Salesian Literature

Chapter 4:  External Humility

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Borrow empty vessels, said Elisha to a poor widow, and pour oil into them (2 Kings 4:3-4).  To receive the grace of God into our hearts, we ought to empty them of our own glory.  The kestrel[1] crying out and looking at birds of prey frightens them away by its characteristic secret power[2].  Because of it, the doves love it more than all other birds and live in security close to it.  In the same way, humility drives away Satan and preserves in us the graces and gifts of the Holy Spirit.  Therefore, all the Saints and especially the King of Saints and his Mother have always honoured and cherished this precious virtue more than any other moral virtue.

 

Vain glory is the glory we give ourselves for what is not in us, or for what is in us but is not ours, or what is in us and is ours but for which we do not deserve any credit.  Nobility of race, the favour of the great and popularity are not in us but either in our predecessors or in the esteem of others.  Some feel themselves proud and haughty because they ride on a good horse, have a feather in their cap or are splendidly attired. But who does not see that all this is folly?  If there is any glory in these things, it belongs to the horse, to the bird and to the tailor.  What meanness to borrow one’s esteem from a horse, form a feather or from a garment.

 

Some take pride in their curled moustaches, a well-trimmed beard, crisped hair, soft hands, in their ability to dance, play or sing.  Are they not showing lack of courage in seeking to enhance their value and increase their reputation through such trifling and silly things?  Some wish to be honoured and respected by people for a little learning as if everyone ought  to become their pupils and hold them as masters;  they are, therefore, called pedants.  Some strut themselves like peacocks thinking they are beautiful and believe everyone is courting them.  All this is extremely vain, foolish, insolent, and the glory based on such silly things is called vain, foolish and frivolous.

 

We know genuine goodness like we know genuine balm.  We test the balm by pouring it in water.  If it goes to the bottom and takes the lowest place it is judged to be the finest and most precious.  Similarly to know whether a man is truly wise, learned, generous, noble, we ought to see whether his good qualities tend to humility, modesty and submission for then they will be really good.  If they float on the surface and wish to show themselves then, the more showy they are, the less genuine will they be.  Pearls conceived and nourished in wind and the noise of thunder are only shells devoid of substance[3].  In the same way, the virtues and the good qualities of men received and nourished in arrogance, boastfulness and vanity have only the appearance of good without sap, without marrow and without firmness.

 

Honours, ranks and dignities are life saffron which grows better and flourishes when trampled underfoot.  It is not an honour to be handsome when one is concerned about it.  Beauty to be graceful must be unaffected.  Knowledge dishonours us when it puffs us up and degenerates into pedantry.   If we are bickering for ranks, precedence and titles, besides exposing our qualities to examination, investigation and conflict we make them mean and contemptible.  Honour received as a gift is excellent but becomes mean when exacted, sought after and demanded.

 

When the peacock spreads its tail to display itself raising its beautiful feathers, it ruffles up all the rest of its body and shows what is ugly on all sides.  Flowers which are beautiful growing on the soil fade away when handled.  Those who smell the mandrake from afar and for a short time sense its sweet fragrance but those who smell it too close and for a long time become drowsy and sick.  So too honours give mild comfort to him who senses them from afar and lightly without loitering around them or eager for them.  But those who are attached to them and indulge in them are very blameworthy and contemptible.

 

The quest for virtue and the love of it begins to make us virtuous.  But the pursuit and love of honours begins to make us contemptible and blameworthy.  The well-born are not interested in this petty jumble or ranks, honours and salutations as they have other thins to do;  such things belong to the idle.  He who is able to procure pearls does not burden himself with shells.  Similarly, those who are intent on virtue are not eager for honours.  Certainly everyone may take his rank and keep it without harming humility provided it is done without attachment and contention.

 

Those who come from Peru bring, besides gold and silver, also monkeys and parrots because they cost them scarcely anything and do not burden their ships much.  Thus those who aim at virtue does not cease to take their ranks and honours which are due to them provided each time it does not cost them much care and attention and it is done without trouble, anxiety, disputes and contentions.  I am not speaking about those whose dignity concerns the public nor about the particular occasions of great consequence.  For in such cases, everyone ought to preserve what belongs to him with prudence and discretion accompanied by charity and courtesy.

 

 

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[1]  A small hawk trained to hunt birds of sport.

[2]  Pliny

[3]  Pliny

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