About virgins

Treatise of St. Ambrose of Milan's "On Virgins" (377) was compiled at the request of his sister Marcellina from sermons delivered in the early years of his episcopal ministry. The work consists of 3 books and contains praise of the virgin life and exhortation to it. Also in the treatise of St. Ambrose declares his anti-Arian position. The 1st book (66 chapters) begins with the praise of the martyr. Agnia. From the theme of the martyrdom of St. Ambrose moves on to the topic of praising virginity and says that it begins with Christ. Old Testament history did not know virginity; individual examples (the prophet Elijah, the sister of Moses and Aaron Miriam) only confirm its exceptional character. Paganism did not know true virginity either, in which it was limited to a certain period (like the Vestals) and did not imply the preservation of feelings and mind. Virginity cannot be forced upon a person; it can only be recommended by way of advice, which is what the Apostle Paul does. The adversities of marriage and the advantages of virginity are listed. Virginity is understood as an equally angelic state that opens up true freedom, but at the same time accessible only to a few. St. Ambrose says that he does not condemn marriage, citing the example of the Old Testament wives: Sarah, Rebekah, Rachel. The poetic imagery of the Song of Songs tells of the greatness of the heavenly Bridegroom and the happiness of the bride. In the 2nd book (43 chapters) of St. Ambrose gives instructions to virgins. He glorifies the Most Holy Theotokos, showing that Her life is a rule and model of behavior for virgins. The saint also cites as an example the life of the First Martyr Thekla and St. Theodora of Alexandria. In the 3rd third book (38 chapters) instruction to virgins is given on behalf of St. Liberia, Pope. His word begins with an open confession of the “Nicene faith”: “Today a man was born in the image of man of the Virgin, begotten of the Father before all others; ...God is from God, born of a virgin; ... He did not merge through the spread and utterance of the Word and did not thereby mingle with the Father, but is distinct from the Father by right of birth...” The speech ends with instructions about moderation in food and drinking wine, about silence, and about decent behavior in the church. In conclusion, the saint glorifies the virgins who preferred death to insult to innocence. Citing the example of St. Pelagius and other Antiochian martyrs, he gives an affirmative answer to the question whether in a desperate situation it is permissible to commit suicide in order to preserve virginity. *This publication presents a translation from Latin by D.E. Afinogenova, prot. A. Grinya, M.V. Gerasimova. **The title of the work in Latin is De virginibus. Book 1 • Book 2 • Book 3 1. 1. If, according to the saying of heavenly Truth, for every word spoken by us idlely, we must give an account 1; if every slave, like a timid usurer 2 or a stingy owner, who has buried in the ground those talents of spiritual grace that were entrusted to him to increase with increasing interest, upon the return of the master will be subjected to considerable punishment 3 - then all the more so for us, who, although with a meager talent, are still entrusted with the great duty 4 of planting the word of God in the hearts of people, should be afraid, as if no profit was required from our word, especially in the case when the Lord will demand from us not so much profit as diligence. That's why I had the idea to write something. Write, because our word is exposed to greater danger of shame when it is listened to and not read. After all, the book does not blush 5. 2. So, not relying on my natural talents, but encouraged by the examples of Divine mercy, I dare to begin my speech, for, by the will of God, even the donkey spoke 6. And if an angel 7 appears before me, burdened with the burden of this age, then I too will open my long-silent lips 8. The One who destroyed natural barriers in this donkey can, of course, destroy the barriers of my inexperience. If in the ark of the Old Testament the priest’s rod 9 blossomed, then it is possible for God for a flower to blossom from our buds in the Holy Church. Why, in fact, cannot we hope that God, who spoke in the thorn bush 10, will not also speak to people? After all, God did not abhor the thorn bush. Oh, that He would enlighten my thorns too! Perhaps there will be those who, even in our thorns, will be struck by a certain brilliance; there will also be those whom our thorns will not burn; and those for whom our voice, heard from the thorn bush, will free their feet from shoes, 11 and then the flow of their thoughts will be free from carnal barriers. But this is the lot of holy men. 3. Oh, if Jesus would only look a little at me, lying under this still barren fig tree 12! Then, after three years 13, our fig tree would also bear fruit 14. But where does such hope come from for sinners? Oh, if at least this evangelical planter of the Lord’s vine, who may have already given the order to cut down our fig tree, would leave it for this year as well, in order to dig it up and fertilize it with a bucket of manure: wouldn’t he raise it, worthless, from the ground, and wouldn’t he raise it, meager, from manure 15? Blessed are those who tie their horses under the vine and olive tree 16 and thus devote their work to light and joy; I am still overshadowed by the fig tree, that is, the tempting itch of worldly pleasures - the fig tree, short in stature, brittle in labor, pampered in work, unfit for fruiting 17. 4. Maybe someone is wondering why I can’t speak, but I dare to write. But if we remember what we read in the Gospel scriptures, and what we saw in the priestly acts, and at the same time take the holy prophet Zechariah as an example, we will see that there is something that the voice cannot express and the pen cannot depict. However, if the name “John” returned the voice to the father, 18 then I should not despair that, even if I am dumb, I can receive a voice if I speak about Christ: although His generation, according to the prophetic word, who will explain? (Isaiah 53:8; Acts 8:33). And so, as a servant, I will glorify the family of the Lord; after all, the immaculate Lord chose for Himself an immaculate race, even in this body full of impurities due to man’s inherent susceptibility to corruption. 2. 5. And it is very opportune that we have to talk about virgins just today, on the virgin’s birthday 19, and begin the book with her glorification. It’s the virgin’s birthday – let us also wish for purity! It’s the martyr’s birthday – let’s make sacrifices too! 20 The birthday of Saint Agnes - and let the men marvel, the youths not despair, the wives amazed and the virgins imitate her! But what exactly can we say that is worthy about one whose even name is associated with the light of praise? Her piety is beyond her age, her virtue is above nature! It seems to me that she didn’t even have a human name, but rather the saying of a prophet, with whom he foretold what was about to happen to her. At least I know where to look for help. 6. The name of this virgin is a designation of chastity. I will call upon the martyr, I will glorify the virgin. Very great is the praise that is not sought, but already exists. So, let the mind cease, eloquence be silent: her name alone is glorification. Let the elders, the youths, and the youths sing his praises! There is no one more worthy of praise than the one who is praised by everyone. There are so many talking people, so many preachers glorifying the martyr! 7. They say that she suffered martyrdom at the age of twelve. The more shameful was the cruelty that did not spare even childhood, and, on the contrary, the greater was the power of faith, which found evidence of itself even at this age. Was there room for wounds on such a small body? And so she, who had almost no place to take the blow of the iron, had, however, something to defeat him with. But girls of this age cannot bear the angry look of their parents, and even an insignificant pinprick is usually mourned like a wound. She, having no fear of the bloody hands of the executioners, not feeling the heavy shackles of grinding chains 21, puts her whole body under the sword of an enraged warrior and, not yet knowing death, is already ready for it. And when she is dragged against her will to the altar, she raises her hands to Christ in the fire and even in the very centers of sacrilege sets up the trophy of the Victorious Lord. She puts both her shoulders and both hands in iron shackles, but no shackles could imprison such tender members. 8. A new kind of martyrdom: not yet ripe for punishment, she is already ripe for victory; incapable of competition, she is capable of receiving a crown; Causing prejudice with her age of 22, she fulfilled the duty of virtue. The newlywed would not have been in such a hurry to the bedroom as, rejoicing at approaching the place of punishment, the virgin walked forward with a hasty step, having adorned her head not with braided hair 23, but with Christ; not crowned with flowers, but with good manners. Everyone was crying, but she was without tears. Many were surprised that she gave up life so easily: without having yet experienced it, she already gives it away, as if having enjoyed it. Everyone was amazed that she, who due to her age was not yet able to control herself, became a witness to the Divine. And so it turned out that she who did not yet have trust with people found it with God. And in fact, what is above nature comes from the Creator of nature. 9. And what threats did the executioner resort to to intimidate her, and what persuasion to convince her! How many aspired to take her as a wife! And she says: “To desire this means to insult the Bridegroom of the one who wants to please Him. Whoever chose me first will receive it. Why are you, executioner, delaying? Let the body perish, which arouses love in the eyes that I do not want.” She stood up, said a prayer, and bowed her head. You should have seen how the executioner trembled: it was as if he himself was sentenced to execution, the killer’s right hand was shaking, his face turned pale from fear of someone else’s danger, while the girl did not express fear of her own. So, in one sacrifice you have a double testimony - chastity and piety. And she remained a virgin, and suffered martyrdom. 3. 10. The love of chastity, and also you, holy sister, by the very silence of your way of life 24, prompt me now to say something about virginity. Let this, in essence, fundamental virtue not seem insulted by some lack of attention. Indeed, virginity is worthy of praise not because it is found in martyrs, but because it itself makes martyrs. 11. The question arises, who will be able to grasp with the human mind that virtue that even nature has not subordinated to its laws? Who can express in human words what is above the order of nature? 25 She called from heaven what should be imitated on earth. And she who found herself a Bridegroom in heaven did not undeservedly accept the image of heavenly life. Having passed through the clouds, the sky, angels and constellations, she found the Word of God in the very bosom of the Father and clung to Him with all her soul 26 . And who, in fact, will leave such a great good once he has found it? The myrrh poured out is your name, therefore the young women loved you and captivated you (Song.1:3-4). And finally, it was not me who said that those who do not marry will be like angels in heaven 27 . So, let no one marvel at the fact that those who are united with the Lord of angels are equated with angels 28 . Who, therefore, will deny the truth that this life poured out from heaven, since we do not easily find it on earth, and only from the time when God descended into these members of the earthly body? 29 Then the Virgin conceived in her womb, and the Word became flesh (John 1:14), so that the flesh 30 became God. 12. Someone will say: but Elijah 31 turned out to be completely uninvolved in the lusts of carnal intercourse. However, that is why he was taken by chariot to heaven 32, that is why he appears in glory together with the Lord 33, and that is why he will come 34 as the forerunner of the coming of the Lord. And Mariam, taking the tympanum, led the round dances with virginal bashfulness 35 . But look, whose image did she signify then? Wasn’t this virgin the image of the Church, whose immaculate soul united a pious host of people so that they could sing divine songs? We also read that in the temple of Jerusalem there were chosen virgins. But what does the apostle say? All this happened to them educationally 36 to become evidence of the future 37; for the image is in the few, but the life is in the very many. 13. And only after the Lord, having come into this body, combined the co-existence of Divinity and corporeality without any stain of external confusion, 38 He, spreading throughout the whole world, communicated to human bodies the image of heavenly life. This is the same future generation that was announced by the angels serving on earth 39 and which will render service to the Lord through the obedience of immaculate flesh. This is the heavenly army that the host of glorifying angels promised on earth. So, we have a witness of antiquity from the beginning of time, and the fullness of the confession from Christ. 4. 14. Of course, virginity, in my opinion, has nothing in common with the pagans, it is not common among barbarians 40 and is not customary among other living creatures. With these latter, although we inhale the same vital spirit of this air space, although together with them we are the owners of the usual state of the earthly body and do not differ from them in the use of productive forces, but, at least in this one respect, we avoid errors of the same nature with them: although the pagans strive for virginity, the consecrated virgin is defiled among them; barbarians even persecute virginity, while others do not know it at all. 15. Will anyone tell me that the virgin Vesta and the priestess Palladium are worthy of praise? 41 But what kind of chastity is this - it is prescribed not by morals, but by years, not forever, but for a while! 42 And such chastity is especially frivolous, the violation of which is postponed until an older age. They themselves teach that their virgins should not and cannot remain virgins forever and, thus, they themselves set a limit to virginity. And what kind of piety is this that prescribes that young women should be chaste, but old women should not be chaste? No, not the chaste one who is bound by the law; and there is no chastity in the one who is exempted from it by law. O sacraments, O morals! 43 Necessity is counted as integrity, and lust is given power. So, the one who is forced to chastity by fear is unchaste, and the one who seeks reward in it is ungodly, and this is no longer modesty if someone is daily subjected to the reproach of passionate gazes and, as it were, scourged by shameful glances. Benefits are granted, rewards are offered: as if selling chastity is not the surest sign of licentiousness. What is promised for a price is violated for a price; what is awarded for a fee is alienated for a fee. She who is in the habit of selling it cannot acquire chastity again. 16. What can we say about the Phrygian sacraments 45, in which debauchery is elevated to the level of teaching? And if only for the weaker sex! What can be said about Lieber's orgies 46, where the excitement of passion is an expression of religious sacrament? And what could the life of the priests be like where the fornication of the gods is the object of veneration? 47 Therefore, there is no virgin in their sacred rites. 17. Let's see if virgins have not at least educated those philosophical schools that usually arrogate to themselves the leadership of all virtues? One Pythagorean maiden is glorified in legends: when a tyrant forced her to reveal a secret, she, in order to prevent him from at least through torture, getting a confession from her, bit off her tongue and spat in the tyrant’s face, so that without finishing the interrogation, he could no longer interrogate her 48 . 18. But, however, she who was strong in spirit turned out to be heavy in stomach, she was an example of silence 49 and at the same time was a waste of chastity, she who could not be defeated by torture was defeated by lust. Thus, she who was able to hide the secret of thought did not hide the shame of the body. She conquered nature, but did not preserve the teachings. And how she would like to have the protection of her innocence in words! This, perhaps, was what her patience was preparing her for, to renounce the crime. So, not in all respects she turned out to be invincible: the tyrant could not get from her what he asked for, but he received what he did not ask for. 19. How much greater in spirit are our virgins, who conquer even those forces that they do not see; they triumph not only over flesh and blood, but even over the very supreme ruler of the world and age! 50 Undoubtedly, Agnia was smaller in age, but more in virtue, richer in the number of victories, more courageous in patience; she did not deprive herself of her tongue out of fear, but kept it for victory. After all, she had nothing that she was afraid to give away; her confession was not criminal, but pious. Thus, she hid only the secret, but this one glorified the Lord, and since age could not yet confess Him, nature confessed Him. 5. 20. In speeches of praise, the fatherland and parents are usually glorified: this is so that, through the memory of the culprit of the offspring, the dignity of this latter is also raised. True, I did not intend to engage in the praise of virginity, and only to clarify it, but, however, I think it will be relevant if I show what its fatherland is and who is its culprit. And, first of all, we will determine where his fatherland is located. If this fatherland is where the ancestral place of residence is located, then, of course, the fatherland of chastity is in heaven. So, here it is a stranger, and there it is a inhabitant 52. 21. What is virgin chastity if not purity, free from defilement? And who can we deserve to call the author of chastity, if not the immaculate Son of God, whose flesh did not see corruption (Ps. 15:10; Acts 2:31, 13:35), and whose Divinity was not involved in filth. So, look at the merits of virginity. Christ is before the Virgin, Christ is from the Virgin; from the Father he was born before the ages, 53 and from the Virgin he was born forever. The first is in accordance with His nature, and the second is for our benefit. This has always been the case, and this is what He wanted. 22. Pay attention to another dignity of virginity: Christ is the Bridegroom of the virgin, and if I may say so: Christ is the Bridegroom of virgin purity; for virginity comes from Christ, and Christ does not come from virginity. The virgin, therefore, is the one who was married, who carried us in her womb, who gave birth to us, who nursed us with her milk, about whom we read: This is what the virgin of Jerusalem did. The breasts will not fail from the stone, nor the snow from Lebanon, nor will the waters, carried by a mighty wind, recede 54 (Jer. 18:14). What is this virgin like, who drinks from the springs of the Trinity 55, whose water flows from the rock, whose breasts do not become scarce and honey flows out? The stone, according to the apostle, is Christ (1 Cor. 10:4). This means that the breasts will not become scarce from Christ, the lordship from God, the flow from the Spirit. This is the Trinity irrigating His Church, the Father, Christ and the Spirit. 23. But let us now move from mother to daughters. Regarding virgins, says the holy apostle, I have no commandment from the Lord (1 Cor. 7:25). If the teacher of the Gentiles (1 Tim. 2:7) did not have it, then who else could have it? And of course, he did not have a commandment, but he had an example 56. For virginity cannot be commanded, but only desired: that which is above us is expressed more in the form of advice, and not in the form of teaching. I want you, he says, to be without worries. For the unmarried man cares about the things of the Lord, how to please God, and the virgin cares about the things of the Lord, so that she may be holy in both body and spirit; but a married woman cares about worldly things, how to please her husband (1 Cor. 7:32–34). 6. 24. I do not, of course, condemn marriage, however, I give preference to virginity. The weak, he says, should eat vegetables 57. I prescribe some things, admire others. Are you connected to your wife? Don't look for a divorce. Are you left without a wife? Do not seek a wife (1 Cor. 7:27). This is a prescription for those who are bound by bonds. What does he say about virginity? Therefore, he who gives his maiden in marriage does well; but he who does not give out does better (1 Cor. 7:38). This one does not sin if she marries; this one, if she does not marry, becomes eternal. There is the medicine of infirmity, here the glory of integrity. This one is not blamed, but this one is praised. Let us compare, if you like, the benefits of married women with the benefits of virgins. 25. Take a wife, famous for her many children: the more she gives birth, the more she works. She can list us the joys of her sons, but she can also list the hardships. She gets married and sheds tears. What are these vows 58 that are lamented? She conceives and becomes pregnant. And now pregnancy begins to cause her grief even before the fetus appears. She gives birth and gets sick. How pleasant is a pledge that begins with suffering and ends with suffering! This is the fruit that primarily brings sorrow, not pleasure! This fruit is purchased through suffering and does not become property of one’s own free will. 26. What can we say about the labors of education, training and marriage? And these are the misfortunes of the lucky ones! The mother has heirs, but increases her sorrows. One should not even talk about the unfortunate, so as not to tremble the souls of the most holy parents. Look, my sister, how difficult it can be to bear what you shouldn’t even listen to. And this is in the present century. But the day will come when they will say: Blessed are the barren and the wombs that have not given birth (Luke 23:29). The sons of this age will be born and give birth 59 ; the daughter of the Kingdom abstains from the lust of her husband and from the lust of the flesh 60 in order to be holy in body and spirit (1 Cor. 7:34). 27. What can we say about the hard service and slavish submission to husbands prepared for women, whom God commanded to serve even earlier than slaves? 61 I say this so that wives will obey more willingly; after all, for them in this service, if only they are virtuous, there is a merciful reward; if they are dishonest - punishment for the offense. 28. This is also where those vicious impulses arise, guided by which women paint their faces with specially invented paints, when they are afraid that men will not like them, and thus, by faking their faces, they think of faking chastity. What madness is it to change the natural image, to strive for decorations; After all, women, fearing a marital sentence, thereby reveal their own sentence! Indeed, the one who strives to change the gift of nature, first of all, testifies to herself. Trying hard to please others, she, first of all, does not like herself. What more faithful judge of your ugliness, wife, can we find than you yourself - you, if you are afraid of being seen! If you are beautiful, then why are you hiding? If you are ugly, then why do you falsely present yourself as pretty, since, in this case, you still cannot receive either the approval of your conscience or the disposition, even if erroneous, from a stranger? After all, he loves someone else, and you want to be liked by becoming someone else. And can you be angry if someone who through you learns to commit fornication loves another? You are a bad teacher of your own lies! But, perhaps, even the one who lives with the pimp avoids pimping; and although she is a despicable woman, she nevertheless sins not against others, but only against herself. And, one might say, in this second case the crime is more tolerable: after all, chastity commits adultery there, and nature commits adultery here 62 . 29. How much does even a beauty need to spend in order to be liked? Here precious necklaces hang from the neck, there gold embroidered clothes spread along the ground. Therefore, this appearance was purchased from her, and is it actually available? Why even use various baits for the sense of smell? The ears are burdened with heavy earrings, the eyes are given a different color. What, then, remains unique where so many changes have been made? Doesn’t the wife also lose her feelings, and does she finally believe in the possibility of her own life? 30. But you, blessed virgins, who do not know such torments, much less adornment, you, on whose bashful faces holy chastity is poured 63 and good chastity serves as an adornment, you, who are not intended for human eyes, instead of the delusion alien to you, exalt your virtues. Of course, you also have a stronghold of your beauty, whose appearance is at war, but not of the body, but of virtue: no age can destroy this appearance, no death can destroy it, no disease can crush it. As the Judge of this form, God alone is the object of aspiration, that God who, even in an ugly body, loves souls possessing beauty. The burden here is unknown to the belly; no sorrows of birth; and, however, a more valuable offspring of pious thought is born - that thought that considers everyone to be children. The Virgin is rich in followers, but has no orphans; does not know the funeral, but has heirs. 31. Thus the Holy Church is not defiled by intercourse, but is fruitful in birth, she is a virgin through chastity, a mother through her offspring. So, we are given birth to a virgin, filled not with a husband, but with the Spirit. The virgin gives birth to us, not with sickness of the limbs, but with the joy of angels. The virgin feeds us not with bodily milk, but with that apostolic milk 64 with which she still feeds the fragile body of the growing people. So, what wife has more children than the Holy Church, who is a virgin in her mysterious bonds and a mother for the nations? Even Scripture testifies to her fertility, saying: she who is abandoned has many more children than she who has a husband (Is. 54:1). Our virgin does not have a husband, but she has a Groom; because, whether she is a Church among nations or a soul for individuals, she, without any violation of chastity, enters into a marriage union as if with the eternal Bridegroom - with the Word of God, having no unrighteousness, rich in reason. 7. 32. You have heard, parents, in what virtues you should educate and in what teachings you should instruct your daughters, in order to have those whose merits could atone for your sins. Virgo is a gift from God, a parent's reward, a servant of chastity. The Virgin is a maternal sacrifice, through whose daily sacred rites the Divine power is propitiated. The virgin is an inalienable guarantee of 65 parents, she does not give them worries because of the dowry, she does not leave them 66 as a result of her relocation and does not cause offense. 33. But someone wants to have grandchildren and receive the name of their grandfather. First of all, looking for other people's children, he gives his own; then, while waiting for the unknown, he begins to lose the known; he collects all his property, and they demand more from him; if he does not pay the dowry, he will be kicked out; If he lives for a long time, he becomes a burden. All this means is not to find, but to buy a son-in-law, who can only sell his appearance to the girl’s parents. But was she carried in the womb for so many months so that she would come under alien power? Is this why efforts are made to educate a virgin, so that she will be taken away from her parents as soon as possible? 67 34. Someone will say: so you don’t approve of marriage? No, I approve of him and condemn those who usually do not approve of him; and it is precisely such marriages as those of Sarah, Rebecca and Rachel and other ancient wives that I usually regard as examples of exceptional virtues. In fact, whoever condemns marriage ties also condemns children, and equally condemns the family succession passing through a number of generations 68 . After all, how could life, which continues forever, be replaced by one another, if the pleasantness of marriage did not arouse the desire to reproduce the race? How can it be a subject of glorification that the blameless Isaac ascended to the altar of God as a sacrifice of the father's righteousness, 69 that Israel, clothed in a human body, saw God 70 and bestowed a sacred name on the people - if birth itself is condemned? If there is one thing we can agree with the blasphemers, with which even the wisest men agree, it is only that, while condemning marriage, they openly admit that they themselves should not have been born. 35. So, in counting the fruits of virginity, I do not at all reject marriage. Moreover, this latter is the property of a few, otherwise it is the property of all. There would be no virginity if there were nowhere to be born. I compare goods with goods, so that what is superior may be more clearly revealed. And I do not express any of my own thoughts in this case, but only repeat the one that the Holy Spirit indicated through the prophet: better, he says, childlessness with virtue (Wis. 4:1). 36. In fact, the very fact that girls, when getting married, want most of all to boast of the beauty of the groom, serves as a necessary incentive to recognize them as unequal to the holy virgins, who alone tend to say: You are more beautiful than the sons of men; grace poured out from Your mouth (Ps. 44:3). Who is this Groom? He is the One Who is not given over to base servility and does not take pride in corruptible wealth: He is the One Whose Throne is forever and ever (Ps. 44:7). The king's daughters are honored by Him; the queen appeared at His right hand, dressed in robes of gold (Ps. 44:10), adorned with various virtues. Therefore, listen, daughter, and see, and incline your ear, and forget your people and your father’s house, for the King has desired your beauty, for He is your Lord (Ps. 45:11-12). 37. Pay attention to how much, according to the testimony of Divine Scripture, the Holy Spirit has given you: kingdom, gold, beauty. Kingdom - because you are the bride of the eternal King, or because, having an irresistible spirit, you are not caught up in the charms of pleasure, but dominate them like a queen. Gold - for just as this substance, tempted by fire, becomes more precious, so the beauty of the virgin body, sanctified by the Divine Spirit, receives an excess of its charm. And who can imagine a better beauty compared to the adornment of the one whom the King loves, the Judge praises, who is surrendered and dedicated to the Lord God? She is always a bride, always husbandless; For her, love has no end, and chastity has no end. 38. Of course, true beauty is that which has no flaw, which alone is worthy of hearing from the Lord: You are all beautiful, my neighbor, and there is no blemish in you! Come here from Lebanon, bride, come here from Lebanon: come and go from the beginning of faith, from the head of Sanir and Hermon, from the dens of lions, from the mountains of leopards (Song. 4: 7-8). These are the virtues with which the perfect and inviolable virgin beauty of the soul is depicted - that beauty that is dedicated to Divine service, which, when attacked and tricked by spiritual beasts, is not captivated by anything corruptible, but remains entirely devoted to the Divine mysteries and for all this is rewarded with the love of Him whose breasts are filled with joy: for wine makes glad the human heart (Ps. 103:15). 39. The fragrance of your garments is stronger than all fragrances (Song. 4:10). And further: and the fragrance of your garments is like the fragrance of Lebanon (Song. 4:11). Look, virgin, what prosperity you give us. In fact, your first fragrance is stronger than all the aromas that were brought to the burial of the Savior; it indicates that bodily disturbances have died and passions have subsided. Your second incense, like the incense of Lebanon, exudes the purity of the Lord's flesh, the beauty of virgin chastity. 8. 40. So, your deeds are honeycomb 71. Indeed, glorious is that virginity that is compared to bees: it is so industrious, so chaste, so self-controlled. The bee feeds on dew, does not know copulation 72, and collects honey. And to virginity the word of God is also dew; for the words of God descend like dew. The birth of a virgin is the fruiting of the lips, devoid of bitterness, but abundant in sweetness. Common labor 73 – common and fruit 74. 41. How I would like you, daughter, to become an imitator of this bee 75, for which a flower serves as food, which collects offspring with its mouth and puts it together with its mouth! Imitate her too, daughter! Let your words not contain any evil, let them not cover up any deception, let them be pure and strict. And according to your merits, may eternal offspring be born from your lips. 42. And let it be collected from you not only for yourself, but also for many - so that you (do you know when they will require your soul from you? 76), leaving the filled containers of grain reserves, which cannot bring benefit to your life and increase your merits, are not stolen to where you cannot carry your wealth. So, be rich, but for the poor, so that those who share 77 your nature will also share your means. 43. I will also show you the flower that must be plucked; this is the flower that said: I am the flower of the field and the lily of the valleys, like a lily among thorns (Song. 2:1-2). This expression serves as a clear indication that virtues are surrounded by thorns of spiritual infirmities, from which no one will take fruit unless he approaches it with prudent caution. 44. So, virgin, take wings, but spiritual ones, and if you want to reach Christ, then soar above the vices: He dwells on high and looks down on those below (Ps. 113:5-6); and His appearance is like the cedar of Lebanon 78, which lifts its leaves to the clouds and puts its roots into the ground. For its beginning is in heaven, and its end is on earth 79 ; it produces fruits akin to heaven. Look more diligently for such a beautiful flower - won’t you find it somewhere in the valley of your heart? After all, the humble often breathe it. 45. It loves to grow in gardens; walking in them, Susanna found it, ready to die rather than endure dishonor 81. And what kind of gardens these are, He himself indicates in the words: a reserved garden is my sister, my bride, a reserved garden, a closed well (Song. 4:12); in such gardens with the image of God imprinted in them in the form of signs 82, a wave of a pure source shines, so that the scattering streams of water are not clouded by uncleanness from the lairs of spiritual beasts 83. This is where chastity lies, fenced off by a spiritual wall so as not to be kidnapped. So, just as a garden, inaccessible to thieves, emits the scent of the vine, is fragrant with the olive tree, and shines with roses - so in the spiritual garden of the virgin, let piety grow instead of the vine, peace instead of the olive tree, and the chastity of sanctified virginity instead of the rose. This is the aroma that the patriarch Jacob exuded when he was worthy to hear: behold, the smell of my son is like the smell of a full field (Gen. 27:27). For, although the field of the holy patriarch was abundant in almost all fruits, it grew these fruits thanks to many works of virtue, and this garden grows flowers. 46. ​​So, gird yourself, virgin, and if you want your garden to smell like this, protect it with the prophetic commandments. Put a guard over your lips and a door of protection over your lips (Ps. 141:3), so that you too can say: as the apple tree is among the trees of the forest, so is my brother among the sons; I rushed under her shadow 85 and sat down, and her fruit was sweet in my throat (Song. 2:3). I have found the one whom my soul loved, I have held him and will not leave him (Song.3:4). Let my brother come into his garden and eat the fruit of his trees (Song. 4:16). Come, my brother, and let us go out into the field (Song. 7:12). Place me like a seal on your heart, like a ring on your hand (Song.8:6). My brother is white and dark-skinned (Song.5:10). And so it is necessary that you, virgin, know perfectly the One Whom you love, and also fully recognize the mystery in Him - both the Divinity inherent in Him from birth, and the incarnation assumed by Him 86. White - in dignity, for He is the radiance of the Father 87; Chermen, for He is the offspring of the Virgin 88. In Him the color of both natures shines and turns scarlet. At the same time, remember that the insignia of Divinity in Him are more ancient than the sacraments 89 of the flesh, because He did not begin to be from the Virgin, but came into the Virgin as having previously existed. 47. He, tormented by soldiers 90, He, pierced by a spear 91, in order to heal us with the blood of a holy wound, of course, will answer you - He is meek and lowly in heart (Matthew 11:29), gentle in gaze: Arise, north wind, and blow, south wind, and blow in my garden, and let my fragrances flow (Song 4:16). And so from all sides of the world 92 the aroma of sacred piety was fragrant, and the members of the beloved virgin were inflamed. You are beautiful, my neighbor, like a good thought; beautiful as Jerusalem (Song.6:4). That is why the adornment of a virgin is not the beauty of a corruptible body, which can perish from illness or old age, but the glory of good deeds, which is not subject to any accidents and can never die. 48. And since you are worthy to be compared not with earthly creatures, but with heavenly ones, whose life you spend on earth, 93 then accept the commandments from the Lord and keep them. Place me, he says, like a seal on your heart, like a ring on your hand (Song. 8:6), so that in this way the clearest evidence of both your prudence and your deeds will be revealed, in which let the image of God shine - Christ 94, Who, being equal to the greatness of the Fatherly nature, imprinted in Himself all the fullness of the Divinity that He received from the Father. Therefore, the Apostle Paul says that we are sealed in the Spirit, for we have the image of the Father in the Son, 95 and we have the seal of the Son in the Spirit. Sealed by this Holy Trinity, let us be more careful that neither the frivolity of morals nor the lies of adultery 98 remove the seal 97 from that pledge 96 which we have accepted into our hearts. 49. But let this fear recede from the holy virgins, to whom the Church has bestowed such great benefits. Concerned with the success of her tender offspring, She herself grows like a wall with abundant, tower-like nipples 99 until the siege of enemy power ceases, and She, through protective maternal virtue, acquires peace for powerful youth. That is why the prophet says: Let there be peace in your strength, and abundance in your towers (Ps. 122:7). 50. Then the Lord of the world Himself (2 Thess. 3:16), having taken into His mighty hands the vineyards entrusted to Him and seeing that His vines are blossoming, with a powerful gaze moderates the blow of the wind for the growing fruits, as He Himself testifies with the words: My vineyard is before me: a thousand to Solomon and two hundred and 100 to those who guard its fruit (Song. 8:12). 51. Above he says: sixty strong around his branch, armed with drawn swords and trained in military science (Song. 3: 7-8), and here “a thousand” and “two hundred.” The number increased where the fruit also increased; for he who is more holy is more protected. So the prophet Elisha showed that armies of angels were around him in the form of guards 101; This is how Joshua recognized the leader of the heavenly army 102. Therefore, those who can even fight for us can also guard the fruit in us. For you, holy virgins, who preserve the sacred bed of the Lord in immaculate chastity, there is a special guard. And it is not surprising that, given your zeal for angelic morals, angels fight for you. Virgin purity was rewarded with help from those whose lives it was rewarded with. 52. And why should I continue praising integrity? After all, integrity has even produced angels. In fact, whoever preserved it is an angel; whoever destroys is the devil. Even religion 103 got its name from her. The Virgin is the one who is united with God; The harlot is the one who brought forth the gods. And what should I say about the resurrection, the reward that you already have? 104 For in the resurrection, it is said, they neither marry nor are given in marriage, but remain as the angels of God in heaven (Matthew 22:30). What is still being promised to us, you, therefore, already have; you are already enjoying what was promised to us 105. You are of this world and at the same time are outside of this world 106. The world was honored to have you, but could not keep you. 53. And how wonderful: angels, for their intemperance, fell from heaven into the world, 107 and virgins, for their purity, passed from the world to heaven. Blessed are the virgins, whom neither bodily charm seduces, nor the combination of passions casts them down. Moderate food and abstinent drinking, teaching not to know the reasons for vices, teach not to know the vices themselves. Even the saints often caught the pretext for sin. Therefore, when the people of God sat down to eat and drink, they denied God 108. That is why Lot did not recognize his daughters and had intercourse with them 109. Therefore, once upon a time, the children of Noah, with their feet turned back, covered the shame of their father 110: what the shameless saw, the modest was ashamed of, but the loving covered 111: for to see would have been an insult 112. This is how great the power of wine is: those who were not exposed by the flood were exposed by wine! 113 9. 54. And what is this? What happiness is it that you are not inflamed by any passion for profit? The poor ask you for what you have, and do not seek from you what you do not have. The fruit of your labor is a treasure for the poor; and two aces 114, if only they happen, constitute wealth for the distributer 115. So listen, sister, what are you missing? And what should you beware of, of course, it’s not for me to teach you, and it’s not your business to learn from me. The habit of perfect virtue does not need instruction; on the contrary, it creates it itself. You see how, like a stretcher in a solemn procession, the one who removes herself appears in order to please and attract the attention and gaze of everyone; but through the very thing she tries to please, she becomes ugly; Before she manages to please a single man, she becomes unpleasant to the whole people. And for you, the rejected concern for beauty turns out to be most attractive; It is precisely the fact that you do not decorate that serves as decoration for you. 55. Look at the ears, torn by wounds, and regret the burden of the compressed neck 116. The difference in metals in this case does not cause pain relief. Here the neck is compressed by a chain, and there the leg is shackled with leg fetters 117. And it doesn’t matter at all whether the body is burdened with gold or iron. The important thing is that in one case the neck is compressed, and in the other it is difficult to move. Value means nothing here 118: you women seem to be only afraid of being punished. Does it make any difference whether someone else's opinion judges you or your own? That is why you are even more worthy of pity than those condemned by social laws: they want to be freed from shackles, but you impose them on yourself. 56. And how deplorable is the situation in which one who intends to marry is sold like a corrupt slave: she is bought by the one who offers the highest price. However, even those slaves who often choose their masters themselves are sold relatively tolerably; if a virgin chooses a groom, then this turns out to be a crime 119; and if he does not choose, then dishonor follows. Even if she were beautiful and slender, she is afraid and at the same time wants to be seen: she wants to sell herself at a higher price; she is afraid that the very fact that she is seen will not be considered indecent. And how much ridicule of her desires, how much suspicious fear for the outcome of the matchmaking regarding the suitors, fear - lest the poor man deceive, lest the rich man disdain, lest the handsome man laugh, lest the noble man treat her with contempt. 10. 57. Someone will say: you sing the praises of virgins before us every day. What good will it do me if I chant the same thing every day and have no success? But it's not my fault. However, here come the virgins from Placentia to receive initiation, they come from Bononia, they come from Mauritania - in order to take maforium here 120. You see a great thing. Here I act, and elsewhere I convince. If this is so, then in order to convince you, we will try to act in another place. 58. How is it that even those who do not listen to me follow me: will not those who listen follow me? So I learned that many virgins want to follow my advice, but their mothers prevent them from even going out, and - what is even harder - these are the widows 121 with whom I am having this conversation. But if your daughters wanted to love a person, then according to the laws they could choose the one they want 122. So, is it really impossible for those who are allowed to choose a person to choose God? 59. See how sweet is the fruit of chastity, which has grown even in barbarian hearts. From the most distant countries below and beyond Mauritania, virgins are brought here, and here they wish to be consecrated; and so, while all their families are in chains 123, their chastity knows no chains. She who grieves the injustice of slavery professes an eternal kingdom. 60. And what can I say about this army, rich in chastity - the Bononian 124 virgins, who, having renounced worldly pleasures, inhabit the sanctuary of virginity? Without sharing shelter with a man, sharing shelter with chastity 125, they, having reached the number of twenty and the hundredfold fruit, 126, like tireless warriors of integrity, leaving their parental shelter, rush to the camp of Christ; either they sing spiritual songs 127, then they obtain food with their labors, and also with their own hands they find means for alms 128. 61. And if the fragrance from the sought-after maiden spreads (after all, they, first of all, long for the opportunity to hunt for chastity), then they, following all the traces carefully left, pursue the hiding victim to the very home, or, if someone’s freer flight flashes, you will be able to see how they all rush with the full power of their wings, begin to rustle with their feathers, sparkle flapping to surround the winged prey with an immaculate chorus of modesty, until she, admiring the snow-white host of virgins, forgetting her father’s house, falls into the land of chastity and into the net of chastity. 11. 62. It is good, therefore, if for a virgin the desire of her parents breathes like a breath of chastity, but it is even more glorious if the fire of tender age, even without the support of old people, plunges itself into the flame of chastity 129. Parents will be deprived of dowry; but you have a rich Bridegroom and, content with His treasure, you will not seek profit from your father’s inheritance. This is how pure poverty surpasses the benefits of a dowry! 63. And, however, what kind of virginity have you heard of that was deprived of its rightful inheritance for its desire for innocence? True, the parents will argue, but at the same time they want to be defeated. At first they resist because they are afraid to believe; they are often angry so that you learn to win; they threaten you with rejection in order to test whether you can not be afraid of worldly judgment; seduce you with exquisite lures to see whether you really cannot be seduced by the charm of various pleasures. For you, Virgo, coercion is an exercise. It is precisely these desires of caring parents that bring you your first exploits. Conquer, maiden, first the love of your parents 130. If you conquer the house, you will conquer the world 131. 64. But let us assume that the loss of your father's inheritance awaits you. So is it really possible that the loss of mortal and perishable means will not be replaced by the future Kingdom of Heaven? Even if we assume that there is no one who would leave home, or parents, or brothers, or wife, or sons for the sake of the Kingdom of God and would not receive seven times more in this age; but, however, - if we believe in the heavenly words - in the next century he will be the owner of eternal life 132. Trust your faith to God. You, who entrust your property to man, lend to Christ 133. The good guardian of the hope pledged returns the talent of your faith with multiple interest. Truth does not deceive, justice does not hamper with prescriptions, virtue does not deceive. If you do not believe Divine utterances, then at least believe the examples. 65. In our memory, recently one noble virgin in the world, now even more noble with God, after her parents and relatives began to force her into marriage, ran away to the sacred altar. After all, where would it be better for a virgin to run away, if not to where the sacred rite of virginity is performed? And this is not the limit of her courage. She, a chaste sacrifice, an offering of purity, stood at the altar of God: she, asking for prayer 134, then placed the right hand of the priest on her head 135, then, not having the patience to wait out the legal term, she bowed her head to the altar. “Is it really better,” he says, “to cover me with a maforium 136 than an altar that sanctifies the very veils? Much more worthy is the veil on which the 137 Head of all is dedicated daily - Christ. What are you doing, relatives? Why are you still worrying your soul about arranging a marriage? Marriage has been ready for me for a long time. Are you matchmaking the groom? But I found the best. Increase your wealth as much as you wish, praise the nobility of the groom, publicize his power; but I already have a Bridegroom - One with whom no one can compare: He is rich in the world, powerful in power, glorious in heaven. If your fiance is the same, then I will not reject your choice; if they didn’t find this, then it means that you, parents, don’t care about me, but envy me.” 66. When everyone was silent, one suddenly said: “What if your father were alive, would he allow you to remain unmarried?” Then she, with strong pious enthusiasm, but with much more moderate daughterly affection for her parents, answered: “And maybe that’s why he died, so that no one could put obstacles in my way!” This answer at the same time was a prediction to the one asking the question, which he confirmed with his imminent death. Thus, everyone else who tried to interfere began to fear the same fate for themselves, and therefore softened in relation to virginity. Thus, virginity not only suffered no damage to its legal rights, but even received a benefit. Here, young women, is the reward for piety; You, parents, beware of this lesson for your aversion to virginity. 1. 1. In the previous book we wanted - but were unable - to reveal how great the gift of virginity is, so that the heavenly sweetness of this state itself would attract the reader. In the second book, the virgin must be instructed and trained, as it were, under the guidance of experienced mentors. 2. However, we are weak for persuasion and unsuitable for teaching: after all, the one who teaches must surpass the one who learns. And so, so that it would not seem that we had not fulfilled the responsibility we had assumed 138 or that we had taken on too much, we decided that it was better to teach the virgin by examples rather than by commandments: perhaps there would be even more success from example. In fact, what has already been done is considered not difficult, what has been tried is considered useful, and what has been passed down to us by succession through some hereditary use of paternal virtue is considered pious. 3. And if anyone accuses us of arrogance, then let him better accuse us of excessive zeal: the virgins asked, and I found it inconvenient to refuse them this teaching. I wished, rather, to expose myself to the danger of being put to shame, rather than to disobey the wishes of those whose exploits even our God condescends with meek favor 139 . 4. But arrogance on my part cannot even be pointed out: the virgins, having a source from which they could learn, sought from me rather favor than guidance; and this zeal of ours can be excused. True, they have the authority of a martyr 140 as an incentive to observe the teachings, however, I, for my part, considered it not superfluous, in order to attract them to the faith, to address them with affectionate speech. He is able to teach who restrains vices by strict influence; and we, being unable to teach, attract people to us with affection. 5. And since many of our virgins who were absent here expressed a desire to hear our word, I prepared this scroll: so that when they go home and have the gift of my word in their hands, they would not consider the one whose book they have to be absent. But let's turn to our topic. 2. 6. So, let there be before you, as if in a picture, the virgin life of Mary, in Which, as in a mirror, the image of purity and the beauty of virtue are reflected 141. From here you can take examples of life: here, as if on a drawing, are depicted instructions for purity, indicating what you should correct, what you should learn and what you should adhere to. 7. First of all, the merits of a teacher arouse a passion for learning. Who is more worthy than the Mother of God? 142 Who is more brilliant than She Who was chosen by the Radiance Itself? 143 Who is more blameless than She Who gave birth to the Body without contact with the body? What can we say about Her other virtues? She was a virgin not only in body, but also in mind 144, since she did not defile sincere love with any form of evil: humble in heart, majestic in words, prudent in spirit, temperate in conversation, diligent in reading 145; puts hope not in perishable wealth, but in the prayer of the poor 146; She is diligent in her work, modest in conversation, she is accustomed to considering God, not man, as the judge of her thoughts, she does not hurt anyone with a word 147, she is kind to everyone, stands before her elders, 148 does not envy equals, is a stranger to bragging, follows reason, loves virtue. When did She upset her parents with even a facial expression? When did you argue with your loved ones? When did you despise the poor, when did you laugh at the weak, when did you pass by the needy? She was in the habit of attending only those meetings of men whom charity was not ashamed of and chastity did not avoid. No malice in the eyes, no insolence in words, no indecency in action; no pampered movement, no too free gait, no challenge in her voice, so that Her very physical appearance was a reflection of thought, an image of integrity. A good house should already make itself known 149 at the very entrance and at the first entrance show that no darkness is hidden inside it; so our thought, not restrained by any bodily barriers, should shine outward, like the light of a lamp placed inside 150. 8. Why should I talk about moderation in food and abundance of labor; some were abundant in Her beyond natural possibilities, others were barely enough to satisfy nature itself 151; in relation to work, not a single moment of time was missed; in relation to food, double the number of days was devoted to fasting. And if when there was a desire to strengthen one’s strength, then in most cases food appeared in order to prevent death, and not to give pleasure 152. Sleep was for Her not so much a pleasure as a satisfaction of necessity, but even at the same time the spirit was awake while the body was resting: after all, the spirit during sleep often either repeats what it has read, or continues what was interrupted by sleep, or unites what is scattered, or outlines what should be done. 9. I didn’t know any way out of the house except to go to church, and then with my parents or relatives. In home solitude she is hardworking, outside the house she is surrounded by companions, but with all this, no one was a better guard for Her than She Herself; She inspired respect for Herself both in her steps and in her manner. She raised not so much the soles of her feet as she raised the level of virtue. And although she had others as guardians of Her body, at the same time She Herself was the guardian of Her morals. There will be an abundance of teachers if one who has virtues as teachers teaches herself: after all, for her, every action is already a teaching. So here is Mary: She was attentive to everyone, as if receiving instructions from many; She fulfilled all the requirements of virtue in such a way that she did not so much study as teach. 10. This is exactly what the evangelist showed Her, This is exactly what the angel found, This is what the Holy Spirit chose 153 . And why should I dwell separately on how Her parents loved Her, how strangers glorified Her, the One Who was worthy of having the Son of God born from Her? At the very entrance of the angel, She found herself in the inner part of the house, without a friend, so that no one could interfere with Her concentration, so that no one would disturb the silence; She who had good thoughts as friends did not look for friends among women. She did not seem lonely at all, being alone 154. Indeed, how could She be solitary, next to Whom there were so many books, so many archangels, so many prophets? 11. So Gabriel found Her where he usually visited Her: and Mary, however, was afraid of the angel as a male person and was embarrassed by his appearance, 155 but, hearing Her name, She recognized him as someone well known to Her. So she was alienated from the male sex, who was not alienated from the angel - from this draw a conclusion, what is the piety of the ear, what is the modesty of the eyes. And so, after the greeting, She remained silent and, only being called by name, gave an answer; She who was at first troubled in spirit, then took a vow of obedience. 12. And how respectful She was to her loved ones - this is shown by Divine Scripture. Having recognized Herself as God’s chosen one, She became even more humble and immediately went to the mountainous country to visit Her relative, of course, not in order to give the opportunity to believe for the one who had previously believed the prophecy 157: blessed is she, it is said, who believed. And She stayed with her for three months. And during such a period of time, it is no longer confidence that is gained, but piety that is created. And this was after the baby who leapt in Elizabeth’s womb greeted Her as the Mother of the Lord, that baby who was filled with piety before natural forces. 13. Then, when so many signs followed one after another - when the barren 158 gave birth, the Virgin conceived 159, the mute spoke 160, the sorcerer worshiped 161, Simeon was filled with hope 162, the stars proclaimed 163: Mary, embarrassed by the invasion 164, not embarrassed by the miracle itself: She - it is said - kept all this in Her heart (Luke 2:19). Although She was the Mother of the Lord, she nevertheless sought to learn the commandments of the Lord; and She Who gave birth to God, passionately, however, desired to know God. 14. What does it mean that every year, on the solemn day of Passover, She went to Jerusalem and walked with Joseph? 165 This means that the companion of each individual virtue among virgins everywhere is modesty. The latter must be inseparable from virginity; without it there can be no virginity. Therefore, Mary did not even go to the church without the guardian of Her modesty. 15. This is the image of virginity. Indeed, Mary is such that Her life alone is a science for all 166. Therefore, if we like the Initiator, then we must approve of the undertaking; That’s why she who desires Her reward for herself should also imitate Her example. How many faces of virtue, then, shine in one Virgo? Solitude of modesty, sign of faith, obedience to piety; Virgo in the home, companion in service, mother in the church. 16. Oh, how many virgins will She come out to meet, how many will She embrace and draw to the Lord 167 with the words: “This is the bed of My Son, this one has preserved the bridal chamber with immaculate virginity.” How the Lord Himself will present them to the Father 168 and, of course, will repeat His following words: “Holy Father, these are those whom I have preserved for You 169, among them the Son of Man rested, bowing His head 170. I ask that where I am, they too will be with Me (John 17:24). Of course, those who lived not for themselves alone should benefit not only themselves: let this virgin redeem her parents, and she redeem her brothers! Righteous Father, the world did not know Me (John 17:25), but they knew Me, but did not want to know the world.” 17. What a triumph, how great the joy of the angels, applauding the fact that she who lived a heavenly life in the world is worthy to dwell in Heaven! 171 Then Mariam, taking the tympanum, will begin to inspire the faces of the virgins 172 singing praise to the Lord for having passed through the sea of ​​life without the storms of life. Then each will begin to rejoice, saying: And I will approach the altar of God, to God, who makes glad my youth (Ps. 43:4). I sacrifice praise to God and offer up my prayers to the Most High (Ps. 49:14) 173. 18. And I have no doubt that the altars of God are open to you, because I can safely call your thoughts altars on which Christ is daily sacrificed for the redemption of the body. After all, if the body of a virgin is the church of God, 174 then what is her spirit, which, after the removal of the mortal remains of the body, freed as if by the hand of the eternal Priest, exudes the flame of Divine fire? Blessed are you, virgins, who breathe immortal grace just like gardens with flowers, like churches with piety, like altars with priesthood. 3. 19. So, let Saint Mary teach us the rules of life, and Thekla teach us even to sacrifice life - that Thekla, who, evading the bonds of marriage, after being condemned to death due to the malice of the groom, changed even the nature of animals through the veneration of virginity 175. It was she, already ready to go to the beasts to be torn to pieces, who still evaded the gaze of men and at the same time gave the center of her life to a ferocious lion, making it so that even those who looked at her with insolent gazes turned away in shame 176 . 20. You should have seen how the beast lay on the ground and licked the maiden’s feet 177, silently testifying that he could not harm her immaculate body. Even the beast bowed before its victim and, forgetting its nature, put on the nature that people had lost! You would see: while people, as if through some change of nature, became beasts, beasts rule over their ferocity - and this beast, kissing the feet of the maiden, teaches us what people should do. Virginity is so charming that even lions are surprised by it! With all the feeling of hunger, they, prowling, were not tempted by food; or, instigated 178, rage did not take over, habit itself did not captivate their instincts, nature had no power over wild animals. They taught piety, bowing before the martyr, they even taught chastity, since they kissed the virgin nothing more than the soles of her feet, while lowering her eyes to the ground, as if ashamed, so that any male, even an animal, would not see the naked virgin 179. 21. Someone will say: “Why did you cite Mary as an example, as if it were possible to find someone who could imitate the Mother of the Lord? Why also Thekla, who was instructed by the teacher of the pagans (1 Tim. 2:7)? If you indicate a student, you must also give us the corresponding teacher.” I will therefore offer you a new example of the same kind, so that you understand that the apostle is a teacher not for one, but for all. 4. 22. Recently there was a virgin in Antioch 180 who led a solitary life. But the more she hid from the eyes of men, the more she inflamed them. After all, beauty that is only heard about, but not seen, is more desirable; there are two goads here: the thirst for love and the thirst for knowledge, and there is still nothing that is not liked, and more is expected of what should be liked, for it is not the judge-eye that tests, but the spirit-lover that lusts. Therefore, the holy virgin, so that passions would no longer feed on the hope of mastering her, took a vow of inviolable virginity and thereby so muffled the lusts of the wicked that they no longer loved her and even denounced her. 23. But here comes persecution. The Virgin, alien to the thought of escape and, of course, under the influence of the fear that she could not stop the plans of those encroaching on her innocence, prepared her soul for the feat. She was so pious that she was not afraid of death; so chaste that she was expecting her. The day of the crowning 181 has arrived. Great is the general expectation 182 . A maiden is brought out who has taken a vow of double feat - both chastity and faith. But when they saw the firmness of her confession, her fear for her virginity, her readiness for torture, her bashful blush from prying eyes, they began to figure out whether it was possible to take advantage of her innocence to force her to renounce her faith - so that, having taken away what was above all for her, they would also snatch out what they had previously left her. They order either the virgin to make a sacrifice to the gods, or she will be exposed in the lupanaria 183. 24. How then do those who punish in this way honor their gods, or how do those who pronounce such a sentence live? And then the virgin did not waver in her faith, but, fearing shame, she said to herself: “What should I do? Today I am either a martyr or a virgin. Both the crown and the other serve as an object of envy in us. However, the name of the virgin is not recognized where the Originator of virginity is rejected. Indeed, how can you remain a virgin if you worship a harlot 184; how can you remain a virgin if you waste your love on adulterers; How can you remain a virgin if you pursue love? It is better to keep the mind 185 virgin than the body. Of course, it would be nice to keep both if it were possible. If it is impossible, then at least we will be pure, if not before people, then before God 186. And Rahab was a harlot, but then, when she believed in God, she found salvation 187. And Judith adorned herself in order to please the adulterer 188. But since she did it out of piety, and not out of love, no one considered her a harlot. This example came in handy. After all, she who sacrificed herself for piety preserved both her virginity and her fatherland; perhaps we, while maintaining piety, will also preserve innocence. And if Judith had wished to prefer chastity to piety, then, having destroyed the fatherland, she would have destroyed innocence.” 25. So, reinforced by similar examples and at the same time keeping in mind the words of the Lord, where it says: he who loses his life for My sake will save it (Matthew 10:39), she wept, then fell silent so that the adulterer could not even hear her words: she was not reconciled to the thought of shame, but did not want to renounce Christ. Judge whether she could commit adultery with her body who did not even commit adultery with her word. 26. For a long time now, my speech has been embarrassed and, as it were, afraid to begin a frank presentation of a whole series of vile deeds. Shut your ears, virgins! The Virgin of God is led to the lupanarium. Now, virgins, open your ears. The Virgin of Christ can be disgraced, but cannot become a harlot. Wherever the Virgin of God is, everywhere she is God’s church: and the houses of debauchery do not take away her innocence, on the contrary, innocence is destroyed even by the dishonor of the place 189. 27. A huge number of debauchees flock to the gates of an indecent house. Hear the miracles of the martyrs, immaculate virgins, but forget the names of the places. The dove shuts itself inside, and the birds of prey are noisy outside: everyone is arguing about who will be the first to attack the prey 190. And she, stretching out her hands to heaven - as if she had come to a house of prayer, and not to a den of voluptuousness - said 191: “Christ! You, who have tamed the fierce lions 192, can also tame the fierce souls of people. The fire burned the Chaldeans 193, and the waters parted for the Jews 194 - not according to the laws of their nature, but by Your mercy. Susanna knelt for execution and triumphed over the adulterers 195. The right hand has withered, which desecrated the gifts of Your church, 196 and now they are encroaching on Your very church. Do not allow sacrilegious fornication, You who did not tolerate theft. Blessed be Thy name even now! Let me, who came here to commit adultery, come out a virgin.” 28. She had barely finished her prayer when a scary-looking warrior husband 197 burst in. One can imagine how the maiden trembled before him, before whom the people retreated in fear! However, she remembered the Scripture well: “And Daniel,” she continued, “came with the intention of watching the execution of Susanna; and so he alone justified the one whom the whole people had condemned 198 . A sheep can also hide under the guise of a wolf 199. Christ also has His warriors, with whole legions of them 200. Or maybe it was the killer who came in? But do not be afraid, soul: such people usually make martyrs.” O virgin, your faith has saved you (Luke 8:48). 29. And the warrior answers her: “Don’t be afraid, sister 201, I ask you. I came here as a brother, to save a soul, not to destroy it. Save me so that you too can be saved. I entered here as an adulterer, and if you wish, I will come out as a martyr. Let's exchange clothes 202; Yours suits me, mine suits you, and both suit Christ’s. Your dress will make me a true warrior 203, and mine will make you a maiden. You dress well, but I’d better undress so that the persecutor recognizes me. Take the clothes that will hide the woman in you, and give me your dress that will consecrate me as a martyr. Dress in a chlamys that will hide the girls' penises and preserve your innocence. Take a hat that will cover your hair and hide your face. Those entering the lupanarium usually turn red. When you come out unharmed, then do not look back 204: remember Lot's wife, who lost her nature, because she looked back at the wicked, albeit with chaste eyes 205. And don't be afraid that anything for the victim will be lost. Instead of you, I make a sacrifice to God, and you, instead of me, offer a warrior to Christ. You have wonderful guardians of chastity who fight for eternal reward, the armor of righteousness (Eph.6:14), which protects the body with a spiritual stronghold, the shield of faith (Eph.6:16), with which you repel wounds, the helmet of salvation (Eph.6:17), for the help for our salvation is where Christ is: in fact, the head of the wife is the husband, and the head of the virgin is Christ” 206. 30. And during this speech he took off his chlamys. However, his appearance still makes one suspect him of both a persecutor and an adulterer. And so the maiden exposes her neck, and the warrior his chlamys. What a majestic picture, what beauty: in a house of depravity, a warrior and a maiden compete for a martyr’s crown! A warrior and a virgin are combined, that is, persons who are different from each other by nature, but equal to each other by the mercy of God, so that the saying comes true: then wolves and lambs will graze together (Is. 65:25). Now the sheep and the wolf not only graze together, but are even sacrificed together. What more? Having changed her appearance, the maiden flies out of the snare - no longer on her own wings, but as if carried on spiritual wings 207 - and - something no age has ever seen - emerges from the lupanarium as a virgin, but as a virgin of Christ. 31. And those who looked with their eyes and did not see, roared like predators at a lamb, like wolves at their prey 208. And then another one came in, immensely alarmed. But when he saw what the matter was, he exclaimed: “What does this mean? A girl came in, and it turned out to be a husband. So, it means that there is no fiction in the fact that “a doe is instead of a maiden,” 209 and now it is also true that a warrior is instead of a maiden. But I heard and did not believe that Christ turned water into wine 210; now He began to change gender. I’ll hurry back from here while I still remain as I am. Hasn’t I myself changed, since I see something completely different from what I believe? I came to the lupanarium, and I see a guarantee, and, however, I must leave here changed - I entered as an adulterer, and I will leave chaste” 211. 32. When the matter became clear, the one who was captured in her place was condemned instead of the virgin, for this was precisely the reward that the winner needed. Thus, not only virgins, but also martyrs emerge from the house of depravity. It is said that the girl ran to the place of execution, and both of them began to argue with each other regarding the execution; but he said: “I was ordered to be killed; The verdict acquitted you, since you accused me.” But she cried out: “I did not choose you as a guarantor for my death, but I only wanted a guarantor for my innocence. If innocence is sought, let the guarantee remain; if blood is required, then I do not need a guarantor, I can fulfill this requirement myself. This sentence to which you have been subjected because of me extends to me. Suppose I made you a guarantor in financial matters, and the judge, in my absence, awarded your property to the lender; but then, in the event of your complaint to the same court, I, with the help of my father’s inheritance, could, of course, free you from your bonds. And if I refused, who would not consider me worthy of a shameful death? How much greater must be the price to pay for human life! I'd rather die innocent rather than die guilty. In this case, there is no other outcome: today I will either be guilty of your blood, or a martyr of mine. If I returned soon, then who dares to deprive me of punishment? Even if I slowed down, then who will dare to justify me? I am doubly criminal before the laws, since I am guilty not only of my own flight, but also of the death of others. Members incapable of corruption are capable of death. The Virgo has room to accept a wound, but nowhere to accept dishonor. I rejected shame, but not martyrdom; I changed my clothes, but not my confession. If you take away death from me, then you did not redeem me, but deceived me. Please don't argue and don't dare object. Don't take away the benefit you've given. By taking away this sentence from me, you restore the previous one. In fact, this sentence is then replaced by the previous one: if I do not undergo the latter, then I will undergo the first. We can both satisfy the sentence, if only you allow me to be killed first. They cannot apply any other punishment to you than the one they usually use, and the virgin’s honor is at risk. Yes, and you will gain greater glory when they see that you have made a martyr out of an adulteress, than if they see that you have made an adulteress out of a martyr again.” 33. What do you think? Two competed - and both won: the crown was not divided, but one more was added. Thus, the holy martyrs rendered each other a mutual service: one marked the beginning of martyrdom, the other – the completion. 5. 34. But philosophical schools also extol to the skies the Pythagoreans Damon and Phintius 212. Of these, one, when he was sentenced to death, asked for a delay to arrange his affairs. And the tyrant, distinguished by his particular cunning, demanded that the condemned man present a guarantor who would be killed in his place if he was slow to appear. The tyrant, of course, did not even think that such a guarantor could be found. Which of the two is more glorious, I don’t know. Both are nice. One found a guarantor for death, the other accepted the guarantee. And when the guilty man hesitated to appear for execution, his guarantor, with a calm expression on his face, did not refuse death. When he was led to execution, his friend also returned; the latter exposes his neck and bows his head. Then the tyrant, surprised that for philosophers friendship is more valuable than life, began to ask that those whom he had condemned would show him friendship. This is how great the influence of virtue is: it even bowed down a tyrant! 35. All this is worthy of praise, but inferior to our example. In fact, there are both men, and here there is one virgin, who, first of all, conquered even her own sex; there are friends, there are strangers; those betrayed themselves to one tyrant, and these - to many tyrants, and even more cruel, because he pardoned, and these executed; Of those, one is bound by necessity, but both of them had free will to do so. These are more prudent because for those all suffering came down to friendship, for these - to the crown of martyrdom; those competed for people, and these - for God. 36. Since we have already mentioned this king, it’s time to say here what he thought about his gods, so that you will be even more convinced of the powerlessness of those at whom even their own people laugh. He, having come to the church of Jupiter, ordered to take off the golden robe with which his image was covered and cover it with wool; since, according to him, gold is cold in winter and hard in summer. So he laughed at his god, believing that he was unable to endure either heaviness or cold! Then he, seeing the golden beard of Aesculapius, ordered it to be removed, saying that it was unnatural for a son to have a beard when Apollo, his father, did not have one 213. He also took away the golden bowls that the statues held in their hands, saying that he must accept what the gods give, “since the desires of people are that we receive benefits from the gods.” And there is nothing better than gold: if gold is evil, then the gods should not have it, and if it is good, then even then, rather, people who know how to use it should have it. 37. So the gods were ridiculed, and neither Jupiter was able to defend his clothes, nor Aesculapius his beard, nor Apollo’s hair grew, and all those who bear the name of the gods were unable to return the cups that they had - and not so much because they were afraid of being accused of theft, but because they had no feelings. So who will honor those who, considered gods, however, cannot defend themselves or at least hide, as people do? 38. But when Jeroboam, the most wicked king, took the gifts that his father had placed in the church of our God, and began to sacrifice to idols on the holy altar, his right hand, which he had extended, withered, and those idols that he called upon did not help him at all. Then, when, turning to God, he asked for mercy, his hand, which withered for blasphemy, immediately became healthy through his faith 214. Here is what an obvious example of divine mercy and wrath was shown in relation to the same person: when he blasphemed, his right hand was suddenly taken away, and when he repented, he was granted forgiveness! 6. 39. These are the gifts I, who have not yet served for three years as a priest 215, have prepared for you, holy virgins; and I was taught this not by experience, but by your morals. Indeed, what kind of experience could be gained during such a short time of serving the faith? If you see flowers here, then consider that they were collected from the bosom of your life. These are not instructions to virgins, but examples taken from virgins. My speech has only outlined the image of your virtue; you will see that the image of your merits is reflected in this speech, as if in a mirror. If you find any beauty in our presentation, then it reflects one of your qualities. Of course, as many people as there are, so many opinions 216, and if our speech is transparent, then let everyone read it; if it is consistent, 217 then let more mature people express their opinions; and if the speech is modest, then let it penetrate your hearts and adorn your cheeks; if it be flowery, then let it not be rejected by your blooming age. 40. We had to arouse the love of the bride, for it is written: Thou shalt love the Lord thy God (Deut. 6:5; Matt. 22:37; Mark 12:30; Luke 10:27). For marriage, we had to at least curl the curls of our speech as if with tongs, for it is written: braid with your hand and stamp with your foot (Ezek. 6:11). We should have strewn the eternal bridal chamber with roses. Even in a real temporary marriage, the newlywed is first treated gently, and not in a tone of order, so that harsh demands do not embitter her before love, warmed by caresses, develops in her. 41. Even horses, with all their strength, get used to the sound of a pat on the neck 218 to the point that they do not resist the harness. And in the end, they get used to obedience thanks to gentle words, and not through blows. But when the horse accustoms his neck to the harness, then the reins restrain him, and the goad forces him, and the harness carries him away, and the driver urges him on. Likewise, our virgin must first enjoy pious love, marvel at the golden supports of the heavenly bed 219 in the very threshold of the marriage, examine the doorposts decorated with garlands of greenery, and enjoy the choir singing inside 220 - all this so that she submits to the Lord’s yoke not out of fear, but bows before him out of calling. 42. So, come here from Lebanon, bride, come here from Lebanon, come and pass (Song. 4:8). We must chant this verse often so that the bride will at least follow the call of the Lord’s words, if she no longer believes in human ones. We did not invent this instruction ourselves, but borrowed it. This is the instruction that the heavenly teaching of the mysterious song gives us: Let him kiss me with the kiss of his lips: for your breasts are better than wine, and the fragrance of your ointment is better than all flavors; Your name is poured out as myrrh (Song.1:2-3). This haven of delight resounds with play, arouses applause, and evokes love. Therefore, he says, the young women loved you and attracted you, and rushed after the aroma of your incense. The king brought me into his palace (Song.1:3-4). Begins with kisses to end with palaces. 43. And she is so indomitable in hard work and cherished virtue that she unlocks the door with her hand, goes out into the field and settles in fortresses 221; At first, however, she runs back from the fragrance of the world, but as soon as she enters the palace, the fragrance from the fortresses changes. Finally, look where she is going: If there is a wall, it is said, let us erect silver battlements on it (Song.8:9). She who amused herself with kisses is already erecting towers so that, protected by the precious deeds of the saints, like towers, she can not only make enemy attacks futile, but also build a fortress out of good merits. 1. 1. Since in the two previous books we examined everything that we had, now, holy sister, accustomed to talking with me, it will be time to convey the instructions of Liberius 222 of glorious memory; after all, the more holy a husband is, the more pleasant his speech is. It was on the Nativity of the Savior 223 when you confirmed the title of virgin before the Apostle Peter 224 by changing your clothes 225 (on what day was it better to do this if not the one when the Virgin gave birth to offspring?), at that hour when many virgins of the Lord 226 stood next to you, crowding around you, he said the following 227: "Daughter! you wished for a good marriage. You see how many people came to the birthday of your Groom, and no one returned back hungry. Here is the One who, being called to the wedding, turned water into wine 228. And now, upon you, previously subject to the insignificant elements of material nature, He brings down the holy sacrament of virginity. Here is the One who fed four thousand people in the desert with five loaves and two fish. He could have fed a larger number if there had been more of those who were then filled. Finally, He called many to your marriage, but now it is not barley bread that is served, but the Heavenly Body. 2. Today in the image of man was born of the Virgin Man, who was born of the Father before all others 230 ; He who is like the Mother in body 231 and in strength like the Father, is the only begotten on earth, the only begotten in heaven; God from God 232 born of a virgin; Truth from the Father, Power from the Almighty 233, Light from Light; not inferior to the One who gives birth 234 and not different from Him in power 235; He did not merge through the spread and utterance of the Word and did not thereby mingle with the Father 236, but is distinct from the Father by right of birth 237. This is your beloved 238, without Whom neither the heavenly, nor the sea, nor the earthly, the good Word of the Father (Ps. 45:2) can exist, which, it is said, was in the beginning (John 1:1), and therefore you are a participant in His eternity; and it was said to be with the Father; Therefore, you also have an indivisible and inseparable power from the Father. And the Word was God (John 1:1), therefore you also participate in the nature of His Divinity. From the summary of all this you must draw faith. 3. Love Him, daughter, for He is good; after all, no one is good except God alone (Mark 10:15; Luke 18:19). If there is no doubt that the Son is God, and God is good, then there is, of course, no doubt that the Son is a good God 239. Love him, I say. This is the One Whom, as the eternal Father, begot before Lucifer, from the womb he begot 240 as the Son, from the heart he belched out as the Word 241 . This is the One in whom the Father was well pleased 242; it is the arm of the Father, for He is the Creator of all things, He is the Wisdom of the Father 243, for it comes from the mouth of God; He is the goodness of the Father, for the fullness of the Godhead dwells in Him bodily 244. The Father loves Him so much that he carries Him in his bosom 245 and places Him at his right hand 246 so that you too may learn wisdom and know valor. 4. So, if Christ is God's power (1 Cor. 1:24), then was God ever without power? Was there ever a Father without a Son? If the Father always exists, then, of course, the Son always exists. Therefore, a perfect Father has a perfect Son. For whoever belittles perfection belittles Him to Whom it belongs 247. The perfect Godhead does not allow inequality. Therefore, love Him whom the Father loves; glorify Him whom the Father glorifies, for whoever does not honor the Son does not honor the Father (John 5:23). And whoever denies the Son does not have the Father (1 John 2:23). This is what faith is about. 2. 5. But youth is sometimes suspected even in cases where fidelity remains inviolable. Therefore, be moderate in the use of wine 248 so as not to increase the weakness of your body and not arouse lust; two things equally ignite a person: wine and youth. Let even tender age be curbed by fasting, and let moderation in food, like reins, tame uncontrollable passions. Let reason reject them, hope calm them, fear suppress them. For whoever does not know how to restrain passions, as if caught by unbridled horses, 249 rushes, hits, is torn to pieces and is hurt. 6. What once, as they say, happened to the young man because of his love for Diana 250. But the fable is colored with poetic fiction that allegedly Neptune, inflamed with anger against a happy rival, unleashed fury on the horses, so that his great power would thus be glorified, because he defeated the young man not with valor, but deceived him with cunning. That is why they even established an annual sacrifice in honor of Diana, which consisted of slaughtering a horse on her altars. And she is called a virgin, who (of which even harlots are usually ashamed) could fall in love with a man who had no love for her! 251 But for me, however, let the pagans attach significance to this fable of theirs; for although both are criminal, it is less criminal that the young man was inflamed with love for the adulteress so much that he died, than that, as they themselves say, two gods argued over adultery, and that Jupiter, for the grief of his harlot daughter, punished the adulterous doctor 252 because he treated the wounds of the one who committed adultery in the forest with Diana - this best, without doubts, a hunter, but not for wild animals, but for sensual pleasures, which are the same as animals - that’s why she hunted naked 253. 7. So, let Neptune be given the power over rabies to explain the crime of impure love. Let them ascribe to Diana the kingdom of the forests in which she lived, so that they can thereby testify to the fornication in which she was engaged. Let Aesculapius be credited with the ability to resurrect the dead, although they also admit that he himself did not escape death when he was struck by lightning. Let them endow Jupiter with lightning, which he does not have, as long as they testify to the dishonor that he had. 8. But let us return from fables to the subject of our discussions. In my opinion, one must also consume in moderation all that food that produces excitement in the members, for even soaring eagles are brought down to earth by meat 254 . And in you is that inner bird about which we read: your youth will be renewed like an eagle’s (Ps. 102:5), - that bird that soars high in virgin flight, let it not know the desire for excess in meat. Avoid ceremonial meetings, and avoid greeting visits. 3. 9. I want visits from young girls to be as infrequent as possible and allowed only to parents or peers. For from visits, modesty is dulled, insolence is revealed, laughter rings, and modesty is violated, and graceful manners are encouraged: if you don’t answer questions, they will think that you are speechless, and answering is idle talk 255 . Therefore, I would prefer that virgins lack volubility rather than have it in excess 256. In fact, if women are required to remain silent in church even about divine matters and only ask their husbands at home, then shouldn’t we think more strictly about virgins, in whom modesty adorns age, and silence is protected by modesty. 10. And isn’t this a suitable example of modesty: Rebekah, having appeared at the wedding and seeing the groom, covered herself with a veil so that she could not be seen before she was married 258. And, without a doubt, the beautiful girl was afraid not for her beauty, but for her innocence. And what about Rachel? How she cried and moaned as soon as she received a kiss on the mouth! And she would not have stopped crying if only she had not recognized the relative 259. Thus, she fulfilled both the duty of innocence and did not sin against pious affection. And if the husband is told: do not look at the girl, so as not to be tempted (Sir.9:5), then what should be said to the dedicated virgin, who, if she loves, sins in thought, and if she is loved, then in deed? 11. Great is the virtue of silence, especially in the Church. Not a single thought of the Divine readings will escape you if you bow your ear and shut your mouth. You will not get any word out of your mouth that you would like to take back if you are stingy with words. For there is much sin in speaking too much 260. The murderer was told: You have sinned and be silent (Gen. 4:7), so that he does not sin even more. The virgin must be told: “Be silent so as not to sin.” Mary, as we read, kept everything that was said about the Son in her heart (Luke 2:19). And you, when something is read and either announces the future coming of Christ, or tells about His already accomplished coming, do not make noise with conversations, but pay attention. Is there anything more unworthy than to drown out divine sayings with noise so that one cannot hear them, nor be imbued with faith in them, nor understand them; Why accompany the sacred rite with disorderly cries 261 and thereby interfere with prayer for common salvation? 262 12. The pagans also pay homage to their gods in silence. They tell the following example: when Alexander, King of Macedon, made a sacrifice, the barbarian boy who was lighting the fire for him grabbed the fire with his hand and, although it burned his body, he remained motionless: he did not betray the pain with a cry, did not reveal suffering even with restrained tears 263. Such was the habit of reverence in the barbarian boy: he even conquered nature within himself. However, he was not afraid of the gods, who did not exist, but of the king. For why should we be afraid of those who would be burned if only they were touched by the same fire? 13. Even better is the following example: some young man at his father’s feast receives orders not to show free signs of dissolute love 264. And you, Virgin of God, refrain during the sacrament from “sighing, coughing, coughing, laughing” 265. What he can perform at the feast, cannot you perform during the sacrament? 266 Let virginity, first of all, be expressed in the voice, let modesty close the mouth, piety destroy relaxation, and habit form nature. A virgin, for me, should first of all be revealed by her severity, expressed in obvious modesty, in an even gait, in a modest face; and let these harbingers of purity be direct signs of virtue. The maiden whose appearance makes one wonder whether she is a maiden 267 is unworthy of praise. 14. A common legend is that when the loud croaking of frogs prevented the pious people from listening, the priest of God ordered them to be silent and show respect to the sacred speech; then the noise heard all around immediately died down 268. So, the swamps are falling silent, won't the people fall silent? And an unreasonable animal, by a feeling of reverence, recognizes what it does not know by nature; people are characterized by such unbridledness that many do not know how to direct their thoughts to piety, because they direct their ears to voluptuousness.” 4. 15. This is what Liberius, of blessed memory, said. All this is great for others in comparison with reality, but for you it is small in comparison with deeds: you not only equaled this instruction in virtue, but even surpassed it in zeal 269 . In fact, although we are commanded to fast, it is only for certain certain days 270; But you, having multiplied these days and nights, spend an extremely long time without food, and if you are ever asked to take food, you, putting the book aside for a while, immediately answer: man does not live by bread alone, but by every word of God (Matthew 4:4). Your ordinary food was always tasteless, so your aversion to food aroused the desire to fast. Drinking from a spring, crying during prayer, sleeping on a book. 16. All this befits young years, until the mind turns gray from the maturity of 271 years; but as soon as the virgin triumphs over the tamed body, labor should be moderated in order to serve as a mentor to the younger age. The old vine, burdened with fruitful shoots, would soon break if it were not pruned from time to time. And so, while it is strong, it bears fruit, and when it becomes old, it is pruned so that it does not run wild with shoots or die, exhausted by excessive fruiting 272 . A good farmer, for his best grapevine, preserves the warmth of the earth and protects it from the cold, and also makes sure that the midday sun does not burn it. And the farmer also cultivates the field with crop rotation, and even if he does not leave it to rest, he sows it with various seeds, so that, thanks to the alternation of plantings, it can rest 273. And you, too, virgin veteran 274, sow the hills of your heart with various seeds: now by moderate consumption of food, now by strict fasting, now by reading, now by work, now by prayer; this is so that the change from work would be a rest for you. 17. Not the whole field brings a grain harvest 275. Here vineyards rise along the hills, there you see olives ripening, and in another place fragrant roses 276. Often a strong farmer, having thrown away his plow, tears up the earth with his finger to take out the roots of flowers, or with the same rough hands with which he drives butting young oxen 277 through the vineyard, he carefully squeezes the udders of the sheep 278 . Of course, the more diverse the fruits on it, the better the field. Therefore, you, following the example of a good farmer, cultivate your soil not only by incessant fasting, like a heavy plow 279. In your gardens let the rose of modesty bloom, the lily of prudence, and let the violets drink from the source of 280 sacred blood. People say: “What you want to do for a long time, do not do it all the time.” Of course, there must be something added to the days of Lent; but in such a way that it is done not for the sake of vanity, but for the sake of piety. 18. In the same way, let frequent prayer bring us into communication with God. For if the prophet says: Seven times a day he praised You (Ps. 119:164), despite the fact that he was busy with the needs of the state, then what should we do, about whom it is written: watch and pray, so as not to fall into temptation (Matt. 26:41)? Of course, we must offer the usual prayers 281 with an expression of gratitude - when we wake up from sleep 282, when we leave the house, when we prepare to eat food and after we eat it, when we burn incense 283 and when, finally, we go to sleep 284. 19. I wish that in bed you read the psalms along with the usual Lord’s Prayer, both when you wake up and before your body falls into sleep; so that at the very beginning of sleep you are free from worries about worldly affairs, so that sleep finds you thinking about the Divine. Even the one who first coined the name of philosophy itself 285, before going to bed, daily forced the flutist to play pleasant songs in order to calm the heart, agitated by worldly worries 286. But he, like one who labors fruitlessly, strove in vain to banish the worldly from the worldly; for the one who sought a cure for passion in this desecrated himself even more. We, having cleansed ourselves of all earthly vices, will protect the recesses of our soul from all filth of the flesh! 20. We must also read with special attention the Creed, this seal of our heart, every day before dawn; we need to resort to it with our soul even when we are afraid of something 287. In fact, does it really happen that a warrior in a tent or a fighter in battle does not take an oath of office? 5. 21. Does anyone really think that the following words of the holy prophet do not apply to our instruction: I will wash my bed every night, I will water my bed with my tears (Ps. 6:7)? If we understand the bed literally, then the prophet convinces here that streams of tears must be shed so that the bed is washed with them, so that the bed is watered with prayerful tears; after all, crying in the present life means a reward in the future: blessed are those who mourn, for you will laugh (Luke 6:21). But if we apply the words of the prophet to the body, then we must wash away the sins of the flesh with tears of repentance. Solomon made the bed for himself from Lebanese wood, its columns were silver and its headboard was gold, its back was decorated with stones (Song.3:9-10) 289. What is this bed if not the image of our body? And in fact, in precious stones air takes on the form of brilliance, in gold fire appears, in silver water, in wood earth. The human body in which our soul rests consists of these four elements, and if it does not find peace either on the tops of the mountains or on land, then on a wooden bed it will find peace - precisely in the distance from vices. Therefore, David says: May the Lord help him on his sickbed (Ps. 40:4). After all, what can be a bed of illness if it has no feelings and is not able to suffer? The body is characterized by pain, since it is subject to death: Poor man I am! Who will deliver me from this body of death? (Rom.7:24). 22. And since we have cited a verse in which we mentioned the Body of the Lord, so that anyone does not become confused at the thought that the Lord took on a body subject to suffering, let us remember that He actually grieved and shed tears over the death of Lazarus 290, and during the passion He was perforated, and blood and water came out of His wound, and He gave up the spirit 291. Water is for washing, blood is for drinking, breath is for resurrection 292. After all, Christ alone is our hope, faith and love 293: hope in the resurrection, faith in washing and love in the sacrament 294. 23. But, having assumed a body subject to suffering, He also turned this bed into illness, as was characteristic of human flesh 295 . True, weakness is overcome by suffering, death by resurrection 296. And yet you should mourn for the world and rejoice in the Lord, 297 sad with repentance and cheerful with grace. And the teacher of the pagans (1 Tim. 2:7) in his saving teaching commanded: weep with those who weep and rejoice with those who rejoice (Rom. 12:15). 24. But if anyone wishes to examine in detail the essence of this whole question, let him turn to the same apostle: whatever you do, he says, in word or deed, do everything in the name of the Lord Jesus Christ, giving thanks through Him to God the Father (Col. 3:17). So, let us bring all our words and deeds to Christ, Who made life out of death and created light out of darkness 298 . For a sick body that suffers sometimes from fever, sometimes from chills, a change in medicine is beneficial only if it is done as prescribed by a doctor; and, conversely, if it is carried out contrary to the prescription, it only increases suffering; in the same way, what is commanded by our physician Christ is healing, and what is used illegally is harmful. 25. So, joy must be firmly consistent with reason, 299 and not inspired by disorderly feasts and wedding music; for modesty is unsafe and temptation is obvious where frenzied dancing turns out to be a companion to fun 300. I wish that the virgins of God would be far from this. “No one dances,” said one worldly teacher, “when sober, except perhaps a madman” 301. Even if, according to the teachings of worldly wisdom, the cause of dancing is either intoxication or madness, then why, as we think, should we ignore the examples taken from the Holy Scriptures: the fact that John, the Forerunner 302 of Christ, was killed at the request of the dancer 303 serves as clear proof that the passion for dancing is even more harmful than the madness of unholy anger. 6. 26. And since such a glorious man, of course, cannot be limited to just a brief mention, we must pay attention to what kind of husband he was, for what reason, how and at what time he was killed 304. The righteous were killed by adulterers, and the punishment for the great crime was transferred from the defendants to the judge. In addition, the death of the prophet is the dancer's reward 305. Finally, what even barbarians usually fear: to top off the cruelty, an order is given during a solemn feast, and the execution of this sorrowful and shameful task is transferred from the feast to the prison, then from the prison to the feast. How many crimes in one crime! 27. A feast 306 worthy of the Furies 307 is arranged with royal luxury, and when a huge crowd has gathered in the usual expectation, at this time the daughter of the queen, who should have been in the farthest rooms, appears before the eyes of the men to perform dances. And what else, really, could she learn from the adulteress, except how to lose shame? And can anything excite lust so strongly as not dancing, when with disorderly movements they expose those secret parts of the body that either nature itself has hidden, or has been covered up by the demands of decency, when they play with their eyes, twist their necks and let down their hair? 308 Naturally, here it comes to insulting the Divine. 28. In fact, can there be any reverence where they dance, make noise and thunder? Then the king, as the Scripture says, satisfied, said to the girl: “Ask me what you want.” Then he swore to give her, no matter what she asked, at least half of the kingdom 309. Look how the worldly themselves judge their worldly possessions: even states give gifts for dancing! But the girl, taught by her mother, demanded that John’s head be brought to her on a platter. The expression the king was saddened (Mark 6:26) does not mean the king’s repentance, but the consciousness of injustice, which is produced in us by the innate Divine voice: those who have committed wicked acts condemn themselves with their own consciousness. But it is said: for the sake of those reclining (Mark 6:26). What could be more undignified than to order murder for fear of not pleasing the guests? And for the sake of the oath (Mark 6:26), as it is said. O new religion! It would be more excusable if he broke his oath. Therefore, quite rightly, the Lord commands in the Gospel not to take an oath 310, so that there would be no need to sinfully break the oath 311. So, in order not to break the oath, the innocent is beheaded. I don’t know why I should be horrified first? For tyrants, breaking an oath is more excusable than being true to your word. 29. And who, seeing how they are running from a feast into prison, would not think that it was ordered to release the prophet? Who, with the news of Herod’s birthday, about the solemn feast and that the maiden was given the freedom to choose whatever she wanted, who, I say, would not think that they were sent to prison to give freedom to John? Indeed, what do cruelty and pleasure have in common, between burial and pleasure? During the feast, the prophet is seized for execution according to the order given at the feast, from which only release was expected. And he is beheaded with a sword and his head is brought on a platter 312. The consequence of cruelty was the offering with which the only cruelty that was not saturated with the dishes of the feast could be nourished. 30. Admire, most fierce king, a spectacle worthy of your feast! Stretch out your right hand so that your ferocity may not be flawed in anything, which lacked only one thing: so that streams of holy blood would flow between your fingers. And since you could not satisfy your hunger with dishes, and fill your thirst for unheard-of cruelty with goblets, drink the blood that is still flowing from the cut veins of the severed head! 313 Look into the eyes that in death itself were witnesses to your crime, turning away your gaze from amusements. These pupils close not so much out of necessity of death, but out of disgust for luxury. These lifeless golden lips, whose accusations you could not bear, fell silent, but you are still afraid of them. The tongue, which usually carries out its service even after death, as in the living, albeit with a fading movement, nevertheless condemned your incest. This voice is attributed to Herodias; she rejoices, rejoices, as if having gotten rid of the court sentence: after all, she killed the judge. 31. What say you, holy women? Do you see what you should teach and wean your daughters from? She dances - but this is the daughter of a libertine. The chaste and immaculate woman should teach her daughters reverence, not dancing. And you, honorable and prudent men, learn to avoid feasts with vile people: such are feasts, such are the judgments of the treacherous. 7. 32. Already at the end of the speech, you, holy sister, very opportunely give me a reason to unfurl the sails of eloquence 314 about what should be thought about the actions of those who, in order not to fall into the hands of persecutors, threw themselves from a cliff or threw themselves into the water, while Divine Scripture forbids a Christian to commit suicide 315. But it is precisely in relation to virgins that we find in the regulations a clear and affirmative answer in relation to cases of the need for self-defense. There is also an example of such martyrdom. 33. In Antioch there once lived Saint Pelagia 316, about fifteen years old, a sister of virgins and a virgin herself. At the beginning of the persecution, she remained locked at home, but when she saw that she was surrounded by the robbers of faith and innocence and that, due to the absence of her mother and sisters, she was deprived of all protection, then, filled with love for God, she said: “What should we do, O captive virginity, if you do not look at me? Here is the vow of virginity, and here is the fear of death, for death is not natural, but free. So we will die if they allow it, and if they don’t allow it, we will die! After all, this medicine does not offend God, and faith weakens the crime 317. Of course, if you think about the very meaning of the word, is violence voluntary? But to desire even greater violence and not be able to die. I'm afraid of difficulties. Indeed, what kind of person is this who wants to die and cannot, when there are such easy ways to death? After all, by throwing myself headfirst, I can destroy sacrilegious altars and extinguish smoking altars with blood. I am not afraid that my right hand, weakened, will not bear the blow, that my chest will recoil from pain: I will not leave any sin to the flesh. I will not be afraid that there will be no sword, we can die with the help of our own weapons, we can die in the arms of our mother without the help of an executioner” 318. 34. They say that she adorned her head, put on her wedding clothes; and you could say that she is not going to death, but to the groom. But when the vile persecutors saw that the chaste victim had been taken from them, they began to look for her mother and sisters 319. And those, with their spiritual flight, had already acquired for themselves the field of chastity, when suddenly the paths of escape were cut off for them: here the pursuers overtook, there the torrent raged - and the way was opened for the crown of martyrdom 320. “What are we afraid of? - they say then. – Here is water: who is stopping us from being baptized (Acts 8:36)? And this is the baptism through which sins are forgiven and the kingdom is acquired. This is the baptism after which no one sins 321. Let the water, which usually revives, receive us; Let the water that makes virgins receive us, let the water that opens the sky, strengthens the weak, delivers from death and makes martyrs, receive us. To you, God, Creator of everything 322, we pray that soulless bodies are not separated even by a wave, that death does not separate the remains of those who were united by love during life, but let there be one life, one death and even one burial.” 35. Thus said they; and, having raised the edges of their clothes a little and girded themselves to cover their innocence, but at the same time remove the obstacle to walking, holding hands, as if in a round dance, they rush to the middle of the river, directing their feet to where the waves are especially swift, where the depth is inaccessible. Not one took a step back, not one slowed down, not one thought about where to go; they were alarmed when they encountered solid ground, were indignant in the shallows and rejoiced in the depths. And so you could see how the pious mother, crossing her arms, rejoiced for the children and was afraid that the current would carry her daughters to her. “To you, Christ,” she said, “I sacrifice these priestesses of chastity, guides and companions of suffering!” 36. But who will be surprised at such hardness during their lives, when even after death they retained the same position of their bodies? The wave did not expose the corpses, and the fast current of the river did not carry them away. And as for the holy mother, although she was deprived of feelings, she nevertheless still retained her pious embrace: even when she was dead, she did not change the reverent position of her hands that she had given them. Thus, having fulfilled the duty of faith, she died the heiress of pious love. For until the very grave she did not betray those whom she had prepared for the crown of martyrdom. 37. But why do I give you, sister, other people’s examples, when you yourself were raised under the influence of the inspired hereditary chastity of a martyr parent? 323 And in fact, how did you learn, without having the opportunity to study anywhere, living in a village, without being the friend of any maiden and without being educated by any teacher? In a word, you are not a student, for you had nowhere to learn from, but an heiress of virtue. 38. And who could have formed your mind except Saint Soteria, from whom you descend? During the persecution, brought with slavishly humiliating insults to the place of torture, she even exposed her very face, which during torture of the whole body usually remains free from beatings and remains a witness to the torture without enduring it, to the executioner with such courage and patience that when the executioner began to torment her tender cheeks, he was sooner tired of the flogging than the martyr broke from the blows. She did not change her facial expression or her gaze, did not utter a single moan, did not shed a single tear 324. Finally, having overcome other types of executions, she found the desired death by the sword. Timidus fenerator. The verb fenerare is used in the sense of apostolic preaching also in Tob. 18.59–20. 77; fid. 5. 7–15; exp. Luc. 6. 24–25 and 8. 92–93. On the need to teach (officium docendi) cf.: off. 1. 1. 2. An ancient proverb (cf. Cicero: fam. 5. 12. 14). An indication of the three years that have passed since the installation of St. Ambrose as bishop and dedicated to the development of Christian teaching (cf. further - 6. 39). Thus, this work is the first public performance of St. Ambrose after this preparatory period. See also Preface. See: Numbers 17:23; Hebrews 3:4. See: here and further: Exodus 3:2–6. On the interpretation of shoes in Exodus 3:5 see also: Isaac. 4; fug. 5.25; exp. Luc. 2. 80: ut animi eius gressus et mentis corporei nexus uinculis absolutus iter spiritale gradiatur – etc. Contamination of John 1:48 and Luke 13:7. Episcopal consecration of St. Ambrose took place on December 7, 374. The passage from the word beati to the word ad fructum is quoted by the Venerable Bede: in Gen. 1. 3. 7 . January 21, the day of memory of St. Agnia. The date is attested in many ancient sources (notably Chronographus, 354). Oh St. Agnes St. Ambrose says off. 1.204; epist. 7. 36, and also in the hymn Agnes beatae uirginis (PL 17:1249). By "birthday" we mean the day of death. This idea arose even before Christianity (cf. Seneca: epist. 102, 2b). Apparently a reference to the Eucharist. Compare: in Virgil (Aen. 6.558): stridor ferri tractaeque catenae. That is, by his youth. This refers to the sister of St. Ambrose, Marcellina, dedicated as a virgin by Pope Liberius in 353 or 354. See also: 3. 1. 1. The same concept is found in St. Athanasius of Alexandria, epist. ad uirg. Compare: also: in Novatian (bon. pud. 7). Virginity, like the soul, strives to achieve the mysteries of God. Wed: epist. 11. 11: festinate etiam interna mysteria uidere… et claritatem in illo sinu ac recessu patrio. See: Matthew 22:30; Mark 12:25. Wed. in Athanasius: epist. ad uirg., apol. ad. Const. 33. Compare: in Athanasius, epist. ad uirg. Wed. in Athanasius: epist. ad uirg. "Flesh" in the sense of "human race." Elijah as the forerunner of the virgins - cf.: in Tertullian monog. 8. 7, in Jerome epist. 22.3. See 2 Kings 2:11. The expression ad caelum raptus corresponds, rather, not to the image of the book of Kings, but to the words of St. Paul about himself in 2 Corinthians 12:2. See: Matthew 17:3; Mark 9:4; Luke 9:30; Col. 3:4. See: Matthew 11:14, 17:11; Mark 9:12. See: Exodus 15:20. Wed. at St. Afanasia epist. ad uirg. 27. The Old Testament does not prescribe the practice of virginity. Examples of virginity among the Jewish people are rare and can indeed be perceived as educational. Wed: exp. Luc. 3. 18: Nondum uirginitatis, nondum uirduitatis ante Christi aduentum uernabat gratia. Compare: in Virgil (Aen. 6.746): concretam exemit labem, purumque relinquit. See: Matthew 4:11, also Luke 2:13. Wed. in Athanasius (epist. ad uirg. 13–14): “And this is why neither the pagans nor the barbarians have ever heard of virginity; this is impossible, for such a virtue never existed among them.” The Virgins of Vesta and the Priestesses of Palladium are one and the same. Palladium is a sacred image of Pallas, according to legend, taken from Troy and kept in the Church of Vesta. Wed. in Cicero Scaur. 48. Wed. in Athanasius (epist. ad uirg. 27–57): “The Egyptians have a whole crowd of priestesses, but it is not written that at least one of them was a virgin. Even if the devil, who is cunning and knows how to transform himself, forced some pagans to play at virginity - these are the so-called virgins of the Romans, and they are attached, six in number, to the one called Pallas - their virginity is not real. Girls from aristocratic families (exceptions to this rule are rare) between the ages of 6 and 10 were chosen as Vestal Virgins, and their service in the church lasted 30 years, after which they could get married. The polemics of St. Ambrose with the prefect of Rome Symmachus about the privileges granted to the Vestals (Relatio 3) and about their very status (epist. 73. 11–12). As a result, in 392, Emperor Theodosius abolished the College of Vestal Virgins. Wed. in Cicero (1 Cate.): O times! O morals! Wed. Athanasius epist. ad uirg. 14. The so-called “Phrygian sacraments” dedicated to Cybele, whose cult came from Phrygia. The Western cult of Liber already in ancient times merged with the Greek cult of Dionysus. This probably refers to bacchanalia, prohibited by a decree of the Roman Senate in 186 BC. e. In connection with the mentioned myths, this indication can be understood either as an allusion to the myth of Ariadne, taken away from Theseus by Dionysus, or as a development of the theme of Cybele, whose companion-husband Attis castrated himself. This refers to the hetaera Leena, the lover of one of the Athenian tyrant fighters, Harmodius or Aristogitor, who helped them in their conspiracy against the tyrant Pisistratus (514 BC). This example was famous in Antiquity and is mentioned by many authors. This may be an allusion to the Pythagorean practice of silence. Wed. in Quintilian (ins. 3. 8. 4): magis est uaria laus hominum... ante hominem patria ac parentes maioresque erunt... The wording of the Athanasian Creed, different from the eastern form - “before all ages.” This is where the wording comes from: a Patre... ex Virgine. Ambrose often extrapolates from a biblical quotation, which is taken out of context and interpreted in a mystical sense. Probably an allusion to the rite of baptism and its wording. "Example" app. Paul is probably what he is talking about in 1 Corinthians 7:7-8, offering his own lifestyle as a model to follow. See: Rom.14:2. "Vegetarianism" allegorically means moral and spiritual weakness. Vota in the metonymic sense is marriage. See: Luke 20:34. This is probably not a paraphrase of Luke 20:34, but a uaria lectio of the Gospel text. Similar discussions about women's jewelry and tricks are found in Tertullian (cult. fem.), as well as in St. Cyprian of Carthage (hab. uirg. 15). Compare: in Virgil (georg. 1.430): at si uirgineum suffuderit ore ruborem. Ambrose's Pignus is often used in a poetic sense, meaning "son" or "daughter." Consequently, in Mediolan, the consecrated virgins remained in their parental home. In Bononia (Bologna) there was a different practice, which is discussed below (1.60). Considering that among the Romans, especially in aristocratic families, the age of marriage began at 12 years old, the reasoning of St. Ambrose sound quite convincing. A similar thought is expressed by St. Gregory of Nyssa (uirg. 7. 2): “For considering marriage to be a vile matter, he brands himself with his defamation of marriage. If the tree is evil, as the Gospel says somewhere, then its fruit, of course, is the same - worthy of the tree; and if the shoot and fruit of the marriage tree is a person, then, of course, the reproach of marriage falls on the one who pronounces it.” (St. Gregory of Nyssa. Ascetic writings and letters. M., 2007). St. Ambrose follows Virgil here (georg. 4. 198): ...neque concubito indulgent nec corpora segnis / in Venerem soluunt. Again an allusion to Virgil (georg. 4. 184): labor omnibus unus. Wed: exam. 5. 1. 67: communis fructus est. The bee symbolizes not only the ideal of virginity, but also the Christian social ideal, an exemplary model of society. Naturae particeps is a synonym for the more characteristic of St. Ambrose expressions naturae consors. “The beginning” is the divine nature of Christ, the “end” is His human nature. “Valley” – conuallis – for St. Ambrose is a symbol of humility. Commentators usually see here an indication of baptism, but F. Gori believes that this is rather an image of virginity, cf. fons signatus (Gori 1989. I: 145). “Spiritual beasts” – passions. Piety (religio) is likened to a vine, as it is understood as a person's "connection" with God. In umbra eius concupiui – in + Abl. In late Latin it can be synonymous with a direct object, so that the expression can be grammatically understood as “his shadow I desired” - however, intuitive understanding does not make mistakes (cf. Gori 1989, I: 145). Incorporatio is a term synonymous with the more common incarnatio. The two colors indicate the two natures of Christ. The same image is used by St. Athanasius of Alexandria (epist. ad uirg). Wed. also: exp. ps. 118, 5. 8: candidus claritate diuina, rubeus specie coloris humani, quem sacramento incarnationis adsumpsit. The term sacramentum in St. Ambrose often denotes the incarnation of Christ. Wed: uid. 3.20; exp. ps. 118. 3. 8: fid. 2.10.85; 3.7.50; 5.4.177; spir. s. 2. 6. 9. See: Matthew 27:26–31; Mark 15:16–20; John 19:1–3. On the “life of angels” cf. at St. Athanasius of Alexandria (epist. ad uirg. 3–6 and 25), as well as in St. Gregory of Nyssa (uirgt. 2. 1. 12; 2. 3. 3; 4. 8. 10; 14. 4. 15; uita s. Macr. 11), in Origen (according to Jerome - apol. c. Ruf. 1. 8), in Methodius of Olympus (symp. 2. 7. 49), Fulgence of Ruspia (epist. 3. 16). See: Col. 1:15. For St. Ambrose sigillum (or signaculum) in Song 8:6 - Christ. See: Col.1:15; 2 Cor.4:4. Resignare is the technical term for seal damage. Adulterium can be understood in its proper sense, since the virgin is understood as the bride of Christ. One thousand and two hundred are a single number, separated only by inversion in the text. See: 2 Kings 6:14–18. About angels, guardians of virginity, cf.: uid. 9.55. St. Ambrose produces religio from religare - to bind, thus a virgin betrothed to Christ is “bound” to Him by marriage. In this interpretation of St. Ambrose follows Lactantius, who gives the following explanation (diu. inst.): hoc uincula pietatis obstricti deo et religati sumus; unde ipsa religio omen accepit, non ut Cicero interpretatus est a relegendo (cf. Cicero, (nat. deor. 2.28) melius ergo id Lucretius interpretatus est, qui ait religionum se nodos exsoluere (cf. Lucretius, 1.931). Wed: at St. Cyprian (hab. uirg. 22): uos resurrectionis gloriam in isto saeculo iam tenetis. Ibid.: quod future sumus, iam uos estis. An allusion to Genesis 6:2, but also to the apocryphal tradition (Book of Enoch). Wed: Hel. 5. 10: texit eum [Noe] pietas filiorum. Compare: Noe 31. 116: siquidem etiam tacito uultu pietas frequenter offenditur. On the destructive effect of wine cf. at St. Ambrose Hel. (5. 10–18), where the most striking biblical examples are the story of Lot and the story of Noah. Ass is a monetary unit in the Roman Empire, a small coin. See: Luke 21:2–4. Wed: uid. 5.27. On luxury and women's jewelry cf.: Nab. 3.26; uirgt. 12.68; exh. u. 2.9; uid. 4.28; paenit. 2.9.68; Abr. 1. 9. 89. Wed. at St. Cyprian (hab. uirg. 14): an uulnera inferri auribus deus uoluit; ibid. 21: non inferantur auribus uulnera, nec bracchia includat aut colla de armillis et monilibus catena pretiosa. Sint a compedibus aureis pedes liberi. Wed: Nab. 5. 26: tamen pretia iuuant - in an ironic sense. St. Ambrose approves of the practice of parents choosing husbands for their daughters in Abr. 1. 9. 91: consulitur puella non de sponsalibus – illa enim iudicium expectat parentum: non est enim uirginalis pudoris eligere maritum. He speaks of the same prerogative of parents in relation to the choice of wives for their sons in epist. 35. 2: et ipsa paterna offensio fuit, quoniam uenturam in locum filiae tuo debuisti eligere iudicio, cui fieres pater. For the bishop, the opposition of widow mothers to their daughters’ desire to remain virgins is incomprehensible, since virginity and widowhood are considered similar conditions. The law required children's consent to marriage - cf: Digest. 23. 2. 2 and 23. 1. 12. This refers to the actions of the tyrant Gildon, who ruled Mauritania and favored the Donatists. He was made ruler of Africa in 374 for his services to the empire, but soon behaved like a tyrant. The tyranny continued until his death during an expedition organized against him by Stilicho (cf. Ammianus Marcellinus. Rerum gest. libri, 29.5; Claudian: bell. Gild. 162–200; Augustine: c. litt. Pet. 2. 92. 209; 101. 2380. Bononia - Bologna. There the consecrated virgins apparently left their families and lived in a community. The play on words emphasizes the paradoxical idea of the fruitfulness of virgin chastity. Parable of the Sower, see Matthew 13:3–23. Compare: Eph.5:19; Col. 3:16. Wed. at St. Athanasius in epist. ad uirg. 12: “She generously distributed the abundance of the labor of Her hands to those in need.” Wed. in Virgil (Aen. 1. 176): repiuntque in fomite flammam. Pietas - “piety” in the human sense (respect and love for parents) sometimes should be moderated, cf. below (1.11.66): moderatiore pietate. The term fenerare in an allegorical sense is an integral part of the ascetic language of St. Ambrose. For the prayer for the dedication of the virgin, see exh. u. 14.94. The laying of the bishop's hand on the head is part of the rite of consecration of the virgin. The stages of initiation are listed here. The Virgin stands in front of the altar, the bishop lays hands on her, reads the dedicatory prayer, and hands her the veil. Maforte is a veil for a married woman. In this context, this is the same as flammeus (or flammeum) - the bride’s veil (cf. Lucan in Pharsalia - 2.361). For the term maforte, see Bl. Jerome epist. 22, 13; Isidore of Seville etym. 19. 25: ricinium... uulgo mauortem dicunt... signum enim maritalis dignitatis et potestatis in eo est; inde et super caput mulieris est. There is a corresponding term in both Greek - maphorion, and in Slavic - maforium. Until St. Ambrose, the verb cosecrare does not appear in relation to the Eucharist, cf.: sacr. 4.5.21; myst. 9.54. The duty to teach lies with the bishop from the moment of his installation. St. Ambrose, in essence, repeats the argumentation of the previous book, cf.: 1. 1. 1. According to F. Gori (Gori 1989, I: 167–169), this refers to St. Cyprian of Carthage. Species and forma are also found together in Abr. 1. 1. 1. Wed. at St. Athanasius in epist. ad uirg. 59: “So now let the life of Mary, who gave birth to God, be for all of you as if it were a written image, according to which each one will model her virginity. It will be better if you start looking at it like in a mirror and decorate yourself that way.” The emphasis on the close connection between the ideal of virginity and the example of the Mother of God is characteristic of early Mariology as a whole. The title “Mother of God” first appears in the West with St. Ambrose. In the east, the term Theotokos arose earlier, according to Socrates Scholasticus (hist. eccl. 7.32), and is already found in Origen’s interpretations of the Epistle to the Romans. He is also present in St. Athanasius in epist. ad. uirg. 59. Wed. at St. Cyprian (hab. uirg.): corpore licet uirgo ac mente permaneat. This refers to reading the Holy Scriptures. Wed. in Terence (adelph. 864): nulli laedere os. Also cf. at St. Ambrose (exc. ​​fr. 1. 41. 3): qui nulli laederes os. Wed. in Cicero (inuent. 1. 30. 48): ut maioribus natu assurgatur. The same comparison in Abr. 2. 1. 2, however, there we are talking about the word and the mind. Wed. at St. Athanasius in epist. ad uirg. 30–36: “An addiction to food had no power over Her, except to the extent of bodily need.” Wed. at St. Athanasius in epist. ad uirg.: “For She ate and drank not for pleasure, but only to prevent the body from dying prematurely.” Wed. in Cicero (resp. 1. 17. 27): ...ad Africanum mecum scribit Cato solitum esse dicere, possit idem de se praedicare: nunquam se plus agree quam cum nihil ageret, numquam minus solum quam cum solus esset. See Luke 1:26–38. Wed. at St. Athanasia (epist. ad uirg. 62. 1): “the young Virgin, hearing that a male voice was speaking to Her, fell into great confusion.” The rare expression peregrinata est in uiro goes back to 1 Peter 4:12 (Gori 1989, I: 175). Wed. in the Vulgate: nolite peregrinari in feruore - “do not shun the fiery temptation.” Wed. at St. Athanasius (epist. ad uirg. 62. 10): “This is the image of virginity, and indeed Mary was like that.” Ibid. 64. 11: “Oh, how many virgins Mary will meet! How She will embrace them and draw them to the feet of the Lord!” Ibid. 64.14: “How the Lord will present them to the Father when he sees them! And He will say: All of them were and are the same as Mary, who is Mine.” Wed. at St. Athanasius (epist. ad uirg., 64. 12): “What is the joy of the angels when they see the image of their purity in the bodies of virgins!” See: Exodus 15:20. The Bible does not speak of “choirs of virgins,” but of “women.” See note to 1. 3. 12. Wed. also epist. ex. c. 14, 34: Maria, quae feminei dux agminis pede transmisit pelagi freta. St. also speaks of “choirs of virgins.” Gregory of Nyssa, uirg. 19. Wed. at St. Athanasius (epist. ad uirg. 64. 26–34): “And then, as once on the sea, Mariam goes ahead of the women, striking the cymbal, and the same will happen in the Kingdom of Heaven: virginity, like a leader, will confidently go ahead, and everyone will form a single choir, and there will be one consonance of faith, in blessing to God and in the words: “And I will come to the altar of God, to God, who rejoices my youth” - and: “I will sacrifice praise to God and offer my prayers to the Most High.” This image is widespread in patristic literature. Wed: 2 Clem. 9. 3; Acta Pauli et Theclae 5; at St. Athanasius (serm. de uirg.); at St. Ambrose; (laps. uirg. (dub.) 2. 7). The source of information about St. Thekla are the apocryphal “Acts of Paul and Thekla”. About the martyrdom of St. Thekla see also: epist. ex. c. 14. 34: quo munere autem uenerabilis Thecla etiam leonibus fuit, ut ad pedes praedae suae stratae impastae bestiae sacrum deferent ieiunium nec procaci oculo uirginem nec ungue uiolarent aspero, quoniam et ipso aspect uirginitatis uiolator sanctitas. Compare: Acta Pauli et Theclae, 29: “And Theclae sat down on an elevated place, and the lioness knelt down at her feet, and all the people marveled at it” (Acta apostolorum apocrypha, Vol. I, Leipzig, 1891). – Hereinafter our translation. – T.A. Ibid., 35: “And they tied her by the legs between the bulls, and the bulls began to put hot iron on their male nature, so that they would become more enraged and kill her. And so the bulls sprang, but the heat from the iron burned through the ropes, and Thekla stood up, as if they had not tied her.” Ibid., 33: “Thecla, torn from the hand of Tryphaena, was stripped of her clothes and girded with a belt that only covered her shame, and so was thrown onto the lists.” This means St. Theodora of Alexandria, whose suffering is narrated in the Acta proconsularia (AASS, aprilis 3). On the basis that St. Ambrose, her hometown is called Antioch, this identification has been disputed, but the similarities in the narratives are still sufficient for identification. Many authors speak about the crown of martyrdom: cf. in Lactantius, mort. 1. 1; inst. 4. 25. 10 Augustine, serm. 286.7.6; Cyprian, epist. 58. 11. Wed. also the cycle of poems by Prudentius Peristephanon. Compare: AASS, Aprilis 3, p. 573. 4: ut incederes in tantam turbam quae tuam expectat sententiam. Compare: AASS, Aprilis 3, p. 573. 2: iusserunt imperatores uos quae estis uirgines, aut deis sacrificare aut iniuria meritorii prouocare. In reality, no such imperial decrees were issued; such cases (cf. the case of St. Agnes) were rather a local initiative of the persecutors. The word meretrix in the Bible and among Christian authors is often associated with apostasy and idolatry. Wed: Var.6:9; Isa.1:21; Jer.2:20; Rev. 17:2–5, 19:2. Commodian, instr. 1. 41. 12: Babillon (sic!) meretrix. Apostasy destroys the virginity of the mind. In the anthropology of St. Ambrose mens is the highest part of the soul. Wed. above: 2. 2. 7. The passage tolerabilius est – deo simus is reproduced in Decretum Gratiani (Causa 32, quastio 5, caput 1). See: Joshua 2:1–21, 6:17–25. The passage uirgo prostitui – abolet infamiam is reproduced in Decretum Gratiani (C. 32, q. 5, c. 1). Compare: AASS, Aprilis 3, p. 574, 7: turbae uero circumspiciebant sicut lupi, quis prior intraret ad agnam dei, aut certe sicut accipiter circa columbam. For comparison with the dove and the kite, see also Horace (carm. 1. 30. 17–18): accipiter uelut / mollis columbas… St. Ambrose often reworks the source he uses. In particular, the virgin’s prayer in the original source sounds like this: Pater Domini nostril Iesu Christi, adiuua me et libera me de meritorio hoc, qui adiuuisti Petrum cum esset in carcere, qui eduxisti eum sine contumeliam, educ me sine macula hinc: ut omnes uideant, quoniam tua sum ancilla (AASS, Aprilis 3, p. 574, 7). In the Moorish edition there is an insertion at this point: in uirgini Daniele (cf. Dan. 6:23). However, the reference to lions can also be attributed to St. Fökle. Compare: AASS, Aprilis 3, p. 574, 8: nam de timentibus dominum fratribus unus, doctus uiam quae ducit ad caelum, induit se military habitu et duplex in se compleuit martyrium. Intrauit ad eam utpote unus de sceleratis. At illa cum uidisset, habitu peregrino turbata, circumfugiebat per angulos. Compare: AASS, Aprilis 3, p. 574, 8: cui frater coepit dicere: non sum quem uides: de foris, inquit, sum lupus, intrinsecus autem agnus. Compare: AASS, 574, 8: noli inspicere uestimenta mea aduersa: frater enim uoluntate cum sim tuus, in diabolicis uestimentis ingressus sum, ut te hinc possem liberare. Compare: ibid. 574, 8: mutemus uestem. A paradoxical statement, but quite logical: the warrior’s clothing as a virgin was supposed to make him a martyr, that is, a true warrior of Christ; the virgin, who was saved in the warrior’s clothing, was supposed to retain her virginity. Compare: AASS, Aprilis 3, p. 574, 9: accipiens itaque uirgo habitum militis capiti imposuit depresso pileum. Hoc enim antea prouiderat, ut quasi ueretur populum, quia prior ausus fuerat introire. Et praecepit ei ut deorsum respiceret et nulli loqueretur ad portam. See: Eph.5:23. At ap. Paul “the head of the Church is Christ.” Thus, St. Ambrose The Church is the virgin bride of Christ. Wed. above: 1.5.22; 1. 6. 31; exh. u. 5.28. Compare: AASS, Aprilis 3, p. 574, 9: accipiens itaque uirgo habitum militis... cum exisset eleuauit alas suas ad caelum ab ore accipitris liberata et ab ore leonis abstracta. On the spiritual wings of the virgin cf. uirg. 13.83. Compare: AASS, Aprilis 3, p. 574, 9: sicut lupi, quis prior intret ad agnam dei... Also in Virgil - Aen. 2. 355–356: inde lupi ceu / raptores; 9. 59–60: ueluti... lupus... quom fremit ad caulas. This refers to the famous myth of Iphigenia, who was supposed to be sacrificed to Artemis, but at the last moment was replaced by a doe. Compare: AASS, Aprilis 3, p. 574, 10: cumque ora transiret, quidam ingressus est ex istis et inuenit pro uirgine uirum et stupefactus intrare dixit: putas et uirgines in uiros demutat Iesu? Qui enim intrauerat exiuit et dixit: quis est qui sedet? Vbi est quae inclusa est uirgo? Audiebam quoniam demutauit aquam in uinum et fabulam existimabam id quod facilius erat: nunc autem quod maius est uideo, quoniam in uirum demutauit uirginem. Et timeo ne me demutet in mulierem. This text uses the spectacular paronomasia uirgo / uir, not preserved by St. Ambrose. This story is told by Cicero (off. 3. 45): “The Pythagoreans Damon and Phintius, according to stories, treated each other in such a way that when the tyrant Dionysius set the day for the execution of one of them and the condemned man asked him to postpone it for several days in order to provide for his loved ones, the other vouched for him - in order to die if he did not return. When he returned at the appointed time, the tyrant, amazed at their mutual loyalty, asked them to accept him third into their friendly union" (translated by V. O. Gorenshtein, in ed.: Cicero. On old age. On friendship. On responsibilities. M., 1974). There is also more ancient evidence, cf. Iamblichus (uit. Pyt.) indicates that the same story is contained in Aristoxenus (IV century BC), which says that Dionysius the Younger was meant. The same version is given by Porphygius (uit. Pyth. 60) and Diodorus Siculus (frag. 10. 4. 3–6). St. Ambrose repeats this story off. 3. 12. 80. Sources for St. Ambrose is served by Cicero (nat. deor. 3. 83) and Lactantius (inst. 2. 4. 16–26). Apollo was traditionally depicted without a beard. Wed. from Lucian (Icaromenippus, 29): “For a long time I was tormented by various thoughts: I was also confused by why Apollo had not grown a beard after so long.” St. Ambrose speaks of the three-year term of his bishopric (cf.: 1. 2). Proverb. Wed. in Cicero fin. 1. 5. 15, etc. Wed. in Persia (1.128): si forte aliquid decoctius audis. The metaphor of the drink is obvious (defaecatus - literally “purified”, decoctus - “boiled” or “evaporated”, i.e. more concentrated). Wed. in Virgil (georg. 3. 186): ...et plausae sonitum ceruicis amare. Wed. in Virgil (Aen. 6.604): aurea fulcra toris. Wed. Apuleius (met. 5. 1) has a story about how Psyche inspects the palace of a husband unknown to her. See Song 5:5. The meaning of castellum becomes clear from the further narration. The interpretation of the text of the Song of Songs is very free and not bound by context. St. Liberius the Confessor - Bishop of Rome from 352 to 366, became famous for his fight against Arianism. The appeal to his authority is not accidental: St. Ambrose finds in him support for his anti-Arian position. Here two questions arise related to dating: in what year did the sister of St. take initiation? Ambrose Marcellinus and on what day was Christmas celebrated. Regarding the first question, the following options are offered: 352, 353, 354 or even 358. As for the second question, Christmas in Rome since 336 was celebrated on December 25, and not on the same day as the Feast of the Epiphany on January 6. In the Roman Basilica of St. Petra. There are different opinions and different evidence regarding what kind of clothing the dedicated virgins wore. According to some researchers, these were mourning clothes, cf. at the blzh. Jerome (epist. 24, 3): tunicam fusciorem... induta... se repente domino consecrauit (on the dedication of the virgin Azella in Rome in 344); also: epist. 128, 2: solent quaedam, cum futuram uirginem spoponderint, pulla tunica eam induere et furuo operire palliolo. According to others, we are talking only about the covering, the uelatio of the virgin. F. Gori (1989, I: 207) believes that these are two separate moments of initiation. One of the earliest evidence of the dedication of virgins is a letter from Pope Siricius (PL 13:112), which specifies that the dedication could only take place at Christmas, Epiphany and Easter. However, in two later testimonies of Pope Gelasius (late 5th century) Christmas is not mentioned (epist. 1: deuotis quoque uirginibus nisi aut epiphaniorum die, aut in albis paschalibus aut apostolorum natalibus sacrum minime uelamen imponant; and sacr. Gelas. 1. 3: consecratio sacrae uirginis quae in epiphania uel secunda feria paschae aut in apostolorum nataliciis celebrantur). The expression puellae dei is used when talking about dedicated virgins. The word puer can have the same meaning. Wed. Abr. 1. 5. 39: tradat illud [sacramentum dominicae passionis] puero, qui innocentiam tenerae seruet aetatis, dolum nesciat, ferire non nouerit, incorrupti corporis custodiat castimonium. Wed. also: expl. ps. 36, 53: hic est puer qui patrem genitalem reliquit, secutus est patrem eum quem cognouit aeternum. Speech allegedly delivered by St. Liberius on the dedication of Mercellina - fictio rhetorica. Attributing his own speech to the revered shepherd, St. Ambrovius follows the tradition of St. Athanasius of Alexandria, who in epist. ad uirg. 72. 14–76. 2 also attributes instructions to virgins to St. Alexander of Alexandria. It is in the mouth of the bishop. Liberia St. Ambrose introduces the confession of the “Nicene faith” (see Preface). See: John 2:1–11. Rogatus ad nuptias – paraphrase of John 2:2 ( uocatus... ad nuptias ). The expression rogare ad nuptias cf. in Ammianus Marcellinus (14.6.24). See: Matthew 14:15–33, 32–39; Mark 6:35–52; Luke 9:12–17; John 6:5–21. This confession of faith reproduces verbatim the so-called Eastern Apostolic Creed, also attested by St. Epiphany of Cyprus and Cyril of Jerusalem. Wed. Athanasian Creed: homo est ex substantia matris in saeculo natus (see Gori 1989, I: 209). Deum ex Deo is the formulation preserved in the Roman Catholic Creed. This expression is found in the formulation preserved by Mark Eremite (Yori, I: 209). Wed. in the Nicene-Constantinopolitan Creed: “Consubstantial with the Father.” Anti-subordinationist formula. Wed: fid. 4.11.150. This formulation is directed against the monarchical teaching, traced back to Sabellius, Marcellus of Ancyra and Photinus, according to which the Son was an extension and temporary manifestation of the same divine essence as the Father. Wed: fid. 1. 2. 16: inter patrem et filium generationis expressa distinctio. Lit. fraternus - related by blood. The Arians also cited Mark 10:18 in defense of their theological concept: no one is good except God alone, declaring that the Son is lower than the Father. St. Ambrose argues against this by synthesizing various strands of anti-Arian interpretation. Wed. also: fid. 2. 1–2; exp. Luc. 8.66; Gesta concilü Aquileiensis, 28–30: bonum deum filium dei qui non confitetur anathema; at St. Hilary of Pictavia (Trinit. 9. 15–18). See: Luke 3:22; Mark 1:11; Matthew 3:17; 2 Peter 1:17. See: Col.2:3; 1 Corinthians 1:24. In anti-Arian usage, corporaliter is synonymous with substantialiter and refers to the divine essence of Christ. See: Eph.1:20; Rom.8:34. Virtus is a term correlated with St. Ambrose with 1 Cor. 1:24 (“God’s power”), here the meaning is “perfection.” St. Ambrose uses the well-known argument of St. Athanasius of Alexandria - p. Arian. 1.14, where the consubstantiality of the Son with the Father is derived precisely from the premise that the Son is the perfection of the Father. Wed. fid. 4. 9. 111; spir. s. 4.18. Following 1 Timothy 5:23, St. Ambrose believes that moderate consumption of wine is permissible as a medicine. Wed. Hel. 5. 10: inuentum suum ad remedium temperauit [Noe], non effudit ad uitium. Vnde apostolus ait: uino modico utere propter frequentes tuas infirmitates. The metaphor of horses to symbolize passions is used by St. Ambrose repeatedly (cf.: Nab. 15. 64–65; Abr. 2. 7. 43; uirgt. 15. 94; exam. 6. 3. 10; exp. ps. 118, 4. 8). St. Ambrose either uses a little-known version of the myth of Hippolytus (cf. Virgil Aen. 7.765 ff.), or with some carelessness connects different myths about Diana. According to the widespread version of the myth, Hippolytus, the son of Theseus, was cursed by his father on the accusation of his stepmother Phaedra, who was in love with him and rejected by him. Poseidon, the father of Theseus, punished Hippolytus at his request. Perhaps this refers to the myth of the love of the moon goddess Selene, identified with Diana in late Antiquity, for the young man Endymion, whom she plunged into eternal sleep. A version of the myth explaining why Jupiter struck the healing god Aesculapius with lightning. These are probably echoes of the myth of Actaeon, who was torn to pieces by Diana’s dogs because he saw her naked while bathing. On abstinence from meat to curb passions cf. at the blzh. Jerome epist. 100.6; at Palladium hist. laus. 1 and 38; in the Rules of St. Benedict reg. ben. 36, 9: sed et cranium esus infirmis omnino debilibus pro reparation concedatur. At ubi meliorati fuerint, a carnibus more solito omnes omnibus abstineatur comestio, praeter omnino debiles aegrotos. Wed: exp. Luc. 2. 21: discite, uirgines, non circumcursare per alienas aedes, non demora in plateis, non aliquos in publico miscere sermones. See: Gen.24:65. Wed: Abr. 1. 9. 93: caput obnubere suum coepit [Rebecca] docens uerecundiam nuptiis praeire debere. See: Gen. 29:11–12. Error of understanding - Jacob actually cried: And Jacob kissed Rachel, and lifted up his voice, and wept. The theme of silence in church is typical of St. Ambrose is one piece of evidence that the attribution of the speech to Pope Liberius is a fiction. Wed: Hel. 12.41. Common Eucharistic Prayer, cf. sacr. 4. 4. 14: defertur oratio, petitur pro populo, pro regibus, pro ceteris. St. Ambrose emphasizes two aspects of the service: firstly, the reading and explanation of the oracula diuina, secondly, the celebration of the sacrament (sacramenta) and the Eucharistic prayer. Wed. in Valery Maximus (3. 3, ext. 1): Vetusto Macedoniae more regi Alexandro nobilissimi pueri praesto errant sacrificanti e quibus unus turibulo arrepto ante ipsum adstitit in cuius brachium carbo ardens delapsus est. Quo etsi ita urebatur, ut adusti corporis eius odor ad circumstantium nares perueniret, tamen et dolorem silentio pressit et brachium Immobile tenuit, ne sacrificium Alexsndri aut concusso turibulo impediret aut edito gemitu re gio aspergeret. Wed. in Terence, heaut. 370 ff. Quote from Terence, ibid. 373: gemitus screatus tussis risus abstine. Wed. etc. in the monastic rule Regula magistri, 47, 21: cauendum namque est, cum psallitur, ne frequens tussis aut anelus prolixus abundet aut saliuarum excreatus adsiduus. That is, the celebration of the Eucharist. Wed. at St. Cyprian of Carthage (hab. uirg. 5): uirgo non esse tantum, sed et intellegi debet et credi: nemo cum uirginem uiderit, dubitet an uirgo sit. The source of this anecdote is not exactly known, but there are different versions of the myth about the silent frogs. Wed. in Pliny the Elder (nat. hist. 7.227): Cyrenis mutae fuere ranae; inlatis e continente uocalibus durat genus earum. Mutae sunt etiamnum in Seripho insula. The brother-bishop's praises of the virgin sister are similar to those that St. Gregory of Nyssa pays tribute to his sister Macrina (uita s. Macr.). What days these are is not said, but in Hel. 10. 34 reported: quadragesima totis praeter sabbatum et Domenica ieiunatur diebus. Wed. in Virgil (Aen. 5.73): aeui maturus. Wed. in Cicero (senect. 15. 52): when it, wandering, spreads out in all directions, a skilled farmer cuts it off with a knife, preventing it from growing like a bush and branching out too much (translated by V. O. Gorenshtein, see note to 5. 34). Wed. in Virgil (georg. 1. 71–72): Alternis idem tonsas cessare noualis et segnem patiere situ durescere campum; also: 1. 79; 1.98. Virgo ueterana - thereby emphasizing that the virgin is a warrior of Christ. Wed. in Virgil (georg. 2. 109): Nec uero terrae ferre omnes omnia possunt. Ibid. 1. 54: hic segetes, illic ueniunt felicius uuae. Ibid. georg. 2. 109: flectere luctantis inter uineta iuuencos. See: Virgil (Aen. 3. 642): lanigeras claudit pecudes atque ubera pressat. Ibid. 2. 356: aut presso exercere solum sub uomere. Ibid. 4. 32: floreat inriguumque bibant uiolaria fontem. See: Phil.4:6; Col.4:2; 1 Timothy 2:1. About prayers, in particular morning ones, cf.: uirg. 12.72; inst. u. 2. 8. 10; exh. u., 10/ 70; uid. 9.56; exp. ps. 118. 7. 30–31; 19.22; 8. 45–47, 49, 52; 19.32; expl. ps. 36, 65–66; exp. Luc. 2.78; 7. 87–89. See: Luke 1:10. Hora incensi is the hour of evening prayer. Wed. at St. Cyprian of Carthage (dom. or.): In orationibus uero celebrandis inueniemus obseruasse cum Daniele tres pueros… horam tertiam sextam nonam. From the context it can be understood that the Mediolan virgins in their charter followed the liturgical division into hours. Wed. also: at the blzh. Jerome (epist. 130, 15): praeter psalmorum et orationis ordinem quod tibi hora tertia, sextia, nona, ad uesperum, medio noctis et mane semper est exercendum. Wed. he also has: epist. 22, 37; 107, 9. Wed. also Gregory of Nyssa (uita s. Macr. 3): “The works of the Psalmist did not remain unknown to her, from which she read a certain part at the appointed time: she got up from bed or began studying, rested, ate food or left the table, went to bed or stood up for prayer - the psalm song accompanied her everywhere, as if some good companion who never left her at what time” (our translation - T.A.). Pythagoras. Wed. Abr. 2. 7. 32: eius [pilosophiae] inuentor nominis Pythagora; in Cicero (tusc. 5. 4. 2): nec uero Pythagoras nominis solum inuentor. Wed. from Cicero (tusc. 4. 2. 3): “So, it was they, according to legend, who used songs, conveyed their covenants secretly, and calmed their minds from intense thoughts with music and singing - and yet the most worthy Cato himself writes in the “Elements” that our ancestors had the custom, while reclining at feasts, to sing in turn, to the sounds of flutes, praise of famous men and their virtues, and from this it is clear that singing and songs were then already described by sounds” (translated by M. L. Gasparov: Cicero. Selected Works. M., 1975). Regarding the reading of the Creed, cf. expl. symb.: Illud sane monitos uos uolo esse, quoniam symbolum non debet scribi... quod enim scribis, secures quasi relegas, non cottidiana medetatione incipis recensere; at the blzh. Augustine (serm. 58. 11. 13): cum autem tenueritis [symbolum], reddite symbolum uestrum; in the attributed blzh. Augustine serm. de symb. 1. 1: antequam dormiatis, antequam procedatis, uestro symbolo uos munite. The bed is an allegory of the body. Wed: exp. Luc. 5.14. Part of a verse by St. Ambrose is omitted, however, this does not interfere with the allegorical interpretation. Sacramentum St. Ambrose often applies to the sacrament of the Eucharist. A very unique Christological interpretation of Ps.40:4 (uniuersum stratum eius uersasti in infirmitate eius). Wed: expl. ps. 40. 12: interpr. lob. 3. 7. Wed. literal interpretation in expl. ps. 36, 51. The same phrase is repeated in expl. ps. 40, 13: Itaque passione mors est soluta, infirmitas resurrectione. See: Gen.1:3; 2 Cor.4:6. The expression bene consiae can only be correctly understood in the context of Ambrose's understanding of mens as the highest, rational part of the soul. Wed. Abr. 2. 5. 22: est autem mentis optimae diligentia, ut uerbo dei intent nihil faciat inrationabile, unde tristitia subbeat, ut integer actuum suorum bene conscia laetitiam bonae seruet conscientiae. See Rom.13:13. For a condemnation of dancing, see also Hel. 18.66. Wed. in Cicero Mur. 6.13. For the title "Forerunner" see also: exp. Luc. 2.73; 2.75; fid. 4. 1. 4. See: Matthew 14; Mark 6:17–29. On the death of John the Baptist, see also: expl. ps. 35, 13. Quis et a quibus et... - questions are asked in accordance with the rules of school rhetoric. Wed: Nab. 5. 20: aliud unde saltatrici praemium solueret non inuenerat nisi ut pauperem iuberet occidi. Wed. also in Caesarius of Arles (serm. 218.3): tanti prophetae caput in pretium saltationis excipitur. Wed. in Virgil (Aen. 6.604–5): epulae ante ora peratae / regifico luxu. The text contains different readings: ferale (funerary), attested by most manuscripts, and furiale – hapax. Wed: Hel. 18. 66: illae in plateis inuerecundos etiam uiris sub conspectus adulescentulorum choros ducunt, iactantes comam, trahentes tunicas, scissae amictus, nudae lacertos, personantes uocibus... petulanti oculo. See: Matthew 14:6–7; Mark 6:22–23. Here, as in exh. u., we are faced with an exegetical justification for the softening of the Gospel commandment prohibiting oaths (Matthew 5:34), since in Scripture there are expressions close to oaths (for example, in vp. Paul, Rom.9:1; Phil.1:8; Gal.1:20). Wed. at the blzh. Augustine (mend. 28): dico uobis non iurare omnino, ne scilicet iurando ad facilitate iurandi ueniamus, ex facilitate in consuetudinem, atque ita ex consuetudine in periurium decidatur; epist. 157, 40; serm. 307, 4; Wed: reg. mag. 3. 32: non amare iurare ne forte periuret. Wed: Nab. 5. 20: ille ante oculos tuos, si quid forte displicuit, uerebatur ad mortem atque ipsas epulas fuso respergit. Denique diues erat, qui sibi ad mensam caput prophetae pauperis iussit adferri. Wed. from Cicero (tusc. 4. 5. 9): “So I asked, should I immediately unfurl the sails of my speech or, for a start, swim a little on the oars of dialectics?” (translated by M. L. Gasparov). Martyrdom of St. Pelagia St. Ambrose also mentions in epist. 7. 38. The main source of information about her are two conversations of St. John Chrysostom, of which only the first is authentic (BHG 1477), as well as Eusebius of Caesarea (hist. eccl. 8. 12. 2), who casually mentions the Antiochian martyrs who threw themselves from a height so as not to be captured. Next he talks about mcc. Domnina, Veronica and Prosdokia. At St. Ambrose MC. Pelagia turns out to be the daughter of Domnina and the sister of the other two. The virgin considered suicide as a sin, but the power of faith, which does not allow compromises, was supposed to soften it. “Mother” here refers to the land onto which the martyr threw herself from a height. The fact that a way to die with dignity can be found in any conditions, cf. Seneca's epist. 70, 20. See Eusebius of Caesarea hist. eccl. 8. 12. 3. Antithesis: exclusae a fuga – inclusae ad coronam. During the time of St. Ambrose, the requirement not to commit at least serious sins after baptism was considered immutable. Rerum conditor – cf.: hymn. 1: Aeterne rerum Conditor. "Mother" Marcellina of St. Ambrose calls St. Soteria, their paternal relative, who presumably suffered during the persecution of Diocletian. Wed: exh. u. 12. 82. She can be called a “parent” only conditionally, since she was a virgin. Wed. in Virgil (Aen. 3. 369–70): num fletu ingemuit nostro? num lumina flexit? / num lacrimas uictus dedit aut miseratus amantem est?