On the Apparel of Women.

 Book I

 Chapter I.—Introduction.  Modesty in Apparel Becoming to Women, in Memory of the Introduction of Sin into the World Through a Woman.

 For they, withal, who instituted them are assigned, under condemnation, to the penalty of death,—those angels, to wit, who rushed from heaven on the d

 I am aware that the Scripture of Enoch, which has assigned this order (of action) to angels, is not received by some, because it is not admitted into

 Chapter IV.—Waiving the Question of the Authors, Tertullian Proposes to Consider the Things on Their Own Merits.

 Chapter V.—Gold and Silver Not Superior in Origin or in Utility to Other Metals.

 Chapter VI.—Of Precious Stones and Pearls.

 Chapter VII.—Rarity the Only Cause Which Makes Such Things Valuable.

 Chapter VIII.—The Same Rule Holds with Regard to Colours.  God’s Creatures Generally Not to Be Used, Except for the Purposes to Which He Has Appointed

 Chapter IX.—God’s Distribution Must Regulate Our Desires, Otherwise We Become the Prey of Ambition and Its Attendant Evils.

 Book II

 Chapter I.—Introduction.  Modesty to Be Observed Not Only in Its Essence, But in Its Accessories.

 Chapter II.—Perfect Modesty Will Abstain from Whatever Tends to Sin, as Well as from Sin Itself.  Difference Between Trust and Presumption.  If Secure

 Chapter III.—Grant that Beauty Be Not to Be Feared:  Still It is to Be Shunned as Unnecessary and Vainglorious.

 Chapter IV.—Concerning the Plea of “Pleasing the Husband.”

 Chapter V.—Some Refinements in Dress and Personal Appearance Lawful, Some Unlawful.  Pigments Come Under the Latter Head.

 Chapter VI.—Of Dyeing the Hair.

 Chapter VII.—Of Elaborate Dressing of the Hair in Other Ways, and Its Bearing Upon Salvation.

 Chapter VIII.—Men Not Excluded from These Remarks on Personal Adornment.

 Chapter IX.—Excess in Dress, as Well as in Personal Culture, to Be Shunned.  Arguments Drawn from I Cor. VII.

 It was God, no doubt, who showed the way to dye wools with the juices of herbs and the humours of conchs!  It had escaped Him, when He was bidding the

 Chapter XI.—Christian Women, Further, Have Not the Same Causes for Appearing in Public, and Hence for Dressing in Fine Array as Gentiles.  On the Cont

 Chapter XII.—Such Outward Adornments Meretricious, and Therefore Unsuitable to Modest Women.

 Chapter XIII.—It is Not Enough that God Know Us to Be Chaste:  We Must Seem So Before Men.  Especially in These Times of Persecution We Must Inure Our

Chapter IV.—Concerning the Plea of “Pleasing the Husband.”

As if I were speaking to Gentiles, addressing you with a Gentile precept, and (one which is) common to all, (I would say,) “You are bound to please your husbands only.”91    Comp. 1 Cor. vii. 34.  But you will please them in proportion as you take no care to please others.  Be ye without carefulness,92    Comp. 1 Cor. vii. 32. blessed (sisters):  no wife is “ugly” to her own husband.  She “pleased” him enough when she was selected (by him as his wife); whether commended by form or by character.  Let none of you think that, if she abstain from the care of her person,93    Compositione sui. she will incur the hatred and aversion of husbands.  Every husband is the exactor of chastity; but beauty, a believing (husband) does not require, because we are not captivated by the same graces94    Bonis. which the Gentiles think (to be) graces:95    Bona.  an unbelieving one, on the other hand, even regards with suspicion, just from that infamous opinion of us which the Gentiles have.  For whom, then, is it that you cherish your beauty?  If for a believer, he does not exact it:  if for an unbeliever, he does not believe in it unless it be artless.96    Simplicem.  Why are you eager to please either one who is suspicious, or else one who desires it not?

CAPUT IV.

1320B

Quasi gentilibus dicam, gentili et communi omnium praecepto alloquens vos, solis maritis vestris placere debetis . In tantum autem placebitis eis, in quantum alteris placere non curaveritis. Securae estote, benedictae; uxor nulla deformis est marito suo; satis placuit, cum electa est, seu moribus, seu forma commendata. Ne qua vestrum putet, si temperaverit a compositione sui, se odium et aversionem maritorum prosecuturam. Omnis maritus castitatis exactor est; formam vero fidelis non expostulat, quia non iisdem bonis, quae gentiles putant, capimur; infidelis contra etiam suspectam habet, vel propter illam sceleratam in nos opinionem gentilium. Cui ergo pulchritudinem tuam nutris? Si fidelis, non exigit; si 1320C gentilis, non credit . Quid gestis aut suspecto aut non desideranti placere?