XXVI. If it is objected, that much of that which is called simplicity in women, is thoughtlessness or inattention: I reply, that much of that which is called prudence in men, is fallacy, duplicity and treachery, which are much worse qualities. Even that very indiscreet frankness, with which they sometimes incautiously unbosom themselves, is a good token, considered as a symptom. No person is ignorant of his own vices; and whoever finds himself loaded with them to a large amount, is very careful to shut the crevices of his heart, to prevent the pryings of curiosity: whoever commits criminal disorders within his house, does not leave his doors open at all hours, and by that means expose himself to be detected. Reserve is the inseparable companion of a bad heart; and you may conclude, that those who familiarly, and with ease, unbosom themselves, have little about them they are anxious of concealing. Considered then in this light, the simplicity or candour of the women, is always a valuable quality; but, when conducted with good sense, it approaches to a perfection; and, when it is not, it may always be looked upon as a favourable symptom. SECT. IV. XXVII. Over and above the good qualities we have specified, the women have another, which is the most beautiful and transcendent of all, to wit, their modesty; a grace so characteristic of the sex, that is does not forsake even their dead bodies; for Pliny remarks, that when the carcasses of drowned persons float on the water, those of the men swim with the face upwards, and those of the women with the face downward. _Veluti pudori defunctarum parcente natura._ Lib. 7. Cap. 17. XXVIII. A certain philosopher, being asked what tint gave the most graceful hue to a woman’s countenance, answered with much truth and perspicuity, modesty; and I am really of opinion, that it is the greatest advantage the women can claim over the men. Modesty is a screen or fence, which nature seems to have placed between virtue and vice, and is, as a discreet French author observes, the shield of fine souls, and the visible character of virtue: and St. Bernard extends the simile still farther, illustrating it with the epithets of the precious gem of manners, the torch of the chaste soul, and the sister of continence; the guardian of fame, honour and life, the foundation of virtue, the pride of nature, and the symbol of all honesty (Serm. 86, in Cant.) and Diogenes ingeniously and properly calls it the symbol of virtue. In fact, this is the great and formidable bulwark, which nature has raised, and placed in front, to oppose vice, and to serve as a shelter and covering to the whole fortress of the soul; and, as Nazianzenus said, when this is once subdued, no farther resistance can be made to every kind of vicious outrage. _Protinus extincto subeunt mala cuncta pudore._