which is borne by the
strong wind."(1) Who is this virgin that is watered with the streams of the
Trinity, from whose rock waters flow, whose teats fail not, and whose honey
is poured forth? Now, according to the Apostle, the rock is Christ.(2)
Therefore, from Christ the teats fail not, nor brightness from God, nor the
river from the Spirit. This is the Trinity which waters their Church, the
Father, Christ, and the Spirit.

    23. But let us now come down from the mother to the daughters.
"Concerning virgins," says the Apostle, "I have no commandment of the
Lord."(1) If the teacher of the Gentiles had none, who could have one? And
in truth he had no commandment, but he had an example. For virginity cannot
be commanded, but must be wished for, for things which are above us are
matters for prayer rather than under mastery. "But I would have you," he
says, "be without carefulness. For he who is without a wife is careful for
the things which are the Lord's, how he may please God. And the virgin
taketh thought for the things of the Lord, that she may be holy in body and
in spirit. For she that is married taketh thought for the things of the
world, how she may please her husband."(2)

CHAPTER VI.

St. Ambrose explains that he is not speaking against marriage, and proceeds
to compare the advantages and disadvantages of the single and married
state.

   24. I am not indeed discouraging marriage, but am enlarging upon the
benefits of virginity. "He who is weak," says the Apostle, "eateth
herbs."(3) I consider one thing necessary, I admire another. "Art thou
bound to a wife? Seek not to be loosed. Art thou free from a wife? Seek not
a wife."(4) This is the command to those who are. But what does he say
concerning virgins? "He who giveth his virgin in marriage doeth well, and
he who giveth her not doeth better."(5) The one sins not if she marries,
the other, if she marries not, it is for eternity. In the former is the
remedy for weakness, in the latter the glory of chastity. The former is not
reproved, the latter is praised.

   25. Let us compare, if it pleases you, the advantages of married women
with that which awaits virgins. Though the noble woman boasts of her
abundant offspring, yet the more she bears the more she endures. Let her
count up the comforts of her children, but let her likewise count up the
troubles. She marries and weeps. How many vows does she make with tears.
She conceives, and her fruitfulness brings her trouble before offspring.
She brings forth and is ill. How sweet a pledge which begins with danger
and ends in danger. which will cause pain before pleasure! It is purchased
by perils, and is not possessed at her own will.

   26. Why speak of the troubles of nursing, training, and marrying? These
are the miseries of those who are fortunate. A mother has heirs, but it
increases her sorrows. For we must not speak of adversity, lest the minds
of the holiest parents tremble. Consider, my sister, how hard it must be to
bear what one must not speak of. And this is in this present age. But the
days shall come when they shall say: "Blessed are the barren, and the wombs
that never bare."(1) For the daughters of this age are conceived, and
conceive; but the daughter of the kingdom refrains from wedded pleasure,
and the pleasure of the flesh, that she may be holy in body and in spirit.

   27. Why should I further speak of the painful ministrations and
services due to their husbands from wives, to whom before slaves God gave
the command to serve?(2) And I mention these things that they may comply
more willingly, whose reward, if approved, is love; if not approved,
punishment for the fault.

   28. And in this position spring up those incentives to vice, in that
they paint their faces with various colours, fearing not to please their
husbands; and from staining their faces, come to think of staining their
chastity. What madness is here, to change the fashion of nature and seek a
painting, and while fearing a husband's judgment to give up their own. For
she is the first to speak against herself who wishes to change that which
is natural to her. So, while studying to please others, she displeases
herself. What truer witness to thy unsightliness do we require, O woman,
than thyself who art afraid to be seen? If thou art beautiful, why hidest
thou thyself? If unsightly, why dost thou falsely pretend to beauty, so as
to have neither the satisfaction of thy own conscience, nor of the error of
another? For he loves another, thou desirest to please another. And art
thou angry if he love another, who is taught to do so in thy own person?
Thou art an evil teacher of thy own injury.

   29. And next, what expense is necessary that even a beautiful wife may
not fail to please? Costly necklaces on the one hand hang on her neck, on
the other a robe woven with gold is dragged along the ground. Is this
display purchased, or is it a real possession? And what varied enticements
of perfumes are made use of! The ears are weighed down with gems, a
different colour from nature is dropped into the eyes. What is there left
which is her own, when so much is changed? The married woman loves her own
perceptions, and does she think that this is to live?

   30. But you, O happy virgins, who know not such torments, rather than
ornaments, whose holy modesty, beaming in your bashful cheeks, and sweet
chastity are a beauty, ye do not, intent upon the eyes of men, consider as
merits what is gained by the errors of others. You, too, have indeed your
own beauty, furnished by the comeliness of virtue, not of the body, to
which age puts not an end, which death cannot take away, nor any sickness
injure. Let God alone be sought as the judge of loveliness, Who loves even
in less beautiful bodies the more beautiful souls. You know nothing of the
burden and pain of childbearing, but more are the offspring of a pious
soul, which esteems all as its children, which is rich in successors,
barren of all bereavements, which knows no deaths, but has many heirs.

   31. So the holy Church, ignorant of wedlock, but fertile in bearing, is
in chastity a virgin, yet a mother in offspring. She, a virgin, bears us
her children, not by a human father, but by the Spirit. She bears us not
with pain, but with the rejoicings of the angels. She, a virgin, feeds us,
not with the milk of the body, but with that of the Apostle, wherewith he
fed the tender age of the people who were still children.(1) For what bride
has more children than holy Church, who is a virgin in her sacraments and a
mother to her people, whose fertility even holy Scripture attests, saying,
"For many more are the children of the desolate than of her that hath an
husband"?(2) She has not an husband, but she has a Bridegroom, inasmuch as
she, whether as the Church amongst nations, or as the soul in individuals,
without any loss of modesty, she weds the Word of God as her eternal
Spouse, free from all injury, full of reason.

CHAPTER VII.

St. Ambrose exhorts parents to train their children to virginity, and sets
before them the troubles arising from their desire to have grandchildren.
He says however that he does not forbid marriage, but rather defends it
against heretics who oppose it. Still setting virginity before marriage, he
speaks of the beauty of their spouse, and of the gifts wherewith He adorns
them, and applies to these points certain vetoes of the Song of Songs.

   32. You have heard, O parents, in what virtues and pursuits you ought
to train your daughters, that you may possess those by whose merits your
faults may be redeemed. The virgin is an offering for her mother, by whose
daily sacrifice the divine power is appeased. A virgin is the inseparable
pledge of her parents, who neither troubles them for a dowry, nor forsakes
them, nor injures them in word or deed.(1)

   33. But some one perhaps wishes to have grandchildren, and to be called
grandfather. In the first place, such a one gives up what is his own, while
seeking what is another's, and is already losing what is certain, while
hoping to gain what is uncertain; he gives away his own riches, and still
more is asked for; if he does not pay the dowry, it is exacted; if he lives
long, he becomes a burden. This is to buy a son-in-law, not to gain one who
would sell a sight of their daughter to her parents. Was she borne so long
in her mother's womb in order that she might pass under the power of
another? And so the parents take the charge of setting off their virgin
that she may so be the sooner removed from them.

   34. Some one may say, Do you, then, discourage marriage? Nay, I
encourage it, and condemn those who are wont to discourage it, so much so,
that indeed I am wont to speak of the marriages of Sarah, Rebecca, and
Rachel, and other women of old time, as instances of singular virtues. For
he who condemns marriage, condemns the birth of children, and condemns the
fellowship of the human race, continued by a series of successive
generations. For how could generation succeed generation in a continual
order, unless the gift of marriage stirred up the desire of offspring? Or
how could one set forth that Isaac went to the altar of God as a victim of
his father's piety, or that Israel, when yet in the body, saw God,(2) and
gave a holy name to the people while speaking against that whereby they
came into being? Those men, though wicked, have one point at any rate,
wherein they are up-proved even by the wise persons, that in speaking
against marriage they declare that they ought not to have been born.

   35. I do not then discourage marriage, but recapitulate the advantages
of holy virginity. This is the gift of few only, that is of all. And
virginity itself cannot exist, unless it have some mode of coming into
existence. I am comparing good things with good things, that it may be
clear which is the more excellent. Nor do I allege any opinion of my own,
but I repeat that which the Holy Spirit spake by the prophet: "Blessed is
the barren that is undefiled."(1)

   36. First of all, in that which those who purpose to marry desire above
all things, that they may boast of the beauty of their husband, they must
of necessity confess that they are inferior to virgins, to Whom alone it is
suitable to say: "Thou art fairer than the children of men, grace is poured
on Thy lips."(2) Who is that Spouse? One not given to common indulgences,
not proud of possessing riches, but He Whose throne is for ever and ever.
The king's daughters share in His honour: "At Thy right hand stood the
queen in a vesture of gold, clothed with variety of virtues. Hearken, then,
O daughter, and consider, and incline thine ear, and forget thine own
people and thy father's house; for the king hath desired thy beauty, for He
is thy God."(3)

   37. And observe what a kingdom the Holy Spirit by the witness of the
divine Scriptures has assigned to thee--gold, and beauty; gold, either
because thou art the bride of the Eternal King, or because having an
unconquered mind, thou art not taken captive by the allurements of
pleasures, but rulest over them like a queen. Gold again, because as that
metal is more precious when tried by fire, so the appearance of the
virginal body, consecrated to the Divine Spirit, gains an increase of its
own comeliness, for who can imagine a loveliness greater than the beauty of
her who is loved by the King, approved by the judge, dedicated to the Lord,
consecrated to God; ever a bride, ever unmarried, so that neither does love
suffer an ending, nor modesty loss.

   38. This is indeed true beauty, to which nothing is wanting, which
alone is worthy to hear the Lord saying: "Thou art all fair, My love, and
no blemish is in thee. Come hither from Lebanon, My spouse, come hither
from Lebanon. Thou shalt pass and pass through from the beginning of faith,
from the top of Sanir and Hermon, from the dens of the lions, from the
mountains of the leopards."(1) By which references is set forth the perfect
and irreproachable beauty of a virgin soul, consecrated to the altars of
God, not moved by perishable things amidst the haunts and dens of spiritual
wild beasts, but intent, by the mysteries of God, on being found worthy of
the Beloved, Whose breasts are full of joy. For "wine maketh glad the heart
of man."(2)

   39. "The smell of thy garments," says He, "is above all spices."(3) And
again: "And the smell of thy garments is like the smell of Lebanon."(4) See
what progress thou settest forth, O Virgin. Thy first odour is above all
spices, which were used upon the burying of the Saviour,(5) and the
fragrance arises from the mortified motions of the body, and the perishing
of the delights of the members. Thy second odour, like the odour of
Lebanon, exhales the incorruption of the Lord's body, the flower of
virginal chastity.

CHAPTER VIII.

Taking the passage concerning the honeycomb in the Song of Songs, he
expounds it, comparing the sacred virgins to bees.

   40. Let, then, your work be as it were a honeycomb, for virginity is
fit to be compared to bees, so laborious is it, so modest, so continent.
The bee feeds on dew, it knows no marriage couch, it makes honey. The
virgin's dew is the divine word, for the words of God descend like the dew.
The virgin's modesty is unstained nature. The virgin's produce is the fruit
of the lips, without bitterness, abounding in sweetness. They work in
common, and their fruit is in common.

   41. How I wish you, my daughter, to be an imitator of these bees, whose
food is flowers, whose offspring is collected and brought together by the
mouth. Do imitate her, my daughter. Let no veil of deceit be spread over
your words; let them have no covering of guile, that they may be pure, and
full of gravity.

   42. And let an eternal succession of merits be brought forth by your
mouth. Gather not for yourself alone (for how do you know when your soul
shall be required of you?), lest leaving your granaries heaped full with
corn, which will be a help neither to your life nor to your merits, you be
hurried thither where you cannot take your treasure with you. Be rich then,
but towards the poor, that as they share in your nature they may also share
your goods.

   43. And I also point out to you what flower is to be culled, that one
it is Who said: "I am the Flower of the field, and the Lily of the valleys,
as a lily among thorns,"(1) which is a plain declaration that virtues are
surrounded by the thorns of spiritual wickedness, so that no one can gather
the fruit who does not approach with caution.

CHAPTER IX.

Other passages from the Song of Songs are considered with relation to the
present subject, and St. Ambrose exhorting the virgin to seek for Christ,
points out where He may be found. A description of His perfections follows,
and a comparison is made between virgins and the angels.

   44. Take, then, O Virgin, the wings of the Spirit, that you may fly far
above all vices, if you wish to attain to Christ: "He dwelleth on high, but
beholdeth lowly things;"(2) and His appearance is as that of a cedar of
Lebanon, which has its foliage in the clouds, its roots in the earth. For
its beginning is from heaven, its ending on earth, and it produces fruit
very close to heaven. Search diligently for so precious a flower, if
perchance you may find it in the recesses of your breast, for it is most
often to be enjoyed in lowly places.

   45. It loves to grow in gardens, in which Susanna, while walking, found
it, and was ready to die rather than it should be violated. But what is
meant by the gardens He Himself points out, saying: "A garden enclosed is
My sister, My spouse, a garden enclosed, a fountain sealed;"(3) because in
gardens of this kind the water of the pure fountain shines, reflecting the
features of the image of God, test its streams mingled with mud from the
wallowing places of spiritual wild beasts should be polluted. For this
reason, too, that modesty of virgins fenced in by the wall of the Spirit is
enclosed lest it should lie open to be plundered. And so as a garden
inaccessible from without smells of the violet is scented with the olive,
and is resplendent with the rose, that religion may increase in the vine,
peace in the olive, and the modesty of consecrated virginity in the rose.
This is the odour of which the patriarch Jacob smelt when he heard his
father say: "See the smell of my son is as the smell of a field which is
full."(4) For although the field of the holy patriarch was full of almost
all fruits, the other brought forth its crops with greater labour, the
latter flowers.

   46. To work, then, O Virgin, and if you wish your garden to be sweet
after this sort, enclose it with the precepts of the prophets: "Set a watch
before thy mouth, and a door to thy lips,"(1) that you, too, may be able to
say: "As the apple-tree among the trees of the wood, so is my Beloved among
the sons. In His shadow I delighted and sat down, and His fruit was sweet
to my palate.(2) I found Him Whom my soul loved, I held Him and would not
let him go. My beloved came down into His garden to eat the fruit of His
trees.(3) Come, my Beloved, let us go forth into the field.(4) Set me as a
signet upon Thine heart, and as a seal upon Thine arm.(5) My Beloved is
white and ruddy."(6) For it is fitting, O Virgin, that you should fully
know Him Whom you love, and should recognize in Him all the mystery of His
Divine Nature and the Body which He has assumed. He is white fittingly, for
He is the brightness of the Father; and ruddy, for He was born of a Virgin.
The colour of each nature shines and glows in Him. But remember that the
marks of His Godhead are more ancient in Him than the mysteries of His
body, for He did not take His origin from the Virgin, but, He Who already
existed came into the Virgin.

   47. He Who was spoiled by the soldiers, Who was wounded by the spear,
that He might heal us by the blood of His sacred wounds, will assuredly
answer you (for He is meek and lowly of heart, and gentle in aspect):
"Arise, O north wind, and come, O south, and blow upon My garden, that My
spices may flow out."(7) For from all parts of the world has the perfume of
holy religion increased, and the limbs of the consecrated Virgin have
glowed. "Thou art beautiful, O my love, as Tirzah, comely as Jerusalem."(8)
So it is not the beauty of the perishable body, which will come to an end
with sickness or old age, but the reputation for good deserts, subject to
no accidents and never to perish, which is the beauty of virgins.

   48. And since you are worthy to be compared not now with men but with
heavenly beings, whose life you are living on earth, receive from the Lord
the precepts you are to observe: "Set Me as a signet upon thine heart, and
as a seal upon thine arm;"(9) that clearer proofs of your prudence and
actions may be set forth, in which Christ the Figure of God may shine, Who,
equalling fully the nature of the Father, has expressed the whole which He
took of the Father's Godhead. Whence also the Apostle Paul says that we are
sealed in the Spirit;(1) since we have in the Son the image of the Father,
and in the Spirit the seal of the Son. Let us, then, sealed by this
Trinity, take more diligent heed, lest either levity of character or the
deceit of any unfaithfulness unseal the pledge which we have received in
our hearts.

   49. But let fear secure this for the holy virgins, for whom the Church
first provided such protection, who, anxious for the prosperity of her
tender offspring, herself as a wall with breasts as many towers,(2)
increases her care for them, until, the fear of hostile attack being at an
end, she obtains by the care of a mother's love peace for her vigorous
children. Wherefore the prophet says: "Peace be on thy virtue, and
abundance in thy towers."(3)

   50. Then the Lord of peace Himself, after having embraced in His strong
arms the vineyards committed to Him, and beholding their shoots putting
forth buds, with glad looks, tempers the breezes to the young fruits, as
Himself testifies, saying: "My vineyard is in My sight, a thousand for
Solomon, and two hundred who keep the fruit thereof."(4)

   51. Above it is said: "Sixty strong men round about its offspring,
armed with drawn swords, and expert in warlike discipline,"(5) here there
are a thousand and two hundred. The number has increased, where the fruit
has increased, for the more holy each is, the more is he guarded. So Elisha
the prophet showed the hosts of angels who were present to guard him; so
Joshua the son of Nun recognized the Captain of the heavenly host. They,
then, who are able also to fight for us are able to guard the fruit that is
in us. And for you, holy virgins, there is a special guardianship, for you
who with unspotted chastity keep the couch of the Lord holy. And no wonder
if the angels fight for you who war with the mode of life of angels.
Virginal chastity merits their guardianship whose life it attains to.

   52. Why should I continue the praise of chastity in more words? For
chastity has made even angels. He who has preserved it is an angel; he who
has lost it a devil. And hence has religion also gained its name. She is a
virgin who is the bride of God, a harlot who makes gods for herself. What
shall I say of the resurrection of which you already hold the rewards: "For
in the resurrection they will neither be given in marriage, nor marry, but
shall be," He says, "as the angels in heaven."(1) That which is promised to
us is already present with you, and the object of your prayers is with you;
ye are of this world, and yet not in this world. This age has held you, but
has not been able to retain you.

   53. But what a great thing it is that angels because of incontinence
fell from heaven into this world, that virgins because of chastity passed
from the world into heaven. Blessed virgins, whom the delights of the flesh
do not allure, nor the defilement of pleasures cast down. Sparing food and
abstinence in drink train them in ignorance of vices, seeing they keep them
from knowing the causes of vices. That which causes sin has often deceived
even the just. In this way the people of God after they sat down to eat and
drink denied God.(2) In this way, too, Lot knew not, and so endured his
daughters' wickedness.(3) So, too, the sons of Noah going backward covered
their father's nakedness, which he who was wanton saw, he who was modest
blushed at and dutifully hid, fearful of offending if he too saw it.(4) How
great is the power of wine, so that wine made him naked which the waters of
the deluge could not.

CHAPTER IX.

Finally, another glory of virginity is mentioned, that it is free from
avarice. St. Ambrose, addressing his sister, reminds her of the great
happiness of those who are free from those troubles as to luxury and vanity
which come upon those who are about to marry.

   What then? What happiness it is that no desire of possessions inflames
you! The poor man demands what you have, he does not ask for what you have
not. The fruit of your labour is a treasure for the needy, and two mites,
if they be all one has, are wealth on the part of the giver.

    54. Listen, then, my sister, from what you escape. For it is not for
me to teach nor for you to learn what you ought to guard against, for the
practice of perfect virtue does not require teaching, but instructs others.
You see how like she is to the litters at processions, who lays herself out
to please, attracting to herself the look and gaze of all; less beautiful
is she because she strives to please, for she displeases the people before
she pleases her husband. But in you the rejection of all care for spendour
is far more becoming, and the very fact that you do not adorn yourselves is
an ornament.

   55. Look at the ears pierced with wounds, and pity the neck weighed
down with burdens. That the metals are different does not lighten the
suffering. In one case a chain binds the neck, in another a fetter encloses
the foot. It makes no difference whether the body be loaded with gold or
with iron. Thus the neck is weighed down and the steps are hindered. The
price makes it no better, except that you women are afraid lest that which
causes you suffering be lost. What is the difference whether the sentence
of another or your own condemn you? Nay, you, even more wretched than
those, are condemned by public justice, since they desire to be set free,
you to be bound.

   56. But how wretched a position, that she who is marriageable is in a
species of sale put up as it were to auction to be bid for, so that he who
offers the highest price purchases her. Slaves are sold on more tolerable
conditions, for they often choose their masters; if a maiden chooses it is
an offence, if not it is an insult. And she, though she be beautiful and
comely, both fears and wishes to be seen; she wishes it that she may sell
herself for a better price; she fears lest the fact of her being seen
should itself be unbecoming. But what absurdities of wishes and fears and
suspicions are there as to how the suitors will turn out, lest a poor man
may beguile her, or a rich one contemn her, lest a handsome suitor mock
her, lest a noble one despise her.

CHAPTER XI.

St. Ambrose answers objections made to the uselessness of his exhortations
in favour of virginity, and brings forward instances of virgins especially
in various places he mentions, and speaks of their zeal in the cause.

   57. Some one may say, you are always singing the praises of virgins.
What shall I do who am always singing them and have no success? But this is
not my fault. Then, too, virgins come from Placentia to be consecrated, or
from Bononia, and Mauritania, in order to receive the veil here. You see a
striking thing here. I treat the matter here, and persuade those who are
elsewhere. If this be so, let me treat the subject elsewhere, that I may
persuade you.

   58. What is it, then, that even they who hear me not follow my
teaching, and those who hear me follow me not? For I have known many
virgins who had the desire, but were prevented from going forward by their
mothers, and, which is more serious, mothers who were widows, to whom I
will now address myself. For if your daughters desired to love a man, they
could, by law, choose whom they would. Are they, then, who are allowed to
choose a man not allowed to choose God?

   59. Behold how sweet is the fruit of modesty, which has sprung up even
in the affections of barbarians. Virgins coming from the most distant on
this and that side of Mauritania desire to be consecrated here; and though
all the families be in bonds, yet modesty cannot be bound. She who mourns
over the hardship of slavery avows an eternal kingdom.

   60. And what shall I say of the virgins of Bononia, a fertile band of
chastity, who, forsaking worldly delights, inhabit the sanctuary of
virginity?(1) Not being of the sex which lives in common, attaining m their
common chastity to the number of twenty, and fruit to an hundredfold,
leaving their parents' dwelling they press into the houses of Christ, as
soldiers of unwearied chastity; at one time singing spiritual songs, they
provide their sustenance by labour, and seek with their hands supplies for
their liberality.

   61. But if the attraction of searching for virgins has grown strong
(for they beyond others follow up the search and watch for purity), they
follow up their hidden prey with the greatest perseverance to its very
chambers; or, if the flight of any one shall have seemed more free, one may
see them rise on the wing, hear the rustling of their feathers, and the
bursting of applause; so as to surround the one on wing with a chaste band
of modesty, until rejoicing in that fair companionship, forgetful of her
father's house, she enters the regions of modesty and the fenced-in home of
chastity.

CHAPTER XII.

It is very desirable that parents should encourage the desire for the
virgin life, but more praiseworthy when the love of God draws a maiden even
against their will. The violence of parents and the loss of property are
not to be feared, and an instance of this is related by St. Ambrose.

    62. It is a good thing, then, that the zeal of parents, like favouring
gales, should aid a virgin; but it is more glorious if the fire of tender
age even without the incitement of those older of its own self burst forth
into the flame of chastity. Parents will refuse a dowry, but you have a
wealthy Spouse, satisfied with Whose treasures you will not miss the
revenues of a father's inheritance. How much is poverty to chastity
superior to bridal gifts!

   63. And yet of whom have you heard as ever, because of her desire for
chastity, having been deprived of her lawful inheritance? Parents speak
against her, but are willing to be overcome. They resist at first because
they are afraid to believe; they often are angry that one may learn to
overcome; they threaten to disinherit to try whether one is able not to
fear temporal loss; they caress with exquisite allurements to see if one
cannot be softened by the inducement of various pleasures. You are being
exercised, O virgin, whilst you are being urged. And the anxious entreaties
of your parents are your first battles. Conquer your affection first, O
maiden. If you conquer your home, you conquer the world.

   64. But suppose that the loss of your patrimony awaits you; are not the
future realms of heaven a compensation for perishable and frail
possessions? For if we believe the heavenly message, "there is no one who
has forsaken house, or parents, or brethren, or wife, or children, for the
kingdom of God's sake, who shall not receive sevenfold more in this present
time, and in the world to come shall have everlasting life."(1) Entrust
your faith to God, who entrust your money to man; lend to Christ. The
faithful keeper of the deposit of your hope pays the talent of your faith
with manifold interest. The Truth does not deceive, Justice does not
circumvent, Virtue does not deceive. But if you believe not God's word, at
least believe instances.

65. Within my memory a girl once noble in the world, now more noble in the
sight of God, being urged to a marriage by her parents and kinsfolk, took
refuge at the holy altar. Whither could a virgin better flee, than thither
where the Virgin Sacrifice is offered? Nor was even that the limit of her
boldness. She, the oblation of modesty, the victim of chastity, was
standing at the altar of God, now placing upon her head the right hand of
the priest, asking his prayers, and now impatient at the righteous delay,
placing the top of her head under the altar. "Can any better veil," she
said, "cover me better than the altar which consecrates the veils
themselves? Such a bridal veil is most suitable on which Christ, the Head
of all, is daily consecrated. What are you doing, my kinsfolk? Why do you
still trouble my mind with seeking marriage? I have long since provided for
that. Do you offer me a bridegroom? I have found a better. Make the most
you can of my wealth, boast of his nobility, extol his power, I have Him
with Whom no one can compare himself, rich in the world, powerful in
empire, noble in heaven. If you have such an one, I do not reject the
choice; if you do not find such, you do me not a kindness, my relatives,
but an injury."

   66. When the others were silent, one burst forth somewhat roughly:
"If," he said, "your father were alive, would he suffer you to remain
unmarried?" Then she replied with more religion and more restrained piety:
"And perchance he is gone that no one may be able to hinder me. Which
answer concerning her father, but warning as to himself, he made good by
his own speedy death. So the others, each of them, fearing the same for
himself, began to assist and not to hinder her as before, and her virginity
involved not the loss of the property due to her, but also received the
reward of her integrity. You see, maidens, the reward of devotion, and do
you, parents, be warned by the example of transgression.


BOOK II.

CHAPTER I.

In this book St. Ambrose purposes to treat of the training of virgins,
using examples rather than precepts, and explains why he does so in writing
rather than by word of mouth.

   1. Is the former book I wished(though I was not able) to set forth how
great is the gift of virginity, that the grace of the heavenly gift might
of itself invite the reader. In the second book it is fitting that the
virgin should be instructed and, as it were, be educated by the teaching of
suitable precepts.

   2. But, inasmuch as I am feeble in advising and unequal to teaching(for
he who teaches ought to excel him who is taught), lest I should seem to
have abandoned the task I have undertaken, or to have taken too much upon
myself, I thought it better to instruct by examples than by precepts; for
more progress may be made by means of an example, inasmuch as that which
has been already done is considered to be not difficult, and that which has
been tried to be expedient, and that which has been transmitted in
sucession to us by a kind of hereditary practice of ancestral virtue to be
binding in religion.

   3. But if any one rebukes me for presumption, let him rather rebuke me
for zeal, because I thought that I ought not to refuse even this to the
virgins who asked it of me. For I preferred rather to run the risk of
perilling my own modesty, than not to fulfil the wish of those whose
pursuits even our God favours with kindly approbation.

   4. Nor can the mark of presumption be set on my task, since, when they
had those from whom they could learn, they sought my good-will rather than
my teaching, and my zeal may be excused, since when they had the guidance
of a martyr for the observance of discipline, I did not think it
superfluous if I could turn the persuasion of my discourse into an
allurement to profession. He who teaches with facility restrains fault with
severity; I, who cannot teach, entice.

   5. And because many who were absent desired to have the use of my
discourse, I compiled this book, in order that holding in their hands the
substance of what my voice had uttered to them, they might not think that
he whom they were holding failed them. But let us go on with our plan.

CHAPTER II.

The life of Mary is set before virgins as an example, and her many virtues
are dwelt upon, her chastity, humility, hard life, love of retirement, and
the like; then her kindness to others, her zeal in learning, and love of
frequenting the temple. St. Ambrose then sets forth how she, adorned with
all these virtues, will come to meet the numberless bands of virgins and
lead them with great triumph to the bridal chamber of the Spouse.

   6. Let, then, the life of Mary be as it were virginity itself, set
forth in a likeness, from which, as from a mirror, the appearance of
chastity and the form of virtue is reflected. From this you may take your
pattern of life, showing, as an example, the clear rules of virtue: what
you have to correct, to effect, and to hold fast.

   7. The first thing which kindles ardour in learning is the greatness of
the teacher. What is greater than the Mother of God? What more glorious
than she whom Glory Itself chose? What more chaste than she who bore a body
without contact with another body? For why should I speak of her other
virtues? She was a virgin not only in body but also in mind, who stained
the sincerity of its disposition by no guile, who was humble in heart,
grave in speech, prudent in mind, sparing of words, studious in reading,
resting her hope not on uncertain riches, but on the prayer of the poor,
intent on work, modest in discourse; wont to seek not man but God as the
judge of her thoughts, to injure no one, to have goodwill towards all, to
rise up before her elders, not to envy her equals, to avoid boastfulness,
to follow reason, to love virtue. When did she pain her parents even by a
look? When did she disagree with her neighbours? When did she despise the
lowly? When did she avoid the needy? Being wont only to go to such
gatherings of men as mercy would not blush at, nor modesty pass by. There
was nothing gloomy in her eyes, nothing forward in her words, nothing
unseemly in her acts, there was not a silly movement, nor unrestrained
step, nor was her voice petulant, that the very appearance of her outward
being might be the image of her soul, the representation of what is
approved. For a well-ordered house ought to be recognized on the very
threshold, and should show at the very first entrance that no darkness is
hidden within, as our soul hindered by no restraints of the body may shine
abroad like a lamp placed within.

   8. Why should I detail her spareness of food, her abundance of
services--the one abounding beyond nature, the other almost insufficient
for nature? And there were no seasons of slackness, but days of fasting,
one upon the other. And if ever the desire for refreshment came, her food
was generally what came to hand, taken to keep off death, not to minister
to comfort. Necessity before inclination caused her to sleep, and yet when
her body was sleeping her soul was awake, and often in sleep either went
again through what had been read, or went on with what had been interrupted
by sleep, or carried out what had been designed, or foresaw what was to be
carried out.

   9. She was unaccustomed to go from home, except for divine service, and
this with parents or kinsfolk. Busy in private at home, accompanied by
others abroad, yet with no better guardian than herself, as she, inspiring
respect by her gait and address, progressed not so much by the motion of
her feet as by step upon step of virtue. But though the Virgin had other
persons who were protectors of her body, she alone guarded her character;
she can learn many points if she be her own teacher, who possesses the
perfection of all virtues, for whatever she did is a lesson. Mary attended
to everything as though she were warned by many, and fulfilled every
obligation of virtue as though she were teaching rather than learning.

   10. Such has the Evangelist shown her, such did the angel find her,
such did the Holy Spirit choose her. Why delay about details? How her
parents loved her, strangers praised her, how worthy she was that the Son
of God should be born of her. She, when the angel entered, was found at
home in privacy, without a companion, that no one might interrupt her
attention or disturb her; and she did not desire any women as companions,
who had the companionship of good thoughts. Moreover, she seemed to herself
to be less alone when she was alone. For how should she be alone, who had
with her so many books, so many archangels, so many prophets?

11. And so, too, when Gabriel visited her,(1) did he find her, and Mary
trembled, being disturbed, as though at the form of a man, but on hearing
his name recognized him as one not unknown to her. And so she was a
stranger as to men, but not as to the angel; that we might know that her
ears were modest and her eyes bashful. Then when saluted she kept silence,
and when addressed she answered, and she whose feelings were first troubled
afterwards promised obedience.

   12. And holy Scripture points out how modest she was towards her
neighbours. For she became more humble when she knew herself to be chosen
of God, and went forthwith to her kinswoman in the hill country, not in
order to gain belief by anything external, for she had believed the word of
God. "Blessed," she said, "art thou who didst believe."(2) And she abode
with her three months. Now in such an interval of time it is not that faith
is being sought for, but kindness which is being shown. And this was after
that the child, leaping in his mother's womb, had saluted the mother of the
Lord, attaining to reason before birth.

   13. And then, in the many subsequent wonders, when the barren bore a
son, the virgin conceived, the dumb spake, the wise men worshipped, Simeon
waited, the stars gave notice. Mary, who was moved by the angel's entrance,
was unmoved by the miracles. "Mary," it is said, "kept all these things in
her heart,"(3) Though she was the mother of the Lord, yet she desired to
learn the precepts of the Lord, and she who brought forth God, yet desired
to know God.

   14. And then, how she also went every year to Jerusalem at the solemn
day of the passover, and went with Joseph. Everywhere is modesty the
companion of her singular virtues in the Virgin. This, without which
virginity cannot exist, must be the inseparable companion of virginity. And
so Mary did not go even to the temple without the guardianship of her
modesty.

   15. This is the likeness of virginity. For Mary was such that her
example alone is a lesson for all. If, then, the author displeases us not,
let us make trial of the production, that whoever desires its reward for
herself may imitate the pattern. How many kinds of virtues shine forth in
one Virgin! The secret of modesty, the banner of faith, the service of
devotion, the Virgin within the house, the companion for the ministry, the
mother at the temple.

   16. Oh! how many virgins shall she meet, how many shall she embrace and
bring to the Lord, and say: "She has been faithful to her espousal, to my
Son; she has kept her bridal couch with spotless modesty." How shall the
Lord Himself commend them to His Father, repeating again those words of
His: "Holy Father, these are they whom I have kept for Thee, on whom the
Son of Man leant His head and rested; I ask that where I am there they may
be with Me."(1) And if they ought to benefit not themselves only, who lived
not for themselves alone, one virgin may redeem her parents, another her
brothers. "Holy Father, the world hath not known Me, but these have known
Me, and have willed not to know the world."(2)

   17. What a procession shall that be, what joy of applauding angels when
she is found worthy of dwelling in heaven who lived on earth a heavenly
life! Then too Mary,(3) taking her timbrel, shall stir up the choirs of
virgins, singing to the Lord because they have passed through the sea of
this world without suffering from the waves of this world.(4) Then each
shall rejoice, saying: "I will go to the altar of God; to God Who maketh my
youth glad;"(5) and, "I will offer unto God thanksgiving, and pay my vows
unto the Most High."(6)

   18. Nor would I hesitate to admit you to the altars of God, whose souls
I would without hesitation call altars, on which Christ is daily offered
for the redemption of the body. For if the virgin's body be a temple of
God, what is her soul, which, the ashes, as it were, of the body being
shaken off, once more uncovered by the hand of the Eternal Priest, exhales
the vapour of the divine fire. Blessed virgins, who emit a fragrance
through divine grace as gardens do through flowers, temples through
religion, altars through the priest.

CHAPTER III.

St. Ambrose having set forth the Virgin Mary as a pattern for life, adduces
Thecla as a model for learning how to die. Thecla suffered not from the
beasts to whom she was condemned, but on the contrary received from them
signs of reverence. He then proceeds to introduce a more recent example.

   19. Let, then, holy Mary instruct you in the discipline of life, and
Thecla teach you how to be offered, for she, avoiding nuptial intercourse,
and condemned through her husband's rage, changed even the disposition of
wild beasts by their reverence for virginity. For being made ready for the
wild beasts, when avoiding the gaze of men, she offered her vital parts to
a fierce lion, caused those who had turned away their immodest looks to
turn them back modestly.

   20. The beast was to be seen lying on the ground, licking her feet,
showing without a sound that it could not injure the sacred body of the
virgin. So the beast reverenced his prey, and forgetful of his own nature,
put on that nature which men had lost. One could see, as it were, by some
transfusion of nature, men clothed with savageness, goading the beast to
cruelty, and the beast kissing the feet of the virgin, teaching them what
was due from men. Virginity has in itself so much that is admirable, that
even lions admire it. Food did not induce them though kept without their
meal; no impulse hurried them on when excited; anger did not exasperate
them when stirred up, nor did their habits lead them blindly as they were
wont, nor their own natural disposition possess them with fierceness. They
set an example of piety when reverencing the martyr; and gave a lesson in
favor of chastity when they did nothing but kiss the virgin's feet, with
their eyes turned to the ground, as though through modesty, fearing that
any male, even a beast, should see the virgin naked.

   21. Some one will say: "Why have you brought forward the example of
Mary, as if any one could be found to imitate the Lord's mother? And why
that of Thecla, whom the Apostle of the Gentiles trained? Give us a teacher
of our own sort if you wish for disciples." I will, therefore, set before
you a recent example of this sort, that you may understand that the Apostle
is the teacher, not of one only, but of all.

CHAPTER IV.

A virgin at Antioch, having refused to sacrifice to idols, was condemned to
a house of ill-fame, whence she escaped unharmed, having changed clothes
with a Christian soldier. Then when he was condemned for this, she returned
and the two contended for the prize of martyrdom, which was at last given
to each.

   22. There was lately at Antioch a virgin who avoided being seen in
public, but the more she shrank from men's eyes, the more they longed for
her. For beauty which is heard of but not seen is more desired, there being
two incentives to passion, love and knowledge--so long as nothing is met
with which pleases less; and that which pleases is thought to be of more
worth, because the eye is not in this case the judge by investigation, but
the mind inflamed with love is full of longing. And so the holy virgin,
lest their passions should be longer fed by the desire of gaining her,
professed her intention of preserving her chastity, and so quenched the
fires of those wicked men, that she was no longer loved, but informed
against.

   23. So a persecution arose. The maiden, not knowing how to escape, and
afraid lest she might fall into the hands of those who were plotting
against her chastity, prepared her soul for heroic virtue, being so
religious as not to fear death, so chaste as to expect it. The day of her
crown arrived. The expectation of all was at its height. The maiden is
brought forward, and makes her twofold profession, of religion and of
chastity. But when they saw the constancy of her profession, her fear for
her modesty, her readiness for tortures, and her blushes at being looked
on, they began to consider how they might overcome her religion by setting
chastity before her, so that, having deprived her of that which was the
greatest, they might also deprive her of that which they had left. So the
sentence was that she should either sacrifice, or be sent to a house of
ill-fame. After what manner do they worship their gods who thus avenge
them, or how do they live themselves who give sentence after this fashion?

   24. And the virgin, not hesitating about her religion, but fearful as
to her chastity, began to reflect, What am I to do? Each crown, that of
martyrdom and that of virginity, is grudged me to-day. But the name of
virgin is not acknowledged where the Author of virginity is denied. How can
one be a virgin who cherishes a harlot? How can one be a virgin who loves
adulterers? How a virgin if she seeks for a lover? It is preferable to have
a virgin mind than a virgin body. Each is good if each be possible; if it
be not possible, let me be chaste, not to man but to God. Rahab, too, was a
harlot, but after she believed in God, she found salvation.(1) And Judith
adorned herself that she might please an adulterer, but because she did
this for religion and not for love, no one considered her an adulteress.(2)
This instance turned out well. For if she who entrusted herself to religion
both preserved her chastity and her country, perhaps I, by preserving my
religion, shall also preserve my chastity. But if Judith had preferred her
chastity to her religion, when her country had been lost, she would also
have lost her chastity.

   25. And so, instructed by such examples, and at the same time bearing
in mind the words of the Lord, where He says: "Whosoever shall lose his
life for My sake, shall find it,"(1) she wept, and was silent, that the
adulterer might not even hear her speaking, and she did not choose the
wrong done to her modesty, but rejected wrong done to Christ. Consider
whether it was possible for her to suffer her body to be unchaste, who
guarded even her speech.

   26. For some time my words have been becoming bashful, and fear to laud
on or describe the wicked series of what was done. Close your ears, ye
virgins! The Virgin of God is taken to a house of shame, But now unclose
your ears, ye virgins. The Virgin of Christ can be exposed to shame, but
cannot be contaminated. Everywhere she is the Virgin of God, and the Temple
of God, and houses of ill-fame cannot injure chastity, but chastity does
away with the ill-fame of the place.

   27. A great rush of wanton men is made to the place. Listen, ye holy
virgins, to the miracles of the martyr, forget the name of the place. The
door is shut within, the hawks cry without; some are contending who shall
first attack the prey. But she, with her hands raised to heaven, as though
she had come to a house of prayer, not to a resort of lust, says: "O
Christ, Who didst tame the fierce lions for the virgin Daniel,(2) Thou
canst also tame the fierce minds of men. Fire became as dew to the Hebrew
children,(3) the water stood up for the Jews, of Thy mercy, not of its own
nature.(4) Susanna knelt down for punishment and triumphed over her
adulterous accusers,(5) the right hand withered which violated the gifts of
Thy temple;(6) and now thy temple itself is violated; suffer not
sacrilegious incest, Thou Who didst not suffer theft. Let Thy Name be now
again glorified in that I who came here for shame, may go away a virgin!"

   28. Scarcely had she finished her prayer, when, lo! a man with the
aspect of a terrible warrior burst in. How the virgin trembled before him
to whom the trembling people gave way. But she did not forget what she had
read. "Daniel," said she, "had gone to see the punishment of Susanna, and
alone pronounced her guiltless,(7) whom the people had condemned. A sheep
may be hidden in the shape of this wolf. Christ has His soldiers also, Who
is Master of legions.(1) Or, perchance, an executioner has come in. Fear
not, my soul, such an one makes martyrs. O Virgin! thy faith has saved
thee."

   29. And the soldier said to her: "Fear not, sister, I pray you. I, a
brother, am come hither to save life, not to destroy it. Save me, that you
yourself may be saved. I came in like an adulterer, to go forth, if you
will, as a martyr. Let us change our attire, mine will fit you, and yours
will fit me, and each for Christ. Your robe will make me a true soldier,
mine will make you a virgin. You will be clothed well, I shall be unclothed
even better that the persecutor may recognize me. Take the garment which
will conceal the woman, give me that which shall consecrate me a martyr.
Put on the cloak which will hide the limbs of a virgin, but preserve her
modesty. Take the cap which will cover your hair and conceal your
countenance. They who have entered houses of ill-fame are wont to blush.
When you have gone forth, take care not to look back, remembering Lot's
wife,(2) who lost her very nature because she looked back at what was
unchaste, though with chaste eyes. And be not afraid lest any part of the
sacrifice fail. I will offer the victim to God for you, do you offer the
soldier to Christ for me. You have served the good service of chastity, the
wages of which are everlasting life; you have the breastplate of
righteousness, which protects the body with spiritual armour, the shield of
faith with which to ward off wounds, and the helmet of salvation,(3) for
there is the defence of our salvation where Christ is, since the man is the
head of the woman. and Christ of the virgin.

   30. Whilst saying this he put off his cloak. This garment has been up
to this time suspected of being that of a persecutor and adulterer. The
virgin offered her neck, the soldier his cloak. What a spectacle that was,
what a manifestation of grace when they were contending for martyrdom in a
house of ill-fame! Let the characters be also considered, a soldier and a
virgin, that is, persons unlike in natural disposition, but alike by the
mercy of God, that the saying might be fulfilled: "Then the wolves and the
lambs shall feed together."(4) Behold the lamb and the wolf not only feed
together but are also offered together. Why should I say more? Having
changed her garment, the maiden flies from the snare, not now with wings of
her own, seeing she was borne on spiritual wings, and(a sight which the
ages had never seen) she leaves the house of ill-fame a virgin, but a
virgin of Christ.

   31. But they who were looking with their eyes, yet saw not, raged like
robbers for prey, or wolves for a lamb. One who was more shameless went in.
But when he took in the state of the matter with his eyes, he said, What is
this? A maiden entered, now a man is to be seen here. This is not the old
fable of a hind instead of a maiden, but in truth a virgin become a
soldier. I had heard but believed not that Christ changed water into wine;
now He has begun also to change the sexes. Let us depart hence whilst we
still are what we were. Am I too changed who see things differently from
what I believe them to be? I came to a house of ill-fame, and see a
surety.(1) And yet I go forth changed, for I shall go out chaste who came
in unchaste.

   32. When the affair was known, because a crown was due to such a
conqueror, he was condemned for the virgin who was seized for the virgin,
and so not only a virgin but a martyr came forth from the house of ill-
fame. It is reported that the maiden ran to the place of punishment, and
that they both contended for death. He said: "I am condemned to death, the
sentence let you go free when it retained me." And she replied: "I did not
choose you as my surety on pain of death, but as a guarantee for my
chastity. If chastity be attacked, my sex remains; if blood is sought, I
desire none to give bail for me, I have the means to pay. The sentence was
pronounced on me, which was pronounced for me. Undoubtedly, if I had
offered you as security for my debt, and in my absence the judge had
assigned your property to the creditor, you would share the sentence with
me, and I should pay your obligations with my patrimony. Were I to refuse,
who would not judge me worthy of a shameful death? How much more am I bound
where there is a question of death? Let me die innocent, that I may not die
guilty. In this matter there is no middle course; to-day I shall either be
guilty of your blood or a martyr in my own. If I came back quickly, who
dares to shut me out? If I delayed, who dares acquit me? I owe a greater
debt to the laws who am guilty not only of my own flight, but also of the
death of another. My limbs are equal to death, which were not equal to
dishonour. A virgin can accept a wound who could not accept contumely. I
avoided disgrace, not martyrdom. I gave up my robe to you; I did not alter
my profession. And if you deprive me of death, you will not have rescued
but circumvented me. Beware, pray, of resisting, beware of venturing to
contend with me. Take not away the kindness you have conferred on me. In
denying me the execution of this sentence, you are setting up again the
former one. For the sentence is changed for a former one. If the latter
binds me not, the former one does. We can each satisfy the sentence if you
suffer me to be slain first. From you they can exact no other penalty, but
her chastity is in danger with a virgin. And so you will be more glorious
if you are seen to have made a martyr of an adulteress. than to have made
again an adulteress of a martyr."

   33. What do you think was the end? The two contended, and both gained
the victory, and the crown was not divided, but became two. So the holy
martyrs, conferring benefits one on the other, gave the one the impulse and
the other the result to their martyrdom.

CHAPTER V.

The story of the two Pythagorean friends, Damon and Pythias, is related by
St. Ambrose, who points out that the case mentioned in the last chapter is
more praiseworthy. A comparison is instituted between the treatment of
their gods by heathen without any punishment, and Jeroboam's irreverence
with its punishment.

   34. And the schools of the philosophers laud Damon and Pythias--the
Pythagoreans--to the skies, of whom one, when condemnned to death, asked
for time to set his affairs in order. whereupon, the tyrant, in his
cunning, not supposing that such could be found, asked for a bondsman who
should suffer the penalty if the other delayed his return. I do not know
which act of the two was the more noble. The one found the bondsman, the
other offered himself. And so while he who was condemned met with some
delay, the bondsman with calm countenance did not refuse death. As he was
being led forth his friend returned, and offered his neck to the axe. Then
the tyrant, wondering that friendship was dearer to philosophers than life,
asked himself to be received into friendship by those whom he had
condemned. The grace of Virtue was so great that it moved even a tyrant.

   35. These things are worthy of praise; but are inferior to our
instance. For those two were men, with us one was a virgin, who had first
to be superior to her sex; those were friends, these were unknown to each
other; those offered themselves to one tyrant, these to many tyrants; and
these more cruel, for in the former case the tyrant spared them, these slew
them; with the former one was bound by necessity, with these the will of
each was free. In this, too, the latter were the wiser, that with those the
end of their zeal was the pleasure of friendship, with these the crown of
martyrdom, for they strove for men, these for God.

   36. And since we have mentioned that man who was condemned, it is
fitting to add what he thought of his gods, that you may judge how weak
they are whom their own followers deride. For he, having come into the
temple of Jupiter, bade them take off the fillet of gold with which his
image was crowned, and to put on one of wool instead, saying that the
golden fillet was cold in winter and heavy in summer. So he derided his god
as being unable to bear either a weight or cold. He, too, when he saw the
golden beard of Aesculapius, bade them remove it, saying that it was not
fit for the son to have a beard when the father had none. Again, he took
away the golden bowls from the images which held them, saying that he ought
to receive what the gods gave. For. said he, men make prayers to receive
good things from the gods, and nothing is better than gold; if, however,
gold be evil, the gods ought not to have it; if it be good, it is better
that men should have it who know how to use it.

   37. Such objects of ridicule were they, that neither could Jupiter
defend his garment, nor Aesculapius his beard, for Apollo had not yet begun
to grow one; nor could all those who are esteemed gods keep the golden
bowls which they were holding, not fearing the charge of theft so much as
not having any feeling. Who, then, would worship them, who can neither
defend themselves as gods nor hide themselves as men?

   38. But when in the temple of our God, that wicked king Jeroboam took
away the gifts which his father had laid up, and offered to idols upon the
holy altar, did not his right hand, which he stretched out, wither, and his
idols, which he called upon, were not able to help him? Then, turning to
the Lord, he asked for pardon, and at once his hand which had withered by
sacrilege was healed by true religion. So complete an example was there set
forth in one person, both of divine mercy and wrath when he who was
sacrificing suddenly lost his right hand, but when penitent received
forgiveness.(1)

CHAPTER VI.

St. Ambrose, in concluding the second book, ascribes any good there may be
in it to the merits of the virgins, and sets forth that it was right before
laying down any severe precepts to encourage them by examples, as is done
both in human teaching and in holy Scripture.

   39. I, Who have been not yet three years a bishop, have prepared this
offering for you, holy virgins, although untaught by my own experience, yet
having learnt much from your mode of life. For what experience could have
grown up in so short a time of being initiated in religion?  If you find
any flowers herein, gather them together in the bosom of your lives. These
are not precepts for virgins, but instances taken from virgins. My words
have sketched the likeness of your virtue, you may see the reflection of
your gravity, as it were, in the mirror of this discourse. If you have
received any pleasure from my ability, all the fragrance of this book is
yours. And since there are as many opinions as there are persons, if there
be anything simple in my treatise let all read it; if anything stronger,
let the more mature prove it; if anything modest, let it cleave to the
breast and tinge the cheeks; if there be anything flowery, let the flowery
age of youth not disdain it.

   40. We ought to stir up the love of the bride, for iris written: "Thou
shalt love the Lord thy God."(2) At bridal feasts we ought to adorn the
hair at least with some ornaments of prayer, for it is written: "Smite the
hands together, and strike with the foot."(3) We ought to scatter roses on
those uninterrupted bridals. Even in these temporal marriages the bride is
received with acclamation before she receives commands, lest hard commands
should hurt her, before love cherished by kindness grows strong.

   41. Horses learn to love the sound of patting their necks, that they
may not refuse the yoke, and are first trained with words of enticement
before the stripe of discipline. But when the horse has submitted its neck
to the yoke, the rein pulls in, and the spur urges on, and its companions
draw it, and the driver bids it. So, too, our virgin ought first to play
with pious love, and admire the golden supports of the heavenly marriage
couch on the very threshold of marriage, and to see the door-posts adorned
with wreaths of leaves, and to taste the delight of the musicians playing
within; that she may not through fear withdraw herself from the Lord's
yoke, before she obeys His call.

   42. "Come, then, hither from Lebanon, My spouse, come hither from
Lebanon, thou shalt pass and pass through."(1) This verse must be often
repeated by us, that at least being called by the words of the Lord, she
may follow if there be any who will not trust the words of man. We have not
formed this power for ourselves, but have received it; this is the heavenly
teaching of the mystic song: "Let Him kiss me with the kisses of His mouth,
for Thy breasts are better than wine, and the odor of Thy ointments is
above all spices. Thy name is as ointment poured forth."(2) The whole of
that place of delights sounds of sport, stirs up approval, calls forth
love. "Therefore," it continues, "have the maidens loved Thee and have
drawn Thee, let us run after the odour of Thy ointments. The King hath
brought me into His chamber."(3) She began with kisses, and so attained to
the chamber.

   43. She, now so patient of hard toil, and of practised virtue, as to
open the bars with her hand, go forth into the field, and abide in
strongholds, at the beginning ran after the odour of the ointment; soon
when she is come into the chamber the ointment is changed. And see whither
she goes: "If it be a wall," it is said, "we will build upon it towers of
silver."(4) She who sported with kisses now builds towers that, encircled
with the precious battlements of the saints, she may not only render
fruitless the attacks of the enemy, but also erect the safe defences of
holy merits.

BOOK III.

CHAPTER I.

St. Ambrose now goes back to the address of Liberius when he gave the veil
to Marcellina. Touching on the crowds pressing to the bridal feast of that
Spouse Who feeds them all, he passes on to the fitness of her profession on
the day on which Christ was born of a Virgin, and concludes with a fervent
exhortation to love Him.

   1.  Inasmuch as I have digressed in what I have said in the two former
hooks, it is now time, holy sister, to reconsider those precepts of
Liberius(1) of blessed memory which you used to talk over with me, as the
holier the man the more pleasing is his discourse. For he, when on the
Nativity of the Saviour in the Church of St. Peter you signified your
profession of virginity by your change of attire(2) (and what day could be
better than that on which the Virgin received her child?) whilst many
virgins were standing round and vying with each other for your
companionship. "You," said he, "my daughter, have desired a good espousal.
You see how great a crowd has come together for the birthday of your
Spouse, and none has gone away without food. This is He, Who, when invited
to the marriage feast, changed water into wine.(3) He, too, will confer the
pure sacrament of virginity on you who before were subject to the vile
elements of material nature. This is He Who fed four thousand in the
wilderness with five loaves and two fishes."(4) He could have fed more; if
more had been there to be fed, they would have been. And now He has called
many to your espousal, but it is not now barley bread, but the Body from
heaven which is supplied.

   2. To-day, indeed, He was born after the manner of men, of a Virgin,
but was begotten of the Father before all things, resembling His mother in
body, His Father in power. Only-begotten on earth, and Only-begotten in
heaven. God of God, born of a Virgin, Righteousness from the Father, Power
from the Mighty One, Light of Light, not unequal to His Father; nor
separated in power, not confused by extension of the Word or enlargement as
though mingled with the Father, but distinguished from the Father by virtue
of His generation. He is your Brother,(1) without Whom neither things in
heaven, nor things in the sea, nor things on earth consist. The good Word
of the Father, Which was, it is said, "in the beginning,"(2) here you have
His eternity. "And," it is said," the Word was with God."(3) Here you have
His power, undivided and inseparable from the Father. "And the Word was
God."(4) Here you have His unbegotten Godhead, for your faith is to be
drawn from the mutual relationship.

   3. Love him, my daughter, for He is good. For, "None is good save God
only."(5) For if there be no doubt that the Son is God, and that God is
good, there is certainly no doubt that God the Son is good. Love Him I say.
He it is Whom the Father begat before the morning star,(6) as being
eternal, He brought Him forth from the womb as the Son; He uttered him from
His heart,(7) as the Word. He it is in Whom the Father is well pleased;(8)
He is the Arm of the Father, for He is Creator of all, and the Wisdom(9) of
the Father, for He proceeded from the mouth of God;(10) the Power of the
Father, because the fulness of the Godhead dwelleth in Him bodily.(11) And
the Father so loved Him, as to bear Him in His bosom, and place Him at His
right hand, that you may learn His wisdom, and know His power.

   4. If, then, Christ is the Power of God, was God ever without power?
Was the Father ever without the Son? If the Father of a certainty always
was, of a certainty the Son always was. So He is the perfect Son of a
perfect Father. For he who derogates from the power, derogates from Him
Whose is the power. The Perfection of the Godhead does not admit of
inequality. Love, then, Him Whom the Father loves, honour Him Whom the
Father honours, for "he that honoureth not the Son, honoureth not the
Father,"(12) and "whoso denieth the Son, hath not the Father."(13) So much
as to the faith.

CHAPTER II.

Touching next upon the training of a virgin, he speaks of moderation in
food and drink, and of restraint upon the impulses of the mind, introducing
some teaching upon the fable of the death and resurrection of Hippolytus,
and advises the avoidance of certain meats.

   5. But sometimes even when faith is to be relied upon, youth is not
trusted. Use wine, therefore, sparingly, in order that the weakness of the
body may not increase, not for pleasurable excitement, for each alike
kindles a flame, both wine and youth. Let fasts also put a bridle on tender
age, and spare diet restrain the unsubdued appetites with a kind of rein.
Let reason check, hope subdue, and fear curb them. For he who knows not how
to govern his desires, like a man run away with by wild horses, is
overthrown, bruised, torn, and injured.

   6. And this is said to have happened to a youth for his love of Diana.
But the fable is coloured with poet's tales, that Neptune, stirred with
grief at his rival being preferred, sent madness upon his horses, whereby
his great power might be set forth in that he overcame the youth, not by
strength, but by fraud. And from this event a yearly sacrifice is
celebrated for Diana, when a horse is offered at her altar. And they say
that she was a virgin, and (of which even harlots would be ashamed) yet
could love one who did not love her. But as far as I am concerned let their
fables have authority, for though each be criminal, it is yet a less evil
that a youth should have been so enamoured of an adulteress as to perish,
than that two gods should, as they relate, contend for committing adultery,
and that Jupiter avenged the grief of his daughter who played the harlot on
the physician who cured the wound of him who had violated Diana in the
woods, a most excellent huntress, no doubt, not of wild beasts, but of
lust: yet also of wild beasts, so that she was worshipped naked.

   7. Let them ascribe, then, to Neptune the mastery over madness, in
order to fix on him the crime of unchaste love. Let them ascribe to Diana
the rule over the woods, wherein she dwelt, so as to establish the adultery
which she practised. Let them ascribe to Aesculapius the restoration of the
dead so long as they confess that when struck by lightning he himself
escaped not. Let them also ascribe to Jupiter the thunderbolts which he did
not possess, so that they witness to the disgrace with which he was laden.

   8. And I think that one should sparingly eat all kinds of food which
cause heat to the limbs, for flesh drags down even eagles as they fly. But
within you let that bird of which we read, "Thy youth shall be renewed like
the eagle's,"(1) holding its course on high, swift in its virgin flight, be
ignorant of the desire for unnecessary food. The gathering of banquets and
salutations must be avoided.

CHAPTER III.

Virgins are exhorted to avoid visits, to observe modesty, to be silent
during the celebration of the Mysteries after the example of Mary. Then
after narrating the story of a heathen youth, and saying of a poet, St.
Ambrose relates a miracle wrought by a holy priest.

   9. I will, too, that visits amongst the younger, except such as may be
due to parents and those of like age, be few. For modesty is worn away by
intercourse, and boldness breaks forth, laughter creeps in, and bashfulness
is lessened, whilst politeness is studied. Not to answer one who asks a
question is childishness, to answer is nonsense. I should prefer,
therefore, that conversation should rather be wanting to a virgin, than
abound. For if women are bidden to keep silence in churches, even about
divine things, and to ask their husbands at home, what do we think should
be the caution of virgins, in whom modesty adorns their age, and silence
commends their modesty.

   10. Was it a small sign of modesty that when Rebecca came to wed Isaac,
and saw her bridegroom, she took a veil,(2) that she might not be seen
before they were united? Certainly the fair virgin feared not for her
beauty, but for her modesty. What of Rachel, how she, when Jacob's kiss had
been taken,(3) wept and groaned, and would not have ceased weeping had she
not known him to be a kinsman? So she both observed what was due to
modesty, and omitted not kindly affection. But if it is said to a man:
"Gaze not on a maid, lest she cause thee to fall,"(4) what is to be said to
a consecrated virgin, who, if she loves, sins in mind; if she is loved, in
act also?

   11. The virtue of silence, especially in Church, is very great. Let no
sentence of the divine lessons escape you; if you give ear, restrain your
voice, utter no word with your lips which you would wish to recall, but let
your boldness to speak be sparing. For in truth in much speaking there is
abundance of sin.(1) To the murderer it was said: "Thou hast sinned, be
silent,"(2) that he might not sin more; but to the virgin it must be said,
"Be silent lest thou sin." For Mary, as we read, kept in heart all things
that were said concerning her Son,(3) and do you, when any passage is read
where Christ is announced as about to come, or is shown to have come, not
make a noise by talking, but attend. Is anything more unbecoming than the
divine words should be so drowned by talking, as not to be heard, believed,
or made known, that the sacraments should be indistinctly heard through the
sound of voices, that prayer should be hindered when offered for the
salvation of all?

   12. The Gentiles pay respect to their idols by silence, of which this
instance is given: As Alexander, the king of the Macedonians, was
sacrificing, the sleeve of a barbarian lad who was lighting the lamp for
him caught fire and burnt his body, yet he remained without moving and
neither betrayed the pain by a groan, nor showed his suffering by silent
tears. Such was the discipline of reverence in a barbarian lad that nature
was subdued. Yet he feared not the gods, who were no gods, but the king.
For why should he fear those who if the same fire had caught them would
have burnt?

   13. How much better still is it where a youth at his father's banquet
is bidden not to betray by coarse gestures his unchaste loves. And do you,
holy virgin, abstain from groans, cries, coughing, and laughter at the
Mystery. Can you not at the Mystery do what he did at a banquet? Let
virginity be first marked by the voice, let modesty close the mouth, let
religion remove weakness, and habit instruct nature. Let her gravity first
announce a virgin to me, a modest approach, a sober gait, a bashful
countenance, and let the march of virtue be preceded by the evidence of
integrity. That virgin is not sufficiently worthy of approval who has to be
enquired about when she is seen.

   14. There is common story how, when the excessive croaking of frogs was
resounding in the ears of the faithful people, the priest of God bade them
be silent, and show reverence to the sacred words, and then at once the
noise was stilled. Shall then the marshes keep silence and not the frogs?
And shall irrational animals re-acknowledge by reverence what they know not
by nature? While the shamelessness of men is such, that many care not to
pay that respect to the religious feelings of their minds, which they do to
the pleasure of their ears.

CHAPTER IV.

Having summed up the address of Liberius, St. Ambrose passes on to the
virtues of his sister, especially her fasts, which however he advises her
to moderate to some extent, and to exercise herself in other matters, after
the example which he adduces. Especially he recommends the Lord's Prayer,
and the repetition of Psalms by night, and the recitation of the Creed
before daylight.

   15. After such a fashion did Liberius of holy memory address you, in
words beyond the reality of practice in most cases, but coming short of
your performance, who have not only attained to the whole of discipline by
your virtue, but have surpassed it in your zeal. For we are bidden to
practise fasting, but only for single days; but you, multiplying nights and
days, pass untold periods without food, and if ever requested to partake of
some, and to lay aside your book a little while, you at once answer: "Man
doth not live by bread alone, but by every word of God."(1) Your very meals
consisted but of what food came to hand, so that fasting is to be preferred
to eating what was repugnant; your drink is from the spring, your weeping
and prayer combine, your sleep is on your book.

   16. These kings were suited to younger years, whilst he was ripening
with the gray hairs of age; but when a virgin has gained the triumph over
her subdued body, she should lessen her toil, that she may be preserved as
teacher for a younger age. The vine laden with the fruitful branches of
full growth soon breaks unless it be from time to time kept back. But
whilst it is young let it grow rank, and as it grows older be pruned, so as
not to grow into a forest of twigs, or die deprived of life by its
exceptive produce. A good husbandman by tending the soil keeps the vine in
excellent order, protects it from cold, and guards it from being parched by
the mid-day sun. And he works his land by turns, or if he will not let it
lie fallow, he alternates his crops, so that the fields may rest through
change of produce. Do you too, a veteran in virginity, at least sow the
fields of your breast with different seeds, at one time with moderate
sustenance, at another with sparing fasts, with reading, work, and prayer,
that change of toil may be as a truce for rest.

   17. The whole land does not produce the same harvest. On one side vines
grow on the hills, on another you can see the purple olives, elsewhere the
scented roses. And after leaving the plough, the strong husbandman with his
fingers scrapes the soil to plant the roots of flowers, and with the rough
hands wherewith he turns the bullocks striving amongst the vines, he gently
presses the udders of the sheep. The land is the better the more numerous
are its fruits. So do you, following the example of a good husbandman,
avoid cleaving your soil with perpetual fastings as if with deep
ploughings. Let the rose of modesty bloom in your garden, and the lily of
the mind, and let the violet beds drink from the source of sacred blood.
There is a common saying, "What you wish to perform abundantly, sometimes
do not do at all." There ought to be something to add to the days of Lent,
but so that nothing be done for the sake of ostentation, but of religion.

   18. Frequent prayer also commends us to God. For if the prophet says,
"Seven times a day have I praised Thee,"(1) though he was busy with the
affairs of a kingdom, what ought we to do, who read: "Watch and pray that
ye enter not into temptation"?(2) Certainly our customary prayers ought to
be said with giving of thanks, when we rise from sleep, when we go forth,
when we prepare to receive food, after receiving it, and at the hour of
incense,(3) when at last we are going to rest.

   19. And again in your bed-chamber itself, I would have you join psalms
in frequent interchange with the Lord's prayer, either when you wake up, or
before sleep bedews your body, so that at the very commencement of rest
sleep may find you free from the care of worldly matters, meditating upon
the things of God. And, indeed, he who first found out the name of
Philosophy itself,(4) every day before he went to rest, had the flute-
player play softer melodies to soothe his mind disturbed by worldly cares.
But he, like a man washing tiles, fruitlessly desired to drive away worldly
things by worldly means, for he was, indeed, rather besmearing himself with
fresh mud, in seeking a reward from pleasure, but let us, haying wiped off
the filth of earthly vices, purify our utmost souls from every defilement
of the flesh.

   20. We ought, also, specially to repeat the Creed, as a seal upon our
hearts, daily, before light, and to recur to it in thought whenever we are
in fear of anything. For when is the soldier in his tent or the warrior in
battle without his military oath?

CHAPTER V.

St. Ambrose, speaking of tears, explains David's saying, "Every night wash
l my couch with my tears," and goes on to speak of Christ bearing our
griefs and infirmities. Everything should be referred to His honour, and we
ought to rejoice with spiritual joy, but not after a worldly fashion.

   21. And who can now fail to understand that the holy prophet said for
our instruction: "Every night will I wash my couch and water my bed with my
tears"?(1) For if you take it literally for his bed, he shows that such
abundance of tears should be shed as to wash the bed and water it with
tears, the couch of him who is praying, for weeping has to do with the
present, rewards with the future, since it is said: "Blessed are ye that
weep, for ye shall laugh;"(2) or if we take the word of the prophet as
applied to our bodies, we must wash away the offences of the body with
tears of penitence. For Solomon made himself a bed of wood from Lebanon,
its pillars were of silver, its bottom of gold, its back strewn with
gems.(3) What is that bed but the fashion of our body? For by gems is set
forth the splendour of the brightness of the air, fire is set forth by the
gold, water by silver, and earth by wood, of which four elements the human
body consists, in which our soul rests, if it do not exist deprived of rest
by the roughness of hills or the damp ground, but raised on high, above
vices, supported by the wood. For which reason David also says: "The Lord
will send him help upon his bed of pain."(4) For how can that be a bed of
pain which cannot feel pain, and which has no feeling? But the body of pain
is like the body of that death, of which it is said: "O wretched man that I
am, who shall deliver me from the body of this death?"(5)

   22. And since I have inserted a clause in which mention is made of the
Lord's Body, lest any one should be troubled at reading that the Lord took
a body of pain, let him remember that the Lord grieved and wept over the
death of Lazarus,(1) and was wounded in His passion, and that from the
wound there went forth blood and water,(2) and that He gave up His Spirit.
Water for washing, Blood for drink, the Spirit for His rising again. For
Christ alone is to us hope, faith, and love--hope in His resurrection,
faith in the layer, and love in the sacrament.

   23. And as He took a body of pain, so too He turned His bed in His
weakness.(3) for He converted it to the benefit of human flesh. For by His
Passion weakness was ended, and death by His resurrection. And yet you
ought to mourn for the world but to rejoice m the Lord, to be sad for
penitence but joyful for grace, though, too, the teacher of the Gentiles by
a wholesome precept has bidden to weep with them that weep, and to rejoice
with them that do rejoice.(4)

   24. But let him who desires to solve the whole difficulty of this
question have recourse to the same Apostle. "Whatsoever ye do," says he,
"in word or deed, do all in the Name of our Lord Jesus Christ, giving
thanks to God the Father by Him."(5) Let us then refer all our words and
deeds to Christ, Who brought life out of death, and created light out of
darkness. For as a sick body is at one time cherished by warmth, at another
soothed by cool applications, and the variation of remedies, if carried out
according to the direction of the physician, is healthful, but if done in
opposition to his orders increases the sickness; so whatever is paid to
Christ is a remedy, whatever is done by our own will is harmful.

   25. There ought then to be the joy of the mind, conscious of right, not
excited by unrestrained feasts, or nuptial concerts, for in such modesty is
not safe, and temptation may be suspected where excessive dancing
accompanies festivities. I desire that the virgins of God should be far
from this. For as a certain teacher of this world has said: "No one dances
when sober unless he is mad."(6) Now if, according to the wisdom of this
world, either drunkenness or madness is the cause of dancing, what a
warning is given to us amongst the instances mentioned in the Divine
Scriptures, where John, the forerunner of Christ, being beheaded at the
wish of a dancer, is an instance that the allurements of dancing did more
harm than the madness of sacrilegious anger.

CHAPTER VI.

Having mentioned the Baptist, St. Ambrose enters into a description of the
events concerning his death, and speaks against dancing and the festivities
of the wicked.

   26. And since we must not cursorily pass by the mention of so great a
man, let us consider who he was, by whom, on what account, how, and at what
time he was slain. A just man, he is put to death by adulterers, and the
penalty of a capital crime is turned off by the guilty on to the judge.
Again the reward of the dancer is the death of the prophet. Lastly (a
matter of honour even to all barbarians), the cruel sentence is given in
the midst of banqueting and festivities, and the news of the deadly crime
is carried from the banquet to the prison, and then from the prison to the
banquet. How many crimes are there in one wicked act!

   27. A banquet of death is set out with royal luxury,(1) and when a
larger concourse than usual had come together, the daughter of the queen,
sent for from within the private apartments, is brought forth to dance in
the sight of men. What could she have learnt from an adulteress but loss of
modesty? Is anything so conducive to lust as with unseemly movements thus
to expose in nakedness those parts of the body which either nature has
hidden or custom has veiled, to sport with the looks, to turn the neck, to
loosen the hair? Fitly was the next step an offence against God. For what
modesty can there be where there is dancing and noise and clapping of
hands?

   28. "Then," it is said, "the king being pleased, said unto the damsel,
that she should ask of the king whatsoever she would. Then he swore that if
she asked he would give her even the half of his kingdom."(2) See how
worldly men themselves judge of their worldly power, so as to give even
kingdoms for dancing. But the damsel, being taught by her mother, demanded
that the head of John should be brought to her on a dish. That which is
said that "the king was sorry, "(3) is not repentance on the part of the
king, but a confession of guilt, which is, according to the wont of the
divine rule, that they who have done evil condemn themselves by their own
confession. "But for their sakes which sat with him," it is said. What is
more base than that a murder should be committed in order not to displease
those who sat at meat? "And," it follows, "for his oath's sake." What a new
religion! He had better have forsworn himself. The Lord therefore in the
Gospel bids us not to swear at all,(1) that there be no cause for perjury,
and no need of offending. And so an innocent man is slain that an oath be
not violated. I know which to have in the greatest horror. Perjury is more
endurable than are the oaths of tyrants.

   29. Who would not think when he saw some one running from the banquet
to the prison, that orders had been given to set the prophet free? Who, I
say, having heard that it was Herod's birthday, and of the state banquet,
and the choice given to the damsel of choosing whatever she wished, would
not think that the man was sent to set John free? What has cruelty in
common with delicacies? What have death and pleasure in common? The prophet
is hurried to suffer at a festal time by a festal order, by which he would
even wish to be set free; he is slain by the sword, and his head is brought
on a platter. This dish was well suited to their cruelty, in order that
their insatiate savageness might be feasted.

    30. Look, most savage king, at the sights worthy of thy feast. Stretch
forth thy right hand, that nothing be wanting to thy cruelty, that streams
of holy blood may pour down between thy fingers. And since the hunger for
such unheard-of cruelty could not be satisfied by banquets, nor the thirst
by goblets, drink the blood pouring from the still flowing veins of the
cut-off head. Behold those eyes, even in death, the witnesses of thy crime,
turning away from the sight of the delicacies. The eyes are closing, not so
much owing to death, as to horror of luxury. That bloodless golden mouth,
whose sentence thou couldst not endure, is silent, and yet thou fearest.
Yet the tongue, which even after death is wont to observe its duty as when
living, condemned, though with trembling motion, the incest. This head is
borne to Herodias: she rejoices, she exults as though she had escaped from
the crime, because she has slain her judge.

    31. What say you, holy women? Do you see what you ought to teach, and
what also to unteach your daughters? She dances, but she is the daughter of
an adulteress. But she who is modest, she who is chaste, let her teach her
daughter religion, not dancing. And do you, grave and prudent men, learn to
avoid the banquets of hateful men. If such are the banquets, what will be
the judgment of the impious?

CHAPTER VII.

In reply to Marcellina, who had asked what should be thought of those who
to escape violence killed themselves, St. Ambrose replies by narrating the
history of Pelagia, a virgin, with her mother and sister, and goes on to
speak of the martyrdom of the blessed Sotheris, one of their own ancestors.

   32. As I am drawing near the close of my address, you make a good
suggestion, holy sister, that I should touch upon what we ought to think of
the merits of those who have cast themselves down from a height, or have
drowned themselves in a river, lest they should fall into the hands of
persecutors, seeing that holy Scripture forbids a Christian to lay hands on
himself. And indeed as regard; virgins placed in the necessity of
preserving their purity, we have a plain answer, seeing that there exists
an instance of martyrdom.

   33. Saint Pelagia(1) lived formerly at Antioch, being about fifteen
years old, a sister of virgins, and a virgin herself. She shut herself up
at home at the first sound of persecution, seeing herself surrounded by
those who would rob her of her faith and purity, in the absence of her
mother and sisters, without any defence, but all the more filled with God.
"What are we to do, unless," says she to herself, "thou, a captive of
virginity, takest thought? I both wish and fear to die, for I meet not
death but seek it. Let us die if we are allowed, or if they will not allow
it, still let us die. God is not offended by a remedy against evil, and
faith permits the act. In truth, if we think of the real meaning of the
word, how can what is voluntary be violence? It is rather violence to wish
to die and not to be able. And we do not fear any difficulty. For who is
there who wishes to die and is not able to do so, when there are so many
easy ways to death? For I can now rush upon the sacrilegious altars and
overthrow them, and quench with my blood the kindled fires. I am not afraid
that my right hand may fail to deliver the blow, or that my breast may
shrink from the pain. I shall leave no sin to my flesh. I fear not that a
sword will be wanting. I can die by my own weapons, I can die without the
help of an executioner, in my mother's bosom."

   34. She is said to have adorned her head, and to have put on a bridal
dress, so that one would say that she was going to a bridegroom, not to
death. But when the hateful persecutors saw that they had lost the prey of
her chastity, they began to seek her mother and sisters. But they, by a
spiritual flight, already held the field of chastity, when, as on the one
side, persecutors suddenly threatened them, and on the other, escape was
shut off by an impetuous river, they said, what do we fear? See the water,
what hinders us from being baptized? And this is the baptism whereby sins
are forgiven, and kingdoms are sought. This is a baptism after which no one
sins. Let the water receive us, which is wont to regenerate. Let the water
receive us, which makes virgins. Let the water receive us, which opens
heaven, protects the weak, hides death, makes martyrs. We pray Thee, God,
Creator of all things, let not the water scatter our bodies, deprived of
the breath of life; let not death separate our obsequies, whose lives
affection has always conjoined; but let our constancy be one, our death
one, and our burial also be one.

   35. Having said these words, and having slightly girded up the bosom of
their dress, to veil their modesty without impeding their steps, joining
hands as though to lead a dance, they went forward to the middle of the
river bed, directing their steps to where the stream was more violent, and
the depth more abrupt. No one drew back, no one ceased to go on, no one
tried where to place her steps, they were anxious only when they felt the
ground, grieved when the water was shallow, and glad when it was deep. One
could see the pious mother tightening her grasp, rejoicing in her pledges,
afraid of a fall test even the stream should carry off her daughters from
her. "These victims, O Christ," said she, "do I offer as leaders of
chastity, guides on my journey, and companions of my sufferings."

   37. But who would have cause to wonder that they had such constancy
whilst alive, seeing that even when dead they preserved the position of
their bodies unmoved? The water did not lay bare their corpses, nor did the
rapid course of the river roll them along. Moreover, the holy mother,
though without sensation, still maintained her loving grasp, and held the
sacred knot which she had tied, and loosed not her hold in death, that she
who had paid her debt to religion might die leaving her piety as her heir.
For those whom she had joined together with herself for martyrdom, she
claimed even to the tomb.

   38. But why use instances of people of another race to you, my sister,
whom the inspiration of hereditary chastity has taught by descent from a
martyred ancestor? For whence have you learnt who had no one from whom to
learn, living in the country, with no virgin companion, instructed by no
teacher? You have played the part then not of a disciple, for this cannot
be done without teaching, but of an heir of virtue.

   39. For how could it come to pass that holy Sotheris should not have
been the originator of your purpose, who is an ancestor of your race? Who,
in an age of persecution, borne to the heights of suffering by the insults
of slaves, gave to the executioner even her face, which is usually free
from injury when the whole body is tortured, and rather beholds than
suffers torments; so brave and patient that when she offered her tender
cheeks to punishment, the executioner failed in striking before the martyr
yielded under the injuries. She moved not her face, she turned not away her
countenance, she uttered not a groan or a tear. Lastly, when she had
overcome other kinds of punishment, she found the sword which she desired.


Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in
1867. (LNPF II/X, Schaff and Wace). The digital version is by The
Electronic
Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

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