§14Referunt aliquando dictum a quodam, cum primum quaestio ista temptata est, Et quomodo ceteras sollicitabimus ad huiusmodi opus? Scilicet felices nos facient, si plures erunt, et non dei gratia vel merita cuiusque.
They sometimes report a saying by a certain person, when that question was first tried: "And how shall we solicit the others to a work of this kind?" Forsooth, they will make us happy if they are more numerous, and not the grace of God or the merits of each individual.
Virgines ecclesiam, an ecclesia virgines ornat deo sive commendat? Confessus est igitur gloriam esse in causa.
Do virgins adorn the church for God, or rather commend it, or does the church adorn or commend virgins? He confessed, therefore, that glory was the cause.
Porro ubi gloria, illic sollicitatio, ubi sollicitatio, illic coactio, ubi coactio, illic necessitas, ubi necessitas, illic infirmitas.
Furthermore, where there is glory, there is solicitation; where there is solicitation, there is coaction; where there is coaction, there is necessity; where there is necessity, there is infirmity.
Merito itaque, dum caput non tegunt, ut sollicitentur gloriae causa, ventres tegere coguntur infirmitatis ruina.
Justly therefore, while they do not cover their heads, that they may be solicited for the sake of glory, they are compelled to cover their bellies by the ruin of their infirmity.
Aemulatio enim illas, non religio producit.
For emulation, not religion, brings them forward.
Aliquando et ipse dens venter earum, quia facile virgines fraternitas suscipit.
Sometimes even their very belly is their god, because the brotherhood easily receives virgins.
Nec tantum autem ruunt, sed et funem longum delictorum sibi attrahunt.
And they do not only fall, but they also drag a long rope of sins upon themselves.
Prolatae enim in medium et publicato bono suo elatae et fratribus omni honore et caritatis operatione cumulatae, dum non labent, ubi quid admissum est, tantum dedecoris cogitant quantum honoris habuerunt.
For when they are brought forward into the midst and, puffed up by their publicized good, and loaded by the brethren with every honor and work of charity, as long as they do not slip, yet when anything has been committed, they think of as much disgrace as they had of honor.
Si intectum caput virginitati adscribitur, si qua virgo exciderit de gratia virginitatis, ne prodatur, intecto permanet capite, et tunc iam alieno ambulat habitu.
If an uncovered head is ascribed to virginity, if any virgin falls from the grace of virginity, lest she be betrayed, she remains with her head uncovered, and then she already walks in a foreign habit.
Consciae mulieritatis iam indubitatae audent nudo capite ad deum adire.
Conscious of their now indubitable womanhood, they dare to approach God with a bare head.
Sed aemulator deus et dominus, qui dixit, Nihil occultum quod non revelabitur, plerasque etiam in conspectum deducit.
But God and Lord is a jealous one, who said, "Nothing is hidden which shall not be revealed," and He brings many of them even into public view.
Non enim confitebuntur nisi ipsorum infantium suorum vagitibus proditae.
For they will not confess unless they are betrayed by the wailings of their very infants.
Quantum autem plures, non etiam de pluribus sceleribus suspectas habebis? Dicam, licet nolim, difficile mulier semel fit quae timet fieri, quaeque iam facta potest virginem mentiri sub deo.
But how much more, will you not have them suspected of more crimes? I will say, though I would rather not: it is difficult for a woman once to become what she fears to be, and she who has already become so can lie that she is a virgin under God.
Quanta item circa uterum suum audebit, ne etiam mater detegatur? Scit deus quot iam infantes et perfici et perduci ad partum integros iuverit debellatos aliquamdiu a matribus.
How much also will she dare concerning her own womb, lest she also be detected as a mother? God knows how many infants He has already helped to be perfected and to be brought to birth whole, though fought against for some time by their mothers.
Facillime semper concipiunt et felicissime pariunt huiusmodi virgines, et quidem simillimos patribus.
Most easily do such virgins always conceive, and most happily do they give birth, and indeed to children most like their fathers.
Haec admittit flagitia coacta et invita virginitas.
These crimes are admitted by forced and unwilling virginity.
Ipsa concupiscentia non latendi non est pudica.
The very desire not to be hidden is not chaste.
Patitur aliquid quod virginis non sit, studium placendi utique et viris.
It experiences something that does not belong to a virgin, namely, the desire to please even men.
Quantum velis bona mente conetur, necesse est publicatione sui periclitetur, dum percutitur oculis incertis et multis, dum digitis demonstrantium titillatur, dum nimium amatur, dum inter amplexus et oscula assidua concalescit.
No matter how much she tries with a good mind, she must be endangered by her publication of herself, while she is struck by many and uncertain eyes, while she is tickled by the fingers of those pointing at her, while she is loved too much, while she grows warm amid constant embraces and kisses.
Sic frons duratur, sic pudor teritur, sic solvitur, sic discitur aliter iam placere desiderare.
Thus the brow is hardened, thus shame is worn away, thus it is relaxed, thus she learns to desire to please in another way now.
§15Sed enim vera et tota et pura virginitas nihil magis timet quam semetipsam.
But indeed true, total, and pure virginity fears nothing more than itself.
Etiam feminarum oculos pati non vult.
It does not wish to endure even the eyes of women.
Alios ipsa oculos habet.
It has other eyes of its own.
Confugit ad velamen capitis quasi ad galeam, quasi ad clypeum, qui bonum suum protegat adversus ictus temptationum, adversus iacula scandalorum, adversus suspiciones et susurros et aemulationem, ipsum quoque livorem.
It flees to the veil of the head as to a helmet, as to a shield, which may protect its good against the blows of temptations, against the darts of scandals, against suspicions and whispers and emulation, and even envy itself.
Nam est aliquid etiam apud ethnicos metuendum, quod fascinum vocant, infeliciorem laudis et gloriae enormioris eventum.
For there is something to be feared even among pagans, which they call *fascinum* (evil eye), the unhappy outcome of praise and excessive glory.
Hoc nos interdum diabolo interpretamur, ipsius est enim boni odium; interdum deo deputamus, illius est enim superbiae iudicium, extollentis humiles et deprimentis elatos.
This we sometimes interpret as the devil's work, for hatred of good is his; sometimes we impute it to God, for judgment upon pride is His, who exalts the humble and casts down the proud.
Timebit itaque virgo sanctior, vel in nomine fascini, hinc adversarium, inde deum, illius lividum ingenium, huius censorium lumen, et gaudebit sibi soli et deo nota.
Therefore a holier virgin will fear, even under the name of *fascinum*, the adversary on one side, and God on the other, the envious disposition of the former, the censorious light of the latter, and she will rejoice in being known to herself alone and to God.
Sed et si cui innotuerit, sapit si temptationibus gradum obstruxerit.
But even if she becomes known to someone, she is wise if she blocks the way to temptations.
Quis enim audebit oculis suis premere faciem clausam, faciem non sentientem, faciem, ut dixerim, tristem? Quicunque malus cogitatus ipsa severitate frangetur.
For who will dare to press with his eyes a closed face, a face that does not perceive, a face, so to speak, solemn? Any evil thought will be shattered by that very severity.
Iam se etiam mulierem negat quae virginem celat.
She already denies herself to be a woman who conceals her virginity.