Chapter XXXI. On Silence.

Chapter XXXI.

On Silence.

A. True and perfect silence is not only to moderate the tongue from illicit words, such as detractions, lies, perjuries, immodest, light, angry, harmful, evil-speaking, idle words and similar things, but also from useful and lawful words, according to that saying: I was mute and humbled, and I kept silence from good things ²⁴, namely from announcing them. The Gloss says: "He does not fall into illicit things who cautiously restrains himself from lawful things ²⁵." Spiritual grace is poured out not only through useless and harmful words, but also through useful words, when measure is not observed in speaking. This virtue, moderation of the tongue, is rare, as James testifies: Every nature of beasts and birds and serpents and the rest are tamed and have been tamed by human nature; but no human being can tame the tongue, an unquiet evil, full of deadly poison ²⁶. The Gloss says: "The tongue of the wicked surpasses beasts in ferocity, birds in levity, and serpents in venom." For they are bestial, who sharpened their tongues like a sword ²⁷. They are birds, who set their mouth in heaven ²⁸, and whose mouth spoke vanity ²⁹. They are serpents, of whom it is said: The poison of asps is under their lips ³⁰.

B. The most holy example of our Lord Jesus Christ ought to induce us to love of silence. In commending silence, when interrogated about the imposition of crimes, he would not excuse himself, nor did he wish to delay his death by a response.

The example of a certain hermit ought to induce us to the same; about him it is read that he carried a stone in his mouth for three years so that he might learn to keep silence ³¹. For someone would learn to speak more quickly than to keep silence, according to that saying of the wise man: "Let him who knows how to speak learn also to be silent."

The usefulness arising from it ought to induce us to the same. For silence composes the distracted heart, brings in serenity of conscience, and makes the mind fit for receiving divine grace. But where there is no silence, there the human being is easily overcome by the adversary, according to that saying: Like a city lying open and without the circuit of walls, so is a man who cannot restrain his spirit in speaking ³². For where there is no moderation of the tongue, there will never be perfection, according to that saying: If anyone does not offend in word, this one is a perfect man ³³, and no other, says the Gloss. Where there is guarding of the tongue, there is blessedness, according to that saying: Blessed is the man who has not slipped by a word from his mouth ¹⁵. And: He who guards his mouth and his tongue guards his soul from distresses ¹⁶.

C. He has the proof of true silence who, when he can speak freely, lawfully, and without offense, and when his words will be received with great desire, nevertheless is in no way, or rarely, induced to speak, considering that saying of St. Gregory: "If the holy Prophet Ezekiel had been sent to speak, and sat mourning and was silent for seven days, we must consider how great a fault it is for him not to be silent whom no necessity compels to speak ¹⁷." And that evangelical word: But I say to you, that every idle word which human beings have spoken, they will render an account of it on the day of judgment ¹⁸.

D. The proof of false silence or loquacity is to speak insolently and loudly, so that someone may be seen among others; or to speak at an unsuitable time, although timely speech is best. Against this is that saying: A wise man will be silent until the time; but the wanton and imprudent will not observe the time ¹⁹. Or to speak where no one listens or cares to hear. Against that is: Where there is no hearing

D. The proof of false silence or loquacity is to speak insolently and loudly, so that someone may be seen among others; or to speak at an unsuitable time, although timely speech is best. Against this is that saying: A wise man will be silent until the time; but the wanton and imprudent will not observe the time ²⁰. Or to speak where no one listens or cares to hear. Against that is: Where there is no hearing, do not pour out speech ²⁰. Or when someone answers before he hears or is questioned. Against this is that saying: He who answers before he hears shows himself to be foolish and worthy of confusion ²¹. Or when he answers for another, not having been questioned. Against that is: Young man, speak scarcely in your own cause ²², namely when it is necessary.

E. The proof of false silence is to be silent not because of virtue, but lest they be confounded by the hearers; or so that one may be praised because of silence; or when, not knowing how to speak intelligibly or usefully, he is ashamed to speak; or so that by silence his foolishness may be covered over, according to that saying: If a fool is silent, he will be reckoned wise ²³.