Chapter 1 #

¹ If, according to divine truth, we must account for every careless word we speak, and if every servant will face serious blame when their master returns for having hidden their spiritual gifts—like a timid money-lender or a greedy owner who buries their talents instead of multiplying them—I, though possessing only modest abilities, am still under a great obligation to grow the knowledge of God’s word entrusted to me. I must be concerned that I may be called to account for the fruits of my words, especially since the Lord expects effort from us, not necessarily results. Therefore, I have decided to write something, as my words are at less risk of offending modesty when written down, since a book has no such feelings.

² Distrusting my own ability, yet encouraged by examples of divine mercy, I dare to compose this address. After all, when God willed it, even a donkey spoke. I will now open my mouth, which has long been silent, hoping that the angel will help me in the burdens of this world. He is able to overcome the obstacles of my lack of skill, just as He overcame the donkey’s natural limitations. In the ark of the Old Testament, the priest’s rod bloomed; with God, it is just as easy for a flower to spring from our imperfections within the Holy Church. So why should we doubt that God can speak through men, when He spoke through a burning bush? God did not despise the bush, and I pray He may also give light to my thorns. Some may wonder that there is even a bit of light within our thorns; some thorns will not burn. There will be those who, at the sound of my voice, will remove their shoes, so the steps of their minds may be freed from bodily distractions.

³ But these blessings are granted to holy people. I wish that Jesus would look upon me, still lying beneath that barren fig tree, and that my fig tree might finally bear fruit after three years. But how can sinners have such great hope? I only wish that the gardener from the Gospel, who may have already been told to cut down my fig tree, would spare it for one more year, until he digs around it and fertilizes it, so that perhaps he may lift the helpless out of the dust and raise the poor from the mire. Blessed are those who tie their horses beneath the vine and olive tree, dedicating their efforts to light and joy. Meanwhile, the fig tree—representing the tempting allure of worldly pleasures—still casts its shadow over me, short in stature, brittle for labor, soft for use, and barren of fruit.

⁴ Perhaps some may wonder why I, unable to speak, dare to write. Yet, if we reflect on what we read in the Gospel and the actions of the priests, and take the holy prophet Zechariah as an example, we see that there are things the voice cannot explain, but the pen can express. And if the name John restored speech to his father, I, too, should not despair. Though silent, I may yet find my voice if I speak of Christ, of whom the prophet declared, “Who shall declare His generation?” So, as a servant, I will proclaim the Lord’s family, for the Lord has set apart a family for Himself, even within this frail human body.

Chapter 2 #

¹ My task starts well today, as it is the birthday of a virgin, so I must speak about virgins, and the topic naturally flows from this occasion. Since it is the birthday of a martyr, let us honor her sacrifice. It is the birthday of St. Agnes—let men admire her, let children find courage in her example, let married people be amazed, and let the unmarried take inspiration. But how can I speak in a way that truly honors someone whose very name carried such high praise? In her devotion beyond her years and her virtue beyond what is natural, it seems to me that she didn’t just bear a human name, but a sign of her martyrdom, which foretold what she was to become.

² But I have something that can help me. The title of virgin itself signifies modesty. I will call upon the martyr, and I will proclaim the virgin. No elaborate speech is needed—her praise is within reach. Let effort stop, and let eloquence fall silent. One word is praise enough. This word is chanted by the old, the young, and even children. No one is more deserving of praise than someone who is praised by all. Every person who speaks becomes a herald of her martyrdom.

³ She is said to have suffered martyrdom at twelve years old. The cruelty that did not spare such a tender age was all the more horrific, but the power of faith was even greater, as it proved itself in someone so young. Was there even room for a wound on such a small body? And though her body had no room for the blow of steel, her spirit had the strength to conquer it. Girls of that age can barely handle the angry looks of their parents and often cry at the prick of a needle as if it were a deep wound. Yet she faced the brutal hands of her executioners without fear. She was unmoved by the heavy weight of the creaking chains, offering her entire body to the sword of the raging soldier. Though she was still too young to understand death, she was ready for it. And if she were unwillingly dragged to the altars, she would stretch out her hands to Christ at the sacrificial fires. Even at those sacrilegious altars, she would make the sign of the victorious Lord or place her neck and hands in the iron shackles, though no chains could fully enclose her slender limbs.

⁴ A new kind of martyrdom! Though not yet of an age fit for punishment, she was already ripe for victory. Difficult to face in battle, yet easy to crown, she taught the lesson of courage despite the disadvantage of youth. She would not have hurried to a bride’s bed as eagerly as she, a virgin, joyfully rushed to her place of punishment with quick steps, her head not adorned with braided hair, but with Christ. While everyone else wept, she alone was without a tear. All were amazed at how freely she gave up her life, which she had not yet fully lived, as though she had already experienced it and was now ready to let it go. Everyone was astounded that one so young, who legally could not yet make decisions for herself, was now a witness to the divine. She made it so that people believed her testimony about God, even though they would not have accepted her testimony about man. For that which is beyond nature must come from the Creator of nature.

⁵ The executioner used threats to make her fear him and tried to tempt her with promises, while many others desired her for marriage. But she replied, “It would be a betrayal of my spouse to even consider anyone else as pleasing to me. The one who chose me first for Himself will receive me.” Then she said, “Why are you hesitating, executioner? Let this body perish, for it can only be loved by eyes that I do not desire.” She stood firm, prayed, and bent her neck. You could see the executioner trembling, as if he himself were condemned—his hand shaking, his face turning pale—as he feared for another’s life while the maiden felt no fear for her own. In this single victim, you see two forms of martyrdom: one of modesty and one of faith. She remained both a virgin and a martyr.

Chapter 3 #

¹ Now the love of purity compels me, and you, my holy sister, though you remain silent in your sacred devotion, urge me to speak about virginity, so that this principal virtue is not overlooked with only a brief mention. For virginity is not commendable merely because it is found in martyrs, but because it is the very thing that makes martyrs.

² But who can grasp through human understanding what even nature has not included in her laws? Or who can explain in ordinary language what is beyond the natural order? Virginity has brought down from heaven something it can imitate on earth. It is fitting that she, who has found a Spouse in heaven, seeks her way of life from heaven. She has passed beyond the clouds, air, angels, and stars, finding the Word of God in the very bosom of the Father, and has drawn Him into herself with her whole heart. For who, having found such a great Good, would abandon it? “For Your name is like ointment poured out, and that is why the maidens have loved You and drawn You.” Indeed, what I have said is not my own, for “those who neither marry nor are given in marriage are like the angels in heaven.” We should not be surprised, then, if those who are united with the Lord of angels are compared to angels themselves. Who can deny that this way of life originates in heaven, when it is rarely found on earth—except since God came down into the body of human flesh? Then a Virgin conceived, and the Word became flesh so that flesh might become divine.

³ Someone might say, “But Elijah had nothing to do with the embraces of bodily love.” That’s why he was taken up to heaven in a chariot, appeared glorified with the Lord, and will come as the forerunner of the Lord’s return. And Miriam, taking the tambourine, led the dances with modesty, but think about who she was representing. Was she not a symbol of the Church, which as a pure virgin, spiritually unstained, gathers people to sing divine songs? For we read that virgins were also appointed in the temple at Jerusalem. But what does the Apostle say? “These things happened to them as examples,” so they could be signs of what was to come. The symbol appears in a few, but the reality exists in many.

⁴ But in reality, after the Lord came in our human flesh, uniting divinity and humanity without any confusion or mixture, the practice of heavenly life spread throughout the world and became rooted in human bodies. This is what the angels, ministering on earth, indicated would happen—that this service should be offered to the Lord through the purity of an unstained body. This is the heavenly service that the host of rejoicing angels proclaimed for the earth. So, we have the authority of ancient tradition from long ago, and the fullness of this revelation comes from Christ Himself.

Chapter 4 #

¹ I certainly do not share this view with the heathen, nor am I aligned with barbarians in this regard, nor do I practice it alongside other animals. While we may breathe the same vital air, share the same earthly body, and are similar in the manner of generation, we differ in this one crucial point: although virginity may be sought by the heathen, it is desecrated once it is consecrated, attacked by barbarians, and completely unknown to others. In this way, we avoid the reproach of being alike.

² Who will bring up the virgins of Vesta or the priests of Pallas to me? What kind of chastity is that, which is not based on morals but on age, which is not meant to last forever but only for a set time? Such purity is all the more indulgent, where its corruption is merely delayed to a later age. They teach their virgins not to persevere, and they are unable to, since they have set a limit to virginity. What kind of religion is it where modest young women are instructed to become immodest old women? A woman is not truly modest if she is bound by law, nor is she immodest simply because the law frees her. Oh, the mystery! Oh, the morals! Where chastity is enforced by law and permission is given for lust! So, a woman is not chaste if she is constrained by fear, nor honorable if she is paid a price for it, and that is not modesty which, exposed daily to the harassment of lustful eyes, is subjected to disgraceful glances. They are given exemptions and offered rewards, as if selling one’s chastity were not the ultimate act of wantonness. What is promised for a price is given up for a price, transferred for a price, and thus considered to have a price. A woman who is accustomed to selling her chastity does not know how to reclaim it.

³ How can I describe the Phrygian rituals, where immodesty is expected, especially among women? What about the Bacchus orgies, where the secrecy of the rites only encourages lust? What kind of lives can the priests lead, when the adulteries of their gods are part of their religion? Naturally, they have no sacred virgins.

⁴ Let’s consider whether the teachings of philosophers have shaped anyone, as they often claim to promote all virtues. There is a story of a certain Pythagorean virgin, whom a tyrant tried to force into revealing a secret. To ensure that even through torture no secret could be forced from her, she bit off her tongue and spat it in the tyrant’s face, so that the man who refused to stop questioning would no longer have anything to question.

⁵ But that same virgin, steadfast in mind, was ultimately overcome by lust, even though she could not be broken by torture. So, while she could guard the secret of her thoughts, she could not hide the shame of her body. She triumphed over nature but failed to uphold discipline. How she must have wished that her speech had been a defense of her chastity! So, she was not entirely unconquered, for though the tyrant could not discover what he sought, he did find what he hadn’t been looking for.

⁶ How much stronger are our virgins, who conquer even the unseen forces; whose victory is not just over flesh and blood, but over the prince of this world and the ruler of this age! Though younger in years, Agnes was greater in virtue, triumphing over more and remaining steadfast in her faith. She didn’t destroy her tongue out of fear, but kept it as a symbol of victory. There was nothing she feared to reveal, because what she professed was holy, not sinful. So, while the former virgin only concealed her secret, Agnes bore witness to the Lord and confessed Him with her body, even though her youth did not yet allow her to do so in words.

Chapter 5 #

¹ In encomiums, it is customary to talk about the country and parentage of the subject, so that the greatness of the offspring may be elevated by mentioning the father. Although I am not here to offer praise but to explain virginity, I still find it relevant to reveal its origin and source. First, let us establish where its homeland is. If a homeland is where one is born, then without a doubt, heaven is the birthplace of chastity. Therefore, she is a foreigner in this world, but a native of heaven.

² And what is virginal chastity if not purity free from any stain? Who else can we consider its author but the immaculate Son of God, whose flesh saw no corruption and whose divinity was never tainted? Reflect, then, on the immense value of virginity. Christ existed before the Virgin, and Christ was born of the Virgin. He was begotten by the Father before time began, but born of the Virgin within time. The first was according to His own divine nature, while the second was for our sake. The former always existed, the latter was by His own choice.

³ Consider also another virtue of virginity: Christ is the spouse of the Virgin, and if one may speak in such a way, of virginal chastity, for virginity belongs to Christ, not Christ to virginity. He is, therefore, the Virgin who was betrothed, the Virgin who gave birth to us, who nourished us with her own milk, as we read: “How great things has the virgin of Jerusalem done! The breasts shall not fail from the rock, nor the snow from Lebanon, nor the water carried by the strong wind”. Who is this virgin, watered by the streams of the Trinity, from whose rock water flows, whose breasts never fail, and whose honey is poured forth? According to the Apostle, the rock is Christ. Therefore, from Christ, the breasts never fail, nor brightness from God, nor the river from the Spirit. This is the Trinity that nourishes the Church: the Father, Christ, and the Spirit.

⁴ But now let us move from the mother to the daughters. Regarding virgins, the Apostle says, “I have no commandment from the Lord.” If the teacher of the Gentiles had no commandment, who else could? Indeed, he had no commandment, but he had an example. Virginity cannot be commanded, but it can be desired, for things that are beyond us are to be sought through prayer rather than commanded. “But I want you,” he says, “to be free from concern.” For the unmarried person is concerned with the Lord’s matters, thinking about how to please God… And the virgin cares for the things of the Lord, that she may be holy in both body and spirit. But the married woman is concerned with worldly matters, how she may please her husband.

Chapter 6 #

¹ I am not discouraging marriage, but rather emphasizing the benefits of virginity. As the Apostle says, “He who is weak eats herbs.” I see value in both, but I admire one more. Are you bound to a wife? Do not seek to be released. Are you free from a wife? Do not seek a wife. This is the instruction for those who are already married. But what does he say regarding virgins? “He who gives his virgin in marriage does well, and he who does not give her does better.” If she marries, she does not sin, but if she does not marry, it is for eternity. In marriage, there is a remedy for weakness; in virginity, there is the glory of chastity. Marriage is not condemned, but virginity is praised.

² Let us, if you wish, compare the advantages of married women with what awaits virgins. Although a noble woman may take pride in her many children, the more she bears, the more she endures. She may count the joys her children bring, but she must also count the struggles. She marries and weeps; how many vows does she make in tears? She conceives, and her fertility brings her distress even before the children arrive. She gives birth and falls ill. How bittersweet a promise, beginning and ending in danger, with pain preceding pleasure! It is bought through peril and is not fully under her own control.

³ Why talk about the difficulties of raising, educating, and marrying children? These are the struggles of those who are considered fortunate. A mother may have heirs, but it only adds to her sorrows. For we should not speak of hardship, as even the most devout parents may falter at heart. Think, my sister, how difficult it must be to endure what cannot be spoken about. And this is in our present time. But the days will come when people will say, “Blessed are the barren, and the wombs that never bore.” For the daughters of this age are born and give birth; but the daughter of the kingdom abstains from marital pleasure and the desires of the flesh, so that she may be holy in both body and spirit.

⁴ Why should I continue to speak of the painful duties and services wives owe to their husbands, to whom God gave the command to serve even before He gave it to slaves? I bring up these things so that wives may serve more willingly, for their reward, if they are found faithful, is love; but if they are not, then punishment for their failure.

⁵ And in this role, those temptations to vice arise, as they paint their faces with various colors, fearing they won’t please their husbands; and from staining their faces, they come to the point of staining their chastity. What madness is this, to alter the natural form and seek artificial beauty, and while fearing a husband’s judgment, they give up their own. For she is the first to condemn herself when she tries to change what is naturally hers. So, in striving to please others, she displeases herself. What better proof of your insecurity do we need, O woman, than the fact that you are afraid to be seen? If you are beautiful, why are you hiding yourself? If you are unattractive, why falsely claim beauty, so that you gain neither the comfort of your own conscience nor the satisfaction of deceiving someone else? For he loves another, and you seek to please someone else. And are you angry if he loves another, when you have taught him to do so through your own actions? You are the harmful teacher of your own downfall.

⁶ And then, what great expense is needed for even a beautiful wife to keep her husband’s favor? On one side, costly necklaces hang from her neck, and on the other, a robe woven with gold trails along the ground. Is this extravagance truly earned or just for show? And what a variety of alluring perfumes are used! The ears are burdened with jewels, and unnatural colors are dropped into the eyes. What remains of her true self when so much is altered? The married woman is captivated by her own appearance, and does she truly believe this is what it means to live?

⁷ But you, O happy virgins, who are free from such torments that are more burdensome than adornments, whose holy modesty shines in your blushing cheeks and whose sweet chastity is your beauty, do not seek the approval of men or view as praiseworthy what is obtained through the mistakes of others. You, too, possess your own beauty, rooted in the virtues of the soul rather than the body—beauty that neither age can diminish, nor death can take away, nor sickness can harm. Let God alone be the judge of beauty, for He cherishes more the beautiful souls, even in bodies that may not appear as lovely. You are spared the weight and pain of childbirth, but the offspring of a pious soul are far greater. Such a soul considers all people its children, is rich in successors, untouched by bereavements, knows no deaths, and yet has many heirs.

⁸ Thus, the holy Church, though unfamiliar with marriage, is abundantly fruitful. In her chastity, she is a virgin, yet she is also a mother through her offspring. As a virgin, she brings us forth as her children, not through a human father, but by the Spirit. She gives birth to us not with pain, but with the rejoicing of angels. As a virgin, she nourishes us—not with physical milk, but with the teaching of the Apostle, with which he nurtured the early Church when it was still in its infancy. For what bride has more children than the holy Church, who remains a virgin in her sacraments and a mother to her people? Even holy Scripture confirms her fruitfulness, saying, “For many more are the children of the desolate than of her who has a husband.” She does not have a husband, but she has a Bridegroom. Whether as the Church among nations or as the soul in individuals, she unites herself to the Word of God as her eternal Spouse, without compromising her purity, remaining unharmed and filled with wisdom.

Chapter 7 #

¹ You have heard, parents, about the virtues and pursuits in which you should raise your daughters so that you may have those whose merits can make up for your faults. A daughter’s purity is an offering for her mother, and through her daily sacrifice, the divine power is appeased. A pure daughter is a constant blessing to her parents; she does not burden them with demands for a dowry, nor does she abandon or harm them in word or action.

² But perhaps someone wishes to have grandchildren and be called grandfather. First, such a person gives up what is his own while seeking what belongs to others, and he is already losing what is certain while hoping to gain what is uncertain. He gives away his wealth, and even more is demanded; if he doesn’t pay the dowry, it is still required. If he lives a long life, he becomes a burden. This is like buying a son-in-law, not gaining one, as if parents are paying just to catch a glimpse of their daughter. Was she carried in her mother’s womb for so long only to be given over to someone else’s authority? And so the parents take on the task of adorning their daughter just to have her taken away from them sooner.

³ Someone might say, “Do you discourage marriage?” On the contrary, I encourage it and criticize those who discourage it. In fact, I often speak of the marriages of Sarah, Rebecca, Rachel, and other women of ancient times as examples of exceptional virtue. For anyone who condemns marriage also condemns the birth of children and the continuation of the human race through successive generations. How could one generation follow another in a constant cycle without the gift of marriage inspiring the desire for offspring? How could one speak of Isaac going to the altar as a sacrifice to his father’s devotion, or of Israel, who saw God while still in the flesh and gave a holy name to the people, while condemning the very means by which they came into existence? Even those who are otherwise wicked have one point where they are acknowledged by the wise: in speaking against marriage, they essentially declare that they themselves should never have been born.

⁴ I do not, then, discourage marriage, but rather emphasize the advantages of holy virginity. This is a gift granted to a few, though it benefits all. Even virginity cannot exist without some way of coming into existence. I am comparing good things with good things, so that it may be clear which is the greater. I do not present my own opinion, but repeat what the Holy Spirit said through the prophet: “Blessed is the barren that is undefiled.”

⁵ First of all, what do those who plan to marry desire most? To boast of their spouse’s beauty. But they must acknowledge that they are surpassed by virgins. To them alone it is fitting to say, “You are fairer than the children of men, grace is poured on Your lips.” And who is this Spouse? Not one given to common indulgences or proud of material wealth, but the One whose throne is forever and ever. The king’s daughters share in His glory: “At Your right hand stood the queen in a vesture of gold, adorned with many virtues. So listen, daughter, and consider, and incline your ear; forget your own people and your father’s house, for the king desires your beauty, for He is your God”.

⁶ Consider the kingdom that the Holy Spirit, through the testimony of the divine Scriptures, has granted to you — a kingdom of gold and beauty. Gold, because you are the bride of the Eternal King, or because, with an unwavering mind, you are not enslaved by the temptations of pleasure, but rule over them like a queen. Gold also, because just as that metal becomes more valuable when tested by fire, the beauty of the virginal body, dedicated to the Divine Spirit, is enhanced. For who can imagine a greater beauty than that of one who is loved by the King, approved by the Judge, devoted to the Lord, and consecrated to God? Always a bride, yet never married, so that neither love fades nor modesty is lost.

⁷ This is true beauty, lacking nothing, and is the only beauty worthy to hear the Lord say: “You are completely beautiful, My love, and there is no flaw in you. Come from Lebanon, My bride, come from Lebanon. You will pass through and journey from the beginning of faith, from the heights of Sanir and Hermon, from the dens of lions, and the mountains of leopards.” These references illustrate the perfect and blameless beauty of a virgin soul, consecrated to God’s altars, unmoved by fleeting things in the presence of spiritual predators, but focused on being found worthy of the Beloved through the mysteries of God, whose joy is overflowing. For wine gladdens the heart of man.

⁸ “The scent of your garments,” He says, “is better than all spices.” And again: “The scent of your garments is like the fragrance of Lebanon.” See how far you have come, O Virgin. Your first fragrance surpasses all spices, like those used in the burial of the Savior, and this scent arises from the disciplined control of the body and the renunciation of bodily pleasures. Your second fragrance, like the scent of Lebanon, represents the incorruptibility of the Lord’s body, the blossom of virginal chastity.

Chapter 8 #

¹ Let your work be like a honeycomb, for virginity can be likened to bees—so diligent, so modest, so self-controlled. The bee feeds on dew, knows no marriage bed, and produces honey. The virgin’s dew is the divine word, for God’s words descend like dew. The virgin’s modesty is an untainted nature. The virgin’s fruit is the words of her lips, without bitterness, full of sweetness. They work together, and their fruit is shared among all.

² How I wish for you, my daughter, to be like these bees, whose food comes from flowers and whose offspring is gathered and brought forth by the mouth. Follow their example, my daughter. Let no veil of deceit cover your words; let them carry no trace of guile, so that they may be pure and filled with sincerity.

³ Speak continuously of virtuous deeds and let them flow from your lips. Do not gather wealth only for yourself (for how can you know when your life will be required of you?), lest you leave your barns full of grain, which will benefit neither your life nor your good deeds, and be rushed to a place where you cannot bring your wealth with you. Be rich, but towards the poor, so that as they share in your humanity, they may also share in your wealth.

⁴ I also point out to you which flower should be picked—it is the one who said, “I am the Flower of the field, and the Lily of the valleys, like a lily among thorns,” which clearly means that virtues are surrounded by the thorns of spiritual wickedness, so no one can gather the fruit without approaching carefully.

Chapter 9 #

¹ So, Virgin, take the wings of the Spirit so that you may soar far above all vices if you wish to reach Christ. He resides on high but watches over the lowly, and His presence is like that of a cedar of Lebanon, with its leaves in the clouds and its roots in the earth. Its origin is in heaven, its end on earth, and it bears fruit very near to heaven. Seek diligently for such a precious flower, and perhaps you will find it in the depths of your heart, for it is most often found in humble places.

² It loves to grow in gardens, where Susanna, while walking, found it and chose to die rather than let it be violated. But what is meant by the gardens is explained by Him who says, “A garden enclosed is My sister, My spouse, a garden enclosed, a fountain sealed.” In such gardens, the water of a pure fountain reflects the image of God, untainted by the muddy streams from the lairs of spiritual wild beasts. For this reason, the modesty of virgins, enclosed by the wall of the Spirit, is protected so it won’t be exposed to plunder. Just as a garden inaccessible from the outside carries the scent of violets, is perfumed by olives, and shines with roses, so too religion grows in the vine, peace in the olive, and the modesty of consecrated virginity in the rose. This is the fragrance that the patriarch Jacob smelled when he heard his father say, “See, the smell of my son is like the smell of a field which is full.” For though the field of the holy patriarch produced many fruits, one required more labor to bear crops, while the other naturally blossomed with flowers.

³ Get to work, O Virgin, and if you want your garden to be sweet in this way, guard it with the teachings of the prophets: “Set a watch before your mouth, and a door to your lips”, so that you too can say, “As the apple tree stands out among the trees of the forest, so is my Beloved among men. I delighted in His shade and sat down, and His fruit was sweet to my taste. I found Him whom my soul loves; I held Him and would not let Him go. My Beloved came down into His garden to eat the fruit of His trees. Come, my Beloved, let us go out into the field. Set me as a seal upon Your heart and as a seal upon Your arm. My Beloved is white and ruddy.” O Virgin, it is right for you to fully know Him whom you love and to recognize in Him the mystery of His Divine Nature and the Body He has taken on. He is white because He is the brightness of the Father, and He is ruddy because He was born of a Virgin. Both natures shine and glow in Him. But remember, the marks of His divinity are older than the mysteries of His body, for He did not originate from the Virgin; rather, He who already existed came into the Virgin.

⁴ He, who was stripped by the soldiers and pierced by the spear so that He might heal us with the blood from His sacred wounds, will surely respond to you (for He is meek, humble in heart, and gentle in appearance): “Arise, O north wind, and come, O south wind, and blow upon My garden, that its spices may flow out.” For the fragrance of holy devotion has spread from every part of the world, and the bodies of consecrated virgins have shone brightly. “You are beautiful, my love, as Tirzah, lovely as Jerusalem.” This beauty is not the fleeting beauty of the physical body, which fades with sickness or old age, but the lasting reputation for virtuous deeds, unaffected by time and never to fade, which is the true beauty of virgins.

⁵ And since you are now worthy to be compared not with humans but with heavenly beings, whose life you are living here on earth, receive the commandments from the Lord that you are to follow: “Set Me as a seal upon your heart and as a signet upon your arm,” so that clearer evidence of your wisdom and actions may be displayed, in which Christ, the image of God, may shine. He, being fully equal in nature to the Father, reflects all that He shares from the Father’s divinity. This is why the Apostle Paul says that we are sealed in the Spirit, for in the Son, we have the image of the Father, and in the Spirit, we have the seal of the Son. Let us, then, sealed by this Holy Trinity, be more vigilant, so that neither a lightness of character nor the deceit of any unfaithfulness breaks the seal that we have received in our hearts.

⁶ Let fear safeguard this for the holy virgins, for whom the Church first provided such protection. The Church, concerned for the well-being of her tender children, acts as a wall with breasts like many towers, increasing her care for them until, with the fear of enemy attack removed, she secures peace for her strong children through a mother’s loving care. This is why the prophet says, “Peace be on your virtue, and abundance in your towers.”

⁷ The Lord of peace Himself, after gathering the vineyards entrusted to Him in His strong arms and seeing their branches starting to bud, joyfully controls the winds to protect the young fruits. He confirms this by saying, “My vineyard is in My sight, a thousand for Solomon, and two hundred for those who tend to it.”

⁸ Above, it is mentioned: “sixty strong men surround its offspring, armed with drawn swords and skilled in battle”. Here, however, there are a thousand and two hundred. The number has grown where the fruit has increased, for the holier one is, the more protection they receive. This is why the prophet Elisha revealed the hosts of angels sent to guard him, and why Joshua, the son of Nun, recognized the Captain of the heavenly host. Those who are able to fight for us are also able to guard the fruit within us. And for you, holy virgins, there is a special protection, for you who keep the Lord’s bed pure with your unblemished chastity. It’s no surprise that angels fight for you, who live a life that mirrors the way of angels. Virginal chastity earns their guardianship, as your life rises to the same level as theirs.

⁹ Why should I continue to praise chastity with more words? Chastity has even created angels. The one who has kept it is like an angel; the one who has lost it is like a devil. This is also where religion gets its name. A virgin is the bride of God, while a harlot creates her own gods. What more can I say about the resurrection, the rewards of which you already possess: for in the resurrection, they will neither marry nor be given in marriage, but, as He says, will be like the angels in heaven. What has been promised to us is already with you, and the thing you pray for is already yours; you are in this world, yet not of this world. This present age has had a hold on you, but it has not been able to keep you.

¹⁰ What a remarkable thing it is that angels fell from heaven into this world because of lack of self-control, while virgins, through chastity, passed from this world into heaven. Blessed are the virgins, whom the pleasures of the flesh do not tempt, nor do the corruptions of desire bring them down. Their modest eating and abstinence from drink train them to be ignorant of vice, since these practices keep them from even knowing the causes of sin. Even the righteous have often been deceived by what leads to sin. In this way, the people of God, after eating and drinking, turned away from God. Likewise, Lot was unaware and endured the wickedness of his daughters. Similarly, the sons of Noah, walking backward, covered their father’s nakedness—what the immoral son looked at with shamelessness, the modest sons blushed at and dutifully hid, fearful of offending by even seeing it. How great is the power of wine, that it made him exposed when even the waters of the flood could not.

Chapter 10 #

¹ What then? How great is the happiness that no desire for possessions stirs you! The poor man asks for what you have, not for what you do not possess. The fruit of your labor becomes a treasure for those in need, and even two small coins, if they are all a person has, are considered wealth on the part of the giver.

² Listen, then, my sister, to what you are avoiding. It is not for me to teach you, nor for you to need to learn what you should guard against, for the practice of perfect virtue does not need instruction—it teaches others. You can see how a woman who seeks attention, like those displayed in processions, tries to please by drawing everyone’s gaze to herself; she is less beautiful because she tries too hard to please, displeasing the public before she even pleases her husband. But in you, the rejection of any concern for outward splendor is much more fitting, and The very fact that you do not adorn yourself is, in itself, an adornment.

³ Look at the ears pierced with wounds and feel pity for the neck weighed down with burdens. The fact that the metals are different doesn’t lessen the suffering. In one case, a chain binds the neck; in another, a shackle encloses the foot. It makes no difference whether the body is weighed down by gold or iron—the neck is still burdened, and the steps are hindered. The value of the material doesn’t improve the situation, except that you women fear losing what causes your suffering. What is the difference if someone else’s sentence condemns you or your own choices do? In fact, you are even more miserable than those condemned by public justice, for they long to be free, while you desire to be bound.

⁴ How miserable is the situation where a woman of marriageable age is essentially put up for sale, as if at an auction, to be bid on by suitors, with the highest bidder “buying” her. Even slaves are sold under more tolerable circumstances, for they often get to choose their masters. But if a young woman chooses, it’s considered offensive; if she doesn’t, it’s an insult. And though she may be beautiful and attractive, she both fears and hopes to be noticed. She hopes so that she can secure a better price for herself, but she fears that simply being seen might make her appear improper. How ridiculous are the wishes, fears, and doubts about what kind of suitors will come forward! She worries that a poor man might deceive her, a rich man might look down on her, a handsome suitor might mock her, or a noble one might despise her.

Chapter 11 #

¹ Someone might say, “You are always praising virgins. What am I to do, since I continually speak of them and have no success?” But that is not my fault. Even so, virgins come from Placentia or Bononia, and even from Mauritania, to be consecrated and receive the veil here. You see something remarkable happening—I’m addressing the matter here, yet persuading people who are elsewhere. If that’s the case, then let me speak of it elsewhere, so that I might persuade you too.

² Why is it, then, that those who do not hear me still follow my teaching, while those who do hear me do not? I have known many virgins who had the desire to dedicate themselves, but were stopped by their mothers—and more concerning, by mothers who were widows. To these mothers, I now speak directly. If your daughters wanted to love a man, they could legally choose whomever they wished. So, if they are allowed to choose a man, are they not also allowed to choose God?

³ See how sweet the fruit of modesty is, flourishing even in the hearts of barbarians. Virgins from the farthest reaches of both sides of Mauritania long to be consecrated here. Though their families may be in bondage, modesty itself cannot be chained. Even in the sorrow of slavery, she who grieves over her difficult condition proclaims an eternal kingdom.

⁴ What shall I say of the virgins of Bononia, that abundant group of chastity, who have abandoned worldly pleasures to dwell in the sanctuary of virginity? Though not belonging to the common life of men, they achieve, in their shared chastity, the number twenty, yielding a hundredfold in spiritual fruit. Leaving their parents’ homes, they enter the houses of Christ as soldiers of tireless chastity. At one moment, they sing spiritual songs, and through their labor, they provide for their needs, using their hands to support their generous works.

⁵ If the desire to seek out virgins has grown strong (for they, more than anyone else, pursue the search and guard their purity), they follow their hidden prey with relentless determination, even into its most private spaces. Or, if any appear to be freer in their flight, one may see them take to the air, hear the soft sound of their wings, and the burst of applause. They form a circle of modesty around the one in flight, until, delighted by this pure company and forgetting her father’s house, she enters the realm of modesty and the secure home of chastity.

Chapter 12 #

¹ It is indeed a good thing that the zeal of parents, like a favorable wind, should assist a virgin; but it is even more glorious when the passion of youth, without any encouragement from elders, ignites on its own into the flame of chastity. Parents may withhold a dowry, but you have a rich Spouse, and with His treasures, you will not lack the wealth of a father’s inheritance. How much greater is the value of poverty to chastity than bridal gifts!

² And yet, have you ever heard of anyone being deprived of her rightful inheritance because of her desire for chastity? Parents may speak against her but are secretly willing to be persuaded. They resist at first because they are afraid to trust it; often, they become angry so that she may learn to overcome their opposition. They threaten disinheritance to test if she fears temporary loss, and they tempt her with enticing pleasures to see if she can be softened by these various inducements. You are being trained, O virgin, as you are being challenged. The anxious pleas of your parents are your first battles. Conquer your own emotions first, O maiden. If you can conquer your home, you can conquer the world.

³ But suppose the loss of your inheritance awaits you; aren’t the future realms of heaven a worthy compensation for temporary and fragile possessions? For if we believe the heavenly message, “there is no one who has forsaken house, parents, siblings, wife, or children for the sake of God’s kingdom who will not receive seven times more in this life and, in the world to come, eternal life”. Trust your faith to God as you would entrust your money to a person. Lend to Christ, the faithful guardian of your hope, who repays the investment of your faith with abundant interest. Truth does not deceive, Justice does not mislead, and Virtue does not fail. But if you don’t trust God’s word, at least believe the examples.

⁴ I remember a young woman, once noble in the eyes of the world, but now more noble in the sight of God. Her parents and relatives urged her to marry, but she sought refuge at the holy altar. Where better could a virgin flee than to the place where the Virgin Sacrifice is offered? Yet her boldness didn’t stop there. As an offering of modesty and a symbol of chastity, she stood at God’s altar, placing the priest’s right hand on her head, asking for his prayers. Impatient with the delay, she then placed her head beneath the altar itself, saying, “What better veil could cover me than the altar, which consecrates veils themselves? This is the most fitting bridal veil, on which Christ, the Head of all, is daily consecrated.” Then she addressed her family, “What are you doing, my relatives? Why do you continue to trouble me with the thought of marriage? I have long since made my decision. Do you offer me a bridegroom? I have found one far better. Speak of his wealth, boast of his nobility, praise his power—but I have the One with whom no one can compare. He is rich in the world, powerful in His kingdom, and noble in heaven. If you find such a match, I won’t reject him. But if not, you are doing me no kindness, my dear family, but an injury.”

⁵ When the others were silent, one person spoke up rather abruptly: “If your father were alive, would he allow you to remain unmarried?” She responded with greater religious conviction and calm piety: “Perhaps he is gone so that no one can prevent me.” This answer, which referred to her father but also served as a warning about himself, was confirmed by his own sudden death. After this, the others, each fearing the same fate for themselves, began to support her rather than oppose her as they had before. Her choice to remain a virgin did not cost her the inheritance she was due, but she also gained the reward of her integrity. You see, maidens, the reward of devotion, and you, parents, should take this as a warning against wrongdoing.