VIRGINITY.
The writings of the Fathers once formed the studies of the learned. These labours abound with that subtilty of argument which will repay the industry of the inquisitive, and the antiquary may turn them over for pictures of the manners of the age. A favourite subject with Saint Ambrose was that of Virginity, on which he has several works; and perhaps he wished to revive the order of the vestals of ancient Rome, which afterwards produced the institution of Nuns. From his "Treatise on Virgins," written in the fourth century, we learn the lively impressions his exhortations had made on the minds and hearts of girls, not less in the most distant provinces, than in the neighbourhood of Milan, where he resided. The Virgins of Bologna, amounting only, it appears, to the number of twenty, performed all kinds of needlework, not merely to gain their livelihood, but also to be enabled to perform acts of liberality, and exerted their industry to allure other girls to join the holy profession of Virginity. He exhorts daughters, in spite of their parents, and even their lovers, to consecrate themselves. "I do not blame marriage," he says, "I only show the advantages of Virginity."
He composed this book in so florid a style, that he considered it required some apology. A Religious of the Benedictines published a translation in 1689.
So sensible was St. Ambrose of the rarity of the profession he would establish, that he thus combats his adversaries: "They complain that human nature will be exhausted; but I ask, who has ever sought to marry without finding women enough from amongst whom he might choose? What murder, or what war, has ever been occasioned for a virgin? It is one of the consequences of marriage to kill the adulterer, and to war with the ravisher."
He wrote another treatise On the perpetual Virginity of the Mother of God. He attacks Bonosius on this subject, and defends her virginity, which was indeed greatly suspected by Bonosius, who, however, incurred by this bold suspicion the anathema of Heresy. A third treatise was entitled Exhortation to Virginity; a fourth, On the Fate of a Virgin, is more curious. He relates the misfortunes of one Susannah, who was by no means a companion for her namesake; for having made a vow of virginity, and taken the veil, she afterwards endeavoured to conceal her shame, but the precaution only tended to render her more culpable. Her behaviour, indeed, had long afforded ample food for the sarcasms of the Jews and Pagans. Saint Ambrose compelled her to perform public penance, and after having declaimed on her double crime, gave her hopes of pardon, if, like "Soeur Jeanne," this early nun would sincerely repent: to complete her chastisement, he ordered her every day to recite the fiftieth psalm.
A GLANCE INTO THE FRENCH ACADEMY.
In the republic of letters the establishment of an academy has been a favourite project; yet perhaps it is little more than an Utopian scheme. The united efforts of men of letters in Academies have produced little. It would seem that no man likes to bestow his great labours on a small community, for whose members he himself does not feel, probably, the most flattering partiality. The French Academy made a splendid appearance in Europe; yet when this society published their Dictionary, that of Furetière's became a formidable rival; and Johnson did as much as the forty themselves. Voltaire confesses that the great characters of the literary republic were formed without the aid of academies.—"For what then," he asks, "are they necessary?—To preserve and nourish the fire which great geniuses have kindled." By observing the Junto at their meetings we may form some opinion of the indolent manner in which they trifled away their time. We are fortunately enabled to do this, by a letter in which Patru describes, in a very amusing manner, the visit which Christina of Sweden took a sudden fancy to pay to the Academy.
The Queen of Sweden suddenly resolved to visit the French Academy, and gave so short a notice of her design, that it was impossible to inform the majority of the members of her intention. About four o'clock fifteen or sixteen academicians were assembled. M. Gombaut, who had never forgiven her majesty, because she did not relish his verses, thought proper to show his resentment by quitting the assembly.