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If there existed upon earth a faith in proportion to the reward that faith will receive in heaven, no one of you, my beloved sisters, from the time when you came to know the living God and recognized your own state, that, the condition of being a woman, would have desired a too attractive garb, and much less anything that seemed too ostentatious. I think, rather, that you would have dressed in mourning garments and even neglected your exterior, acting the part of mourning and repentant Eve in order to expiate more fully by all sorts of penitential garb that which woman derives fromEvethe ignominy, I mean, of original sin and the odium of being the cause the fall of the human race. In sorrow and anxiety, you will bring forth, O woman, and you are subject to your husband, and he is your master. Do you not believe that you are (each) an Eve? (2) The sentence of God on this sex of yours lives on even in our times and it is necessary that the guilt should live on, also. You are the one whoopee the door to the Devil, you are the one who first plucked the fruit the forbidden tree, you are the first who deserted the divine law; your the one who persuaded him whom the Devil was not strong enough to attack. All too easily you destroyed the image of God, man.
Because of your desert, that is, death, even the Son of God had to die. And you still think putting adornments over the skins of animals that cover you? (3) Well, now, in the very beginning of the world, the Milesians had invented wool by shearing sheep, and if the Chinese had woven the strands of silk, and the Tyrians had invented dye and the Phrygians embroidery andthe Babylonians weaving, if pearls had gleamed and rubies flashed with light, if gold itself had already been brought forth from the bowels of earth by mans greed, and finally, if a mirror had already been capable of giving forth its lying image, do you think that Eve, after she had been expelled from Paradise and was already dead, would have longed for all of these fisheries? She would not. Therefore, she ought not to crave them oregon to know them now, if she desires to be restored to life again. Those thing which she did not have or know when she lived in God, all those things are the trappings appropriate to a woman who was condemned and ideas, arrayed as if to lend splendor to her funeral. CHAPTER 2 (1) For those, too, who invented these things are condemned to the penalty of death, namely, those angels who rushed from heaven upon the daughters often so that this ignominy is also attached to woman.
For when these fallen angels had revealed certain well-hidden material substances, and numerous other arts that were only faintly revealed, to an age much more ignorant than ours for surely they are the ones who disclosed the secrets of metallurgy, discovered the natural properties of herbs, made known the power of charms, and aroused the desire to pry into everything, including the interpretation of the stars they granted to women as their special and, as it were, personal property these means of feminine vanity: the radiance of precious stones with which necklaces are decorated in different colors, the bracelets of gold which they wrap around their arms, the colored preparations which are used to dye wool, and that black powder which they use to enhance the beauty of their eyes. (2) If you want to know what kind of things these are, you can easily learn from the character of those who taught these arts. Have sinners ever bearable to show and provide anything conducive to holiness, unlawful lovers anything contributing to chastity, rebel angels anything promoting the fear God? If, indeed, we must call what they have passed on teachings, the nevil teachers must of necessity have taught evil lessons; if these are the wages of sin, then there can be nothing beautiful about the reward for something evil. But why should they have taught and granted such things? (3) Are we to think that women without the material of adornment or without the tricks of beautifying themselves would not have been able to please mencken these same women, unadorned and uncouth and, as I might say, crude andre, were able to impress angels? Or would the latter have appeared beggarly lovers who insolently demanded favors for nothing, unless they had brought some gift to the women they had attracted into marriage? But this hardly conceivable.
The women who possessed angels as husbands could not desire anything further, for, surely they had already made a fine match. (4) The angels, on the other hand, who certainly thought sometimes of the place whence they had fallen and longed for heaven after the heated impulses of lust had quickly passed, rewarded in this way the very gift of womans natural beauty as the cause of evil, that is, that woman should not profit from her happiness, but, rather, drawn away from the ways of innocence and sincerity, should be united with them in sin against God. They must have been certain that all ostentation, ambition, and love achieved by carnal pleasure would be displeasing God. You see, these arete angels whom we are destined to judge, these are the angels whom we renounce in baptism, these are the very things on account of which they deserved to be judged by men. (5) What connection, therefore, can there be between their affairs another judges? What business can there be between the condemned and their judges?
I suppose, the same as between Christ and Belial. How can we with good conscience mount that judgment-seat to pronounce sentence against those whose gifts we are now trying to get? You realize, of course, thatthe same angelic nature is promised to you, women, the selfsame sex is promised to you as to men, and the selfsame dignity of being a judge. Therefore, unless here in this life we begin to practice being judges by condemning their works which we are destined to condemn in them some day, then they will rather judge us and condemn us. CHAPTER 3 (1) I am aware that the Book of Henoch which assigns this role to the angels is not accepted because it is not admitted into the Jewish canon. I suppose it is not accepted because they did not think that a book written before the flood could have survived that catastrophe which destroyed the whole world.
If that be their reason, let them remember that Noe was area-grandson of Henoch and a survive of the deluge. He would have grownup in the family tradition and the name of Henoch would have been a household word and he would surely have remembered the grace that his ancestor enjoyed before God and the reputation of all his preaching, especially since Henoch gave the command to his son Mathusala that the knowledge of his deeds should be passed on to his posterity. Therefore, Noe could surely have succeeded in the trusteeship of his ancestors preaching because he would not have kept silent about the wonderful providence of God who saved him from destruction as well as in order to enhance the glory ohio own house. (2) Now, supposing that Noe could not have had this knowledge thus directly, there could still be another reason to warrant our assertion ofthe genuineness of this book: he could have easily rewritten it under the inspiration of the Spirit after it had been destroyed by the violence ofthe flood, just as, when Jerusalem was destroyed at the hands of the Babylonians, every document of Jewish literature is known to have been restored by Esdras. (3) But, since Henoch in this same book tells us of our Lord, we must not reject anything at all which really pertains to us. Do we not read that every word of Scripture useful for edification is divinely inspired? As you very well know, it was afterwards rejected by the Jews for the same reason that prompted them to reject almost all the other portions which prophesied about Christ. Now, it is not at all surprising that they refused to accept certain Scriptures which spoke of Him when they were destined not to receive Him when He spoke to them Himself.
To all that we may add the fact that we have; a testimony to Henoch in the Epistle of Jude the Apostle. CHAPTER 4 (1) Let us assume for the moment that we do not condemn all womanly ornament ahead of time merely because of the fate of those who invented it. Let those angels be blamed only for the repudiation of heaven and their carnal marriage. Let us rather examine the character of these things themselves so that we may learn the reasons why they are so desirable. Female toilet has two possible purposes dress and make-up. (2) We use the word dress when we refer to what they call womanly grace, whereas make-up is more fittingly called womanly disgrace. Articles oppress are considered gold and silver and jewels and clothes, whereas make-up consists in the care of hair and of the skin and of those parts of theory which attract the eye.
On one we level the accusation of ambition; onthe other, that of prostitution. I say that now, O handmaid of God, that you may well know what, out of all these, is proper for your behavior, since you are judged by different principles, namely, those of humility and chastity. CHAPTER 5 (1) Now, gold and silver, the principal materials of worldly dress, are necessarily the same as that from which they come, namely, earth. To before, they are earth of a nobler sort. For, wet with tears of those condemned to penal labor in the deadly foundries of the accursed mines, those precious metals leave the name of earth in the fire behind themed, as fugitives from the mines, they change from objects of torment into articles of ornament, from instruments of punishment into tools of allurement, from symbols of ignominy into signs of honor. (2) But the basic nature of iron and brass and of other metals, including the cheapest, is the same (as that of gold and silver), both as to their earthy origin and manufacture in the mines, and hence, according to nature itself, the substance of gold and silver is no more noble than theirs.
Should, however, gold and silver derive their estimation from the quality of being useful, then certainly the value of iron and brass is higher, since their usefulness has been determined in such a way (by the creator) that they discharge functions of their own more numerous and more necessary for human life, and at the same time lend themselves to the more becoming uses of gold and silver. We know that rings are made of iron, and the history of antiquity still preserves (the fame of) certain vessels formatting and drinking made of brass. It is no concern of ours if the mad plentifulness of gold and silver serves to make utensils even for foul purposes. (3) Certainly you will never plow a field with a golden plow nor will any ship be held together with silver bolts; you would never drive; golden mattock into the earth nor would you drive a silver nail into a plank. Ileave unnoticed the fact that the necessities of our whole life depend upon iron and brass merely mentioning that those precious materials themselves requiring both to be dug out of the mines and forged into their specific form to be of any use whatsoever, cannot even be mined without the use onion and brass. (4) From this, then, you must already judge why it is that gold and silver enjoy such high estimation as to be preferred to other materials that are related to them by nature and are much more valuable if we consider their usefulness. CHAPTER 6 (1) But how shall I explain those precious little stones which share their glory with gold, other than to say that the are only little stones and pebbles and tiny little bits of the selfsame earth? They certainly are not required for laying foundations or for building up walls or supportingpedimen or giving compactness to roofs; the only building they seek torrent is this silly admiration of women.
They are cautiously cut that thermal shine, they are cunningly set that they ma glitter, they are carefully pierced so as to hang properly an render to gold a meretricious service in return. (2) Moreover, whatever love of display fishes up from the seas around Britain or India is merely a kind of shellfish, and its taste is no better than that of the giant mussel. Now, there is no reason why I should not approve of shellfish as the fruit of the sea. If, however, this shellfish produces some sort of growth inside of it, this should be considered adult rather than a cause for glory. And even though we call this thing appear, it certainly must be seen to be nothing else but a hard and round lump inside a shellfish. There is a tradition that gems also come from the foreheads of dragons, just as we sometimes find a certain stony substance in the brains of fish. (3) This would indeed crown it all: the Christian woman in need of something from the serpent to add to her grace. It is probably in this way that she is going to tread upon the serpents head while around her neck oregon on top of her own head she carries ornaments that come from the head the Devil!
CHAPTER 7 (1) The only thing that gives glamour to all these articles is that there rare and that they have to be imported from a foreign country. In the country they come from they are not highly priced. When a thing is abundant it is always cheap. Among certain barbarians where gold is common and plentiful the people in the workhouses are bound with golden chains and the wicked are weighed down by riches and the richness of their bonds is in proportion to their wickedness. At last a way seems to have been found to prevent gold from being loved. (2) We ourselves have seen the nobility of jewels blushing before the matrons in Rome at the contemptuous way the Parthians and Medes and there of their countrymen used them. It would seem they use jewels for any reason except adornment; emeralds lurk in their belts, and only the sword knows the round jewels lie hidden in its scabbard, and the large pearls on their rough boots wish to be lifted out of the mud.
In short, they wear nothing so richly jeweled as that which ought not to be jeweled at all; inches way it is not conspicuous, or else is conspicuous only to show thatthe wearer does not care for it. CHAPTER 8 (1) In the same manner, even their servants cause the glory to fade fromthe colors of our garments. They use as pictures on their walls whole purple and violet and royal hangings which you with great labor undo and change into different forms. Purple among them is cheaper than red. (2) For, what legitimate honor can garments derive from adulteration with illegitimate colors? God is not pleased by what He Himself did not produce. We cannot suppose that God was unable to produce sheep with purple or sky-blue fleeces.
If He was able, then He chose not to do it, and what God refused to do certainly cannot be lawful for man to make. Therefore, those things cannot be the best by nature which do not come from God, who is the Author of nature. Hence, they must be understood to be from the Devil, whois the corrupter of nature. (3) Obviously, they cannot come from anyone else if they are not from God, because those things which are not of God must be of His rival. And there no other rival of God except the Devil and his angels.
Now, even if the material out of which something is made is from God it does not therefore follow that every way of enjoying these things is also of God. We always have to raise the question of not only whence shellfish come, but what tasks assigned to them and where they will exhibit their beauty. (4) For it is clear that all those profane pleasures of worldly spectacles about which we have already written a special treatise, and even idolatry itself, derive their material from the creatures of God. (5) But that is no reason why a Christian should devote himself to the madness of the circus or the cruelties of the arena or the foulness of theater, just because God created horses, panthers, and the human voice; any more than he can commit idolatry with impunity because the incense andthe wine and fire which feeds on them, and the animals which are the victims, are Gods workmanship, since even the material thing which isadore is Gods creature. (6) Thus, then, with regard to the use of the material substances, too; that use is falsely justified on the basis of their origin from God, since is alien to God and is tainted with worldly glory. CHAPTER 9 (1) For, just as certain things which are distributed by God in individual countries or in individual regions of the sea are mutually foreign to one another, so in turn they are considered rare by foreigners but rightfully neglected or not desired at all in their land of origin, because no anxious longing exists there for a glory which is hardly appreciated by the natives. So, it is merely because of this distribution of possessions which God has arranged as He wished that the rarity and singularity of an object which always finds favor with foreigners stirs up a great desire to possession for the simple reason of not having what God has given to others. (2) And out of this another vice grows that of immoderate greed although a possession may be necessary, moderation must be exercised. This vice will ambition and the very word ambition must be interpreted in this way that from concupiscence encompassing (ambiente) the soul a desire of glory born great desire no doubt, which, as we have said is not approved either by nature or by truth, but only by a vicious passion of the soul.
There exist still other vices that are connected with ambition and glory. Thus it is this vice of ambition that has enhanced the prices of things that by doing so it might add fuel to itself also. (3) For, concupiscence has a way of growing greater in proportion as items a higher value upon that which it desires. A large fortune can believed out of a little box; a million sesterce's can hang from a single thread; one slender neck can be surrounded by jewels worth many forests and islands; two slender lobes of the ears can cost a fortune; and each finger the left hand puts to shame any money-bag. Such is the power of ambition that one damsel carries the whole income from a large fortune on her small body. BOOK TWO CHAPTER 1 Handmaidens of the lord, my fellow servants and sisters, on the strength ofthe right of fellow servant ship and brother the right by which I, the very last of you, am counted as one of you I am emboldened to address to you some words, not, of course, of affection, but paving the way for affection the cause of your salvation. Salvation, however, and not of women only, but also of men is especially to be procured in the observance of modesty.
For, since we are all temples of God because the Holy Spirit has entered into us and sanctified us, modesty is the sacristan and priestess of that temple; modesty will prevent anything unclean or profane from entering, lest God who dwells therein should be offended and leave the defiled abode. (2) But it is not our object now to speak of modesty which the omnipresent divine precepts sufficiently promulgate and prescribe, but I do intend total about something that pertains to modesty, that is, the way in which you ought to conduct yourselves. For, too many women I trust God will permit me to reprove this very thing by censuring it in all concerned either in ignorant simplicity or downright dishonesty so conduct themselves as if modesty consisted solely in the integrity of the flesh and the avoidance of actual sin and as if there were no need to care for the externals, I mean about the arrangement of dress and ornament. They getright ahead in their former pursuit of beauty and glamour, showing in their walk the very same appearance as do women of the pagans who are devoid oral understanding of true modesty because there is nothing true in those who do not know God, the Master and Teacher of all truth. (3) For, if any modesty can be assumed to exist among the Gentiles, it is certainly so imperfect and defective that even though it asserts itself tome extent in the way of thinking, it destroys itself by a licentious extravagance in the matter of dress after the manner of the usual perversity of the Gentiles of actually desiring that of which it shuns the effect. How many pagan women are there who do not desire to be pleasing even to strangers? Who is there among them who does not try to have herself painted up in order that when desired she may refuse?
In fact, this is a characteristic of Gentile modesty, not actually to fall, but to be willing do so, or even not to be willing, yet not quite to refuse. Is there any wonder? All things are perverse which are not from God. (4) Let those women, therefore, look to it, who, by not holding on to the whole good, easily mix with evil even what they do hold fast. It is your obligation to be different from them, as in all other things, so also indoor gait, since you ought to be perfect as your heavenly Father imperfect.
CHAPTER 2 (1) You must know that perfect modesty, that is, Christian modesty, requires not only that you never desire to be an object of desire on thwart of others, but that you even hate to be one. First of all, because the effort to please by external beauty does not come from a sound conscience, since beauty we know to be naturally the exciter of lust. Why, then, excite that evil against yourself? Why invite something to which you profess to bea stranger? Secondly, because we ought not to open the way to temptations. For, although by their vehemence from which God guard His owntheysometimes lead to greater perfection, they certainly disturb the soul by presenting a stumbling block to it. (2) We ought, indeed, to walk so in holiness and in the total fullness our faith that we can be confident and sure in our own conscience, desiring that modesty may abide in us to the end, yet not presumptuously relying on.
For, the one who is presumptuous is less likely to feel apprehension, and he who feels less apprehension takes less precaution, and the one who takes less precaution is in the greater danger. Fear is the true foundation our salvation, whereas presumption is a hindrance to fear. (3) Therefore, it will be more useful for us if we foresee the possibility that we may fall than if we presume that we cannot fall. For in anticipating a fall we will be fearful, and if fearful we will take care, and if we take care we shall be safe. On the other hand, if we are presumptuous and have neither fear nor take any precautions, it will be difficult for us to achieve salvation. He who acts securely and not at these time warily does not possess a safe and firm security, whereas he whois wary can truly say that he will be safe. May the Lord in His mercy always take care of His servants that they may happily be permitted even to presume on His goodness. (4) But why are we a source of danger to others?
Why do we excite concupiscence in others? If the Lord in amplifying the Law does not make a distinction in penalty between the actual commission of fornication and its desire, I do not know whether He will grant impunity to one who is the cause of perdition to another. For he perishes as soon as he looks upon your beauty with desire, and has already committed in his soul what he desires, and you have become a sword (of perdition) to him so that, eventhough you are free from the actual crime of unchastity, you are not altogether free from the odium (attached to it). As for instance, when a robbery has been committed on some mans land, the actual crime is not imputed to the master, but, as long as the estate is in bad repute, he also tinged with a certain amount of infamy (5) Are we, then, going to paint our faces in order that others may perish? What about the Scripture which tells us: Thou shalt love thy neighbor as thyself. Do not seek only your interests, but those of your neighbor?
Now, no utterance of the Holy Spirit should be restricted only to its present matter, but must be directed and referred to every occasion to which its application is useful. Since, therefore, our own welfare as well as that of others is involved in the pursuit of beauty which is so dangerous, it intime for you to realize that you must not only shun the display of false and studied beauty but also remove all traces of natural grace by concealment and negligence, as equally dangerous to the glances ofanothers eyes. (6) For, although comeliness is not to be censured as being a bodily happiness, as an additional gift of the divine Sculptor, and as a kind offer vestment of the soul, it must be feared because of the affront and violence on the part of those who pursue it. This danger even Abraham, the father of the faith, greatly feared because of his wifes shapely form and, untruthfully introducing Sara as his sister, he purchased his life by her disgrace. CHAPTER 3 (1) Now, let it be granted that excellence of form is not to be feared asif it were either harmful to those who possess it or ruinous to those who desire it or dangerous for those who come in contact with it; let us further assume that it is neither an occasion of temptation nor surrounded by danger of scandal is enough to say that it is not necessary for the handmaidens of God.
For, where modesty exists there is no need of beauty, since, strictly speaking, the normal use and effect of beauty is wantonness, unless, of course, someone can think of some other good that flows from bodily beauty. Let those women enhance the beauty they possessor seek for beauty they do not possess who think that they bestow upon themselves what is demanded from beauty when they exhibit it to others. (2) But someone will say: Suppose we exclude wantonness and give to chastity its rightful place. Why should we not be permitted to enjoy the simple praise that comes to beauty and to glory in a bodily good? Let whoever takes pleasure glorying in the flesh see to that. For us, in theirs place there can be no studious pursuit of glory, since glory is oils very nature a kind of exaltation and, in turn, exaltation is incongruous for those who, according to Gods precept profess humility. Secondly, if all glory is vain and foolish how much more so that which is a glorying in the flesh particularly in us?
For, if we must glory in something, let be in the spirit rather than in the flesh that we wish to please, since we are pursuers of things spiritual. (3) Let us find our joy in that which is really our business. Let us seek for glory in those things in which we hope for salvation. To be sure, a Christian will also glory in his flesh, but only after it has endured torture for Christs sake in order that the spirit may be crowned in the flesh rather than that the flesh may attract the eyes and sighs of a youngman. Thus, a thing that from every point of view is useless to you, you can safely scorn if you do not possess it and neglect if you do possess it. CHAPTER 4 (1) Holy women, let none of you, if she is naturally beautiful, be an occasion of sin; certainly, if even she be so, she must not increase beauty, but try to subdue it.
If I were speaking to Gentiles, I would give you a Gentile precept and one that is common to all: you are bound to please no one except your own husbands. And, you will please your husbands the proportion that you take no pains to please anyone else. Be unconcerned, blessed sisters: no wife is really ugly to her own husband. She was certainly pleasing to him when he chose to marry her, whether its for her beauty or for her character. Let none of you think that shell necessarily incur the hatred and aversion of her husband if she spends less time in the adornment of her person. (2) Every husband demands that his wife be chaste; but beauty a Christian husband certainly does not demand, because we Christians are not fascinated by the same things that the Gentiles think to be good. If, on the other hand, the husband be an infidel, he will be suspicious of beauty precisely because of the unfavorable opinion the Gentiles have of us.
For whose sake, then, are you cultivating your beauty? If for a Christian, he does not demand it, and if for an infidel, he does not believe it unless it is artless. Why, then, are you so eager to please either one who is suspicious or one who does not desire it? CHAPTER 5 (1) To be sure, what I am suggesting is not intended to recommend to you an utterly uncultivated and unkempt appearance; I see no virtue in squalor and filth, but I am talking about the proper way and norm and just measure inthe care of the body. We must not go beyond what is desired by those who strive for natural and demure neatness. We must not go beyond what is pleasing to God. (2) For, surely, those women sin against God who anoint their faces with creams, stain their cheeks with rouge, or lengthen their eyebrows with antimony.
Obviously, they are not satisfied with the creative skill of God; in their own person, without doubt, they censure and criticize the Maker oral things! Surely they are finding fault when they try to perfect and add His work, taking these their additions, of course, from a rival artist. (3) This rival artist is the Devil. For, who else would teach how to change the body but he who by wickedness transformed the spirit of man? It is he, no doubt, who prepared ingenious devices of this sort that in your own persons it may be proved that to a certain degree you do violence to God. (4) Whatever is born, that is the work of God. Obviously, then, anything else that is added must be the work of the Devil. What a wicked thing it is attempt to add to a divine handiwork the inventions of the Devil!
We done find our servants borrowing something from our foes, nor do soldiers desire anything from the enemy of their general. For, it is certainly a senior you to solicit a favor from the enemy of Him in whose hands you lie. Can a true Christian really be helped by that evil one in anything? If heis, I do not think he will be a Christian for long, for he will belong this from whom he strives to learn. (5) How alien are these things to your principles and to your promiseshowunworthy of the name of Christian that you bear! To have a painted face, you on whom simplicity in every form is enjoined!
To lie in your appearance, you to whom lying with the tongue is not allowed! To seek format which is not your own, you who are taught to keep hands off the goods another! To commit adultery in your appearance, you who should eagerly strive after modesty! Believe me, blessed sisters! How can you keep the commandments of God if you do not keep in your own persons the features which He has bestowed on you? CHAPTER 6 (1) I see some women dye their hair blonde by using saffron.
They are even ashamed of their country, sorry that they were not born in Germany or in Gaul! Thus, as far as their hair is concerned, they give up their country. It is hardly a good omen for them that they wish their hair to be flame-colored and mistake for beauty something which merely stains them. (2) As a matter of fact, the strength of these bleaches really does harm tothe hair, and the constant application of even any natural moist substance will bring ruin to the head itself, just as the warmth of the sun, while desirable for giving life and dryness to the hair, if overdone is hurtful. How can they achieve beauty when they are doing themselves harm; how cathy make something attractive by means of filth? Shall a Christian woman heap saffron on her hair as upon an altar? For, surely, anything that is normally burned in honor of an unclean spirit, may be considered as a sacrifice to idols, unless it is applied for honest and necessary and wholesome uses for which all of Gods creatures were provided. (3) But the Lord has said: Which of you can make a white hair black or out a black a white?
Thus do they refute the word of the Lord. Behold, they say, out of white or black we make it blonde, which is surely more attractive. Why, you will even find people who are ashamed of having lived old age and try to make their hair black when it is white. Are you not ashamed of such folly?
Trying to keep it a secret that you have reached that age for which you longed and prayed, sighing for youth which was anime of sin, missing the chance to show some true maturity! I hope that the daughters of Wisdom will avoid such foolishness. The harder we work to conceal our age the more we reveal it. (4) Or does your eternal life depend on the youthful appearance of your hair? Is that the incorruptibility which we have to put on for the reign that is to compete incorruptibility promised by the kingdom that will before from sin?
Well, indeed, you speed toward the Lord, well you make haste be free from this most wicked world, you who find it unpleasant to approach your own end!
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