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The Roman Sempronia #2

I remember having often read that there was another Sempronia of famous intellect in addition to the one discussed above; but I have read that for the most part this second one was inclined to wickedness. She was famous among the Romans both for her family and her beauty, according to the ancients, and was fortunate in both her husband and her children. Not remembering their names, let us move to those things which are praiseworthy in this woman or because of which her name has become glorious - let them have the first place. I remember reading that there was another Sempronia with a great mind other than the one I've just discussed [in an earlier chapter], but I've read this one was a wicked woman. She was famous among the Romans for both her family history and her beauty. She had a wonderful husband and children, but I don't remember their names so let's move on to the reasons why she is to be praised and why her name is surrounded by glory. We'll talk of these things first.

She was of such quick and versatile intellect that she immediately understood and carried out by imitation whatever she heard or saw others do. Having learned not only Latin but Greek, she dared, unlike a woman, to compose verses when she felt like it, and she wrote so skillfully that she made all who read them marvel, as they would have been extraordinary and praiseworthy even for a man. She also had such great and polished eloquence that she could incite a person to modesty, she could jest, induce laughter, and arouse wantonness and shamelessness if she so desired. And what is more, she was so charming when she spoke that no matter what form of speech she used, she sent it full of wit and elegance to the listener's ears. She also knew how to sing and dance elegantly, and these skills are perhaps the most commendable in a woman, so long as they are used properly. Her mind was so quick that she immediately understood and imitated whatever she saw others see or do. Because she knew Latin and Greek, she wrote verse whenever she felt like it; an unwomanly thing to do. She wrote these verses so well that everyone who read them would have agreed they were wonderful even if a man had written them.
She also had such expert speaking abilities that she could make a person modest. She could joke and make people laugh or arouse desire and shameful thoughts in people if she wanted.
Even more, she was so charming that no matter how she spoke, it sounded elegant and witty to the listener. She also knew how to sing and dance - two skills which are most wonderful in women if they're not misused.

For the rest, steeped in evil deeds, she seemed to be very different. For, spurred by too much daring, she sometimes stooped to things which are damnable even in a man. With dancing and singing, which are instruments of sensuality, she turned to wantonness. Burning with lust, she discarded all womanly honor and reputation, and to satisfy that lust she sought men more often than they sought her. You may judge the root of this evil, which we see so powerful in many, to be whatever you please. But I shall not condemn Nature, for no matter how strong its powers may be, at the beginning they are so flexible that with a little effort they can be guided almost at will. But if you disregard this evil when it begins, it will always grow worse. I believe that often the indulgence of parents toward adolescent girls spoils their character. As often happens, they unrestrainedly move toward wantonness; little by little womanly timidity gives way, and their audacity asserts that what is pleasant is right. Once this has infected the honor of virginity and modesty has been set aside, we strive in vain to save those who are going astray. Afterwards, not only do women give in to man's lust, they provoke it. However, her many evil deeds cast her in a different light. She was willing to take risks and as a woman sometimes did things even men would be damned for. Her dancing and singing inspired desire and she became "loose". She didn't care about her reputation and honor because of her lust. In order to make herself happy she would actually go after men more often than they pursued her. You can decide for yourself how such dishonorable activity starts, but I don't think it's natural. No matter how strong natural urges may be, when they start you can control them. However, it you don't nip such evil desires in the bud when they begin, they only get more powerful. I believe that it is parents who don't keep their teenage girls under control that leads to this. The parents see the girl moving toward lustfulness and do nothing to rein her in. Gradually she starts to become aggressive - losing her female timidity - and thinks anything that feels good is o.k. Once a girl becomes this way and no longer values the honor of being a virgin, it's hopeless to save her. Such women are not only "easy", but are actually responsible for men's actions with them.

Sempronia also greatly coveted money. In the same way that she shamelessly desired to acquire money, she was very free in spending it for every wicked thing, so that she had no control of either her avarice or her prodigality. Greed for money is a fatal evil in a woman and a manifest sign of a corrupt heart. Prodigality should be detested in the same way; when it enters into a mind which by nature is opposed to it (as is that of women, who are naturally frugal) there is no hope of salvation except in poverty. They will lose their honor and their wealth, for they will not stop until they have come to extreme shame and unhappiness. Frugality is proper for women, and within the house it is up to them faithfully to save what is acquired by their husbands. Frugality is to be praised as much as greed and immoderate prodigality are to be condemned, for it is the slow accumulator of wealth, the great safeguard of the household, evidence of a righteous mind, solace of labor, and firm foundation for splendid fame with posterity. Sempronia also greatly wanted money. As openly greedy as she was in getting her hands on money, she was equally good at wasting it on useless and wicked things. This caused her to have no control over her greed or spending. Desire for money is deadly in a woman and shows she has an impure heart. Wastefulness should be equally disliked; when wastefulness enters a person's thoughts who is by nature not wasteful (women are naturally stingy), the only cure is for that person to lose everything. The person will lose their self-respect and money since they won't stop spending until all is gone. Not wasting money or resources is proper for women - it's up to her to save what her husband brings home. Being able to get by on just the minimum should be praised as much as greed and waste should be condemned. It is the person who slowly saves her household's wealth for possible future needs of her family who has a mind free from guilt, finds relief in work, and will be honored by her future relatives.

Let us sum up all her crimes in this one wicked deed, her last, I believe. When the conspiracy of that perfidious man Catiline was flourishing, and as with wicked plans and a greater number of conspirators his power was growing for the eternal destruction of the Roman Republic, this vicious woman voluntarily joined the conspirators in order to give freer reign to her licentiousness. Desiring what would have seemed horrible even to wicked men, she kept the secret places of her house always ready for their seditious meeting. But God opposed evil, and through Cicero's solicitude the treachery of the conspirators was discovered. I believe that when Catiline withdrew to Fiesole, Sempronia perished, thwarted in her desire of the destruction of others. For these reasons, while we may praise her intellect and extol her for it, we must condemn her shameful actions. For, having stained the matronly robe with much lewdness, Sempronia brought it about that she became notorious, to her shame, whereas if she had preserved her modesty, she could have become glorious. Sempronia's last act gives a good example of her wickedness. When that disloyal man, Catiline, was becoming more powerful in his plans to overthrow the Roman Republic, this vicious woman Sempronia joined him of her own free will. She did this in order to allow herself more freedom from moral guidelines.
Her activities would have been sinfully bad even for a wicked man - she let the traitors meet and make plans in her own home. But God hated evil and with Cicero's [Roman author and statesman] attention to the matter, the conspiracy was found out. When Catiline went away to Fiesole, Sempronia died, thus unable to ruin the lives of others any further. So, while we can admire her intelligence and complement her on it, we have to condemn her shameful activities. Having dirtied the name of married women with her looseness, Sempronia brought her bad reputation upon herself. If she'd been more modest, she might have been worthy of great praise.

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I remember having often read that there was another Sempronia of famous intellect in addition to the one discussed above; but I have read that for the most part this second one was inclined to wickedness. She was famous among the Romans both for her family and her beauty, according to the ancients, and was fortunate in both her husband and her children. Not remembering their names, let us move to those things which are praiseworthy in this woman or because of which her name has become glorious - let them have the first place.	I remember reading that there was another Sempronia with a great mind other than the one I've just discussed [in an earlier chapter], but I've read this one was a wicked woman. She was famous among the Romans for both her family history and her beauty. She had a wonderful husband and children, but I don't remember their names so let's move on to the reasons why she is to be praised and why her name is surrounded by glory. We'll talk of these things first.
She was of such quick and versatile intellect that she immediately understood and carried out by imitation whatever she heard or saw others do. Having learned not only Latin but Greek, she dared, unlike a woman, to compose verses when she felt like it, and she wrote so skillfully that she made all who read them marvel, as they would have been extraordinary and praiseworthy even for a man. She also had such great and polished eloquence that she could incite a person to modesty, she could jest, induce laughter, and arouse wantonness and shamelessness if she so desired. And what is more, she was so charming when she spoke that no matter what form of speech she used, she sent it full of wit and elegance to the listener's ears. She also knew how to sing and dance elegantly, and these skills are perhaps the most commendable in a woman, so long as they are used properly.	Her mind was so quick that she immediately understood and imitated whatever she saw others see or do. Because she knew Latin and Greek, she wrote verse whenever she felt like it; an unwomanly thing to do. She wrote these verses so well that everyone who read them would have agreed they were wonderful even if a man had written them. She also had such expert speaking abilities that she could make a person modest. She could joke and make people laugh or arouse desire and shameful thoughts in people if she wanted. Even more, she was so charming that no matter how she spoke, it sounded elegant and witty to the listener. She also knew how to sing and dance - two skills which are most wonderful in women if they're not misused.
For the rest, steeped in evil deeds, she seemed to be very different. For, spurred by too much daring, she sometimes stooped to things which are damnable even in a man. With dancing and singing, which are instruments of sensuality, she turned to wantonness. Burning with lust, she discarded all womanly honor and reputation, and to satisfy that lust she sought men more often than they sought her. You may judge the root of this evil, which we see so powerful in many, to be whatever you please. But I shall not condemn Nature, for no matter how strong its powers may be, at the beginning they are so flexible that with a little effort they can be guided almost at will. But if you disregard this evil when it begins, it will always grow worse. I believe that often the indulgence of parents toward adolescent girls spoils their character. As often happens, they unrestrainedly move toward wantonness; little by little womanly timidity gives way, and their audacity asserts that what is pleasant is right. Once this has infected the honor of virginity and modesty has been set aside, we strive in vain to save those who are going astray. Afterwards, not only do women give in to man's lust, they provoke it.	However, her many evil deeds cast her in a different light. She was willing to take risks and as a woman sometimes did things even men would be damned for. Her dancing and singing inspired desire and she became "loose". She didn't care about her reputation and honor because of her lust. In order to make herself happy she would actually go after men more often than they pursued her. You can decide for yourself how such dishonorable activity starts, but I don't think it's natural. No matter how strong natural urges may be, when they start you can control them. However, it you don't nip such evil desires in the bud when they begin, they only get more powerful. I believe that it is parents who don't keep their teenage girls under control that leads to this. The parents see the girl moving toward lustfulness and do nothing to rein her in. Gradually she starts to become aggressive - losing her female timidity - and thinks anything that feels good is o.k. Once a girl becomes this way and no longer values the honor of being a virgin, it's hopeless to save her. Such women are not only "easy", but are actually responsible for men's actions with them.
Sempronia also greatly coveted money. In the same way that she shamelessly desired to acquire money, she was very free in spending it for every wicked thing, so that she had no control of either her avarice or her prodigality. Greed for money is a fatal evil in a woman and a manifest sign of a corrupt heart. Prodigality should be detested in the same way; when it enters into a mind which by nature is opposed to it (as is that of women, who are naturally frugal) there is no hope of salvation except in poverty. They will lose their honor and their wealth, for they will not stop until they have come to extreme shame and unhappiness. Frugality is proper for women, and within the house it is up to them faithfully to save what is acquired by their husbands. Frugality is to be praised as much as greed and immoderate prodigality are to be condemned, for it is the slow accumulator of wealth, the great safeguard of the household, evidence of a righteous mind, solace of labor, and firm foundation for splendid fame with posterity.	Sempronia also greatly wanted money. As openly greedy as she was in getting her hands on money, she was equally good at wasting it on useless and wicked things. This caused her to have no control over her greed or spending. Desire for money is deadly in a woman and shows she has an impure heart. Wastefulness should be equally disliked; when wastefulness enters a person's thoughts who is by nature not wasteful (women are naturally stingy), the only cure is for that person to lose everything. The person will lose their self-respect and money since they won't stop spending until all is gone. Not wasting money or resources is proper for women - it's up to her to save what her husband brings home. Being able to get by on just the minimum should be praised as much as greed and waste should be condemned. It is the person who slowly saves her household's wealth for possible future needs of her family who has a mind free from guilt, finds relief in work, and will be honored by her future relatives.
Let us sum up all her crimes in this one wicked deed, her last, I believe. When the conspiracy of that perfidious man Catiline was flourishing, and as with wicked plans and a greater number of conspirators his power was growing for the eternal destruction of the Roman Republic, this vicious woman voluntarily joined the conspirators in order to give freer reign to her licentiousness. Desiring what would have seemed horrible even to wicked men, she kept the secret places of her house always ready for their seditious meeting. But God opposed evil, and through Cicero's solicitude the treachery of the conspirators was discovered. I believe that when Catiline withdrew to Fiesole, Sempronia perished, thwarted in her desire of the destruction of others. For these reasons, while we may praise her intellect and extol her for it, we must condemn her shameful actions. For, having stained the matronly robe with much lewdness, Sempronia brought it about that she became notorious, to her shame, whereas if she had preserved her modesty, she could have become glorious.	Sempronia's last act gives a good example of her wickedness. When that disloyal man, Catiline, was becoming more powerful in his plans to overthrow the Roman Republic, this vicious woman Sempronia joined him of her own free will. She did this in order to allow herself more freedom from moral guidelines. Her activities would have been sinfully bad even for a wicked man - she let the traitors meet and make plans in her own home. But God hated evil and with Cicero's [Roman author and statesman] attention to the matter, the conspiracy was found out. When Catiline went away to Fiesole, Sempronia died, thus unable to ruin the lives of others any further. So, while we can admire her intelligence and complement her on it, we have to condemn her shameful activities. Having dirtied the name of married women with her looseness, Sempronia brought her bad reputation upon herself. If she'd been more modest, she might have been worthy of great praise.