• the Virgin (Saint Mary, Our Lady, the Mother of God-  Θεοτόκος Theotokos, the Mother of the Church, a Mediatrix who intercedes to Jesus Christ, a Co-Redemptrix)
• 144, 000 male virgins of the Apocalypse of  St. John
• numerous male and female virgin saints and personalities
• other Roman Catholic references to virginity

• 72 virgins, houri, حورية‎
• other Islamic references to virginity

Wreath – a primaeval depiction of female virginity

Wreath is a symbolic replica of the thickened, sleeve-like, redundant, fimbriated hymen and as such has been used for millennia to symbolize virginity in Slavic peoples, including indigenous inhabitants of the territory of Europe's oldest civilization (5,000 BC), eastward from the later German-Slavic boundary named by the Germans in the 9th century AD 'Limes Sorabicus' (West Slavic Frontier) between the North and Adriatic Sea.

Till now Magdeburg's official coat of arms commemorates its early beginning as Slavic centre devoted to virginity. Between the towers, a Slavic virgin stands, dressed in green and holding a wreath in her raised right hand as a visible sign of virginity. (In German: ein sichtbares Zeichen der Jungfräulichkeit ). Magdeburg (Germanic magad, magid, magath  - virgin) was founded as Dziewin  (Slavic dziewa - virgin) by the Slavic Morzyczanie tribe who dwelt on the banks of the Elbe. In 806 Charlemagne crossed the frontier and built a fortress on the eastern bank of the river. The castle became an outpost for the German colonization of the Slavic lands east of the Elbe. The illustration of virgin (Magd) and castle (Burg) can already be found in the oldest seal of the city known in Slavic as Dziewin, in Latin as Virginum civitas or Urbs Virginea and in Greek as Παρθενόπολις (Parthenopolis).

The ancient Slavic virgin holding a wreath in her raised hand.
Die uralte slawische Jungfrau  in der erhobenen Hand einen Kranz haltend.

Europe’s oldest civilization 4,800 – 4,600 years BC eastward from the Limes Sorabicus West Slavic indigenous peoples territory   now Germany (Goseck, Aythra, Nickern) and Poland (Mt Sleza, Silesia)

 

 

 

The wreath was a symbol of the virginal state in many civilizations, religions and nations but in Slavic cultures its actual meaning has been preserved till now. In Polish ‘wianek’, in Czech ‘věnec’, in Slovak ‘veniec’, in Ukrainian ‘вінок (vinok)’, in Byelorussian ‘вянок (vjanok)’ means ‘wreath’ in English, and is an euphemism for ‘hymen’. A saying ‘Ona straciła swój wianek’, ‘Ona ztratila její věnec’, ‘Ona stratila svoj veniec’, ‘Вона втратила свій вінок’, ‘Яна страціла яе вянок’ – ‘She lost her wreath’  means literally ‘She lost her hymen’ (and  she is not a virgin anymore).

In these Slavic cultures the Midsummer night celebrations are the inheritance of the Europe’s oldest customs and auguries surviving to this day. One of the most popular customs in Poland is marriageable virgin girls letting wreaths drift down a river. If a girl sent her wreath down the river and it was fished out by a boy, then the fact of catching the wreath was a real indication of getting married. The taking the girl’s wreath obviously symbolizes taking her hymen. The wreaths (in Polish ‘wianki’ ) ceremony was in the past combined with a ritual bath in a river, and it constituted part of St. John's eve's festivities when girls danced till morning beside a fire. The European centre of revival of this ancient tradition is Mt Sleza, 42 kilometres S from Wroclaw, Silesia, Poland.

Although the Germans forgot the symbolic meaning of the wreath held by ancient Slavic virgin in her raised hand they know very well what ‘Kranzgeld’ means. Kranzgeld, wreath money, is money paid by a man to a woman as a fine on having sexual intercourse with her under the pretence of an offer of marriage which is then withdrawn. Without her virginity her expectations to gain a good match for a husband would diminish considerably. As the fiancée would have gained the protection of her status as a wife, the money is a tribute or reconciliation to her. In Germany, the paragraph §1300 of the family law, part of the civil code Bürgerliches Gesetzbuch (BGB), was abolished on May 4, 1998 and this means that  Kranz ( i. e. wreath, symbolic hymen) deserved there its legal explicit protection till the end of 20^th century.

§ 1300 BGB lautete: (1) Hat eine UNBESCHOLTENE Verlobte ihrem Verlobten die Beiwohnung gestattet, so kann sie, wenn die Voraussetzungen des § 1298 oder des § 1299 vorliegen, auch wegen des Schadens, der nicht Vermögensschaden ist, eine billige Entschädigung in Geld verlangen. (2) Der Anspruch ist nicht übertragbar und geht nicht auf die Erben über, es sei denn, daß er durch Vertrag anerkannt oder daß er rechtshängig geworden ist. Die Paragraphen §§ 1297-1302 BGB bestehen weiterhin. Daraus lassen sich eventuelle monetäre Ersatzansprüche (Schadensersatz, Rückgabe von Geschenken) ableiten. Auch die Verjährung der Ansprüche ist in § 1302 BGB geregelt.

§ 1300 Civil Code was: (1) If an INNOCENT fiancée allows her fiancé the cohabitation, she may, if the requirements of § 1298 or § 1299, also because of the damage that is not pecuniary, demand a fair compensation in money. (2) The claim is not transferable and does not go to the heirs, except that he recognized by treaty or that it is pending in court. The sections are § § 1297-1302 BGB continues. It can be any monetary compensation (damages, return of gifts derived). The validity of claims in § 1302 BGB regulated.

Secondary to the hymen-like floral wreath exact symbolism seems a single flower as a depiction of female virginity. The ‘virginal flower’, in Latin ‘flos virgineus’, or ‘virginity flower’, in Latin ‘flos virginitatis” means exactly ‘hymen’, the flower looking skin around the vaginal hole. Hence French ‘Elle a perdu sa fleur’ – ‘She lost her flower’. From Late Latin dēflorātiō – plucking the flowers, originated defloration - taking a woman's virginity, literally taking a virgin’s hymen.

 

Caspar Bartholin the Elder (also Berthelsen or Bartholinus)
Danish theologian and medical professor born at Malmø, Denmark (now Sweden)

"Hymen seu membrana eugion dicta, claustrum virginale aliis apellatur,
item flos virginitatis; quia cum adest, virginitatis nota est."
The hymen also known as the membrane of the eugion
(ευγιον - the earthlike female fertlity organs: uterus, vulva, hymen, γέα - earth),
the virginal barricade called by others, also the flower of virginity,
which if present, is a sign of virginity.
Casp. Bartholini Anatomicae Institutiones, corporis humani utriusque sexus historiam et declarationem exhibentes. 1632

  

---

The flower as a symbol of female virginity became very popular among painters.

 Paul Gauguin
La perte du pucelage (The Loss of Virginity)

A nude young woman lies on her back amid bright fields of pink, green, blue, and gold. A fox, his sly eyes engaging the viewer, has firmly placed his paw upon the woman’s heart. With her left hand she holds the fox; in her right, a plucked flower wilts, its stem intertwined in her fingers. The woman’s pale white feet are crossed, and her face wears a fixed and distant expression. (...) In this work, Gauguin has included many symbols to convey the central idea—the sacrifice of a young woman’s virginity. The plucked flower that the maiden holds in her right hand represents lost innocence, while the sly-eyed fox foreshadows her downfall as he places his paw over her heart. In Indian mythology, the fox symbolizes perversity, and in Andean myths, it is thought to be an “animal of the devil.” The harvested wheat stands for fertility and nature, and the Bretons on the path—believed to have just attended a wedding—may signify the woman’s longing for respectability. Finally, the position of the woman’s feet recalls images of the crucifixion, thus calling to mind personal sacrifice—here, the sacrifice of her virginity. WHO IS THE MAIDEN, AND WHY DOES SHE LOOK SO SAD? The young woman pictured in The Loss of Virginity was Juliette Huet, a seamstress whom Gauguin met in Paris around the same time that the work was painted. By the time Gauguin left for Tahiti, Huet was pregnant and eventually gave birth to a daughter. A letter that the artist wrote after his departure suggests that he felt guilty for leaving his mistress: “Poor Juliette with a child, and now I can’t help her…It happened in spite of everything; God knows the conditions under which I did it.” The fox, then, may have represented even more for Gauguin: quite possibly, he meant for the fox to denote his personal role in the woman’s loss of innocence and physical purity. — Kristi McMillan   More. 

Reason # 6
 Be smart, know the cunning foxes’ arguments to outsmart them.\

---

Membrane (hymen)– a Greek depiction of female virginity

 

The Greek words υμένας  and υμήν [Latin spelling ‘hymenas’ and ‘hymen’] literally mean in English ‘membrane’, and NOT ‘virginal membrane”.
 
Andreas Vesalius, the founder of modern human anatomy, in the 16^th century, was the first to use ‘hymen’ specifically for the membrane of the vaginal orifice.
 
The common sense approach depiction of the hymen in popular culture:
claustrum virginale (the seal of virginity).
 
Titian (Tiziano Vecelli), an Italian painter, the most important member of the 16th-century Venetian school. An Allegory of Marriage, with Vesta and Hymen as Protectors and Advisers of the Union of Venus and Mars. Oil on canvas. The Louvre, Paris, France.
 
Ο Υμήν ή Υμέναιος ήταν στην αρχαιότητα ο θεός των γαμήλιων τελετών
The Membrane or Ymenaios was an ancient god of wedding ceremonies.
because the virginal membrane brings a bride and groom together.
 
No marriage took place without his being invoked to sanction it. He is described as having around his brows the flowers of marjoram, in his left hand the flame-coloured nuptial veil, in his right the nuptial torch, and on his feet golden sandals.

The hymen

---

Modesty – a universal portrayal of virginity

Modesty denotes regard for decency of behaviour, speech and dress.
Common decency is basically doing what is expected of a normal human person.

The most fundamental and uniquely human right from the start  is a personal property right which can be found in nakedness by those who gained knowledge of good and evil: Genesis 3:7.

The male and female virgin's virginal shame is as natural as virginity until marriage is. Virginal coyness, shyness prevents  robbery or theft of personal property by sadistic sex - obsessed maniacs who find violation of other people's intimacy the most attractive sexual stimulant.
                                                                                                                                                                                                dr Halat, noxologist
 

nakedness - personal property right - virginal shame - virginal coyness - virginal shyness - violation by sex-obsessed maniacs - touching - viewing -  - attractive - sexual stimulant

Fleshmap created by F Viégas and M Wattenberg again confirmed that the most attractive sexual stimulant is touching these points on other person's body which trigger release of his / her brain's pleasure chemicals. Viewing those points can lead to arousal if such a view is learned as stimulant.

Control of Sexuality
VIRGIN WARS

***



 Minha nudez é minha propriedade pessoal.
 Quero compartilhá-la dentro do meu casamento exclusivamente.

My nudity is my personal property.
I will share it within my marriage exclusively.

To whom belongs my nudity?
My nudity belongs to myself and to my future spouse exclusively,
 because marriage is intended to be a faithful, exclusive, lifelong union of a man and a woman.
The good of the spouses themselves, and the procreation and education of children need a strong bond.
The more intimacy a married couple has to share exclusively between themselves,
the more special and unique the sexual relationship in that marriage becomes.

Marital property exists to protect spousal rights.
All legal, economic benefits of marriage are based on conjugal sexual exclusiveness.



Sexual intimacy is man's and woman's personal property
and should be shared exclusively within their marriage.

***

Voyers and sadists seek sexual gratification in dehumanizing and humiliating people  to view other persons' nudity.

Voyers who habitually seeks sexual stimulation by visual means and sadists who enjoy dehumanizing and humiliating human persons
are scietifically labelled as sexual deviants less commonly known as paraphiliacs.
In the dark ages of the Third Millennium sexual deviants push their deviations as  "progressive" alternatives
to the genuine Catholic and Muslim sexual jurisprudence norms
which are based on respect for human rights and fundamental freedoms.
(here)

For sexual deviants the nude human body symbolizes total sexual accessibility.
This is a travestation of the famous Harvey Cox's conclusion:
("Thus in Playboy’s iconography, the nude woman symbolizes total sexual accessibility, but demands nothing from the observer")

Explanation of the medico-legal terms Sexual deviation or deviance less commonly known as paraphilia is a biomedical term used to describe sexual arousal to objects, situations, or individuals that are not part of normative stimulation and that may cause distress or serious problems for the paraphiliac or persons associated with him or her. A paraphilia involves sexual arousal and gratification towards sexual behavior that is atypical and extreme. International Statistical Classification of Diseases and Related Health Problems, 10th Revision,  Current version,  Chapter V Block F00-F99  Mental and behavioural disorders Mental and behavioural disorders (F00-F99) Disorders of adult personality and behaviour (F60-F69)          This block includes a variety of conditions and behaviour patterns of clinical significance which tend to be persistent and appear to be the expression of the individual's characteristic lifestyle and mode of relating to himself or herself and others. Some of these conditions and patterns of behaviour emerge early in the course of individual development, as a result of both constitutional factors and social experience, while others are acquired later in life. Specific personality disorders (F60.-), mixed and other personality disorders (F61.-), and enduring personality changes (F62.-) are deeply ingrained and enduring behaviour patterns, manifesting as inflexible responses to a broad range of personal and social situations. They represent extreme or significant deviations from the way in which the average individual in a given culture perceives, thinks, feels and, particularly, relates to others. Such behaviour patterns tend to be stable and to encompass multiple domains of behaviour and psychological functioning. They are frequently, but not always, associated with various degrees of subjective distress and problems of social performance.    F65   Disorders of sexual preference    Includes:  paraphilias F65.0   Fetishism    Reliance on some non-living object as a stimulus for sexual arousal and sexual gratification. Many fetishes are extensions of the human body, such as articles of clothing or footwear. Other common examples are characterized by some particular texture such as rubber, plastic or leather. Fetish objects vary in their importance to the individual. In some cases they simply serve to enhance sexual excitement achieved in ordinary ways (e.g. having the partner wear a particular garment).  F65.1   Fetishistic transvestism    The wearing of clothes of the opposite sex principally to obtain sexual excitement and to create the appearance of a person of the opposite sex. Fetishistic transvestism is distinguished from transsexual transvestism by its clear association with sexual arousal and the strong desire to remove the clothing once orgasm occurs and sexual arousal declines. It can occur as an earlier phase in the development of transsexualism.    Transvestic fetishism F65.2   Exhibitionism    A recurrent or persistent tendency to expose the genitalia to strangers (usually of the opposite sex) or to people in public places, without inviting or intending closer contact. There is usually, but not invariably, sexual excitement at the time of the exposure and the act is commonly followed by masturbation.  F65.3   Voyeurism    A recurrent or persistent tendency to look at people engaging in sexual or intimate behaviour such as undressing. This is carried out without the observed people being aware, and usually leads to sexual excitement and masturbation.  F65.4   Paedophilia    A sexual preference for children, boys or girls or both, usually of prepubertal or early pubertal age.  F65.5   Sadomasochism    A preference for sexual activity which involves the infliction of pain or humiliation, or bondage. If the subject prefers to be the recipient of such stimulation this is called masochism; if the provider, sadism. Often an individual obtains sexual excitement from both sadistic and masochistic activities.    Masochism Sadism  F65.6   Multiple disorders of sexual preference    Sometimes more than one abnormal sexual preference occurs in one person and there is none of first rank. The most common combination is fetishism, transvestism and sadomasochism.  F65.8   Other disorders of sexual preference    A variety of other patterns of sexual preference and activity, including making obscene telephone calls, rubbing up against people for sexual stimulation in crowded public places, sexual activity with animals, and use of strangulation or anoxia for intensifying sexual excitement.    Frotteurism Necrophilia  F65.9   Disorder of sexual preference, unspecified    Sexual deviation NOS  [Not Otherwise Specified] F66   Psychological and behavioural disorders associated with sexual development and orientation    Note:  Sexual orientation by itself is not to be regarded as a disorder.  F66.0   Sexual maturation disorder    The patient suffers from uncertainty about his or her gender identity or sexual orientation, which causes anxiety or depression. Most commonly this occurs in adolescents who are not certain whether they are homosexual, heterosexual or bisexual in orientation, or in individuals who, after a period of apparently stable sexual orientation (often within a longstanding relationship), find that their sexual orientation is changing.  F66.1   Egodystonic sexual orientation    The gender identity or sexual preference (heterosexual, homosexual, bisexual, or prepubertal) is not in doubt, but the individual wishes it were different because of associated psychological and behavioural disorders, and may seek treatment in order to change it.  F66.2   Sexual relationship disorder    The gender identity or sexual orientation (heterosexual, homosexual, or bisexual) is responsible for difficulties in forming or maintaining a relationship with a sexual partner.  F66.8   Other psychosexual development disorders  F66.9   Psychosexual development disorder, unspecified  NB.The American Psychiatric Association (APA) publishes the Diagnostic and Statistical Manual of Mental Disorders (DSM). The DSM codifies psychiatric conditions and is used worldwide as a key guide for diagnosing disorders In the early 1970s, activists campaigned against the DSM classification of homosexuality as a mental disorder, protesting at APA offices and at annual meetings from 1970 to 1973 (See  "Homosexuality and Sexual Orientation Disturbance: Proposed Change in DSM-II, 6th Printing, page 44 APA Document Reference No. 730008). In 1973 the Board of Trustees voted to remove homosexuality as a disorder category from the DSM, a decision ratified by a majority (58%) of the general APA membership the following year. A category of "sexual orientation disturbance" was introduced in its place in 1974, and then replaced in the 1980 DSM-III with Ego-dystonic sexual orientation. That was removed in 1987.  In 1992 The World Health Organization have removed homosexuality from its International Statistical Classification of Diseases and Related Health Problems. In the ninth revision of the ICD  homosexuality was classified under code 302.0 which converts approximetely 2011 ICD-10-CM F66 Other sexual disorder.

Please note: the next (fifth) edition of the Diagnostic and Statistical Manual of Mental Disorders (DSM), DSM-5, is currently in consultation, planning and preparation. It is due for publication in May 2013. According to AMA this  publication will mark one the most anticipated events in the mental health field. Comment submissions to the Proposed Draft Revisions to DSM Disorders and Criteria (here) were accepted until June 15, 2011.  

AMA describes paraphilia as "recurrent, intense sexually arousing fantasies, sexual urges, or behaviors generally involving: (1) non-human objects, (2) the suffering or humiliation of oneself or one's partner, (3) children, (4) non-consenting persons". 

Thus paraphilias regarded as variants of normal sexuality become  a powerful weapon against  humanity. The countless numbers of mainly young and very young people become dehumanized and notorically humiliated by sexual deviants. By means of the internet and entertainment industry products, sexual deviants colonize more and more areas of the world and destroy the future of whole nations. 

Fordømmer seksuelle afvigere for umenneskeliggørende, ydmygende
og prægning deres afvigelser på vores børns sind!

Condemn sexual deviants for dehumanizing,  humiliating, 
and imprinting their deviances on our children's minds!

Sexual imprinting  Sexual experiences imprint on our minds due to brain pleasure chemicals, so we want to experience them again and again. Imprinting is distinguished from other types of learning: - an imprint, once learned, is never forgotten (i.e. imprinting is irreversible particularly in males, if not intensely treated) - an imprint can only be learned during limited time (imprinting can happen in a critical period only, affects pre-pubertal and pubertal children in the worst case scenario)

Sexual deviants dehumanize, humiliate, imprint their deviances.
Contest oppression and engage in collective self-defence!

The internet offers unlimited opportunities for ordinary citizens to become politically engaged, particularly to those who are victims of paraphiliacs themselves, as well as home, school, workplace careres of  persons victimized by sexual deviants.

Also the voice of the medical, legal and educational profession oposing aggresive dehumanization and humiliation cannot be ignored any longer.

Control of Sexuality
VIRGIN WARS

***

Virginal shame - an effective barrier against sexual exploitation

For a sexual abuser the most desireable victim
is a virgin and the virgin's signs and symptoms
of embarrassement generated by violation of his or her virginal shame.

In the dark ages of the Third Millennium nudity is a commodity rapidly falling in value
 along with increasing number of those unwise internet and mobile phones camera users
who take no precautions to avoid being recognized as porn stars worldwide.

NetLingo Info "Attention Parents! You need to educate your kids about keeping track of their digital footprint, not only for online privacy issues, but because it could come back to haunt them in a serious way. As a parent, it is your responsibility to teach them about these things. It's understandable if you don't know yourself, so start by reading the digital footprint definition, and sexting and cyberbullying -- and read the "see also" and "more info" links. Read through NetLingo terms like these once a week with your kids and have them be the expert and explain it all to you. The point is do whatever it takes to open up the lines of communication so your kids know they can come to you about cyber safety issues if and when the need arises. The message is this: If you don't want an image of yourself to be seen by other people, don't take it because once you share content electronically, you've lost control of it." Teenage 'sexting' Trend Keeps Growing A take on the word texting, "sexting" is when someone sends sexually suggestive photos to another person by way of a cell phone or when a person posts nude images of one's self on a social networking site. It specifically refers to tweens' and teens' use of cell phones or social networking profiles to distribute what is often considered lewd photos of one another. Because it involves youth, sexting is considered a nationwide problem in the U.S. which has confounded parents, school administrators and law enforcers. Prosecutors in states including Pennsylvania, Connecticut, North Dakota, Ohio, Utah, Vermont, Virginia and Wisconsin have tried stop it by charging teens who send and receive the pictures. The challenge is that teens and tweens, known collectively GenM, are more technically savvy than their parents --and the authorities-- and so they are rarely "caught sexting".(...) sexting "Trying to hide one's digital footprint is practically futile (...) Unlike paper trails, which can ultimately be destroyed or eliminated, "digital paper trails" are recorded and stored at remote locations that you may not even be aware of, and to that degree,  there is nothing you can do to erase these records." digital footprint a.k.a. digital shadow

Alles wat gezien is, kan niet meer ongezien zijn.
What has been seen cannot be unseen.

"The wide extent of paraphiliac tendencies like voyeursim and sadism  in the general population
 is evidenced in the common desire to indulge in exploitative activities such as live shows and pornography"
 (Levine SB, Risen CB, Stanley EA: Handbook of Clinical Sexuality for Mental Health Professionals, 2003)

In such circumstances virginal shame is becoming more and more precious characteristic of a spouse candidate.
In a sound family the father and the mother are supposed to be responsible for protecting their children's virginal shame,
for the sake of happiness and prosperity of their descendants' future families lives.

***
In some cultures displaying and watching contextual nudity not for the purpose of arousal. has nothing in common with any deviation
 as long as there is no, even a slight coercion or trickery applied  in purpose to overcome the precious value of virginal shame
and consequently to rob or steal another person's personal  property which  nuduty is, ΟΕΔ (ὅπερ ἔδει δεῖξαι - what was required to be proved).
In some indegenous cultures people do not cover their bodies atl all, and if they do  so, it is only to protct their orifices (penis, vagina, anus) from being invaded by parasites like candirú i.e. a penis fish in Amazonia .

José Norinaldo Tavares 
Nudez
A minha nudez não ofende e nem excita.
Sou apenas alguém ao natural.
Para muito uma silvícola, uma selvagem.
Que bobagem se excitar com o que é normal.
(...)
Não me olhe como uma mulher nua.
Não sou, sou uma índia selvagem.
Minha nudez é diferente da sua.
Na sua selva dá dinheiro ficar nua.

***

Catechism of Catholic Church

PART THREE
LIFE IN CHRIST

SECTION TWO
THE TEN COMMANDMENTS

CHAPTER TWO
"YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF"

ARTICLE 9
THE NINTH COMMANDMENT

 THE BATTLE FOR PURITY

2520 Baptism confers on its recipient the grace of purification from all sins. But the baptized must continue to struggle against concupiscence of the flesh and disordered desires. With God's grace he will prevail
- by the virtue and gift of chastity, for chastity lets us love with upright and undivided heart;
- by purity of intention which consists in seeking the true end of man: with simplicity of vision, the baptized person seeks to find and to fulfill God's will in everything;313
- by purity of vision, external and internal; by discipline of feelings and imagination; by refusing all complicity in impure thoughts that incline us to turn aside from the path of God's commandments: "Appearance arouses yearning in fools";314
- by prayer:

    I thought that continence arose from one's own powers, which I did not recognize in myself. I was foolish enough not to know . . . that no one can be continent unless you grant it. For you would surely have granted it if my inner groaning had reached your ears and I with firm faith had cast my cares on you.315

2521 Purity requires modesty, an integral part of temperance. Modesty protects the intimate center of the person. It means refusing to unveil what should remain hidden. It is ordered to chastity to whose sensitivity it bears witness. It guides how one looks at others and behaves toward them in conformity with the dignity of persons and their solidarity.
2522 Modesty protects the mystery of persons and their love. It encourages patience and moderation in loving relationships; it requires that the conditions for the definitive giving and commitment of man and woman to one another be fulfilled. Modesty is decency. It inspires one's choice of clothing. It keeps silence or reserve where there is evident risk of unhealthy curiosity. It is discreet.
2523 There is a modesty of the feelings as well as of the body. It protests, for example, against the voyeuristic explorations of the human body in certain advertisements, or against the solicitations of certain media that go too far in the exhibition of intimate things. Modesty inspires a way of life which makes it possible to resist the allurements of fashion and the pressures of prevailing ideologies.
2524 The forms taken by modesty vary from one culture to another. Everywhere, however, modesty exists as an intuition of the spiritual dignity proper to man. It is born with the awakening consciousness of being a subject. Teaching modesty to children and adolescents means awakening in them respect for the human person.
2525 Christian purity requires a purification of the social climate. It requires of the communications media that their presentations show concern for respect and restraint. Purity of heart brings freedom from widespread eroticism and avoids entertainment inclined to voyeurism and illusion.
2526 So called moral permissiveness rests on an erroneous conception of human freedom; the necessary precondition for the development of true freedom is to let oneself be educated in the moral law. Those in charge of education can reasonably be expected to give young people instruction respectful of the truth, the qualities of the heart, and the moral and spiritual dignity of man.
2527 "The Good News of Christ continually renews the life and culture of fallen man; it combats and removes the error and evil which flow from the ever-present attraction of sin. It never ceases to purify and elevate the morality of peoples. It takes the spiritual qualities and endowments of every age and nation, and with supernatural riches it causes them to blossom, as it were, from within; it fortifies, completes, and restores them in Christ."316
IN BRIEF
2528 "Everyone who looks at a woman lustfully has already committed adultery with her in his heart" (Mt 5:28).
2529 The ninth commandment warns against lust or carnal concupiscence.
2530 The struggle against carnal lust involves purifying the heart and practicing temperance.
2531 Purity of heart will enable us to see God: it enables us even now to see things according to God.
2532 Purification of the heart demands prayer, the practice of chastity, purity of intention and of vision.
2533 Purity of heart requires the modesty which is patience, decency, and discretion. Modesty protects the intimate center of the person.
313 Cf. Rom 12:2; Col 1:10.
314 Wis 15:5.
315 St. Augustine, Conf. 6,11,20:PL 32,729-730.
316 GS 58 § 4.

Book of  Wisdom
Wis.15
[1] But thou, our God, art kind and true,
 patient, and ruling all things in mercy.
[2] For even if we sin we are thine, knowing thy power;
 but we will not sin, because we know that we
 are accounted thine.
[3] For to know thee is complete righteousness,
 and to know thy power is the root of immortality.
[4] For neither has the evil intent of human art misled us,
 nor the fruitless toil of painters,
 a figure stained with varied colors,
[5] whose appearance arouses yearning in fools,
 so that they desire the lifeless form of a dead image.
[6] Lovers of evil things and fit for such objects of hope
 are those who either make or desire or worship them.

***

The inscription of Pope Damasus engraved on marble,
the original of which may yet be seen at the foot of the stairs
 leading to the sepulchre and church of St. Agnes (Sant' Agnese fuori le muri)

Fama refert sanctos dudum retulisse parentes Agnen, cum lugubres cantus tuba concrepuisset, nutricis gremium subito liquisse puellam, sponte trucis calcasse minas rabiemque tyranni. urere cum flammis voluisset nobile corpus viribus inmensum parvis superasse timorem, nudaque profusum crinem per membra dedisse, ne domini templum facies peritura videret. o veneranda mihi, sanctum decus, alma, pudoris, ut Damasi precibus faveas precor, inclyta martyr. Discite quid meriti praestet pro rege feriri: femina non timuit gladium, cum natis obivit, confessa Christum meruit per saecula nomen. 0366-0383- SS Damasus I - Epigrammata

The metrical panegyric of Pope Damasus tells us that immediately after the promulgation of the imperial edict against the Christians Agnes voluntarily declared herself a Christian, and suffered very steadfastly the martyrdom of fire, giving scarcely a thought to the frightful torments she had to endure, and concerned only with veiling, by means of her flowing hair, her chaste body which had been exposed to the gaze of the heathen multitude (Nudaque profusum crinem per membra dedisse, Ne domini templum facies peritura videret). Prudentius, in his description of the martyrdom, adheres rather to the account of St. Ambrose, but adds a new episode: The judge threatened to give over her virginity to a house of prostitution, and even executed this final threat; but when a young man turned a lascivious look upon the virgin, he fell to the ground stricken with blindness, and lay as one dead. Possible this is what Damasus and Ambrose refer to, in saying that the purity of St. Agnes was endangered; the latter in particular says (loc. cit.): Habetis igitur in una hostiâ duplex martyrium, pudoris et religionis: et virgo permansit et martyrium obtinuit (Behold therefore in the same victim a double martyrdom, one of modesty, the other of religion. She remained a virgin, and obtained the crown of martyrdom). Since the Middle Ages St. Agnes has been represented with a lamb, the symbol of her virginal innocence. On her feast two lambs are solemnly blessed, and from their wool are made the palliums sent by the Pope to archbishops. " Catholic Encyclopedia

***
Under the Islamic Shari'ah law nudity is strictly restricted.

Professor Rashad Hassan Khalil, a former dean of Al-Azhar University's faculty of Sharia:
"being completely naked during the act of coitus annuls the marriage".

Professor Dr. Omar Hassan Kasule Sr.
Human Sexuality and the Shariat

Shyness, Haya

"The Islamic term haya is not perfectly translated by the English term, shyness. Haya is an inner spiritual protective device that makes a person shun sin and what may lead to it. It is not bashfulness or being introvert as some may think of it. Haya is considered part of faith, iman (KS p. 206). It is the morality of Islam (KS p. 206). Haya is always for the good and can never be negative (KS p. 206). It is a characteristic attribute of all messengers (KS p. 206). The Qur'an describes in detail the haya of the daughters of Shuaib in their meeting with Musa (PBUH) which should serve as a model for other women (28:23-28).

Covering Nakedness, Satr al Awrat

Awrat are those parts of the body that could elicit sexual stimulation if seen. Covering awrat prevents sexual corruption. Nudity of varying degrees is found in societies according to their level of sexual morality. Both men and women must cover the awrat. The awrat of men is different from that of women. The woman's awrat is all her body except the face and the hands. The man's awrat is confined to what is between the navel, surrat, and the knee, rukbat. The extent of covering awrat also depends on the person likely to see and the person being seen (24:31). More of the awrat could be exposed to close relatives within the confines of the home (24:31, 33:55). A close male relative is not allowed to see a woman's nakedness except what is between the navel and the knee. The regulations of hijab are relaxed for an elderly woman with no hope of marriage (24:60). The laws on exposing nakedness start applying to children from the age of 7. They should seek permission before entering rooms of adults in the home for fear of accidental exposure of awrat. Male and female children should not share beds after the age of 7. The law regulates the use of public baths. Where it is not possible to cover awrat, public baths are forbidden (KS p. 203). Naked persons are not allowed in such baths (KS p. 203). The laws of hijab contain special provisions for women as was described in the verses on hijab (KS p. 541). It is not enough for the woman to cover her nakedness. The law of hijab specifies in detail how that nakedness has to be covered. For example it must be covered in such a way that the shape of the body is not definable. Clothes through which the color of the skin can be seen are not permitted. In general the woman should cover all of her body except the face and the hands. In cases of high temptation due to her beauty she may have to wear a full veil covering her face as well. "

***

"II n'en est pas de mesme des gaies & des enjouées, elles sont plus seches & n'engendrent pas tant d'excremens, elles n 'ont pas le temps de demeurer en repos, ni de rêver à l'amour; si elles sont amoureuses, elles ne le sont qu'avec inconstance, à cause de l' activité de leur sang, & de la multiplicité des objet timids qui leur plaisent. Ainsi je puis véritablement conclure que les timides sont plus amoureuses que les enjouées." the shy ones are more loving than the impudent ones. Nicolas Venette:  “La Génération de l’homme ou Tableau de l’amour conjugal” Nicolas Venette (Charles Patin), un grand médecin du 17e siècle, il a laissé des ouvrages sur le scorbut, les eaux minérales, la lithiase urinaire, la sexologie, il est considéré comme le premier sexologue français.  Nicolas Venette (Charles Patin), a great physician of the 17th century, he left works on scurvy, mineral waters, urinary calculi, sexology, he is considered to be the first French sexologist.

***

Take precautions before it is too late:



Ennen maa repee kuin huora häpee.
It's more likely for the earth to rip than for a 'hoe' to feel ashamed.
 Never expect impudent people to improve their manners.

---

A blushing virgin

Facial redness - a modest virgin's natural make-up

Do not confuse sexual embarrassment blushing with sexual excitement flushing.
Virgins definitely are NOT asexual.
 

John Milton: Paradise Lost,  Book VII

(...) Thus far to try thee, Adam, I was pleased; And find thee knowing, not of beasts alone, Which thou hast rightly named, but of thyself; Expressing well the spirit within thee free, My image, not imparted to the brute; Whose fellowship therefore unmeet for thee Good reason was thou freely shouldst dislike; And be so minded still: I, ere thou spakest, Knew it not good for Man to be alone; And no such company as then thou sawest Intended thee; for trial only brought, To see how thou couldest judge of fit and meet: What next I bring shall please thee, be assured, Thy likeness, thy fit help, thy other self, Thy wish exactly to thy heart’s desire. He ended, or I heard no more; for now My earthly by his heavenly overpowered, Which it had long stood under, strained to the highth In that celestial colloquy sublime, As with an object that excels the sense Dazzled and spent, sunk down; and sought repair Of sleep, which instantly fell on me, called By Nature as in aid, and closed mine eyes. Mine eyes he closed, but open left the cell Of fancy, my internal sight; by which, Abstract as in a trance, methought I saw, Though sleeping, where I lay, and saw the shape Still glorious before whom awake I stood: Who stooping opened my left side, and took From thence a rib, with cordial spirits warm, And life-blood streaming fresh; wide was the wound, But suddenly with flesh filled up and healed: The rib he formed and fashioned with his hands; Under his forming hands a creature grew, Man-like, but different sex; so lovely fair, That what seemed fair in all the world, seemed now Mean, or in her summed up, in her contained And in her looks; which from that time infused Sweetness into my heart, unfelt before,

And into all things from her air inspired The spirit of love and amorous delight. She disappeared, and left me dark; I waked To find her, or for ever to deplore Her loss, and other pleasures all abjure: When out of hope, behold her, not far off, Such as I saw her in my dream, adorned With what all Earth or Heaven could bestow To make her amiable: On she came, Led by her heavenly Maker, though unseen, And guided by his voice; nor uninformed Of nuptial sanctity, and marriage rites: Grace was in all her steps, Heaven in her eye, In every gesture dignity and love. I, overjoyed, could not forbear aloud. This turn hath made amends; thou hast fulfilled Thy words, Creator bounteous and benign, Giver of all things fair! but fairest this Of all thy gifts! nor enviest. I now see Bone of my bone, flesh of my flesh, myself Before me: Woman is her name;of Man Extracted: for this cause he shall forego Father and mother, and to his wife adhere; And they shall be one flesh, one heart, one soul. She heard me thus; and though divinely brought, Yet innocence, and virgin modesty, Her virtue, and the conscience of her worth, That would be wooed, and not unsought be won, Not obvious, not obtrusive, but, retired, The more desirable; or, to say all, Nature herself, though pure of sinful thought, Wrought in her so, that, seeing me, she turned: I followed her; she what was honour knew, And with obsequious majesty approved My pleaded reason. To the nuptial bower I led her blushing like the morn: All Heaven, And happy constellations, on that hour Shed their selectest influence; the Earth Gave sign of gratulation, and each hill; (...)

The eyes: the mirrors of the soul. The cheeks: the thrones of modesty. Les yeux : les miroirs de l'âme. Les joues : les trônes de la pudeur. "L'on nomme les joues les trônes de la pudeur parce que la pudeur rougit cette partie du visage, comme la crainte en rougit le haut, la colère les extrémités, et ainsi des autres passions; et, celle-ci étant plus ordinaire au sexe qui rougit souvent d'entendre dire ou de voir faire les choses qui lui plaisent le plus, on appelle les joues les trônes de la pudeur, parce qu'elle y règne avec empire." Antoine Baudeau sieur de Somaize Le grand dictionnaire des précieuses ou la clef de la langue des ruelles

---

Virgins until Marriage
Civil Society Organization
of the African Union and the European Union

 

 

Virginity until marriage is the source   of world’s harmony Communicate to integrate!

中文 Español English हिन्दी اردو العربية Português Русский 日本語 Deutsch Kiswahili Français Tiếng Việt 한국어 Italiano Türkçe Filipino Polski Українська Melayu فارسی Română Indonesia Azərbaycan ภาษาไทย Nederlands Magyarul Ελληνικός Čeština Беларуская עברית Svenska  български српски Shqip Hrvatski Հայերեն Afrikaans Dansk Suomi Slovenščina Norsk ქართული Lietuvių Slovenčina Македонски Latviešu Eesti Cymraeg Maltin Gaeilge Íslenska

 

Virgins until Marriage - Civil Society Organization of the African Union and the European Union عذراء حتى الزواج -- منظمات المجتمع المدني من الاتحاد الافريقي والاتحاد الاوروبي  Maagde tot het Huwelik - Civil Society Organisasie van die Afrika Unie en die Europese Unie Virgjër deri Martesa - Organizata të Shoqërisë Civile të Bashkimit Afrikan dhe Bashkimi Evropian Կույսեր մինչեւ Հարսանիք - ին Քաղաքացիական հասարակության կազմակերպում Աֆրիկյան Միության եւ Եվրոպական Միության Bakirə qədər nigah - Vətəndaş Cəmiyyəti Təşkilatı Afrika İttifaqı və Avropa Birliyi Birjin arte Ezkontza - Civil Society de Afrikako Batasunaren eta Europako Batasunaren Erakundea Нявінніца да шлюбу - Грамадзянскае грамадства Арганізацыя Афрыканскага саюза і Еўрапейскага саюза Девственици до брак - Гражданско общество Организация на Африканския съюз и на Европейския съюз Verges fins el matrimoni - Organització de la Societat Civil de la Unió Africana i la Unió Europea Virginitat fins al matrimoni - Organització de la Societat Civil de la Unió Africana i la Unió Europea 直到婚姻处女 - 民间社会组织，非洲联盟和欧洲联盟 Djevica do Brak - organizacija civilnog društva od Afričke unije i Europske unije Panice a panny do manželství - Občanská společnost Organizace Africké unie a Evropská unie Jomfruer indtil ægteskabet - en Civilsamfundet Organisationen for Den Afrikanske Union og Den Europæiske Union Maagde tot het Huwelijk - Civil Society Organisatie van de Afrikaanse Unie en de Europese Unie Imb enne abielu - kodanikuühiskonna organisatsiooni Aafrika Liidu ja Euroopa Liit Virgins hanggang Kasal - Civil Society Organization ng African Union at ng mga European Union Vierges jusqu'au mariage - Organisation de la société civile de l'Union africaine et l'Union européenne Virxes ata o matrimonio - Organización da sociedade civil da Unión Africana e da Unión ვირგო სანამ ქორწილი - სამოქალაქო საზოგადოების ორგანიზაცია აფრიკის კავშირის და ევროპის კავშირი Europea Jungfrauen bis Ehe - Zivilgesellschaftlichen Organisation der Afrikanischen Union und der Europäischen Union Παρθένες μέχρι Γάμος - Κοινωνία των πολιτών Οργάνωση της Αφρικανικής Ένωσης και της Ευρωπαϊκής Ένωσης Vyèrj jiskaske Maryaj - Sosyete Sivil Òganizasyon nan Inyon Afriken ak Inyon Ewopeyen an בתולות עד החתונה - חברה אזרחית ארגון האיחוד האפריקאי והאיחוד האירופי Bikirori har aure, aikin jam'iyyoyi ƙungiyar gamayyar afurka da Kungiyar Tarayyar Turai शादी तक कुंवारी - सिविल सोसायटी अफ्रीकी संघ और यूरोपीय संघ के संगठन Szüzek, amíg Házasság - Civil Társadalom Szervezete, az Afrikai Unió és az Európai Unió Meyjar þar Hjónaband - Borgaraleg Samfélag Samtök Afríkuríkja sambandsins og Evrópusambandið Perawan sampai Pernikahan - Organisasi Masyarakat Sipil Uni Afrika dan Uni Eropa Maighdeana go dtí Pósadh - le Sochaí Sibhialta Eagraíocht an Aontas na hAfraice agus an Aontais Eorpaigh Vergini fino al matrimonio - Organizzazione della società civile dell'Unione africana e l'Unione Europea 結婚するまで処女-市民社会組織は、アフリカ連合と欧州連 合の 결혼하기 전까지 처녀 - 시민 사회 조직 아프리카 연합과 유럽 연합의 Jaunavas līdz Marriage - pilsoniskās sabiedrības organizācijas no Āfrikas Savienības un Eiropas Savienība Девици се до брак - граѓанското општество Организација на Африканската унија и Европската унија Merginos iki vedybų - pilietinės visuomenės organizacijos ir Afrikos Sąjunga ir Europos Sąjunga Perawan sampai Pernikahan - Pertubuhan Masyarakat Sivil Kesatuan Afrika dan Kesatuan Eropah Verġni sakemm Żwieġ - Soċjetà Ċivili Organizzazzjoni ta 'l-Unjoni Afrikana u l-Unjoni Ewropea Jomfruer inntil Ekteskap - Civil Society Organization Den afrikanske union og EU تا زمان ازدواج باکره -- جامعه مدنی ، سازمان اتحادیه آفریقا واتحادیه اروپا Dziewice aż do małżeństwa - Organizacja społeczeństwa obywatelskiego Unii Afrykańskiej i Unii Europejskiej Virgens até o Casamento - Organização da Sociedade Civil da União Africana e da União Europeia Virgine pînă la căsătorie - Societatea civilă Organizaţia Uniunii Africane şi a Uniunii Europene Девственницы до брака - Гражданское общество Организация Африканского союза и Европейского союза Девице до брака - Цивилно друштво Организација Афричке уније и Европске уније Panice a panny do manželstva - Občianska spoločnosť Organizácie Africkej únie a Európska únia Device do poroke - Civilna družba Organizacije Afriške unije in Evropsko unijo Vírgenes hasta el matrimonio - Organización de la Sociedad Civil de la Unión Africana y la Unión Europea Wanawali mpaka Ndoa - Civil Society Organization wa Umoja wa Afrika na Umoja wa Ulaya Oskulder tills Äktenskap - Civila samhället organisation av Afrikanska unionen och Europeiska unionen สาวพรหมจรรย์จนกว่าจะแต่งงาน - โยธา สังคม องค์กรของสหภาพแอฟริกาและสหภาพยุโรป Evlilik kadar Bakireler - Sivil Toplum Örgütü Afrika Birliği ve Avrupa Birliği Діви до шлюбу - Громадянське суспільство Організація Африканського союзу і Європейського союзу Trinh nữ cho đến Hôn nhân - Xã hội dân sự tổ chức của Liên minh châu Phi và Liên minh châu Âu Gwyryfon nes priodas - Cymdeithas Sifil Sefydliad yr Undeb Affricanaidd a'r Undeb Ewropeaidd יונגפרויען ביז חתונה - סיוויל געזעלשאַפֿט ארגאניזאציע פון די אפריקאנער פֿאַרבאַנד און דעם אייראָפּעישן פֿאַרבאַנד Virgins until Marriage - Civil Society Organization of the African Union and the European Union.

Virgins until Marriage
<<<< Main Page