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De Cultu Feminarum

I.

[1] Ancillae Dei uiui, conseruae et sorores meae, quo iure deputor uobiscum, postremissimus omnium quidem, eo iure conseruitii et fraternitatis audeo ad uos uerba ista facere, non utique affectationi sed affectioni procurans in causa uestrae salutis.

Ea salus, nec feminarum modo sed etiam uirorum, in exhibitione praecipue pudicitiae statuta est. Nam cum omnes templum Dei simus, inlato in nos et consecrato Spiritu Sancto, eius templi aeditua et antistes pudicitia est quae nihil immundum nec profanum inferri sinat, ne Deus ille qui inhabitat inquinatam sedem offensus derelinquat.

[2] Sed modo nos non de pudicitia cui indicendae et exigendae sufficiunt instantia ubique diuina praecepta, uerum de pertinentibus ad eam, id est qualiter uos incedere oporteat. Pleraeque enim ---- quod ipsum mihi utique reprehendendo in omnibus reprehendere Deus permittat ---- aut ignorantes simpliciter aut dissimulantes audaciter ita ingrediuntur quasi pudicitia in sola carnis integritate et stupri auersione consistat nec quicquam extrinsecus opus sit, de cultus dico et ornatus dispositione. Sed enim perseuerant in pristinis studiis formae et nitoris, eamdem superficiem sui circumferentes quam feminae nationum a quibus abest conscientia uerae pudicitiae, quia nihil uerum in his quae Deum nesciunt praesidem et magistrum ueritatis. [3] Nam et si qua in gentilibus pudicitia credi potest, usque adeo eam imperfectam et inconditam constat , licet in animo aliquatenus tenax sui agat, in habitus tamen licentia sese dissoluat, propter ueritatem gentilium solacium appetendo cuius rei deuitat effectum. Quota denique est quae nec placere quidem extraneis concupiscat, quae non uelit idcirco se expingere ut neget appetitum, quamquam et hoc gentili pudicitiae familiare sit non delinquere, attamen uelle, uel etiam nolle, attamen non denegare? Quid mirum? Peruersa sunt omnia quae a Deo non sunt. [4] Viderint igitur quae, totum bonum non obtinendo, facile et quod obtinent malo permiscent. Vos ab illis, ut in ceteris, incessu quoque diuertere necessarium est, quoniam perfectae esse debetis sicut pater uester qui in caelis est.

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On the Apparel of Women

Chapter I.--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 most meanest ¹ 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 ² (in) us of the Holy Spirit, we are all "the temple of God," ³ 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 ⁴ 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, ⁵ 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. ⁶ 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. ⁷ 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." ⁸