Nicene and Post-Nicene Fathers, Ser. II, Vol. VI:
The Letters of St. Jerome.: Letter LIV

Letter LIV. To Furia.

A letter of guidance to a widow on the best means of preserving her widowhood (according to Jerome ‘the second of the three degrees of chastity’). Furia had at one time thought of marrying again but eventually abandoned her intention and devoted herself to the care of her young children and her aged father. Jerome draws a vivid picture of the dangers to which she is exposed at Rome, lays down rules of conduct for her guidance, and commends her to the care of the presbyter Exuperius (afterwards bishop of Toulouse). The date of the letter is 394 a.d.

1. You beg and implore me in your letter to write to you—or rather write back to you—what mode of life you ought to adopt to preserve the crown of widowhood and to keep your reputation for chastity unsullied. My mind rejoices, my reins exult, and my heart is glad that you desire to be after marriage what your mother Titiana of holy memory was for a long time in marriage. 1539 Her prayers and supplications are heard. She has succeeded in winning afresh in her only daughter that which she herself when living possessed. It is a high privilege of your family that from the time of Camillus 1540 few or none of your house are described as contracting second marriages. Therefore it will not redound so much to your praise if you continue a widow as to your shame if being a Christian you fail p. 103 to keep what heathen women have jealously guarded for so many centuries.

2. I say nothing of Paula and Eustochium, the fairest flowers of your stock; for, as my object is to exhort you, I do not wish it to appear that I am praising them. Blæsilla too I pass over who following her husband—your brother—to the grave, fulfilled in a short time of life a long time of virtue. 1541 Would that men would imitate the laudable examples of women, and that wrinkled old age would pay at last what youth gladly offers at first! In saying this I am putting my hand into the fire deliberately and with my eyes open. Men will knit their brows and shake their clenched fists at me;

In swelling tones will angry Chremes rave. 1542

The leaders will rise as one man against my epistle; the mob of patricians will thunder at me. They will cry out that I am a sorcerer and a seducer; and that I should be transported to the ends of the earth. They may add, if they will, the title of Samaritan; for in it I shall but recognize a name given to my Lord. But one thing is certain. I do not sever the daughter from the mother, I do not use the words of the gospel: “let the dead bury their dead.” 1543 For whosoever believes in Christ is alive; and he who believes in Him “ought himself also so to walk even as He walked.” 1544

3. A truce to the calumnies which the malice of backbiters continually fastens upon all who call themselves Christians to keep them through fear of shame from aspiring to virtue. Except by letter we have no knowledge of each other; and where there is no knowledge after the flesh, there can be no motive for intercourse save a religious one. “Honour thy father,” 1545 the commandment says, but only if he does not separate you from your true Father. Recognize the tie of blood but only so long as your parent recognizes his Creator. Should he fail to do so, David will sing to you: “hearken, O daughter, and consider, and incline thine ear; forget also thine own people and thy father’s house. So shall the king greatly desire thy beauty, for he is thy Lord.” 1546 Great is the prize offered for the forgetting of a parent, “the king shall desire thy beauty.” You have heard, you have considered, you have inclined your ear, you have forgotten your people and your father’s house; therefore the king shall desire your beauty and shall say to you:—“thou art all fair, my love; there is no spot in thee.” 1547 What can be fairer than a soul which is called the daughter of God, 1548 and which seeks for herself no outward adorning. 1549 She believes in Christ, and, dowered with this hope of greatness 1550 makes her way to her spouse; for Christ is at once her bridegroom and her Lord.

4. What troubles matrimony involves you have learned in the marriage state itself; you have been surfeited with quails’ flesh 1551 even to loathing; your mouth has been filled with the gall of bitterness; you have expelled the indigestible and unwholesome food; you have relieved a heaving stomach. Why will you again swallow what has disagreed with you? “The dog is turned to his own vomit again and the sow that was washed to her wallowing in the mire.” 1552 Even brute beasts and flying birds do not fall into the same snares twice. Do you fear extinction for the line of Camillus if you do not present your father with some little fellow to crawl upon his breast and slobber his neck? As if all who marry have children! and as if when they do come, they always resemble their forefathers! Did Cicero’s son exhibit his father’s eloquence? Had your own Cornelia, 1553 pattern at once of chastity and of fruitfulness, cause to rejoice that she was mother of her Gracchi? It is ridiculous to expect as certain the offspring which many, as you can see, have not got, while others who have had it have lost it again. To whom then are you to leave your great riches? To Christ who cannot die. Whom shall you make your heir? The same who is already your Lord. Your father will be sorry but Christ will be glad; your family will grieve but the angels will rejoice with you. Let your father do what he likes with what is his own. You are not his to whom you have been born, but His to whom you have been born again, and who has purchased you at a great price with His own blood. 1554

5. Beware of nurses and waiting maids and similar venomous creatures who try to satisfy their greed by sucking your blood. They advise you to do not what is best for you but what is best for them. They are for ever dinning into your ears Virgil’s lines:—

Will you waste all your youth in lonely grief

And children sweet, the gifts of love, forswear? 1555

Wherever there is holy chastity, there is also frugal living; and wherever there is frugal living, servants lose by it. What they do not get is in their minds so much taken from them. The actual sum received is what they look to, and not its relative amount. The p. 104 moment they see a Christian they at once repeat the hackneyed saying:—“The Greek! The impostor!” 1556 They spread the most scandalous reports and, when any such emanates from themselves, they pretend that they have heard it from others, managing thus at once to originate the story and to exaggerate it. A lying rumour goes forth; and this, when it has reached the married ladies and has been fanned by their tongues, spreads through the provinces. You may see numbers of these—their faces painted, their eyes like those of vipers, their teeth rubbed with pumice-stone—raving and carping at Christians with insane fury. One of these ladies,

A violet mantle round her shoulders thrown,

Drawls out some mawkish stuff, speaks through her nose,

And minces half her words with tripping tongue. 1557

Hereupon the rest chime in and every bench expresses hoarse approval. They are backed up by men of my own order who, finding themselves assailed, assail others. Always fluent in attacking me, they are dumb in their own defence; just as though they were not monks themselves, and as though every word said against monks did not tell also against their spiritual progenitors the clergy. Harm done to the flock brings discredit on the shepherd. On the other hand we cannot but praise the life of a monk who holds up to veneration the priests of Christ and refuses to detract from that order to which he owes it that he is a Christian.

6. I have spoken thus, my daughter in Christ, not because I doubt that you will be faithful to your vows, 1558 (you would never have asked for a letter of advice had you been uncertain as to the blessedness of monogamy): but that you may realize the wickedness of servants who merely wish to sell you for their own advantage, the snares which relations may set for you and the well meant but mistaken suggestions of a father. While I allow that this latter feels love toward you, I cannot admit that it is love according to knowledge. I must say with the apostle: “I bear them record that they have a zeal of God, but not according to knowledge.” 1559 Imitate rather—I cannot say it too often—your holy mother 1560 whose zeal for Christ comes into my mind as often as I remember her, and not her zeal only but the paleness induced in her by fasting, the alms given by her to the poor, the courtesy shewn by her to the servants of God, the lowliness of her garb and heart, and the constant moderation of her language. Of your father too I speak with respect, not because he is a patrician and of consular rank but because he is a Christian. Let him be true to his profession as such. Let him rejoice that he has begotten a daughter for Christ and not for the world. Nay rather let him grieve that you have in vain lost your virginity as the fruits of matrimony have not been yours. Where is the husband whom he gave to you? Even had he been lovable and good, death would still have snatched all away, and his decease would have terminated the fleshly bond between you. Seize the opportunity, I beg of you, and make a virtue of necessity. In the lives of Christians we look not to the beginnings but to the endings. Paul began badly but ended well. The start of Judas wins praise; his end is condemned because of his treachery. Read Ezekiel, “The righteousness of the righteous shall not deliver him in the day of his transgression; as for the wickedness of the wicked he shall not fall thereby in the day that he turneth from his wickedness.” 1561 The Christian life is the true Jacob’s ladder on which the angels ascend and descend, 1562 while the Lord stands above it holding out His hand to those who slip and sustaining by the vision of Himself the weary steps of those who ascend. But while He does not wish the death of a sinner, but only that he should be converted and live, He hates the lukewarm 1563 and they quickly cause him loathing. To whom much is forgiven, the same loveth much. 1564

7. In the gospel a harlot wins salvation. How? She is baptized in her tears and wipes the Lord’s feet with that same hair with which she had before deceived many. She does not wear a waving headdress or creaking boots, she does not darken her eyes with antimony. Yet in her squalor she is lovelier than ever. What place have rouge and white lead on the face of a Christian woman? The one simulates the natural red of the cheeks and of the lips; the other the whiteness of the face and of the neck. They serve only to inflame young men’s passions, to stimulate lust, and to indicate an unchaste mind. How can a woman weep for her sins whose tears lay bare her true complexion and mark furrows on her cheeks? Such adorning is not of the Lord; a mask of this kind belongs to Antichrist. With what confidence can a woman raise features to heaven which her Creator must fail to recognize? It is idle to allege in excuse for such practices girlishness and youthful vanity. A widow who has ceased to have a husband to please, and who in the apostle’s language is a widow indeed, 1565 needs nothing more but p. 105 perseverance only. She is mindful of past enjoyments, she knows what gave her pleasure and what she has now lost. By rigid fast and vigil she must quench the fiery darts of the devil. 1566 If we are widows, we must either speak as we are dressed, or else dress as we speak. Why do we profess one thing, and practise another? The tongue talks of chastity, but the rest of the body reveals incontinence.

8. So much for dress and adornment. But a widow “that liveth in pleasure”—the words are not mine but those of the apostle—“is dead while she liveth.” 1567 What does that mean—“is dead while she liveth”? To those who know no better she seems to be alive and not, as she is, dead in sin; yes, and in another sense dead to Christ, from whom no secrets are hid. “The soul that sinneth it shall die.” 1568 “Some men’s sins are open…going before to judgment: and some they follow after. Likewise also good works are manifest, and they that are otherwise cannot be hid. 1569 The words mean this:—Certain persons sin so deliberately and flagrantly that you no sooner see them than you know them at once to be sinners. But the defects of others are so cunningly concealed that we only learn them from subsequent information. Similarly the good deeds of some people are public property, while those of others we come to know only through long intimacy with them. Why then must we needs boast of our chastity, a thing which cannot prove itself to be genuine without its companions and attendants, continence and plain living? The apostle macerates his body and brings it into subjection to the soul lest what he has preached to others he should himself fail to keep; 1570 and can a mere girl whose passions are kindled by abundance of food, can a mere girl afford to be confident of her own chastity?

9. In saying this, I do not of course condemn food which God created to be enjoyed with thanksgiving, 1571 but I seek to remove from youths and girls what are incentives to sensual pleasure. Neither the fiery Etna nor the country of Vulcan, 1572 nor Vesuvius, nor Olympus, burns with such violent heat as the youthful marrow of those who are flushed with wine and filled with food. Many trample covetousness under foot, and lay it down as readily as they lay down their purse. An enforced silence serves to make amends for a railing tongue. The outward appearance and the mode of dress can be changed in a single hour. All other sins are external, and what is external can easily be cast away. Desire alone, implanted in men by God to lead them to procreate children, is internal; and this, if it once oversteps its own bounds, becomes a sin, and by a law of nature cries out for sexual intercourse. It is therefore a work of great merit, and one which requires unremitting diligence to overcome that which is innate in you; while living in the flesh not to live after the flesh; to strive with yourself day by day and to watch the foe shut up within you with the hundred eyes of the fabled Argus. 1573 This is what the apostle says in other words: “Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.” 1574 Physicians and others who have written on the nature of the human body, and particularly Galen in his books entitled On matters of health, say that the bodies of boys and of young men and of full grown men and women glow with an interior heat and consequently that for persons of these ages all food is injurious which tends to promote this heat: while on the other hand it is highly conducive to health in eating and in drinking to take things cold and cooling. Contrariwise they tell us that warm food and old wine are good for the old who suffer from humours and from chilliness. Hence it is that the Saviour says “Take heed to yourselves lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life.” 1575 So too speaks the apostle: “Be not drunk with wine, wherein is excess.” 1576 No wonder that the potter spoke thus of the vessel which He had made when even the comic poet whose only object is to know and to describe the ways of men tells us that

Where Ceres fails and Liber, Venus droops. 1577

10. In the first place then, till you have passed the years of early womanhood, take only water to drink, for this is by nature of all drinks the most cooling. This, if your stomach is strong enough to bear it; but if your digestion is weak, hear what the apostle says to Timothy: “use a little wine for thy stomach’s sake and thine often infirmities.” 1578 Then as regards your food you must avoid all heating dishes. I do not speak of flesh dishes only (although of these the chosen vessel declares his mind thus: “it is good neither to eat flesh nor to drink wine” 1579 ) but of vegetables as well. Everything provocative or indigestible is to be refused. Be assured that nothing is so good for young Christians as p. 106 the eating of herbs. Accordingly in another place he says: “another who is weak eateth herbs.” 1580 Thus the heat of the body must be tempered with cold food. Daniel and the three children lived on pulse. 1581 They were still boys and had not come yet to that frying-pan on which the King of Babylon fried the elders 1582 who were judges. Moreover, by an express privilege of God’s own giving their bodily condition was improved by their regimen. We do not expect that it will be so with us, but we look for increased vigour of soul which becomes stronger as the flesh grows weaker. Some persons who aspire to the life of chastity fall midway in their journey from supposing that they need only abstain from flesh. They load their stomachs with vegetables which are only harmless when taken sparingly and in moderation. If I am to say what I think, there is nothing which so much heats the body and inflames the passions as undigested food and breathing broken with hiccoughs. As for you, my daughter, I would rather wound your modesty than endanger my case by understatement. Regard everything as poison which bears within it the seeds of sensual pleasure. A meagre diet which leaves the appetite always unsatisfied is to be preferred to fasts three days long. It is much better to take a little every day than some days to abstain wholly and on others to surfeit oneself. That rain is best which falls slowly to the ground. Showers that come down suddenly and with violence wash away the soil.

11. When you eat your meals, reflect that you must immediately afterwards pray and read. Have a fixed number of lines of holy scripture, and render it as your task to your Lord. On no account resign yourself to sleep until you have filled the basket of your breast with a woof of this weaving. After the holy scriptures you should read the writings of learned men; of those at any rate whose faith is well known. You need not go into the mire to seek for gold; you have many pearls, buy the one pearl with these. 1583 Stand, as Jeremiah says, in more ways than one that so you may come on the true way that leads to the Father. 1584 Exchange your love of necklaces and of gems and of silk dresses for earnestness in studying the scriptures. Enter the land of promise that flows with milk and honey. 1585 Eat fine flour and oil. Let your clothing be, like Joseph’s, of many colors. 1586 Let your ears like those of Jerusalem 1587 be pierced by the word of God that the precious grains of new corn may hang from them. In that reverend man Exuperius 1588 you have a man of tried years and faith ready to give you constant support with his advice.

12. Make to yourself friends of the mammon of unrighteousness that they may receive you into everlasting habitations. 1589 Give your riches not to those who feed on pheasants but to those who have none but common bread to eat, such as stays hunger while it does not stimulate lust. Consider the poor and needy. 1590 Give to everyone that asks of you, 1591 but especially unto them who are of the household of faith. 1592 Clothe the naked, feed the hungry, visit the sick. 1593 Every time that you hold out your hand, think of Christ. See to it that you do not, when the Lord your God asks an alms of you, increase riches which are none of His.

13. Avoid the company of young men. Let long baited youths dandified and wanton never be seen under your roof. Repel a singer as you would some bane. Hurry from your house women who live by playing and singing, the devil’s choir whose songs are the fatal ones of sirens. Do not arrogate to yourself a widow’s license and appear in public preceded by a host of eunuchs. It is a most mischievous thing for those who are weak owing to their sex and youth to misuse their own discretion and to suppose that things are lawful because they are pleasant. “All things are lawful, but all things are not expedient.” 1594 No frizzled steward nor shapely foster brother nor fair and ruddy footman must dangle at your heels. Sometimes the tone of the mistress is inferred from the dress of the maid. Seek the society of holy virgins and widows; and, if need arises for holding converse with men, do not shun having witnesses, and let your conversation be marked with such confidence that the entry of a third person shall neither startle you nor make you blush. The face is the mirror of the mind and a woman’s eyes without a word betray the secrets of her heart. I have lately seen a most miserable scandal traverse the entire East. The lady’s age and style, her dress and mien, the indiscriminate company she kept, her dainty table and her regal appointments bespoke her the bride of a Nero or of a Sardanapallus. The scars of others should teach us caution. ‘When he that causeth trouble is scourged the fool will be wiser.’ 1595 A holy love knows no impatience. A false rumor is quickly crushed and the after life passes judgment on that which has gone p. 107 before. It is not indeed possible that any one should come to the end of life’s race without suffering from calumny; the wicked find it a consolation to carp at the good, supposing the guilt of sin to be less, in proportion as the number of those who commit it is greater. Still a fire of straw quickly dies out and a spreading flame soon expires if fuel to it be wanting. Whether the report which prevailed a year ago was true or false, when once the sin ceases, the scandal also will cease. I do not say this because I fear anything wrong in your case but because, owing to my deep affection for you, there is no safety that I do not fear. 1596 Oh! that you could see your sister 1597 and that it might be yours to hear the eloquence of her holy lips and to behold the mighty spirit which animates her diminutive frame. You might hear the whole contents of the old and new testaments come bubbling up out of her heart. Fasting is her sport, and prayer she makes her pastime. Like Miriam after the drowning Pharaoh she takes up her timbrel and sings to the virgin choir, “Let us sing to the Lord for He hath triumphed gloriously; the horse and his rider hath he thrown into the sea.” 1598 She teaches her companions to be music girls but music girls for Christ, to be luteplayers but luteplayers for the Saviour. In this occupation she passes both day and night and with oil ready to put in the lamps she waits the coming of the Bridegroom. 1599 Do you therefore imitate your kinswoman. Let Rome have in you what a grander city than Rome, I mean Bethlehem, has in her.

14. You have wealth and can easily therefore supply food to those who want it. Let virtue consume what was provided for self-indulgence; one who means to despise matrimony need fear no degree of want. Have about you troops of virgins whom you may lead into the king’s chamber. Support widows that you may mingle them as a kind of violets with the virgins’ lilies and the martyrs’ roses. Such are the garlands you must weave for Christ in place of that crown of thorns 1600 in which he bore the sins of the world. Let your most noble father thus find in you his joy and support, let him learn from his daughter the lessons he used to learn from his wife. His hair is already gray, his knees tremble, his teeth fall out, his brow is furrowed through years, death is nigh even at the doors, the pyre is all but laid out hard by. Whether we like it or not, we grow old. Let him provide for himself the provision which is needful for his long journey. Let him take with him what otherwise he must unwillingly leave behind, nay let him send before him to heaven what if he declines it, will be appropriated by earth.

15. Young widows, of whom some “are already turned aside after Satan, when they have begun to wax wanton against Christ ” 1601 and wish to marry, generally make such excuses as these. “My little patrimony is daily decreasing, the property which I have inherited is being squandered, a servant has spoken insultingly to me, a maid has neglected my orders. Who will appear for me before the authorities? Who will be responsible for the rents of my estates? 1602 Who will see to the education of my children, and to the bringing up of my slaves?” Thus, shameful to say, they put that forward as a reason for marrying again, which alone should deter them from doing so. For by marrying again a mother places over her sons not a guardian but a foe, not a father but a tyrant. Inflamed by her passions she forgets the fruit of her womb, and among the children who know nothing of their sad fate the lately weeping widow dresses herself once more as a bride. Why these excuses about your property and the insolence of slaves? Confess the shameful truth. No woman marries to avoid cohabiting with a husband. At least, if passion is not your motive, it is mere madness to play the harlot just to increase wealth. You do but purchase a paltry and passing gain at the price of a grace which is precious and eternal! If you have children already, why do you want to marry? If you have none, why do you not fear a recurrence of your former sterility? Why do you put an uncertain gain before a certain loss of self-respect?

A marriage-settlement is made in your favour to-day but in a short time you will be constrained to make your will. Your husband will feign sickness and will do for you what he wants you to do for him. Yet he is sure to live and you are sure to die. Or if it happens that you have sons by the second husband, domestic strife is certain to result and intestine disputes. You will not be allowed to love your first children, nor to look kindly on those to whom you have yourself given birth. You will have to give them their food secretly; yet even so your present husband will bear a grudge against your previous one and, unless you hate your sons, he will think that you still love their father. But your husband may have issue by a former wife. If so when he takes you to his home, though you should be the kindest person in the world, p. 108 all the commonplaces of rhetoricians and declamations of comic poets and writers of mimes will be hurled at you as a cruel stepmother. If your stepson fall sick or have a headache you will be calumniated as a poisoner. If you refuse him food, you will be cruel, while if you give it, you will be held to have bewitched him. I ask you what benefit has a second marriage to confer great enough to compensate for these evils?

16. Do we wish to know what widows ought to be? Let us read the gospel according to Luke. “There was one Anna,” he says, “a prophetess, the daughter of Phanuel of the tribe of Aser.” 1603 The meaning of the name Anna is grace. Phanuel is in our tongue the face of God. Aser may be translated either as blessedness or as wealth. From her youth up to the age of fourscore and four years she had borne the burden of widowhood, not departing from the temple and giving herself to fastings and prayers night and day; therefore she earned spiritual grace, received the title ‘daughter of the face of God,’ 1604 and obtained a share in the ‘blessedness and wealth’ 1605 which belonged to her ancestry. Let us recall to mind the widow of Zarephath 1606 who thought more of satisfying Elijah’s hunger than of preserving her own life and that of her son. Though she believed that she and he must die that very night unless they had food, she determined that her guest should survive. She preferred to sacrifice her life rather than to neglect the duty of almsgiving. In her handful of meal she found the seed from which she was to reap a harvest sent her by the Lord. She sows her meal and lo! a cruse of oil comes from it. In the land of Judah grain was scarce for the corn of wheat had died there; 1607 but in the house of a heathen widow oil flowed in streams. In the book of Judith—if any one is of opinion that it should be received as canonical—we read of a widow wasted with fasting and wearing the sombre garb of a mourner, whose outward squalor indicated not so much the regret which she felt for her dead husband as the temper 1608 in which she looked forward to the coming of the Bridegroom. I see her hand armed with the sword and stained with blood. I recognize the head of Holofernes which she has carried away from the camp of the enemy. Here a woman vanquishes men, and chastity beheads lust. Quickly changing her garb, she puts on once more in the hour of victory her own mean dress finer than all the splendours of the world. 1609

17. Some from a misapprehension number Deborah among the widows, and suppose that Barak the leader of the army is her son, though the scripture tells a different story. I will mention her here because she was a prophetess and is reckoned among the judges, and again because she might have said with the psalmist:—“How sweet are thy words unto my taste! yea sweeter than honey to my mouth.” 1610 Well was she called the bee 1611 for she fed on the flowers of scripture, was enveloped with the fragrance of the Holy Spirit, and gathered into one with prophetic lips the sweet juices of the nectar. Then there is Naomi, in Greek παρακεκλημένη 1612 or she who is consoled, who, when her husband and her children died abroad, carried her chastity back home and, being supported on the road by its aid, kept with her her Moabitish daughter-in-law, that in her the prophecy of Isaiah 1613 might find a fulfilment. “Send out the lamb, O Lord, to rule over the land from the rock of the desert to the mount of the daughter of Zion.” 1614 I pass on to the widow in the gospel who, though she was but a poor widow was yet richer than all the people of Israel. 1615 She had but a grain of mustard seed, but she put her leaven in three measures of flour; and, combining her confession of the Father and of the Son with the grace of the Holy Spirit, she cast her two mites into the treasury. All the substance that she had, her entire possessions, she offered in the two testaments of her faith. These are the two seraphim which glorify the Trinity with threefold song 1616 and are stored among the treasures of the church. They also form the legs of the tongs by which the live coal is caught up to purge the sinner’s lips. 1617

18. But why should I recall instances from history and bring from books types of saintly women, when in your own city you have many before your eyes whose example you may well imitate? I shall not recount their merits here lest I should seem to flatter them. It will suffice to mention the saintly Marcella 1618 who, while she is true to the claims of her birth and station, has set before us a life which is worthy of the gospel. Anna “lived with an husband seven years from her virginity” 1619 Marcella lived with one for seven months. Anna looked for the coming of Christ; Marcella holds fast the Lord whom Anna received in her arms. Anna sang His praise when He was still a p. 109 wailing infant; Marcella proclaims His glory now that He has won His triumph. Anna spoke of Him to all those who waited for the redemption of Israel; Marcella cries out with the nations of the redeemed: “A brother redeemeth not, yet a man shall redeem,” 1620 and from another psalm: “A man was born in her, and the Highest Himself hath established her.” 1621

About two years ago, as I well remember, I published a book against Jovinian in which by the authority of scripture I crushed the objections raised on the other side on account of the apostle’s concession of second marriages. It is unnecessary that I should repeat my arguments afresh here, as you can find them all in this treatise. That I may not exceed the limits of a letter, I will only give you this one last piece of advice. Think every day that you must die, and you will then never think of marrying again.

Footnotes

i.e. a celibate.

Lucius Furius Camillus, the hero who conquered Veii and freed Rome from the Gauls.

Wisdom iv. 13.

Horace, A. P. 94: the allusion is to a scene in the Heauton Timorumenus of Terence.

Matt. viii. 22.

1 Joh. ii. 6.

Ex. xx. 12.

Ps. 45:10, 11.

Song of Sol. 4.7.

Ps. xlv. 10.

Cf. 1 Pet. iii. 3.

Hac ambitione ditata.

Num. 11:20, 31.

1 Pet. ii. 22.

Furia’s sister-in-law Blæsilla was through her mother Paula descended from the Gracchi. See Letter CVIII. § 33.

Acts xx. 28.

Virg. A. iv. 32.

See Letter XXXVIII. § 5.

Persius i. 32 sqq.

Propositum. The word was passing from the meaning of a purpose into that of a formal vow.

Rom. x. 2.

Titiana.

Ezek. xxxiii. 12.

Gen. xxviii. 12.

Rev. iii. 16.

Luke vii. 47.

1 Tim. v. 5.

Eph. vi. 16.

1 Tim. v. 6.

Ezek. xviii. 20.

1 Tim. 5:24, 25.

1 Cor. ix. 27.

1 Tim. iv. 4.

The island of Lemnos in the Ægean Sea.

The hundred-eyed son of Inachus appointed by Hera to be the guardian of Io.

1 Cor. vi. 18.

Luke xxi. 34.

Eph. v. 18.

Ter. Enn. iv. 5, 6.

1 Tim. v. 23.

Rom. xiv. 21.

Rom. xiv. 2.

Dan. i. 16.

i.e. Ahab and Zedekiah whose fate is recorded Jer. xxix. 20-23. According to Jerome tradition identified them with the elders who tempted Susannah, although these latter are said to have been stoned and not burned.

Matt. 13:45, 46.

Jer. vi. 16. ‘The ways.’ Vulg. VA V. ‘More than one’ is Jerome’s Gloss.

Ex. xxxiii. 3.

Gen. xxxvii. 23.

Ezek. xvi. 12.

Afterwards Bishop of Tolosa (Toulouse). He is mentioned again in Letters CXXIII. and CXXV.

Luke xvi. 9.

Ps. 41:0, Ps. 1:0, PBV.

Matt. v. 42.

Gal. vi. 10.

Cf. Matt. 25:35, 36.

1 Cor. vi. 12.

Prov. xix. 25, Vulg.

Cf. Virg. A. iv. 298.

Her cousin Eustochium seems to be meant.

Ex. xv. 21.

Matt. xxv. 4.

Matt. xxvii. 29.

1 Tim. 5:15, 11.

Agrorum tributa.

Luke ii. 36.

Penuel (A.V. Phanuel) means ‘face of God’ cf. Gen. xxxii. 30.

Asher = ‘blessedness or wealth.’

1 Kings xvii.

Joh. xii. 24.

i.e., that of penitence.

Judith xiii.

Ps. cxix. 103.

The meaning of Deborah.

Jerome appears to have read ימתנ for ימענ. The latter means ‘my pleasantness.’

Made long afterwards.

Isa. xvi. 1 Vulg. ‘the rock of the desert’ is a poetical name for Moab.

Mark xii. 43.

Isa. 6:2, 3. See Letter, XVIII. ante.

Isa. vi. 6.

See Letters XXIII., LXXVII., etc.

Luke ii. 36.

Ps. xlix. 7. Vulg.

Ps. lxxxvii. 5.