Concerning Virgins.
Chapter 5
‸34. And the schools of the philosophers laud Damon and Pythias—the Pythagoreans—to the skies, of whom one, when condemned 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 Æsculapius, 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 Æsculapius 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.
Chapter 6
‸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 it is written: “Thou shalt love the Lord thy God.” 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.” 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.” 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.” 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.” 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.” 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.