On the Apparel of Women
Book I
Translated by the Rev. S. Thelwall.
Waiving the Question of the Authors, Tertullian Proposes to Consider the Things on Their Own Merits
Grant now that no mark of pre-condemnation has been branded on womanly pomp by the (fact of the)
fate of its authors; let nothing be imputed to those
angels besides their repudiation of heaven and (their) carnal marriage: let us examine the qualities of the things themselves, in order that we may detect the purposes also for which they are eagerly desired.
Female habit carries with it a twofold idea— dress and ornament. By dress we mean what they call womanly gracing; by ornament, what it is suitable should be called womanly
disgracing. The former is accounted (to consist) in gold, and silver, and gems, and garments; the latter in care of the hair, and of the skin, and of those parts of the body which attract the eye. Against the one we lay the charge of ambition, against the other of prostitution; so that even from this early stage (of our discussion) you may look forward and see what, out of (all) these, is suitable, handmaid of
God, to
your discipline, inasmuch as you are assessed on different principles (from other
women),— those, namely, of humility and
chastity.
Modesty to Be Observed Not Only in Its Essence, But in Its Accessories
Handmaids of the living
God, my fellow-servants and sisters, the right which I enjoy with you— I, the most meanest in that right of fellow-servantship and brotherhood— emboldens me to address to you a discourse, not, of course, of affection, but paving the way for affection in the
cause of your
salvation. That
salvation— and not (the
salvation) of
women only, but likewise of men— consists in the exhibition principally of modesty. For since, by the introduction into an appropriation (in) us of the
Holy Spirit, we are all the temple of
God, Modesty is the sacristan and priestess of that temple, who is to suffer nothing unclean or profane to be introduced (into it), for
fear that the God who inhabits it should be offended, and quite forsake the polluted abode. But on the present occasion we (are to speak) not about modesty, for the enjoining and exacting of which the divine precepts which press (upon us) on every side are sufficient; but about the matters which pertain to it, that is, the manner in which it behoves you to walk. For most
women (which very thing I trust God may permit me, with a view, of course, to my own personal censure, to censure in all), either from simple
ignorance or else from dissimulation, have the hardihood so to walk as if modesty consisted only in the (bare) integrity of the flesh, and in turning away from (actual) fornication; and there were no need for anything extrinsic to boot— in the matter (I mean) of the arrangement of dress and ornament, the studied graces of form and brilliance:— wearing in their gait the self-same appearance as the
women of the
nations, from whom the sense of
true modesty is absent, because in those who
know not
God, the Guardian and Master of
truth, there is
nothing true. For if any modesty can be
believed (to exist) in
Gentiles, it is plain that it must be imperfect and undisciplined to such a degree that, although it be actively tenacious of itself in the
mind up to a certain point, it yet allows itself to relax into licentious extravagances of attire; just in accordance with Gentile perversity, in craving after that of which it carefully shuns the effect. How many a one, in short, is there who does not earnestly desire even to look pleasing to strangers? who does not on that very account take care to have herself painted out, and denies that she has (ever) been an object of (carnal) appetite? And yet, granting that even this is a practice familiar to Gentile modesty— (namely,) not actually to
commit the
sin, but still to be
willing to do so; or even not to be
willing, yet still not
quite to refuse— what wonder? for all things which are not God's are perverse. Let those
women therefore look to it, who, by not holding fast the
whole good, easily mingle with
evil even what they do hold fast. Necessary it is that
you turn aside from them, as in all other things, so also in your gait; since you ought to be perfect, as (is) your Father who is in the heavens.
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