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← De eruditione filiorum nobilium (On the Education of Noble Children)/Book 1 · De eruditione filiorum nobilium
Chapter 49Erud.1.49

Qualiter admonenda sit de uita irreprehensibili.

The Call to a Blameless Life

A noble daughter is admonished to live blamelessly before God and others, grounded in the fear of the Lord and the guarding of her heart.

The fifth point, on which she is to be warned, is that she must show herself blameless before God and before others — namely, so that she may be gracious in everyone's eyes, according to that saying of Ecclesiasticus 26: 'Grace upon grace is a holy and modest woman' — holy, that is, holy before God through chaste fear, and modest before others through honorable conduct. On the first point, it is said in Ecclesiasticus 1: 'The beginning of wisdom is the fear of the Lord, and she was created with the faithful in the womb, and with chosen women she walks,' and so forth. On the second point, the Apostle says in 1 Timothy to Timothy: speaking in chapter 5 about women: 'This I command,' he says, 'that they be irreproachable.' On both points together, Jerome writes to Salvinia: 'With all vigilance guard your heart, and beware of anything that can be fabricated about you or against you.' For all of this — that is, the whole and perfect guarding of the heart — is the filial fear of the Lord, according to that saying of Ecclesiasticus 1: 'The fear of the Lord is the religiousness of knowledge; it will guard and justify the heart.'1

Modesty in Dress, Bearing, and Prayer

True caution against detractors begins with self-watchfulness: the noblewoman must avoid ostentation in dress, gesture, and bearing, especially in prayer, following the Apostle's instruction and Ambrose's commentary.

True caution against detractors means keeping a careful watch over yourself — that is, paying diligent attention to your own conduct. She must not draw attention to herself through her dress, her gestures, her speech, or her behavior. Let her bearing, then, be orderly, with nothing wanton, immodest, or proud about it — especially in the time and place of prayer, following that word of the Apostle to Timothy.✦ 'I want,' says the Apostle, 'women to pray in modest dress, adorning themselves with decency and sobriety — not with braided hair or gold or pearls or costly clothing, but with what is proper for women who profess godliness, through good works.'✦ On this text Ambrose speaks thus in his commentary: 'Whoever wishes to be heard in prayer,' he says, 'must put all display aside and bow low, so as to call forth mercy.' A proud bearing neither wins what it asks for, nor makes people think well of the one who wears it. For what person of sense would not recoil from a woman who adorns herself ostentatiously? How much more will God the Creator, who sees the body He made free now weighed down with metal ornaments?

Gravity of Gesture and the Discipline of Silence

Every gesture must be serious and mature, especially the gaze; speech must be modest, avoiding chatter and quarrelsomeness, which Scripture associates with immodesty and folly.

. . The more splendid she appears to men, the more she is despised by God. This is Ambrose. Let every gesture she makes also be serious and mature, especially her gaze, according to that saying of Seneca in the Declamations: 'Let a matron,' he says, 'lift her eyes cast down to the ground, and toward a dutiful greeter let her be ungracious rather than immodest.'2 Let her also be modest in speech, that is to say—3 not chattering but silent, not quarrelsome but peaceful. For chattering in a woman is a sign of frivolity and immodesty, according to what is said in Proverbs 7 about the harlot: 'A chattering and wandering woman, impatient of rest, etc.'✦4

The Blessing of a Silent Woman and Mary's Example

A talkative woman hinders spiritual progress like sand underfoot, but a silent and learned soul is precious; the Blessed Virgin exemplifies this silence, pondering divine mysteries in her heart without divulging them.

On this subject it is also said in Ecclesiasticus 25: 'Like a sandy ascent in the feet of an old man, so is a talkative woman to a man of quiet,' that is, one who loves peace. And the sense is this: just as sand, which is unstable and shifting, hinders an old man from climbing, so too a garrulous and unstable woman holds a man back from every kind of progress. On the other hand, concerning a woman's silence, Ecclesiasticus 26 says: 'A sensible and silent woman is no displacement of a learned soul.' An example of this is found in the blessed Virgin, about whom Bede says in his homily on the Lord's Nativity: 'Mary … . . … guarding the laws of chastity, she kept the secrets of Christ that she had known, and wished to divulge them to no one, but waited reverently for Christ himself to reveal them when he wished and how he wished. And indeed she was silent in mouth, yet watchful — with vigilant attention she examined and pondered these things in her heart.'✦

Mary's Rare and Reverent Speech

Blessed Bernard marvels that Mary was never talkative or presumptuous; in all the Gospels she speaks only four times, and always with restraint and reverence.

This one, that one. On this point, blessed Bernard also speaks thus about the woman clothed with the sun: 'Where,' he asks, 'was Mary ever talkative? Where does she seem to have been presumptuous?'✦ She stood outside, seeking to speak to her Son, yet she neither interrupted His discourse with maternal authority nor burst into the dwelling in which her Son was speaking. In every passage of the four Gospels as well — . . Mary is heard speaking no more than four times. First, indeed, to the angel — but only after he had already addressed her once and then again.✦

Mary's Four Gospel Speeches: Humility in Action

Mary's four recorded speeches—to the angel, to Elizabeth, to her twelve-year-old Son, and at the wedding at Cana—each reveal her humility, gentleness, and concern for others rather than self-assertion.

Second, to Elizabeth: when the sound of her greeting caused John to leap in the womb, and Elizabeth magnified Mary, Mary herself took care to magnify the Lord all the more.✦ Third, to her son, when he was twelve years old — because she and his father had been grieving while searching for him.✦ Fourth, at the wedding feast, to the same son and to the servants.✦ And that remark was a most certain proof of her natural gentleness and her virginal modesty. Considering it as another's embarrassment, she could not bear to let the wine run short go unmentioned. . . Bringing the Lord of the temple into the temple, she heard many things from Simeon — both about him and about herself — slow to speak, but quick to listen.✦

Mary's Silence on the Mysteries of Christ

Despite hearing Christ teach publicly and privately, witnessing His miracles, death, resurrection, and ascent, Mary never spoke of the Incarnation's mystery, keeping all things in her heart.

And indeed Mary kept all these words, pondering them in her heart.✦ But in all of this, you won't find that she said any word about the mystery of the Lord's Incarnation.5 . . How astonishing! At last Mary heard her Son — not only speaking to the crowds in parables, but revealing the mysteries of the kingdom of God to his disciples in private — and she saw him working miracles.✦6 . . She saw him at last — hanging on the cross, breathing his last, rising again, and ascending.✦

The Quarrelsome Woman: A Warning from Scripture

Bernard and Scripture alike warn against the quarrelsome woman, whose ceaseless complaints, jealousy, and domestic unrest make her home unbearable, like a dripping roof in winter.

But in all these things, how often is the voice of a most modest virgin, of a most chaste turtledove, mentioned or heard? Bernard says these things. Furthermore, about a quarrelsome woman it is said in Proverbs 27: 'Dripping roofs in cold weather and a quarrelsome woman are compared.'✦ For just as no one can find rest under a leaking roof in the cold, so it is with a quarrelsome woman. Hence in the same book it is said in chapter 25: 'It is better to sit in the corner of a house than with a quarrelsome woman in a shared home.'✦ For just as Theophrastus says in the Golden Book, and Jerome recounts in his book against Jovinian: 'For such a woman, maidservants must be sought, expenses, jewels, various furnishings, and costly garments.'7 Then, through entire nights, chattering complaints against her husband. 'She,' she says, 'goes out in public more adorned, she is honored by everyone, while I, wretched, am despised in the gathering of women.'

Guarding Reputation and the Virtues of an Honorable Woman

An honorable woman must guard her conduct so that nothing can be reproached, especially since chastity's reputation is fragile; she must embody simplicity, humility, chastity, gentleness, and sobriety, avoiding the five faults Scripture most sharply rebukes.

Why were you staring at your neighbor woman? What were you saying to the servant girl?" And many other things that were said above. Furthermore, the conduct of an honorable woman must be such that there is nothing in her to be reproached, especially because, as Jerome says, 'the reputation of chastity is a light and fragile thing.'8 Let her take to heart, then, what is said in the first letter of Peter, chapter two: 'Keep your conduct among the Gentiles honorable, so that though they speak of you as wrongdoers, they may see your good deeds and glorify God on the day of visitation.'✦9 For this is what is said later about women in the same letter, chapter three: 'So that even if they do not believe the word, they may be won without a word by the conduct of their wives.'✦10 Let her see to it, then: she must not be malicious, but simple and good; she must not be bold or forward, but humble and modest; she must not be immodest, but chaste; not quick-tempered, but gentle; not given to drink, but sober. For these are the five faults that divine Scripture most sharply rebukes in an evil woman.

Scripture's Five Rebukes of the Wicked Woman

Divine Scripture most sharply rebukes five faults in women: malice, forwardness, immodesty, anger, and drunkenness, each illustrated by specific biblical texts and patristic commentary.

For about the malicious woman it is said in Ecclesiasticus 25: 'Brief is all malice compared to the malice of a woman; the lot of sinners will fall upon her' — that is, the punishment of hell. Furthermore, about the forward or bold or proud woman it is said in Proverbs.✦ 'She seizes the young man and kisses him, and with a forward expression flatters him,' etc. And in Ecclesiasticus 22: 'The bold woman shames both father and husband.' On the other hand, Ambrose says in his book On Saint Abraham, chapter 10: 'The angel, having been brought into the house of Abraham, asked him, "Where is Sarah your wife?"'✦ He did not ask this because He didn't know, but He wished to teach us how great the modesty of women ought to be, lest — — women should not turn their eyes toward a guest with a forward gaze, but, preserving reverence, let them carry out their duty. About the immodest woman it is said in Proverbs.

Conclusion: The Exhortation to Blamelessness

The final admonition concludes with scriptural warnings against the impure, angry, and drunken woman, and restates the purpose: a daughter given in marriage must be exhorted to show herself blameless.

Of the impure woman it is said in Proverbs 26: 'Such is the way of an adulteress — she eats, wipes her mouth, and says, "I have done nothing wrong."'✦ Furthermore, of the angry woman it is said in Ecclesiasticus 25: 'There is no head more wicked than the head of a serpent, and there is no anger above the anger of a woman.' Hence it is better to dwell with a lion and a dragon than to live with a wicked woman — that is, an angry woman. Finally, of the drunken woman it is said in the same book, chapter 27: 'A drunken woman is a great anger and outrage, and her shamefulness will not be covered.' These things concern that fifth and final admonition, by which, namely — A daughter given in marriage by her parents is to be exhorted to show herself blameless.

Read the original Latin

Quintum de quo admonenda est irreprehensibilem se ipsam exhibere apud deum et homines, sc. ut graciosa sit apud omnes, iuxta illud ecclesiastici xxvi: ‘gracia super graciam mulier sancta et pudorata,’ sancta sc. apud deum per castum timorem, pudorata uero apud homines per honestam conuersacionem. De primo dicitur in ecclesiastico i: ‘Inicium sapiencie timor domini et cum fidelibus in uulua concreatus est et cum electis feminis graditur etc.’ De secundo dicit apostolus in Ia ad thymoth. v loquens de mulieribus: ‘Hoc,’ inquit, ‘precipe, ut irreprehensibiles sint.’ De utroque simul dicit Jeronimus ad saluiniam: ‘Omni custodia serua cor tuum et caue quicquid de te uel contra te fingi potest.’ Nam omnis, id est perfecta custodia cordis est timor domini filialis, iuxta illud ecclesiastici i: ‘Timor domini, sciencie religiositas; custodiet et iustificabit cor.’

Cautela uero contra detractores est diligens sui circumspeccio, sc. ut non sit notabilis in habitu uel in gestu uel in uerbo uel in conuersacione. Sit ergo habitus ordinatus, nichil habens lasciuum uel impudicum uel etiam superbum, precipueque tempore oracionis et loco, iuxta illud Ia ad thymoth. iio: ‘Volo,’ inquit apostolus, ‘orare mulieres in habitu ornato cum uerecundia et sobrietate ornantes se non in tortis crinibus aut auro aut margaritis uel ueste preciosa, sed quod decet mulieres promittentes pietatem per bona opera.’ super quo uerbo sic loquitur ambrosius in conmentariolo suo: ‘Qui uult,’ inquit, ‘in oracione audiri, amota a se pompa inclinare se debet, ut misericordiam prouocet. habitus namque superbus nec impetrat, nec recta de se facit credi. Quis enim prudencium iactanter ornatam mulierem non horreat? Quanto magis auctor deus qui corpus a se liberum factum uidet metallis obligatum .

. . Quanto itaque hominibus splendida uidetur, tanto magis a deo despicitur.’ Hec ambrosius. Sit eciam in ea omnis gestus grauis et maturus, precipueque aspectus, iuxta illud senece in declamacionibus: ‘Efferat,’ inquit, ‘matrona oculos iacentes in terra et aduersus officiosum salutatorem inhumana sit pocius quam inuerecunda.’ Sit et in verbo modesta, sc. non garula sed taciturna, non litigiosa sed pacifica. Nam garrulitas in muliere signum est leuitatis et impudicicie, iuxta illud quod in prouerbiis vii dicitur de meretrice: ‘Mulier garrula et vaga, quietis impaciens etc.’

de tali etiam dicitur in ecclesiastico xxv: ‘Sicut ascensus hanerosus in pedibus ueterani, sic mulier linguata homini quieto,’ id est quietem amanti. Et est sensus sicut harena, que instabilis est ac fluida, senem retardat ab ascensu; sic et mulier garrula et instabilis retardat hominem ab omni profectu. Econtra uero de mulieris taciturnitate dicitur in ecclesiastico xxvi: ‘Mulier sensata et tacita non est immutacio erudite anime.’ Super hoc exemplum habetur in beata uirgine, de qua dicit beda in omelia de dominica natiuitate: ‘Maria . . . pudicicie iura custodiens secreta christi que nouerat nemini diuulgare uolebat, sed ipsum, quando uellet et quomodo uellet, hec diuulgare reuerenter expectabat. Et illa quidem tacebat ore, sedula tamen uigili scrutabatur et conferebat corde.’

Hec ille. De hac eciam beatus bernardus sic loquitur de muliere amicta sole: ‘ubi,’ inquit, ‘aliquando maria loquax, ubi presumptuosa fuisse uidetur? foris stabat querens loqui filio, nec materna auctoritate aut sermonem interrupit aut habitacionem irrupit in qua filius loquebatur. In omni quoque textu quatuor euangeliorum . . . non nisi quater maria loquens auditur. primo quidem ad angelum, sed cum eam alloqutus fuisset iam semel et iterum.

Secundo ad helizabeth, quando uox salutacionis eius exultare iohannem in utero fecit, eaque magnificante mariam ipsa magis dominum magnificare curauit. tercio uero ad filium, cum esset xii annorum quod ipsa et pater eius dolentes quesiuissent eum. Quarto in nupciis ad eundem filium et ad ministros nupciarum. Et is quidem sermo certissimus index fuit ingenite mansuetudinis ac uerecundie uirginalis. Aliorum quippe uerecundiam reputans suam sustinere non ualuit, defectum uini dissimulare non potuit . . . Inducens quoque in templum templi dominum multa quidem a symeone audiuit tam de illo quam de ipsa, tarda ad loquendum, uelox autem ad audiendum.

Et quidem maria conseruabat omnia uerba hec, conferens in corde suo. Sed in hiis omnibus ne de ipso quodcunque uerbum eam dixisse reperies incarnacionis dominice sacramento . . . To ciens denique maria filium audiuit non modo turbis in parabolis loquentem, sed discipulis seorsum regni dei misteria reuelantem, vidit miracula facientem . . . vidit demum in cruce pendentem, expirantem, resurgentem et ascendentem.

Sed in hiis omnibus quociens uerecundissime uirginis, pudicissime turturis uox memoratur audita?’ Hec bernardus. Porro de muliere litigiosa dicitur in prouerbiis xxvii: ‘Tecta perstillancia in die frigoris et litigiosa mulier comparantur.’ Sicut enim sub tecto in frigore perstillante non potest homo quiescere, sic nec cum litigiosa muliere. unde in eodem libro dicitur xxv: ‘Melius est sedere in angulo domatis quam cum muliere litigiosa in domo communi.’ Sicut enim in aureolo dicit theophrastus et in libro contra iouinianum recitat Jeronimus, ‘Tali mulieri querende sunt ancille, sumptus, gemme, uaria suppellex ac preciose uestes. Deinde per totas noctes contra uirum garrule questiones. “Illa,” inquit, “procedit in publicum ornacior, hec honoratur ab omnibus, ego in conuentu feminarum misella despicior.

Cur aspiciebas uicinam? Quid cum ancillula loquebaris?” ’ Et cetera plura que dicta sunt supra. Denique conuersacio quoque mulieris honesta debet esse, ut nichil in ea reprehensibile, precipue quia ‘leuis ac tenera res,’ ut dicit Jeronimus, ‘est fama pudicicie.’ Attendat ergo quod dicitur in prima petri ii, ‘Conuersacionem uestram inter gentes habentes bonam, ut in eo quod detractant de uobis tanquam de malefactoribus ex bonis operibus uos considerantes glorificent deum in die visitacionis.’ Hoc est enim quod postea de mulieribus dicitur in eadem iiio, ut et si non credunt uerbo per mulierum conuersacionem lucrifiant sine uerbo. videat ergo, ne sit maliciosa, sed simplex et bona, ne sit eciam audax uel procax, sed humilis ac uerecunda, nec sit impudica, sed casta, nec iracunda, sed mansueta, nec ebriosa, sed sobria. Hec sunt enim quinque vicia que maxime diuina scriptura redarguit in muliere mala.

Nam de maliciosa dicitur in ecclesiastico xxv: ‘Breuis omnis malicia super maliciam mulieris, sors peccatorum cadet super illam,’ id est pena iehennalis. Porro de procace uel audace uel superba dicitur in prouerb. vii: ‘Apprehensum deosculatur iuuenem et procaci uultu blanditur etc.’ Et in ecclesiastico xxii: ‘Patrem et uirum confundit audax.’ Econtra uero dicit ambrosius in libro de sancto abraham io: ‘Angelus in domum abraham introductus quesiuit ab eo, “ubi est sara uxor tua?” nec ignorans hoc quesiuit, sed quantus debeat esse pudor feminarum, docere nos uoluit, ne sc. procaci occursu eciam hospitem in se oculos inflectant, sed salua reuerencia ministerium suum exerceant.’ De impudica dicitur in prouerb.

xxx: ‘Talis,’ id est occulta et ignota, ‘est uia mulieris adultere que comedit et tergens os suum dicit: “non sum operata malum.” ’ Porro de iracunda dicitur in ecclesiastico xxv: ‘Non est caput nequius super caput colubri et non est ira super iram mulieris. unde commorari leoni et draconi placebit quam habitare cum muliere nequa,’ id est iracunda. Denique de ebriosa dicitur in eodem xxvii: ‘Mulier ebriosa est ira magna et contumelia et turpitudo eius non tegetur.’ Hec de illa quinta et ultima admonicione, qua sc. hortanda est a parentibus filia nuptui tradita se ipsam irreprehensibilem exhibere.

Scripture echoes

  1. ↩1Tim.2.9-1Tim.2.10 — Likewise also the women are to adorn themselves in modest apparel, with propriety and self-control, not with braided gold or pearls or costly attire, 1Tim.2.10 — but with good works, as is fitting for women who profess godliness.
  2. ↩1Tim.2.9-1Tim.2.10 — Likewise also the women are to adorn themselves in modest apparel, with propriety and self-control, not with braided gold or pearls or costly attire, 1Tim.2.10 — but with good works, as is fitting for women who profess godliness.
  3. ↩Prov.7.11 — She is loud and defiant; in her house her feet never rest.
  4. ↩Luke.2.19 — But Mary treasured all these words, turning them over in her heart.
  5. ↩Rev.12.1 — And a great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars.
  6. ↩Luke.1.26-Luke.1.38 — In the sixth month the angel Gabriel was sent from God to a city of Galilee whose name was Nazareth, Luke.1.27 — to a virgin pledged in marriage to a man whose name was Joseph, of the house of David, and the virgin's name was Mary. Luke.1.28 — And coming to her, he said, 'Greetings, favored one! The Lord is with you.' Luke.1.29 — But she was troubled at his message, and she kept pondering what sort of greeting this might be. Luke.1.30 — And the angel said to her, "Do not be afraid, Mary, for you have found favor with God. Luke.1.31 — And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. Luke.1.32 — He will be great and will be called Son of the Most High, and the Lord God will give to him the throne of his father David. Luke.1.33 — And he will reign over the house of Jacob forever, and of his kingdom there will be no end. Luke.1.34 — But Mary said to the angel, "How will this be, since I have not known a man?" Luke.1.35 — And the angel answered her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore also the one to be born will be called Son of God." Luke.1.36 — And behold, Elizabeth your kinswoman—she too has conceived a son in her old age, and this is the sixth month for her who was called barren. Luke.1.37 — For nothing will be impossible with God. Luke.1.38 — And Mary said, 'Behold, the servant of the Lord; let it be to me according to your word.' And the angel departed from her.
  7. ↩Luke.1.41-Luke.1.42 — And it came to pass, when Elizabeth heard the greeting of Mary, the baby leaped in her womb; and Elizabeth was filled with the Holy Spirit. Luke.1.42 — And she cried out with a loud voice and said, "Blessed are you among women, and blessed is the fruit of your womb."
  8. ↩Luke.2.48 — When they saw him, they were astonished, and his mother said to him, 'Child, why have you treated us like this? Behold, your father and I have been searching for you in anguish.'
  9. ↩John.2.3-John.2.5 — And when the wine ran out, the mother of Jesus said to him, "They have no wine." John.2.4 — And Jesus said to her, "Woman, what concern is that to you and to me? My hour has not yet come." John.2.5 — His mother said to the servants, "Do whatever he tells you."
  10. ↩Luke.2.25-Luke.2.35 — And behold, there was a man in Jerusalem whose name was Simeon, and this man was righteous and devout, looking for the consolation of Israel, and the Holy Spirit was upon him. Luke.2.26 — And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord's Christ. Luke.2.27 — And he came in the Spirit into the temple; and when the parents brought in the child Jesus, to do for him according to the custom of the Law, Luke.2.28 — and he received him into his arms and blessed God and said, Luke.2.29 — Now you are releasing your servant, Master, according to your word, in peace. Luke.2.30 — that my eyes have seen your salvation Luke.2.31 — which you have prepared in the presence of all peoples Luke.2.32 — a light for revelation to the Gentiles, and the glory of your people Israel. Luke.2.33 — And his father and his mother were marveling at the things being spoken concerning him. Luke.2.34 — And Simeon blessed them and said to Mary his mother, 'Behold, this child is appointed for the fall and rising of many in Israel, and for a sign that is opposed.' Luke.2.35 — and a sword will pierce through your own soul also, so that the thoughts of many hearts may be revealed.
  11. ↩Luke.2.19 — But Mary treasured all these words, turning them over in her heart.
  12. ↩Mark.4.34 — Without a parable he did not speak to them; but privately to his own disciples he explained everything.
  13. ↩John.19.25-John.19.30;Acts.1.9-Acts.1.11 — Near the cross of Jesus stood his mother, his mother's sister, Mary the wife of Clopas, and Mary Magdalene. John.19.26 — When Jesus saw his mother and the disciple whom he loved standing nearby, he said to his mother, "Woman, behold, your son." John.19.27 — Then he said to the disciple, 'Behold, your mother.' And from that hour the disciple took her into his own home. John.19.28 — After this, Jesus, knowing that all things were now accomplished, said, in order that the Scripture might be fulfilled, 'I thirst.' John.19.29 — A jar full of sour wine was standing there; so they filled a sponge with sour wine, put it on hyssop, and held it to his mouth. John.19.30 — When Jesus had received the sour wine, he said, 'It is finished,' and bowing his head he gave up his spirit. Acts.1.9 — And after he said these things, as they were watching, he was lifted up, and a cloud took him from their sight. Acts.1.10 — And as they were looking intently into the sky as he was going, behold, two men stood beside them in white garments. Acts.1.11 — Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way you saw him go into heaven.
  14. ↩Prov.27.15 — A continual dripping on a rainy day and a contentious woman are alike;
  15. ↩Prov.25.24 — It is better to live on the corner of a roof than a contentious woman and a shared house.
  16. ↩1Pet.2.12 — Keep your conduct among the Gentiles honorable, so that when they speak against you as wrongdoers, they may see your good deeds and glorify God on the day of visitation.
  17. ↩1Pet.3.1 — In the same way, wives, be subject to your own husbands, so that even if some are disobedient to the word, they may be won without a word by the conduct of their wives,
  18. ↩Prov.7.13 — She seizes him and kisses him; with a brazen face she says to him,
  19. ↩Gen.18.9 — And they said to him, "Where is Sarah your wife?" And he said, "Here, in the tent."
  20. ↩Prov.26.26 — Hatred is covered by deceit, but his wickedness is exposed in the assembly.

Notes

  1. 1 ↩The Latin 'religiositas' here carries a sense of devout reverence or pious devotion rather than the modern abstract sense of 'religiosity.' Rendered as 'religiousness of knowledge' to preserve the Vulgate phrasing while signaling its specialized sense.
  2. 2 ↩inhumana sit pocius quam inuerecunda — 'ungracious' captures the deliberate coldness Seneca recommends; the point is that seeming rude is preferable to seeming shameless.
  3. 3 ↩sc. is the abbreviation for scilicet ('namely, that is to say'), introducing the specification that follows in the next sentence.
  4. 4 ↩The quotation 'Mulier garrula et vaga, quietis impaciens' echoes Proverbs 7:11 (Vulgate), describing the harlot. The Moses database will resolve the exact citation.
  5. 5 ↩Sacramento rendered as 'mystery' to capture the sense of sacramentum as a sacred mystery of faith, not merely a ritual act.
  6. 6 ↩The opening 'To ciens' is likely corrupt. The translation assumes an exclamatory sense ('How astonishing!' or 'What a sight!') based on context, but the source reading is uncertain.
  7. 7 ↩Theophrastus's 'Golden Book' (aureolus) is a lost work on marriage, known only through Jerome's citations. The passage argues that a quarrelsome woman demands excessive material provisions to keep her content.
  8. 8 ↩The Jerome quotation ('leuis ac tenera res… est fama pudicicie') is a patristic allusion rather than a direct biblical citation; source anchor preserved as candidate.
  9. 9 ↩Scripture citation: 1 Peter 2:12 (Vulgate numbering). Quoted span preserved as candidate pending Moses resolution.
  10. 10 ↩Scripture citation: 1 Peter 3:1 (Vulgate numbering). Quoted span preserved as candidate pending Moses resolution.

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