Chapter 1 #

¹ In the previous book, I wanted (though I was not fully able) to express how great the gift of virginity is, so that the grace of this heavenly gift might naturally draw in the reader. In this second book, it is appropriate for the virgin to be guided and, in a sense, educated through the teaching of suitable principles.

² However, since I am weak in giving advice and not fully capable of teaching (for one who teaches should be superior to the one being taught), I decided it would be better to instruct through examples rather than by rules—so that I neither appear to have abandoned the task I’ve undertaken nor taken on too much. More progress can often be made through example, as what has already been done is seen as not difficult, what has been tested is considered beneficial, and what has been passed down to us through the inherited practice of ancestral virtue is regarded as binding in matters of faith.

³ But if anyone reproaches me for being presumptuous, let them instead criticize my zeal, because I felt I should not refuse this request from the virgins who asked it of me. I preferred to risk compromising my own modesty rather than fail to fulfill the desire of those whose efforts are even looked upon with favor by our God.

⁴ Nor can my task be labeled as presumptuous, since when they had others from whom they could learn, they sought my goodwill rather than my instruction. My zeal can be excused because, although they had the guidance of a martyr to observe discipline, I did not think it unnecessary to use the persuasion of my words to encourage them toward their calling. He who teaches with skill corrects faults with strictness, but I, being unable to teach in that way, aim to inspire.

⁵ Since many who were absent wanted access to my speech, I put together this book so that by holding in their hands the essence of what I had spoken to them, they wouldn’t feel that the one they were listening to had let them down. But let’s continue with our plan.

Chapter 2 #

¹ Let Mary’s life be, in a way, the very embodiment of virginity, presented as a reflection from which the image of chastity and the form of virtue are mirrored. From this, you can draw a model for your own life, offering a clear example of virtue: what you need to correct, accomplish, and hold onto.

² The first thing that ignites passion for learning is the greatness of the teacher. What could be greater than the Mother of God? What could be more glorious than the one whom Glory itself chose? What could be more pure than she who gave birth to a body without any contact with another body? Why should I even mention her other virtues? She was a virgin not only in body, but also in mind, never staining the sincerity of her heart with deceit. She was humble in spirit, careful with her words, wise in her thoughts, economical in her speech, dedicated to reading, placing her hope not in uncertain riches, but in the prayers of the poor. She was diligent in her work, modest in conversation, and accustomed to seeking God’s judgment over man’s for her thoughts. She harmed no one, had goodwill toward everyone, showed respect for her elders, never envied her equals, avoided boasting, followed reason, and loved virtue. When did she ever cause her parents pain, even with a glance? When did she ever argue with her neighbors? When did she ever look down on the lowly or turn away from the needy? She only attended gatherings where mercy and modesty could be present without shame. There was no gloom in her eyes, no forwardness in her speech, and no impropriety in her actions. There was no foolish behavior, no uncontrolled steps, and her voice was never petulant, so that even her outward appearance would reflect her inner soul and be a representation of all that is commendable. Just as a well-ordered house is evident from the moment you step inside, showing that no darkness is hidden within, so too should our soul, unrestrained by the body, shine outward like a lamp set in a house.

³ Why should I go into detail about her minimal consumption of food or her abundant acts of service—where her service surpassed what is natural, and her intake of food was scarcely enough for nature’s needs? There were no breaks in her devotion, but rather days of fasting, one after the other. And if ever the need for nourishment arose, her food was usually whatever was available, taken to prevent death, not to provide comfort. It was necessity, not desire, that led her to sleep, and even when her body slept, her soul remained awake. Often, during sleep, she would either revisit what she had read, continue what sleep had interrupted, carry out plans she had made, or foresee what was yet to be done.

⁴ She rarely left home, except for divine service, and even then, only with her parents or relatives. She was busy with private matters at home and always accompanied by others when out, yet no guardian was better than herself. By her demeanor and speech, she commanded respect, advancing not just with the motion of her feet, but with every step of virtue. Though others may have protected her physically, she alone safeguarded her character. She could teach herself many things, having mastered all virtues, for whatever she did served as a lesson. Mary approached everything as if guided by many, fulfilling every duty of virtue as if she were teaching rather than learning.

⁵ The Evangelist has shown her this way, the angel found her this way, and the Holy Spirit chose her this way. Why dwell on the details? Her parents loved her, strangers praised her, and she was worthy for the Son of God to be born of her. When the angel came to her, she was found at home in private, without any companions, so no one could distract her or disturb her focus. She didn’t desire the company of other women, as she already had the companionship of her own good thoughts. In fact, she felt less alone when she was by herself. After all, how could she be alone when she had with her so many books, so many archangels, and so many prophets?

⁶ And so, too, when Gabriel visited her, he found her, and Mary trembled, feeling disturbed, as if at the sight of a man. But upon hearing his name, she recognized him as someone not unfamiliar to her. She was a stranger to men, but not to the angel, showing us that her ears were modest and her eyes shy. When she was greeted, she remained silent, and when spoken to, she responded. Though her emotions were initially unsettled, she soon promised obedience.

⁷ Holy Scripture shows how modest she was toward her neighbors. She became even more humble when she learned she had been chosen by God and immediately went to visit her relative in the hill country—not to seek validation through anything external, because she already believed the word of God. She said, “Blessed are you who believed.” She stayed with her for three months. During that time, it wasn’t faith that was being sought, but kindness that was being shown. This was after the child, leaping in his mother’s womb, had greeted the mother of the Lord, showing understanding even before birth.

⁸ And then, in the many wonders that followed—the barren gave birth, the virgin conceived, the mute spoke, the wise men worshipped, Simeon waited, and the stars gave signs. Mary, who had been moved by the angel’s arrival, remained unmoved by these miracles. It is said that Mary kept all these things in her heart. Though she was the mother of the Lord, she still sought to learn the teachings of the Lord, and though she gave birth to God, she still desired to know God.

⁹ And then, how she went every year to Jerusalem on the solemn day of Passover, always accompanied by Joseph. Modesty was the constant companion of her exceptional virtues as a virgin. This quality, without which virginity cannot exist, must be the inseparable companion of virginity. Thus, even when Mary went to the temple, she did so under the guardianship of her modesty.

¹⁰ This is what virginity looks like. Mary serves as an example so powerful that her life alone is a lesson for everyone. If we find no fault with the source of this teaching, let us explore it further, so that anyone who seeks its reward for herself may follow the example. How many virtues shine in one Virgin! The humility of modesty, the strength of faith, the dedication of service—she is a virgin at home, a companion in ministry, and a mother in the temple.

¹¹ Oh! How many virgins will she meet, how many will she embrace and present to the Lord, saying: “She has been faithful to her commitment to my Son; she has kept her purity with spotless modesty.” How will the Lord Himself commend them to His Father, repeating His words: “Holy Father, these are the ones I have kept for You, the ones on whom the Son of Man rested His head and found peace. I ask that where I am, they may be with Me.” And if they should benefit not only themselves, since they did not live solely for themselves, one virgin might redeem her parents, and another her brothers. “Holy Father, the world has not known Me, but these have known Me, and have chosen not to know the world.”

¹² What a procession that will be, what joy from the applauding angels when she is found worthy of dwelling in heaven, having lived a heavenly life on earth! Then Mary, taking up her timbrel, will lead the choirs of virgins, singing to the Lord because they have crossed the sea of this world without being harmed by its waves. Each will rejoice, saying, “I will go to the altar of God; to God who fills my youth with joy,” and, “I will offer my thanks to God and fulfill my vows to the Most High.”

¹³ Nor would I hesitate to welcome you to the altars of God, whose souls I would readily call altars themselves, on which Christ is offered daily for the redemption of the body. For if the body of a virgin is a temple of God, what then is her soul? Like ashes shaken off from the body, her soul is uncovered once more by the hand of the Eternal Priest, releasing the vapor of the divine fire. Blessed are the virgins, who, through divine grace, emit a fragrance as gardens do through flowers, as temples through devotion, and as altars through the priest.

Chapter 3 #

¹ Let holy Mary guide you in the discipline of life, and let Thecla teach you how to offer yourself, for she, rejecting marriage and condemned by her husband’s anger, even changed the behavior of wild beasts through their reverence for her virginity. When prepared to face the wild beasts, she avoided the gaze of men and offered her most vulnerable parts to a fierce lion, causing those who had once looked at her immodestly to turn their eyes back with modesty.

² The beast was seen lying on the ground, licking her feet, silently showing that it could not harm the sacred body of the virgin. In an act of reverence, the beast honored its prey, and, forgetting its own nature, assumed the gentleness that humanity had lost. It was as though nature had been reversed—men, clothed in savagery, provoked the beast to cruelty, while the beast, instead, kissed the virgin’s feet, teaching men what they ought to do. Virginity possesses such great worth that even lions admire it. Despite being kept hungry, food did not tempt them; no instinct drove them forward when provoked; anger did not enrage them when stirred; their usual habits did not blindly guide them, nor did their natural fierceness take hold. Instead, they set an example of reverence by honoring the martyr and demonstrated a lesson in chastity by doing nothing more than kissing the virgin’s feet, with their eyes cast down in modesty, as though even a beast feared to gaze upon the naked virgin.

³ Someone might say: Why bring up the example of Mary, as if anyone could possibly imitate the mother of the Lord? And why mention Thecla, who was trained by the Apostle to the Gentiles? Give us a teacher from among our own, if you want disciples. So, I will now present to you a more recent example of this kind, so that you may understand that the Apostle is not just a teacher for one person, but for all.

Chapter 4 #

¹ Recently in Antioch, there was a virgin who avoided being seen in public. Yet, the more she withdrew from the eyes of men, the more they desired her. Beauty that is only heard of, but not seen, is more longed for, since there are two drivers of passion—love and curiosity. As long as nothing is encountered that disappoints, what pleases is thought to be of greater value, because in this case, the eye is not the judge by examination, but the mind, inflamed with love, is filled with longing. To stop their desires from growing any further, the holy virgin declared her commitment to maintaining her chastity. In doing so, she extinguished the passions of those wicked men, to the point that she was no longer loved but instead reported against.

² A persecution arose. The maiden, unsure how to escape and fearing she might fall into the hands of those plotting against her chastity, prepared her soul for heroic virtue. She was so devout that she did not fear death and so chaste that she expected it. The day of her martyrdom arrived, and anticipation was high among all. The maiden was brought forward, and she made her twofold profession of faith—her devotion to religion and her commitment to chastity. However, when they witnessed the steadfastness of her faith, her concern for her modesty, her willingness to endure torture, and her blushes from being gazed upon, they began to scheme. They sought to undermine her religion by tempting her with the threat to her chastity, thinking that if they could strip her of her purity, they could take everything from her. The sentence passed was that she must either offer a sacrifice or be sent to a house of ill repute. How do such people worship their gods, when they seek vengeance in this way? And what kind of lives do those who pass such judgments lead themselves?

³ The young woman, unwavering in her faith but anxious about her purity, began to think, “What should I do? Today, I am being deprived of both crowns—the crown of martyrdom and the crown of virginity. But the title of virgin is meaningless where the Creator of virginity is denied. How can someone remain a virgin while embracing immorality? How can one be a virgin if she loves those who commit adultery? How can she claim to be a virgin if she seeks out a lover? It’s better to have a pure mind than just a pure body. Both are good if possible, but if not, I would rather be pure for God than for man. Even Rahab was a prostitute, but after she believed in God, she found salvation. And Judith adorned herself to appeal to an adulterer, but because she did this for her faith and not for love, no one considered her an adulteress. Her actions had a positive outcome. For if she, through her devotion to faith, was able to protect both her purity and her people, perhaps I too can preserve my purity by remaining faithful. But if Judith had prioritized her purity over her faith, she would have lost both her country and her purity.”

⁴ Inspired by such examples, and remembering the Lord’s words, “Whoever loses their life for My sake will find it,” she wept in silence so the adulterer wouldn’t even hear her speak. She didn’t focus on the wrong done to her modesty but rejected the wrong done to Christ. Think about whether it was possible for her to allow her body to be unchaste when she even guarded her words.

⁵ For some time, my words have grown hesitant, fearing to praise or describe the wickedness of what occurred. Close your ears, virgins! The virgin of God is taken to a house of shame. But now, open your ears, virgins. The virgin of Christ may be exposed to shame, but she cannot be defiled. Everywhere, she remains the Virgin of God and the Temple of God. Houses of ill-repute cannot harm chastity, but chastity erases the shame of the place.

⁶ A great crowd of unruly men rushes to the place. Listen, holy virgins, to the miracles of the martyr, and forget the name of the place. The door is shut inside, and outside, the predators cry out, some arguing over who will attack first. But she, with her hands raised to heaven, as if she had come to a house of prayer instead of a den of lust, prays: “O Christ, who tamed the fierce lions for the virgin Daniel, You can also tame the savage minds of men. The fire became like dew for the Hebrew children, the water stood firm for the Jews, by Your mercy, not by its nature. Susanna knelt down for punishment and triumphed over her adulterous accusers; the right hand that violated Your temple’s offerings withered Now Your temple itself is threatened. Do not allow this sacrilegious violation, You who did not tolerate theft. Let Your Name be glorified again, so that I, who came here for shame, may leave as a virgin!”

⁷ Scarcely had she finished her prayer when, behold! A man with the appearance of a fearsome warrior burst in. How the virgin trembled before him, as the fearful crowd made way for him. But she did not forget what she had read. “Daniel,” she said, “came to witness the punishment of Susanna and alone declared her innocent, though the people had condemned her. Perhaps a sheep is hidden in the guise of this wolf. Christ also has His soldiers, for He is the Master of legions. Or maybe an executioner has arrived. Fear not, my soul, for such a one creates martyrs.” O Virgin! Your faith has saved you.

⁸ The soldier said to her, “Do not be afraid, sister, I beg you. I am a brother who has come here to save life, not to destroy it. Save me, so that you may be saved as well. I entered as a sinner, but with your help, I can leave as a martyr. Let us exchange clothes; my garments will fit you, and yours will fit me, all for the sake of Christ. Your robe will make me a true soldier, and mine will preserve your purity. You will be well-clothed, and I will be even better unclothed, so that the persecutor may recognize me. Take the garment that will hide your identity as a woman, and give me the one that will mark me as a martyr. Put on the cloak that will cover your virgin limbs while preserving your modesty. Take the hood to cover your hair and hide your face. Those who enter places of sin are often ashamed. When you leave, make sure not to look back, remembering Lot’s wife from who lost her very essence because she looked back at sin, even though her eyes were pure. Don’t be afraid that any part of this sacrifice will fail. I will offer myself to God for you, and you offer the soldier to Christ for me. You have served well in the virtue of chastity, and its reward is eternal life. You wear the breastplate of righteousness, which protects the body with spiritual armor, the shield of faith to fend off attacks, and the helmet of salvation, for where Christ is, there lies our defense. As the man is the head of the woman, so Christ is the head of the virgin.”

⁹ As he said this, he removed his cloak, which until now had been suspected as belonging to a persecutor and an adulterer. The virgin offered her neck, and the soldier his cloak. What a spectacle that was, what a display of grace, as they both vied for martyrdom in a house of ill-repute! Consider the individuals involved: a soldier and a virgin—people with vastly different natures, yet made alike by the mercy of God, fulfilling the prophecy: “Then the wolves and the lambs shall feed together.” Here, not only do the lamb and the wolf feed together, but they are also offered together. What more can I say? After exchanging garments, the maiden escapes the trap—not with wings of her own, but borne on spiritual wings. And in a sight never before witnessed, she leaves the house of shame as a virgin, but now a virgin of Christ.

¹⁰ But those who were watching with their eyes, yet saw nothing, became furious like thieves hunting for prey or wolves after a lamb. One, more brazen than the others, went inside. But when he saw what was happening, he said, “What is this? A maiden entered, and now there is a man here. This is not some old tale of a hind taking the place of a maiden, but a virgin truly becoming a soldier. I had heard but didn’t believe that Christ turned water into wine; now He has also begun to change the sexes. Let us leave while we are still the same as before. Have I changed too, seeing things different from what I expected? I came to a house of ill repute, but now I see a guarantee of virtue. And yet I leave transformed, for I go out chaste, though I entered unchaste.”

¹¹ When the event became known, since such a victor deserved a crown, he was condemned in place of the virgin who had been seized, and thus not only a virgin but also a martyr emerged from the house of ill repute. It is said that the maiden ran to the place of execution, and they both fought for the right to die. He said, “I am the one sentenced to death. The judgment set you free but kept me.” She replied, “I did not choose you as my guarantor to save me from death, but to protect my chastity. If my chastity is threatened, my womanhood remains intact. If blood is demanded, I need no one to pay for me—I have the means to pay myself. The sentence was passed on me, which was intended for me. Certainly, if I had offered you as security for a debt, and in my absence the judge had given your property to the creditor, you would share the responsibility with me, and I would settle your obligations with my inheritance. If I refused, who would not condemn me to a shameful death? How much more am I obligated when it concerns death? Let me die innocent, so that I do not die guilty. There is no middle ground here; today I will either be guilty of your blood or a martyr by my own. If I had returned quickly, who would dare to shut me out? If I delayed, who would dare acquit me? I owe a greater debt to the law because I am guilty not only of fleeing, but also of another’s death. My body is ready for death, which was not strong enough for dishonor. A virgin can bear a wound who could not bear disgrace. I avoided shame, not martyrdom. I gave you my robe; I did not change my vocation. If you deprive me of death, you will not have saved me but tricked me. Be careful, I beg you, not to resist, and do not dare to fight me. Do not take away the favor you have given me. By denying me this execution, you are restoring the former sentence. For the sentence has been changed from the first. If this new sentence does not bind me, the old one does. We can both fulfill the sentence if you let me be killed first. They can demand nothing more from you, but as a virgin, my chastity remains at risk. You will be more honorable if you are seen to have made a martyr out of an adulteress than to have turned a martyr back into an adulteress.”

¹² What do you think the outcome was? The two fought for the right to die, and both won the victory. The crown was not split but became two. In this way, the holy martyrs, by supporting one another, brought about each other’s martyrdom—one providing the motivation and the other the fulfillment.

Chapter 5 #

¹ Philosophers praise Damon and Pythias, the Pythagoreans, highly. One of them, after being condemned to death, asked for time to settle his affairs. The tyrant, thinking he was clever and not believing anyone would do so, demanded a guarantor who would face the punishment if the condemned man did not return on time. I’m not sure which of the two showed greater nobility. One found someone to take his place, and the other willingly offered himself. When the condemned man was delayed, the guarantor calmly faced death without hesitation. Just as he was being led to his execution, his friend returned and offered his own neck to the axe. The tyrant, amazed that friendship meant more to philosophers than life itself, asked to be accepted as a friend by those he had sentenced. The power of Virtue was so strong, it even softened the heart of a tyrant.

² These things are commendable, but they are not as great as our example. In the first case, those two were men, while in ours, the person was a virgin, who had to first rise above the expectations of her gender. Those men were friends, while in our case, they were strangers to each other. The two men faced one tyrant, but our example faced many tyrants—who were even more cruel. In the first case, the tyrant showed mercy and spared them, but in ours, they were killed. The first group was bound by necessity, while ours acted with free will. Additionally, the latter showed greater wisdom: for the men, the reward for their passion was the joy of friendship, while in our case, the crown was martyrdom, as the men fought for other people, but ours fought for God.

³ And since we have mentioned that man who was condemned, it’s appropriate to add what he thought of his gods, so you can see how weak they are, even mocked by their own followers. When he entered the temple of Jupiter, he ordered them to remove the golden crown from the statue’s head and replace it with a woolen one, saying that the gold was too cold in winter and too heavy in summer. In doing so, he mocked his god for not being able to bear either weight or cold. Similarly, when he saw the golden beard on the statue of Æsculapius, he told them to remove it, saying it wasn’t right for the son to have a beard if the father didn’t. He also took the golden bowls from the statues that held them, arguing that he should receive what the gods give. He said, “People pray to the gods for good things, and nothing is better than gold. If gold is bad, the gods shouldn’t have it; if it’s good, then it’s better for humans to have it, as they know how to use it.”

⁴ They were such objects of ridicule that Jupiter couldn’t protect his own garment, nor could Æsculapius keep his beard, as Apollo hadn’t yet started to grow one. None of the so-called gods could even hold on to the golden bowls they were grasping, not because they feared being accused of theft, but because they lacked any awareness at all. So, who would worship these beings who can neither defend themselves as gods nor conceal themselves as men?

⁵ But when that wicked king Jeroboam was in the temple of our God, he took away the gifts his father had stored and offered them to idols on the holy altar. Didn’t his right hand, which he stretched out, wither, and were his idols, to whom he cried out, unable to help him? Then he turned to the Lord and asked for forgiveness, and immediately his hand, which had withered due to sacrilege, was healed by true faith. This serves as a complete example of both divine mercy and wrath: the one who was sacrificing suddenly lost his right hand, but when he repented, he received forgiveness.

Chapter 6 #

¹ I, who have been a bishop for not even three years, have prepared this offering for you, holy virgins. Though I lack personal experience, I have learned much from your way of life. After all, how much experience could I have gained in such a short time of being introduced to religious life? If you find any flowers in this work, gather them into the bosom of your lives. These are not instructions for virgins, but examples drawn from virgins. My words have outlined a reflection of your virtue, like seeing your dignity mirrored in this discourse. If you’ve found any joy in my words, the fragrance of this book is truly yours. And since there are as many opinions as there are people, if you find simplicity in my writing, let everyone read it; if there is strength, let the more mature test it; if modesty, let it settle in your hearts and bring a blush to your cheeks; and if there is anything flowery, let the youthfulness of your age not despise it.

² We should encourage the bride’s love, as it is written: “You shall love the Lord your God.” At wedding celebrations, we should at least adorn the hair with some tokens of prayer, for it is written: “Strike your hands together and stomp your feet.” We should scatter roses over these constant unions. Even in these earthly marriages, the bride is welcomed with joyful celebration before she receives any instructions, so that difficult demands do not burden her before love, nurtured by kindness, has a chance to grow strong.

³ Horses learn to love the sound of a gentle pat on their necks so that they won’t resist the yoke. They are first trained with encouraging words before feeling the sting of discipline. But once the horse has accepted the yoke, the reins pull it in, the spur urges it forward, its companions guide it, and the driver directs it. Similarly, our virgin should first delight in pious love, gazing at the golden pillars of the heavenly marriage bed at the very entrance of marriage. She should see the doorposts adorned with leafy wreaths and enjoy the music being played within, so she won’t withdraw from the Lord’s yoke out of fear before she learns to follow His call.

⁴ “Come, then, from Lebanon, My spouse, come from Lebanon, you shall pass through and pass again.” This verse must be often repeated by us, so that by hearing the Lord’s call, she may follow if there are any who don’t trust the words of men. We didn’t create this power ourselves; we have received it. This is the divine teaching of the mystical song: “Let Him kiss me with the kisses of His mouth, for Your love is better than wine, and the fragrance of Your ointments surpasses all spices. Your name is like ointment poured out.” That entire passage radiates joy, awakens approval, and stirs up love. Therefore, it says, “The maidens have loved You and drawn You; let us run after the scent of Your ointments. The King has brought me into His chambers.” She began with kisses, and through them, she reached the King’s chamber.

⁵ She, now so enduring in hard work and practiced in virtue, is able to open the bars with her hand, go out into the field, and dwell in strongholds. But at the beginning, she simply followed the fragrance of the ointment. Once she enters the chamber, the ointment changes. And notice where she goes next: “If she is a wall,” it is said, “we will build upon her towers of silver.” The one who once delighted in kisses now builds towers, encircled with the precious fortifications of the saints, so that she may not only repel the enemy’s attacks but also establish the secure defenses of holy virtues.