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

Let it now be granted that excellence of form be not to be feared, as neither troublesome to its possessors, nor destructive to its desirers, nor perilous to its compartners;82    Conjunctis. let it be thought (to be) not exposed to temptations, not surrounded by stumbling-blocks:  it is enough that to angels of God83    Angelis Dei.  Comp. the opening sentence of the book. it is not necessary.  For, where modesty is, there beauty is idle; because properly the use and fruit of beauty is voluptuousness, unless any one thinks that there is some other harvest for bodily grace to reap.84    Comp. ad Ux., b. i. c. iv.  Are women who think that, in furnishing to their neighbour that which is demanded of beauty, they are furnishing it to themselves also, to augment that (beauty) when (naturally) given them, and to strive after it when not (thus) given?  Some one will say, “Why, then, if voluptuousness be shut out and chastity let in, may (we) not enjoy the praise of beauty alone, and glory in a bodily good?”  Let whoever finds pleasure in “glorying in the flesh”85    See Gal. vi. 13 and 1 Cor. iii. 21; v. 6. see to that.  To us in the first place, there is no studious pursuit of “glory,” because “glory” is the essence of exaltation.  Now exaltation is incongruous for professors of humility according to God’s precepts.  Secondly, if all “glory” is “vain” and insensate,86    Stuporata. how much more (glory) in the flesh, especially to us?  For even if “glorying” is (allowable), we ought to wish our sphere of pleasing to lie in the graces87    Bonis. of the Spirit, not in the flesh; because we are “suitors”88    Sectatores. of things spiritual.  In those things wherein our sphere of labour lies, let our joy lie.  From the sources whence we hope for salvation, let us cull our “glory.”  Plainly, a Christian will “glory” even in the flesh; but (it will be) when it has endured laceration for Christ’s sake,89    Comp. 2 Cor. xi. 18; xii. 10; Phil. iii. 3, 4. in order that the spirit may be crowned in it, not in order that it may draw the eyes and sighs of youths after it.  Thus (a thing) which, from whatever point you look at it, is in your case superfluous, you may justly disdain if you have it not, and neglect if you have.  Let a holy woman, if naturally beautiful, give none so great occasion (for carnal appetite).  Certainly, if even she be so, she ought not to set off (her beauty), but even to obscure it.90    Non adjuvare, sed etiam impedire, debet.

CAPUT III.

1319B

Nunc non sit timenda dignitas formae, ut nec possidentibus gravis, nec appetentibus exitiosa, nec conjunctis periculosa; non exposita tentationibus, non circumdata scandalis existimetur: sufficit, quod angelis Dei non est necessaria. Nam ubi pudicitia, ibi vacua pulchritudo, quia proprie usus et fructus pulchritudinis luxuria, nisi si quis aliam messem decori corporis arbitratur. Illae sibi formositatem et datam extendant et non datam conquirant, quae quod ab illa flagitatur, sibi quoque praestare se putant, cum alteri praestant . Dicet aliquis: Quid ergo non, et exclusa luxuria, et admissa castitate, laude formae sola frui et de bono corporis gloriari licet ? Viderit, quem juvat de carne gloriari. Nobis autem primo quidem 1319C nullum gloriae studium, quia gloria exaltationis ingenium est. Porro exaltatio non congruit professoribus 1320A humilitatis ex praescriptis Dei. Deinde si omnis gloria vana et stuporata , quanto magis quae in carne nobis duntaxat! Nam etsi gloriandum est, in spiritus bonis, non in carne placere velle debemus, quia spiritualium sectatores sumus; in quibus operamur, illis et gaudeamus; de his gloriam carpamus, de quibus salutem speramus. Plane gloriabitur Christianus etiam in carne, sed cum propter Christum lacerata duraverit, ut et spiritus in ea coronetur, non ut oculos et suspiria adolescentium post se trahat. Ita quod ex omni parte in vobis vacat, merito et non habentes fastidiatis et habentes negligatis. Sancta foemina sit naturaliter speciosa, non adeo sit occasioni; certe si fuerit, non ignorare, sed etiam impedire se debet .