Chapter III.

Would indeed that some profit might come to myself from this effort! I should have undertaken this labour with the greater readiness, if I could have hope of sharing, according to the Scripture, in the fruits of the plough and the threshing-floor; the toil would then have been a pleasure. As it is, this my knowledge of the beauty of virginity is in some sort vain and useless to me, just as the corn is to the muzzled ox that treads^13511351    ἐπιστρεφομένῳ τὴν ἅλωνα. This word is used for “walking over,” in Hesiod, Theogon. 753, γαῖαν ἐπιστρέφεται the floor, or the water that streams from the precipice to a thirsty man when he cannot reach it. Happy they who have still the power of choosing the better way, and have not debarred themselves from it by engagements of the secular life, as we have, whom a gulf now divides from glorious virginity: no one can climb up to that who has once planted his foot upon the secular life. We are but spectators of others’ blessings and witnesses to the happiness of another^13521352    ἑτέρων, following Cod. Reg., for ἑκατέρων. class. Even if we strike out some fitting thoughts about virginity, we shall not be better than the cooks and scullions who provide sweet luxuries for the tables of the rich, without having any portion themselves in what they prepare. What a blessing if it had been otherwise, if we had not to learn the good by after-regrets! Now they are the enviable ones, they succeed even beyond their prayers and their desires, who have not put out of their power the enjoyment of these delights. We are like those who have a wealthy society with which to compare their own poverty, and so are all the more vexed and discontented with their present lot. The more exactly we understand the riches of virginity, the more we must bewail the other life; for we realize by this contrast with better things, how poor it is. I do not speak only of the future rewards in store for those who have lived thus excellently, but those rewards also which they have while alive here; for if any one would make up his mind to measure exactly the difference between the two courses, he would find it well-nigh as great as that between heaven and earth. The truth of this statement may be known by looking at actual facts.

But in writing this sad tragedy what will be a fit beginning? How shall we really bring to view the evils common to life? All men know them by experience, but somehow nature has contrived to blind the actual sufferers so that they willingly ignore their condition. Shall we begin with its choicest sweets? Well then, is not the sum total of all that is hoped for in marriage to get delightful companionship? Grant this obtained; let us sketch a marriage in every way most happy; illustrious birth, competent means, suitable ages, the very flower of the prime of life, deep affection, the very best that each can think of the other^13531353    ὑπὲρ τοῦ ἄλλου (a late use of ἄλλος). This was Livineius’ conjecture for τῶν ἄλλων: the interchange of υ and ν is a common mistake., that sweet rivalry of each wishing to surpass the other in loving; in addition, popularity, power, wide reputation, and everything else. But observe that even beneath this array of blessings the fire of an inevitable pain is smouldering. I do not speak of the envy that is always springing up against those of distinguished rank, and the liability to attack which hangs over those who seem prosperous, and that natural hatred of superiors shown by those who do not share equally in the good fortune, which make these seemingly favoured ones pass an anxious time more full of pain than pleasure. I omit that from the picture, and will suppose that envy against them is asleep; although it would not be easy to find a single life in which both these blessings were joined, i.e. happiness above the common, and 346escape from envy. However, let us, if so it is to be, suppose a married life free from all such trials; and let us see if it is possible for those who live with such an amount of good fortune to enjoy it. Why, what kind of vexation is left, you will ask, when even envy of their happiness does not reach them? I affirm that this very thing, this sweetness that surrounds their lives, is the spark which kindles pain. They are human all the time, things weak and perishing; they have to look upon the tombs of their progenitors; and so pain is inseparably bound up with their existence, if they have the least power of reflection. This continued expectancy of death, realized by no sure tokens, but hanging over them the terrible uncertainty of the future, disturbs their present joy, clouding it over with the fear of what is coming. If only, before experience comes, the results of experience could be learnt, or if, when one has entered on this course, it were possible by some other means of conjecture to survey the reality, then what a crowd of deserters would run from marriage into the virgin life; what care and eagerness never to be entangled in that retentive snare, where no one knows for certain how the net galls till they have actually entered it! You would see there, if only you could do it without danger, many contraries uniting; smiles melting into tears, pain mingled with pleasure, death always hanging by expectation over the children that are born, and putting a finger upon each of the sweetest joys. Whenever the husband looks at the beloved face, that moment the fear of separation accompanies the look. If he listens to the sweet voice, the thought comes into his mind that some day he will not hear it. Whenever he is glad with gazing on her beauty, then he shudders most with the presentiment of mourning her loss. When he marks all those charms which to youth are so precious and which the thoughtless seek for, the bright eyes beneath the lids, the arching eyebrows, the cheek with its sweet and dimpling smile, the natural red that blooms upon the lips, the gold-bound hair shining in many-twisted masses on the head, and all that transient grace, then, though he may be little given to reflection, he must have this thought also in his inmost soul that some day all this beauty will melt away and become as nothing, turned after all this show into noisome and unsightly bones, which wear no trace, no memorial, no remnant of that living bloom. Can he live delighted when he thinks of that? Can he trust in these treasures which he holds as if they would be always his? Nay, it is plain that he will stagger as if he were mocked by a dream, and will have his faith in life shaken, and will look upon what he sees as no longer his. You will understand, if you have a comprehensive view of things as they are, that nothing in this life looks that which it is. It shows to us by the illusions of our imagination one thing, instead of something else. Men gaze open-mouthed at it, and it mocks them with hopes; for a while it hides itself beneath this deceitful show; then all of a sudden in the reverses of life it is revealed as something different from that which men’s hopes, conceived by its fraud in foolish hearts, had pictured. Will life’s sweetness seem worth taking delight in to him who reflects on this? Will he ever be able really to feel it, so as to have joy in the goods he holds? Will he not, disturbed by the constant fear of some reverse, have the use without the enjoyment? I will but mention the portents, dreams, omens, and such-like things which by a foolish habit of thought are taken notice of, and always make men fear the worst. But her time of labour comes upon the young wife; and the occasion is regarded not as the bringing of a child into the world, but as the approach of death; in bearing it is expected that she will die; and, indeed, often this sad presentiment is true, and before they spread the birthday feast, before they taste any of their expected joys, they have to change their rejoicing into lamentation. Still in love’s fever, still at the height of their passionate affection, not yet having grasped life’s sweetest gifts, as in the vision of a dream, they are suddenly torn away from all they possessed. But what comes next? Domestics, like conquering foes, dismantle the bridal chamber; they deck it for the funeral, but it is death’s^13541354    There is a play on the words θάλαμος and θάνατος: “the one is changed into the other.” room now; they make the useless wailings^13551355    ἐτὶ τούτων ἀνακλήσεις: “amongst these”, i.e. the domestics. Livineius reads τούτοις, and renders “Succedunt inutilis revocatio, inanis manuum plausus,” i.e. as the last funeral act. and beatings of the hands. Then there is the memory of former days, curses on those who advised the marriage, recriminations against friends who did not stop it; blame thrown on parents whether they be alive or dead, bitter outbursts against human destiny, arraigning of the whole course of nature, complaints and accusations even against the Divine government; war within the man himself, and fighting with those who would admonish; no repugnance to the most shocking words and acts. In some this state of mind continues, and their reason is more completely swallowed up by grief; and their tragedy has a sadder ending, the victim not enduring to survive the calamity.

But rather than this let us suppose a happier case. The danger of childbirth is past; a child is born to them, the very image of its parents’ beauty. Are the occasions for grief at all lessened thereby? Rather they are 347increased; for the parents retain all their former fears, and feel in addition those on behalf of the child, lest anything should happen to it in its bringing up; for instance a bad accident, or by some turn of misfortunes a sickness, a fever^13561356    Reading πύρωσιν, with Galesinius: the Paris Editt. read πήρωσιν, any dangerous disease. Both parents share alike in these; but who could recount the special anxieties of the wife? We omit the most obvious, which all can understand, the weariness of pregnancy, the danger in childbirth, the cares of nursing, the tearing of her heart in two for her offspring, and, if she is the mother of many, the dividing of her soul into as many parts as she has children; the tenderness with which she herself feels all that is happening to them. That is well understood by every one. But the oracle of God tells us that she is not her own mistress, but finds her resources only in him whom wedlock has made her lord; and so, if she be for ever so short a time left alone, she feels as if she were separated from her head, and can ill bear it; she even takes this short absence of her husband to be the prelude to her widowhood; her fear makes her at once give up all hope; accordingly her eyes, filled with terrified suspense, are always fixed upon the door; her ears are always busied with what others are whispering; her heart, stung with her fears, is well-nigh bursting even before any bad^13571357    νεώτερον, in a bad sense. So Zosimus, lib. i. p. 658, πράγματα ῾Ρωμαίοις νεώτερα μηχανήσασθαι news has arrived; a noise in the doorway, whether fancied or real, acts as a messenger of ill, and on a sudden shakes her very soul; most likely all outside is well, and there is no cause to fear at all; but her fainting spirit is quicker than any message, and turns her fancy from good tidings to despair. Thus even the most favoured live, and they are not altogether to be envied; their life is not to be compared to the freedom of virginity. Yet this hasty sketch has omitted many of the more distressing details. Often this young wife too, just wedded, still brilliant in bridal grace, still perhaps blushing when her bridegroom enters, and shyly stealing furtive glances at him, when passion is all the more intense because modesty prevents it being shown, suddenly has to take the name of a poor lonely widow and be called all that is pitiable. Death comes in an instant and changes that bright creature in her white and rich attire into a black-robed mourner. He takes off the bridal ornaments and clothes her with the colours of bereavement. There is darkness in the once cheerful room, and the waiting-women sing their long dirges. She hates her friends when they try to soften her grief; she will not take food, she wastes away, and in her soul’s deep dejection has a strong longing only for her death, a longing which often lasts till it comes. Even supposing that time puts an end to this sorrow, still another comes, whether she has children or not. If she has, they are fatherless, and, as objects of pity themselves, renew the memory of her loss. If she is childless, then the name of her lost husband is rooted up, and this grief is greater than the seeming consolation. I will say little of the other special sorrows of widowhood; for who could enumerate them all exactly? She finds her enemies in her relatives. Some actually take advantage of her affliction. Others exult over her loss, and see with malignant joy the home falling to pieces, the insolence of the servants, and the other distresses visible in such a case, of which there are plenty. In consequence of these, many women are compelled to risk once more the trial of the same things, not being able to endure this bitter derision. As if they could revenge insults by increasing their own sufferings! Others, remembering the past, will put up with anything rather than plunge a second time into the like troubles. If you wish to learn all the trials of this married life, listen to those women who actually know it. How they congratulate those who have chosen from the first the virgin life, and have not had to learn by experience about the better way, that virginity is fortified against all these ills, that it has no orphan state, no widowhood to mourn; it is always in the presence of the undying Bridegroom; it has the offspring of devotion always to rejoice in; it sees continually a home that is truly its own, furnished with every treasure because the Master always dwells there; in this case death does not bring separation, but union with Him Who is longed for; for when (a soul) departs^13581358    ἀναλύσῃ: Philip. i. 23. Tertullian (De Patient. 9) translates, “Cupis recipi (i.e. to flit, depart) jam et esse cum Domino.” Beza, however, says that the metaphor is taken from unharnessing after a race. Chrysostom and Jerome seem to take it of loosing off the cable., then it is with Christ, as the Apostle says. But it is time, now that we have examined on the one side the feelings of those whose lot is happy, to make a revelation of other lives, where poverty and adversity and all the other evils which men have to suffer are a fixed condition; deformities, I mean, and diseases, and all other lifelong afflictions. He whose life is contained in himself either escapes them altogether or can bear them easily, possessing a collected mind which is not distracted from itself; while he who shares himself with wife and child often has not a moment to bestow even upon regrets for his own condition, because anxiety for his dear ones fills his heart. But it is superfluous to dwell upon that which every one knows. If to what seems prosperity 348such pain and weariness is bound, what may we not expect of the opposite condition? Every description which attempts to represent it to our view will fall short of the reality. Yet perhaps we may in a very few words declare the depths of its misery. Those whose lot is contrary to that which passes as prosperous receive their sorrows as well from causes contrary to that. Prosperous lives are marred by the expectancy, or the presence, of death; but the misery of these is that death delays his coming. These lives then are widely divided by opposite feelings; although equally without hope, they converge to the same end. So many-sided, then, so strangely different are the ills with which marriage supplies the world. There is pain always, whether children are born, or can never be expected, whether they live, or die. One abounds in them but has not enough means for their support; another feels the want of an heir to the great fortune he has toiled for, and regards as a blessing the other’s misfortune; each of them, in fact, wishes for that very thing which he sees the other regretting. Again, one man loses by death a much-loved^13591359    ἠγαπημένος παῖς. Cod. Reg. has ὁ καταθύμιος, a favorite word with Gregory. Livineius reads ὁκαθήμενος, which he renders “nanus” (i.e. of low stature), and cites Pollux Onomast. lib. 3, c. 24 (where ἀποκαθήμενος = iners); it might also bear the meaning of “stay-at-home,” in contrast to the prodigal in the next sentence. son; another has a reprobate son alive; both equally to be pitied, though the one mourns over the death, the other over the life, of his boy. Neither will I do more than mention how sadly and disastrously family jealousies and quarrels, arising from real or fancied causes, end. Who could go completely into all those details? If you would know what a network of these evils human life is, you need not go back again to those old stories which have furnished subjects to dramatic poets. They are regarded as myths on account of their shocking extravagance; there are in them murders and eating of children, husband-murders, murders of mothers and brothers, incestuous unions, and every sort of disturbance of nature; and yet the old chronicler begins the story which ends in such horrors with marriage. But turning from all that, gaze only upon the tragedies that are being enacted on this life’s stage; it is marriage that supplies mankind with actors there. Go to the law-courts and read through the laws there; then you will know the shameful secrets of marriage. Just as when you hear a physician explaining various diseases, you understand the misery of the human frame by learning the number and the kind of sufferings it is liable to, so when you peruse the laws and read there the strange variety of crimes in marriage to which their penalties are attached, you will have a pretty accurate idea of its properties; for the law does not provide remedies for evils which do not exist, any more than a physician has a treatment for diseases which are never known.