Tertullian — On the Apparel of Women Book II

1. Introduction. 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 meanest [postremissimus] 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 behooves 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…

2. Perfect Modesty Will Abstain from Whatever Tends to Sin, as Well as from Sin Itself. Difference Between Trust and Presumption. If Secure Ourselves, We Must Not Put Temptation in the Way of Others. We Must Love Our Neighbour as Ourself You must know that in the eye of perfect, that is, Christian , modesty, (carnal) desire of one's self (on the part of others) is not only not to be desired, but even execrated, by you: first, because the study of making personal grace (which we know to be naturally the inviter of lust ) a mean of pleasing does not spring from a sound conscience : why therefore excite toward yourself that evil (passion)? Why invite (that) to which you profess yourself a stranger? Secondly, because we ought not to open a way to temptations , which, by their instancy, sometimes achieve (a wickedness ) which God expels from them who are His; (or,) at all events, put the spirit into a thorough tumult by (presenting) a stumbling-block (to it). We ought indeed to walk so holily, and with so entire substantiality of faith , as to be confident and secure in regard of our own conscience , desiring that that (gift) may abide in us to the end, yet not presuming (that it will). For he who presumes feels less apprehension; he who feels less apprehension takes less precaution; he who takes less precaution runs more risk. Fear is the foundation of salvation ; presumption is an impediment to fear . More useful, then, is it to apprehend that we may possibly fail, than to…

3. 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; let it be thought (to be) not exposed to temptations , not surrounded by stumbling-blocks: it is enough that to angels of God 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. 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 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, 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 graces of the Spirit , not in the…

4. 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. But you will please them in proportion as you take no care to please others . Be without carefulness, 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, 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 graces which the Gentiles think (to be) graces: an un believing 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 un believer, he does not believe in it unless it be artless. Why are you eager to please either one who is suspicious, or else one who desires it not? Chapter