1. The apostle Paul writing to the Corinthians and instructing in sacred discipline a church still untaught in Christ has among other commandments laid down also this: "The woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him. For the unbelieving husband is sanctified by the believing wife, and the unbelieving wife is sanctified by the believing husband; else were your children unclean but now are they holy."  Should any person have supposed hitherto that the bonds of discipline are too far relaxed and that too great indulgence is conceded by the teacher, let him look at the house of your father, a man of the highest distinction and learning, but one still walking in darkness; and he will perceive as the result of the apostle's counsel sweet fruit growing from a bitter stock and precious balsams exhaled from common canes. You yourself are the offspring of a mixed marriage; but the parents of Paula -- you and my friend Toxotius -- are both Christians. Who could have believed that to the heathen pontiff Albinus should be born -- in answer to a mother's vows -- a Christian granddaughter; that a delighted grandfather should hear from the little one's faltering lips Christ's Alleluia, and that in his old age he should nurse in his bosom one of God's own virgins? Our expectations have been fully gratified. The one unbeliever is sanctified by his holy and believing family. For, when a man is surrounded by a believing crowd of children and grandchildren, he is as good as a candidate for the faith. I for my part think that, had he possessed so many Christian kinsfolk when he was a young man, he might then have been brought to believe in Christ. For though he may spit upon my letter and laugh at it, and though he may call me a fool or a madman, his son-in-law did the same before he came to believe. Christians are not born but made. For all its gilding the Capitol is beginning to look dingy. Every temple in Rome is covered with soot and cobwebs. The city is stirred to its depths and the people pour past their half-ruined shrines to visit the tombs of the martyrs. The belief which has not been accorded to conviction may come to be extorted by very shame.
2. I speak thus to you, Laeta my most devout daughter in Christ, to teach you not to despair of your father's salvation. My hope is that the same faith which has gained you your daughter may win your father too, and that so you may be able to rejoice over blessings bestowed upon your entire family. You know the Lord's promise: "The things which are impossible with men are possible with God."  It is never too late to mend. The robber passed even from the cross to paradise.  Nebuchadnezzar also, the king of Babylon, recovered his reason, even after he had been made like the beasts in body and in heart and had been compelled to live with the brutes in the wilderness.  And to pass over such old stories which to unbelievers may well seem incredible, did not your own kinsman Gracchus whose name betokens his patrician origin, when a few years back he held the prefecture of the City, overthrow, break in pieces, and shake to pieces the grotto of Mithras  and all the dreadful images therein? Those I mean by which the worshippers were initiated as Raven, Bridegroom, Soldier, Lion, Perseus, Sun, Crab, and Father? Did he not, I repeat, destroy these and then, sending them before him as hostages, obtain for himself Christian baptism?
Even in Rome itself paganism is left in solitude. They who once were the gods of the nations remain under their lonely roofs with horned-owls and birds of night. The standards of the military are emblazoned with the sign of the Cross. The emperor's robes of purple and his diadem sparkling with jewels are ornamented with representations of the shameful yet saving gibbet. Already the Egyptian Serapis has been made a Christian;  while at Gaza Marnas  mourns in confinement and every moment expects to see his temple overturned. From India, from Persia, from Ethiopia we daily welcome monks in crowds. The Armenian bowman has laid aside his quiver, the Huns learn the psalter, the chilly Scythians are warmed with the glow of the faith. The Getæ,  ruddy and yellow-haired, carry tent-churches about with their armies: and perhaps their success in fighting against us may be due to the fact that they believe in the same religion.
3. I have nearly wandered into a new subject, and while I have kept my wheel going, my hands have been moulding a flagon when it has been my object to frame an ewer.  For, in answer to your prayers and those of the saintly Marcella, I wish to address you as a mother and to instruct you how to bring up our dear Paula, who has been consecrated to Christ before her birth and vowed to His service before her conception. Thus in our own day we have seen repeated the story told us in the Prophets,  of Hannah, who though at first barren afterwards became fruitful. You have exchanged a fertility bound up with sorrow for offspring which shall never die. For I am confident that having given to the Lord your first-born you will be the mother of sons. It is the first-born that is offered under the Law.  Samuel and Samson are both instances of this, as is also John the Baptist who when Mary came in leaped for joy.  For he heard the Lord speaking by the mouth of the Virgin and desired to break from his mother's womb to meet Him. As then Paula has been born in answer to a promise, her parents should give her a training suitable to her birth. Samuel, as you know, was nurtured in the Temple, and John was trained in the wilderness. The first as a Nazarite wore his hair long, drank neither wine nor strong drink, and even in his childhood talked with God. The second shunned cities, wore a leathern girdle, and had for his meat locusts and wild honey.  Moreover, to typify that penitence which he was to preach, he was clothed in the spoils of the hump-backed camel. 
4. Thus must a soul be educated which is to be a temple of God. It must learn to hear nothing and to say nothing but what belongs to the fear of God. It must have no understanding of unclean words, and no knowledge of the world's songs. Its tongue must be steeped while still tender in the sweetness of the psalms. Boys with their wanton thoughts must be kept from Paula: even her maids and female attendants must be separated from worldly associates. For if they have learned some mischief they may teach more. Get for her a set of letters made of boxwood or of ivory and called each by its proper name. Let her play with these, so that even her play may teach her something. And not only make her grasp the right order of the letters and see that she forms their names into a rhyme, but constantly disarrange their order and put the last letters in the middle and the middle ones at the beginning that she may know them all by sight as well as by sound. Moreover, so soon as she begins to use the style upon the wax, and her hand is still faltering, either guide her soft fingers by laying your hand upon hers, or else have simple copies cut upon a tablet; so that her efforts confined within these limits may keep to the lines traced out for her and not stray outside of these. Offer prizes for good spelling and draw her onwards with little gifts such as children of her age delight in. And let her have companions in her lessons to excite emulation in her, that she may be stimulated when she sees them praised. You must not scold her if she is slow to learn but must employ praise to excite her mind, so that she may be glad when she excels others and sorry when she is excelled by them. Above all you must take care not to make her lessons distasteful to her lest a dislike for them conceived in childhood may continue into her maturer years. The very words which she tries bit by bit to put together and to pronounce ought not to be chance ones, but names specially fixed upon and heaped together for the purpose, those for example of the prophets or the apostles or the list of patriarchs from Adam downwards as it is given by Matthew and Luke. In this way while her tongue will be well-trained, her memory will be likewise developed. Again, you must choose for her a master of approved years, life, and learning. A man of culture will not, I think, blush to do for a kinswoman or a highborn virgin what Aristotle did for Philip's son when, descending to the level of an usher, he consented to teach him his letters.  Things must not be despised as of small account in the absence of which great results cannot be achieved. The very rudiments and first beginnings of knowledge sound differently in the mouth of an educated man and of an uneducated. Accordingly you must see that the child is not led away by the silly coaxing of women to form a habit of shortening long words or of decking herself with gold and purple. Of these habits one will spoil her conversation and the other her character. She must not therefore learn as a child what afterwards she will have to unlearn. The eloquence of the Gracchi is said to have been largely due to the way in which from their earliest years their mother spoke to them.  Hortensius  became an orator while still on his father's lap. Early impressions are hard to eradicate from the mind. When once wool has been dyed purple who can restore it to its previous whiteness? An unused jar long retains the taste and smell of that with which it is first filled.  Grecian history tells us that the imperious Alexander who was lord of the whole world could not rid himself of the tricks of manner and gait which in his childhood he had caught from his governor Leonides.  We are always ready to imitate what is evil; and faults are quickly copied where virtues appear inattainable. Paula's nurse must not be intemperate, or loose, or given to gossip. Her bearer must be respectable, and her foster-father of grave demeanour. When she sees her grandfather, she must leap upon his breast, put her arms round his neck, and, whether he likes it or not, sing Alleluia in his ears. She may be fondled by her grandmother, may smile at her father to shew that she recognizes him, and may so endear herself to everyone, as to make the whole family rejoice in the possession of such a rosebud. She should be told at once whom she has for her other grandmother and whom for her aunt; and she ought also to learn in what army it is that she is enrolled as a recruit, and what Captain it is under whose banner she is called to serve. Let her long to be with the absent ones and encourage her to make playful threats of leaving you for them.
5. Let her very dress and garb remind her to Whom she is promised. Do not pierce her ears or paint her face consecrated to Christ with white lead or rouge. Do not hang gold or pearls about her neck or load her head with jewels, or by reddening her hair make it suggest the fires of gehenna. Let her pearls be of another kind and such that she may sell them hereafter and buy in their place the pearl that is "of great price."  In days gone by a lady of rank, Prætextata by name, at the bidding of her husband Hymettius, the uncle of Eustochium, altered that virgin's dress and appearance and arranged her neglected hair after the manner of the world, desiring to overcome the resolution of the virgin herself and the expressed wishes of her mother. But lo in the same night it befell her that an angel came to her in her dreams. With terrible looks he menaced punishment and broke silence with these words, Have you presumed to put your husband's commands before those of Christ? Have you presumed to lay sacrilegious hands upon the head of one who is God's virgin? Those hands shall forthwith wither that you may know by torment what you have done, and at the end of five months you shall be carried off to hell.  And farther, if you persist still in your wickedness, you shall be bereaved both of your husband and of your children.' All of which came to pass in due time, a speedy death marking the penitence too long delayed of the unhappy woman. So terribly does Christ punish those who violate His temple,  and so jealously does He defend His precious jewels. I have related this story here not from any desire to exult over the misfortunes of the unhappy, but to warn you that you must with much fear and carefulness keep the vow which you have made to God.
6. We read of Eli the priest that he became displeasing to God on account of the sins of his children;  and we are told that a man may not be made a bishop if his sons are loose and disorderly.  On the other hand it is written of the woman that "she shall be saved in childbearing, if they continue in faith and charity and holiness with chastity."  If then parents are responsible for their children when these are of ripe age and independent; how much more must they be responsible for them when, still unweaned and weak, they cannot, in the Lord's words, "discern between their right hand and their left:"  -- when, that is to say, they cannot yet distinguish good from evil? If you take precautions to save your daughter from the bite of a viper, why are you not equally careful to shield her from "the hammer of the whole earth"?  to prevent her from drinking of the golden cup of Babylon? to keep her from going out with Dinah to see the daughters of a strange land?  to save her from the tripping dance and from the trailing robe? No one administers drugs till he has rubbed the rim of the cup with honey;  so, the better to deceive us, vice puts on the mien and the semblance of virtue. Why then, you will say, do we read: -- "the son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son," but "the soul that sinneth it shall die"?  The passage, I answer, refers to those who have discretion, such as he of whom his parents said in the gospel: -- "he is of age...he shall speak for himself."  While the son is a child and thinks as a child and until he comes to years of discretion to choose between the two roads to which the letter of Pythagoras points,  his parents are responsible for his actions whether these be good or bad. But perhaps you imagine that, if they are not baptized, the children of Christians are liable for their own sins; and that no guilt attaches to parents who withhold from baptism those who by reason of their tender age can offer no objection to it. The truth is that, as baptism ensures the salvation of the child, this in turn brings advantage to the parents. Whether you would offer your child or not lay within your choice, but now that you have offered her, you neglect her at your peril. I speak generally for in your case you have no discretion, having offered your child even before her conception. He who offers a victim that is lame or maimed or marked with any blemish is held guilty of sacrilege.  How much more then shall she be punished who makes ready for the embraces of the king a portion of her own body and the purity of a stainless soul, and then proves negligent of this her offering?
7. When Paula comes to be a little older and to increase like her Spouse in wisdom and stature and in favour with God and man,  let her go with her parents to the temple of her true Father but let her not come out of the temple with them. Let them seek her upon the world's highway amid the crowds and the throng of their kinsfolk, and let them find her nowhere but in the shrine of the scriptures,  questioning the prophets and the apostles on the meaning of that spiritual marriage to which she is vowed. Let her imitate the retirement of Mary whom Gabriel found alone in her chamber and who was frightened,  it would appear, by seeing a man there. Let the child emulate her of whom it is written that "the king's daughter is all glorious within."  Wounded with love's arrow let her say to her beloved, "the king hath brought me into his chambers."  At no time let her go abroad, lest the watchmen find her that go about the city, and lest they smite and wound her and take away from her the veil of her chastity,  and leave her naked in her blood.  Nay rather when one knocketh at her door  let her say: "I am a wall and my breasts like towers.  I have washed my feet; how shall I defile them?" 
8. Let her not take her food with others, that is, at her parents' table; lest she see dishes she may long for. Some, I know, hold it a greater virtue to disdain a pleasure which is actually before them, but I think it a safer self-restraint to shun what must needs attract you. Once as a boy at school I met the words: It is ill blaming what you allow to become a habit.'  Let her learn even now not to drink wine "wherein is excess."  But as, before children come to a robust age, abstinence is dangerous and trying to their tender frames, let her have baths if she require them, and let her take a little wine for her stomach's sake.  Let her also be supported on a flesh diet, lest her feet fail her before they commence to run their course. But I say this by way of concession not by way of command; because I fear to weaken her, not because I wish to teach her self-indulgence. Besides why should not a Christian virgin do wholly what others do in part? The superstitious Jews reject certain animals and products as articles of food, while among the Indians the Brahmans and among the Egyptians the Gymnosophists subsist altogether on porridge, rice, and apples. If mere glass repays so much labour, must not a pearl be worth more labour still?  Paula has been born in response to a vow. Let her life be as the lives of those who were born under the same conditions. If the grace accorded is in both cases the same, the pains bestowed ought to be so too. Let her be deaf to the sound of the organ, and not know even the uses of the pipe, the lyre, and the cithern.
9. And let it be her task daily to bring to you the flowers which she has culled from scripture. Let her learn by heart so many verses in the Greek, but let her be instructed in the Latin also. For, if the tender lips are not from the first shaped to this, the tongue is spoiled by a foreign accent and its native speech debased by alien elements. You must yourself be her mistress, a model on which she may form her childish conduct. Never either in you nor in her father let her see what she cannot imitate without sin. Remember both of you that you are the parents of a consecrated virgin, and that your example will teach her more than your precepts. Flowers are quick to fade and a baleful wind soon withers the violet, the lily, and the crocus. Let her never appear in public unless accompanied by you. Let her never visit a church or a martyr's shrine unless with her mother. Let no young man greet her with smiles; no dandy with curled hair pay compliments to her. If our little virgin goes to keep solemn eves and all-night vigils, let her not stir a hair's breadth from her mother's side. She must not single out one of her maids to make her a special favourite or a confidante. What she says to one all ought to know. Let her choose for a companion not a handsome well-dressed girl, able to warble a song with liquid notes but one pale and serious, sombrely attired and with the hue of melancholy. Let her take as her model some aged virgin of approved faith, character, and chastity, apt to instruct her by word and by example. She ought to rise at night to recite prayers and psalms; to sing hymns in the morning; at the third, sixth, and ninth hours to take her place in the line to do battle for Christ; and, lastly, to kindle her lamp and to offer her evening sacrifice.  In these occupations let her pass the day, and when night comes let it find her still engaged in them. Let reading follow prayer with her, and prayer again succeed to reading. Time will seem short when employed on tasks so many and so varied.
10. Let her learn too how to spin wool, to hold the distaff, to put the basket in her lap, to turn the spinning wheel and to shape the yarn with her thumb. Let her put away with disdain silken fabrics, Chinese fleeces,  and gold brocades: the clothing which she makes for herself should keep out the cold and not expose the body which it professes to cover. Let her food be herbs and wheaten bread  with now and then one or two small fishes. And that I may not waste more time in giving precepts for the regulation of appetite (a subject I have treated more at length elsewhere)  let her meals always leave her hungry and able on the moment to begin reading or chanting. I strongly disapprove -- especially for those of tender years -- of long and immoderate fasts in which week is added to week and even oil and apples are forbidden as food. I have learned by experience that the ass toiling along the high way makes for an inn when it is weary.  Our abstinence may turn to glutting, like that of the worshippers of Isis and of Cybele who gobble up pheasants and turtle-doves piping hot that their teeth may not violate the gifts of Ceres.  If perpetual fasting is allowed, it must be so regulated that those who have a long journey before them may hold out all through; and we must take care that we do not, after starting well, fall halfway. However in Lent, as I have written before now, those who practise self-denial should spread every stitch of canvas, and the charioteer should for once slacken the reins and increase the speed of his horses. Yet there will be one rule for those who live in the world and another for virgins and monks. The layman in Lent consumes the coats of his stomach, and living like a snail on his own juices makes ready a paunch for rich foods and feasting to come. But with the virgin and the monk the case is different; for, when these give the rein to their steeds, they have to remember that for them the race knows of no intermission. An effort made only for a limited time may well be severe, but one that has no such limit must be more moderate. For whereas in the first case we can recover our breath when the race is over, in the last we have to go on continually and without stopping.
11. When you go a short way into the country, do not leave your daughter behind you. Leave her no power or capacity of living without you, and let her feel frightened when she is left to herself. Let her not converse with people of the world or associate with virgins indifferent to their vows. Let her not be present at the weddings of your slaves and let her take no part in the noisy games of the household. As regards the use of the bath, I know that some are content with saying that a Christian virgin should not bathe along with eunuchs or with married women, with the former because they are still men, at all events in mind, and with the latter because women with child offer a revolting spectacle. For myself, however, I wholly disapprove of baths for a virgin of full age. Such an one should blush and feel overcome at the idea of seeing herself undressed. By vigils and fasts she mortifies her body and brings it into subjection. By a cold chastity she seeks to put out the flame of lust and to quench the hot desires of youth. And by a deliberate squalor she makes haste to spoil her natural good looks. Why, then, should she add fuel to a sleeping fire by taking baths?
12. Let her treasures be not silks or gems but manuscripts of the holy scriptures; and in these let her think less of gilding, and Babylonian parchment, and arabesque patterns,  than of correctness and accurate punctuation. Let her begin by learning the psalter, and then let her gather rules of life out of the proverbs of Solomon. From the Preacher let her gain the habit of despising the world and its vanities.  Let her follow the example set in Job of virtue and of patience. Then let her pass on to the gospels never to be laid aside when once they have been taken in hand. Let her also drink in with a willing heart the Acts of the Apostles and the Epistles. As soon as she has enriched the storehouse of her mind with these treasures, let her commit to memory the prophets, the heptateuch,  the books of Kings and of Chronicles, the rolls also of Ezra and Esther. When she has done all these she may safely read the Song of Songs but not before: for, were she to read it at the beginning, she would fail to perceive that, though it is written in fleshly words, it is a marriage song of a spiritual bridal. And not understanding this she would suffer hurt from it. Let her avoid all apocryphal writings, and if she is led to read such not by the truth of the doctrines which they contain but out of respect for the miracles contained in them; let her understand that they are not really written by those to whom they are ascribed, that many faulty elements have been introduced into them, and that it requires infinite discretion to look for gold in the midst of dirt. Cyprian's writings let her have always in her hands. The letters of Athanasius  and the treatises of Hilary  she may go through without fear of stumbling. Let her take pleasure in the works and wits of all in whose books a due regard for the faith is not neglected. But if she reads the works of others let it be rather to judge them than to follow them.
13. You will answer, How shall I, a woman of the world, living at Rome, surrounded by a crowd, be able to observe all these injunctions?' In that case do not undertake a burthen to which you are not equal. When you have weaned Paula as Isaac was weaned and when you have clothed her as Samuel was clothed, send her to her grandmother and aunt; give up this most precious of gems, to be placed in Mary's chamber and to rest in the cradle where the infant Jesus cried. Let her be brought up in a monastery, let her be one amid companies of virgins, let her learn to avoid swearing, let her regard lying as sacrilege, let her be ignorant of the world, let her live the angelic life, while in the flesh let her be without the flesh, and let her suppose that all human beings are like herself. To say nothing of its other advantages this course will free you from the difficult task of minding her, and from the responsibility of guardianship. It is better to regret her absence than to be for ever trembling for her. For you cannot but tremble as you watch what she says and to whom she says it, to whom she bows and whom she likes best to see. Hand her over to Eustochium while she is still but an infant and her every cry is a prayer for you. She will thus become her companion in holiness now as well as her successor hereafter. Let her gaze upon and love, let her "from her earliest years admire"  one whose language and gait and dress are an education in virtue.  Let her sit in the lap of her grandmother, and let this latter repeat to her granddaughter the lessons that she once bestowed upon her own child. Long experience has shewn Paula how to rear, to preserve, and to instruct virgins; and daily inwoven in her crown is the mystic century which betokens the highest chastity.  O happy virgin! happy Paula, daughter of Toxotius, who through the virtues of her grandmother and aunt is nobler in holiness than she is in lineage! Yes, Laeta: were it possible for you with your own eyes to see your mother-in-law and your sister, and to realize the mighty souls which animate their small bodies; such is your innate thirst for chastity that I cannot doubt but that you would go to them even before your daughter, and would emancipate yourself from God's first decree of the Law  to put yourself under His second dispensation of the Gospel.  You would count as nothing your desire for other offspring and would offer up yourself to the service of God. But because "there is a time to embrace, and a time to refrain from embracing,"  and because "the wife hath not power of her own body,"  and because the apostle says "Let every man abide in the same calling wherein he was called"  in the Lord, and because he that is under the yoke ought so to run as not to leave his companion in the mire, I counsel you to pay back to the full in your offspring what meantime you defer paying in your own person. When Hannah had once offered in the tabernacle the son whom she had vowed to God she never took him back; for she thought it unbecoming that one who was to be a prophet should grow up in the same house with her who still desired to have other children. Accordingly after she had conceived him and given him birth, she did not venture to come to the temple alone or to appear before the Lord empty, but first paid to Him what she owed; and then, when she had offered up that great sacrifice, she returned home and because she had borne her firstborn for God, she was given five children for herself.  Do you marvel at the happiness of that holy woman? Imitate her faith. Moreover, if you will only send Paula, I promise to be myself both a tutor and a foster father to her. Old as I am I will carry her on my shoulders and train her stammering lips; and my charge will be a far grander one than that of the worldly philosopher;  for while he only taught a King of Macedon who was one day to die of Babylonian poison, I shall instruct the handmaid and spouse of Christ who must one day be offered to her Lord in heaven.
 1 Corinthians 7:13, 14, the word believing' is twice inserted by Jerome.  Luke 18:27.  Cf. Luke 23:42, 43.  Daniel 4:33-37.  The Persian sun-god, at this time one of the most popular deities of the Roman pantheon. Gracchus appears to have done this as Urban Prætor, A. C. 378.  In the year 389 a.d. the temple of Serapis at Alexandria had been pulled down and a Christian church built upon its site.  Elsewhere (Life of Hilarion 20) Jerome relates an extraordinary story about the discomfiture of this demon.'  A well-known Thracian tribe not to be confounded with the Goths.  Cf. Hor. A.P., 21, 22. Amphora caepit Institui: currente rota cur urceus exit?  The books of Joshua, Judges, Samuel, and Kings are called in the Hebrew Bible the Former Prophets.  Exodus 13:2.  Luke 1:41.  Matthew 3:4.  Cf. Letter LXXIX. 3. Apparently Jerome means that the difficulty of penitence is as great as that of the camel passing through the eye of a needle. John, he implies, by wearing the camel's hair shows that he has surmounted this.  Quintilian, Inst. I. 1.  Quint. Inst. I. 1.  The contemporary and rival of Cicero.  Horace, Epist. I.[ii. 69.  Quint. Inst. I. 1.  Matthew 13:46.  Inferna.  Cf. 1 1 Corinthians 3:17.  1 Samuel 2:27-36.  1 Timothy 3:4.  1 Timothy 2:15 A.V. has sobriety' for chastity' but Jerome deliberately prefers the latter word.  Jonah 4:11.  Babylon, the world-power. Jeremiah 50:23.  Genesis 34.p> Lucretius, I. 936, sqq.  Ezekiel 18:20.  John 9:21.  The letter Y used by Pythagoras to symbolize the diverging paths of good and evil. Cf. Persius. iii. 56.  Deuteronomy 15:21.  Luke 2:52.  Cf. Luke 2:43-46.  Luke 1:29.  Psalm 45:13.  Cant. i. 4.  Cant. v. 7.  Cf. Ezekiel 16:1-10.  Cant. v. 2.  Cant. viii. 10.  Cant. v. 3.  Again quoted in Letter CXXVIII. 4.  Ephesians 5:18.  1 Timothy 5:23.  Cp. Letter LXXIX, 7. The heathen sage is glass, the Christian virgin the pearl.  See note on Letter XXII. 37.  A Virgilian expression, 9, II., 121.  Simila, but as elsewhere (L. 52, 6) this is spoken of as a luxury, perhaps we should read similia = and such like.'  Jerome refers to his second book against Jovinian.  Cf. the dying words of S. Francis (which have a similar reference) I have sinned against my brother the ass.'  i.e. having vowed to abstain from bread, they indemnify themselves with flesh.  Vermiculata pictura.  Jerome tells us that he read the book with Blaesilla for this purpose.  i.e. Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges.  Of these a large number are still extant. Over twenty of them are "festal epistles" announcing to the churches the correct day on which to celebrate Easter.  These include commentaries on many parts of Scripture and a work on the Trinity.  Virgil, A. viii. 507.  Comp. Ecclus. xix. 30.  The number 100 denotes virginity to which in her own person Paula could have no claim. See note on Letter XLVIII. 2.  Genesis 1:28.  1 Corinthians 7:1.  Ecclesiastes 3:5.  1 Corinthians 7:4.  1 Corinthians 7:20.  1 Samuel 2:21.  The allusion is to Aristotle who was tutor to Alexander, King of Macedon.
 Luke 18:27.
 Cf. Luke 23:42, 43.
 Daniel 4:33-37.
 The Persian sun-god, at this time one of the most popular deities of the Roman pantheon. Gracchus appears to have done this as Urban Prætor, A. C. 378.
 In the year 389 a.d. the temple of Serapis at Alexandria had been pulled down and a Christian church built upon its site.
 Elsewhere (Life of Hilarion 20) Jerome relates an extraordinary story about the discomfiture of this demon.'
 A well-known Thracian tribe not to be confounded with the Goths.
 Cf. Hor. A.P., 21, 22. Amphora caepit Institui: currente rota cur urceus exit?
 The books of Joshua, Judges, Samuel, and Kings are called in the Hebrew Bible the Former Prophets.
 Exodus 13:2.
 Luke 1:41.
 Matthew 3:4.
 Cf. Letter LXXIX. 3. Apparently Jerome means that the difficulty of penitence is as great as that of the camel passing through the eye of a needle. John, he implies, by wearing the camel's hair shows that he has surmounted this.
 Quintilian, Inst. I. 1.
 Quint. Inst. I. 1.
 The contemporary and rival of Cicero.
 Horace, Epist. I.[ii. 69.
 Quint. Inst. I. 1.
 Matthew 13:46.
 Cf. 1 1 Corinthians 3:17.
 1 Samuel 2:27-36.
 1 Timothy 3:4.
 1 Timothy 2:15 A.V. has sobriety' for chastity' but Jerome deliberately prefers the latter word.
 Jonah 4:11.
 Babylon, the world-power. Jeremiah 50:23.
 Genesis 34.p> Lucretius, I. 936, sqq.
 Ezekiel 18:20.
 John 9:21.
 The letter Y used by Pythagoras to symbolize the diverging paths of good and evil. Cf. Persius. iii. 56.
 Deuteronomy 15:21.
 Luke 2:52.
 Cf. Luke 2:43-46.
 Luke 1:29.
 Psalm 45:13.
 Cant. i. 4.
 Cant. v. 7.
 Cf. Ezekiel 16:1-10.
 Cant. v. 2.
 Cant. viii. 10.
 Cant. v. 3.
 Again quoted in Letter CXXVIII. 4.
 Ephesians 5:18.
 1 Timothy 5:23.
 Cp. Letter LXXIX, 7. The heathen sage is glass, the Christian virgin the pearl.
 See note on Letter XXII. 37.
 A Virgilian expression, 9, II., 121.
 Simila, but as elsewhere (L. 52, 6) this is spoken of as a luxury, perhaps we should read similia = and such like.'
 Jerome refers to his second book against Jovinian.
 Cf. the dying words of S. Francis (which have a similar reference) I have sinned against my brother the ass.'
 i.e. having vowed to abstain from bread, they indemnify themselves with flesh.
 Vermiculata pictura.
 Jerome tells us that he read the book with Blaesilla for this purpose.
 i.e. Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges.
 Of these a large number are still extant. Over twenty of them are "festal epistles" announcing to the churches the correct day on which to celebrate Easter.
 These include commentaries on many parts of Scripture and a work on the Trinity.
 Virgil, A. viii. 507.
 Comp. Ecclus. xix. 30.
 The number 100 denotes virginity to which in her own person Paula could have no claim. See note on Letter XLVIII. 2.
 Genesis 1:28.
 1 Corinthians 7:1.
 Ecclesiastes 3:5.
 1 Corinthians 7:4.
 1 Corinthians 7:20.
 1 Samuel 2:21.
 The allusion is to Aristotle who was tutor to Alexander, King of Macedon.