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TOPIC: Nicene Fathers Vol 04 (Other Topics in this Collection)
SUBJECT: 14.01.05 Veiling of Virgins Part 2
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Chapter XI.-The Rule of Veiling Not Applicable to Children.
But what we intermitted above for the sake of the subsequent discussion-not to dissipate its coherence-we will now discharge by an answer. For when we joined issue about the apostle's absolute definition, that " every woman" must be understood (as meaning woman) of even every age, it might be replied by the opposite side, that in that case it behoved the virgin to be veiled from her nativity, and from the first entry of her age (upon the roll of time).
But it is not so; but from the time when she begins to be self-conscious, and to awake to the sense of her own nature, and to emerge from the virgin's (sense), and to experience that novel (sensation) which belongs to the succeeding age. For withal the founders of the race, Adam and Eve, so long as they were without intelligence, went "naked; "but after they tasted of "the tree of recognition," they were first sensible of nothing more than of their cause for shame. Thus they each marked their intelligence of their own sex by a covering.hyperlink But even if it is "on account of the angels" that she is to be veiled,hyperlink doubtless the age from which the law of the veil will come into operation will be that from which "the daughters of men" were able to invite concupiscence of their persons, and to experience marriage. For a virgin ceases to be a virgin from the time that it becomes possible for her not to be one. And accordingly, among Israel, it is unlawful to deliver one to a husband except after the attestation by blood of her maturity;hyperlink thus, before this indication, the nature is unripe. Therefore if she is a virgin so long as she is unripe, she ceases to be a virgin when she is perceived to be ripe; and, as not-virgin, is now subject to the law, just as she is to marriage. And the betrothed indeed have the example of Rebecca, who, when she was being conducted-herself still unknown-to an unknown betrothed, as soon as she learned that he whom she had sighted from afar was the man, awaited not the grasp of the hand, nor the meeting of the kiss, nor the interchange of salutation; but confessing what she had felt-namely, that she had been (already) wedded in spirit-denied herself to be a virgin by then and there veiling herself.hyperlink Oh woman already belonging to Christ's discipline! For she showed that marriage likewise, as fornication is, is transacted by gaze and mind; only that a Rebecca likewise some do still veil. With regard to the rest, however (that is, those who are not betrothed), let the procrastination of their parents, arising from straitened means or scrupulosity, look (to them); let the vow of continence itself look (to them). In no respect does (such procrastination) pertain to an age which is already running its own assigned course, and paying its own dues to maturity. Another secret mother, Nature, and another hidden father, Time, have wedded their daughter to their own laws. Behold that virgin-daughter of yours already wedded-her soul by expectancy, her flesh by transformation-for whom you are preparing a second husband! Already her voice is changed, her limbs fully formed, her "shame" everywhere clothing itself, the months paying their tributes; and do you deny her to be a woman whom you assert to be undergoing womanly experiences? If the contact of a man makes a woman, let there be no covering except after actual experience of marriage. Nay, but even among the heathens (the betrothed) are led veiled to the husband. But if it is at betrothal that they are veiled, because (then) both in body and in spirit they have mingled with a male, through the kiss and the fight hands, through which means they first in spirit unsealed their modesty, through the common pledge of conscience whereby they mutually plighted their whole confusion; how much more will time veil them?-(time) without which espoused they cannot be; and by whose urgency, without espousals, they cease to be virgins. Time even the heathens observe, that, in obedience to the law of nature, they may render their own fights to the (different) ages. For their females they despatch to their businesses from (the age of) twelve years, but the male from two years later; decreeing puberty (to consist) in years, not in espousals or nuptials. "Housewife" one is called, albeit a virgin, and "house-father," albeit a stripling. By us not even natural laws are observed; as if the God of nature were some other than ours!
Chapter XII.-Womanhood Self-Evident, and Not to Be Concealed by Just Leaving the Head Bare.
Recognise the woman, ay, recognise the wedded woman, by the testimonies both of body and of spirit, which she experiences both in conscience and in flesh. These are the earlier tablets of natural espousals and nuptials. Impose a veil externally upon her who has (already) a covering internally. Let her whose lower parts are not bare have her upper likewise covered. Would you know what is the authority which age carries? Set before yourself each (of these two); one prematurelyhyperlink compressed in woman's garb, and one who, though advanced in maturity, persists in virginity with its appropriate garb: the former will more easily be denied to be a woman than the latter believed a virgin. Such is, then, the honesty of age, that there is no overpowering it even by garb. What of the fact that these (virgins) of ours confess their change of age even by their garb; and, as soon as they have understood themselves to be women, withdraw themselves from virgins, laying aside (beginning with their head itself) their former selves: dyehyperlink their hair; and fasten their hair with more wanton pin; professing manifest womanhood with their hair parted from the front. The next thing is, they consult the looking-glass to aid their beauty, and thin down their over-exacting face with washing, perhaps withal vamp it up with cosmetics, toss their mantle about them with an air, fit tightly the multiform shoe, carry down more ample appliances to the baths. Why should I pursue particulars? But their manifest appliances alonehyperlink exhibit their perfect womanhood: yet they wish to play the virgin by the sole fact of leaving their head bare-denying by one single feature what they profess by their entire deportment.
Chapter XIII.-If Unveiling Be Proper, Why Not Practise It Always, Out of the Church as Well as in It?
If on account of menhyperlink they adopt a false garb, let them carry out that garb fully even for that end;hyperlink and as they veil their head in presence of heathens, let them at all events in the church conceal their virginity, which they do veil outside the church. They fear strangers: let them stand in awe of the brethren too; or else let them have the consistent hardihood to appear as virgins in the streets as well, as they have the hardihood to do in the churches. I will praise their vigour, if they succeed in selling aught of virginity among the heathens withal.hyperlink Identity of nature abroad as at home, identity of custom in the presence of men as of the Lord, consists in identity of liberty. To what purpose, then, do they thrust their glory out of sight abroad, but expose it in the church? I demand a reason. Is it to please the brethren, or God Himself? If God Himself, He is as capable of beholding whatever is done in secret, as He is just to remunerate what is done for His sole honour. In fine, He enjoins us not to trumpet forthhyperlink any one of those things which will merit reward in His sight, nor get compensation for them from men. But if we are prohibited from letting "our left hand know" when we bestow the gift of a single halfpenny, or any eleemosynary bounty whatever, how deep should be the darkness in which we ought to enshroud ourselves when we are offering God so great an oblation of our very body and our very spirit-when we are consecrating to Him our very nature! It follows, therefore, that what cannot appear to be done for God's sake (because God wills not that it be done in such a way) is done for the sake of men,-a thing, of course, primarily unlawful, as betraying a lust of glory. For glory is a thing unlawful to those whose probation consists in humiliation of every kind. And if it is by God that the virtue of continence is conferred, "why gloriest thou, as if thou have not received? "hyperlink If, however, you have not received it, "what hast thou which has not been given thee? "But by this very fact it is plain that it has not been given you by God-that it is not to God alone that you offer it. Let us see, then, whether what is human be firm and true.
Chapter XIV.-Perils to the Virgins Themselves Attendant Upon Not-Veiling
They report a saying uttered at one time by some one when first this question was mooted, "And how shall we invite the other (virgins) to similar conduct? "Forsooth, it is their numbers that will make us happy, and not the grace of God and the merits of each individual! Is it virgins who (adorn or commend) the Church in the sight of God, or the Church which adorns or commends virgins? (Our objector) has therefore confessed that "glory" lies at the root of the matter. Well, where glory is, there is solicitation; where solicitation, there compulsion; where compulsion, there necessity; where necessity, there infirmity. Deservedly, therefore, while they do not cover their head, in order that they may be solicited for the sake of glory, they are forced to cover their bellies by the ruin resulting from infirmity. For it is emulation, not religion, which impels them. Sometimes it is that god- their bellyhyperlink -himself; because the brotherhood readily undertakes the maintenance of virgins. But, moreover, it is not merely that they are ruined, but they draw after them "a long rope of sins."hyperlink For, after being brought forth into the midst (of the church), and elated by the public appropriation of their property,hyperlink and laden by the brethren with every honour and charitable bounty, so long as they do not fall, -when any sin has been committed, they meditate a deed as disgraceful as the honour was high which they had. (It is this.) If an uncovered head is a recognised mark of virginity, (then) if any virgin falls from the grace of virginity, she remains permanently with head uncovered for fear of discovery, and walks about in a garb which then indeed is another's. Conscious of a now undoubted womanhood, they have the audacity to draw near to God with head bare. But the "jealous God and Lord," who has said, "Nothing covered which shall not be revealed,"hyperlink brings such in general before the public gaze; for confess they will not, unless betrayed by the cries of their infants themselves. But, in so far as they are "more numerous," will you not just have them suspected of the more crimes? I will say (albeit I would rather not) it is a difficult thing for one to turn woman once for all who fears to do so, and who, when already so turned (in secret), has the power of (still) falsely pretending to be a virgin under the eye of God. What audacities, again, will (such an one) venture on with regard to her womb, for fear of being detected in being a mother as well! God knows how many infants He has helped to perfection and through gestation till they were born sound and whole, after being long fought against by their mothers! Such virgins ever conceive with the readiest facility, and have the happiest deliveries, and children indeed most like to their fathers!
These crimes does a forced and unwilling virginity incur. The very concupiscence of non-concealment is not modest: it experiences somewhat which is no mark of a virgin,-the study of pleasing, of course, ay, and (of pleasing) men. Let her strive as much as you please with an honest mind; she must necessarily be imperilled by the public exhibitionhyperlink of herself, while she is penetrated by the gaze of untrustworthy and multitudinous' eyes, while she is tickled by pointing fingers, while she is too well loved, while she feels a warmth creep over her amid assiduous embraces and kisses. Thus the forehead hardens; thus the sense of shame wears away; thus it relaxes; thus is learned the desire of pleasing in another way!
Chapter XV.-Of Fascination.
Nay, but true and absolute and pure virginity fears nothing more than itself. Even female eyes it shrinks from encountering. Other eyes itself has. It betakes itself for refuge to the veil of the head as to a helmet, as to a shield, to protect its glory against the blows of temptations, against the dam of scandals, against suspicions and whispers and emulation; (against) envy also itself. For there is a something even among the heathens to be apprehended, which they call Fascination, the too unhappy result of excessive praise and glory. This we sometimes interpretatively ascribe to the devil, for of him comes hatred of good; sometimes we attribute it to God, for of Him comes judgment upon haughtiness, exalting, as He does, the humble, and depressing the elated.hyperlink The more holy virgin, accordingly, will fear, even under the name of fascination, on the one hand the adversary, on the other God, the envious disposition of the former, the censorial light of the latter; and will joy in being known to herself alone and to God. But even if she has been recognized by any other, she is wise to have blocked up the pathway against temptations. For who will have the audacity to intrude with his eyes upon a shrouded face? a face without feeling? a face, so to say, morose? Any evil cogitation whatsoever will be broken by the very severity. She who conceals her virginity, by that fact denies even her womanhood.
Chapter XVI.-Tertullian, Having Shown His Defence to Be Consistent with Scripture, Nature, and Discipline, Appeals to the Virgins Themselves.
Herein consists the defence of our opinion, in accordance with Scripture, in accordance with Nature, in accordance with Discipline. Scripture founds the law; Nature joins to attest it; Discipline exacts it. Which of these (three) does a custom rounded on (mere) opinion appear in behalf of? or what is the colour of the opposite view? God's is Scripture; God's is Nature; God's is Discipline. Whatever is contrary to these is not God's. If Scripture is uncertain, Nature is manifest; and concerning Nature's testimony Scripture cannot be uncertain.hyperlink If there is a doubt about Nature, Discipline points out what is more sanctioned by God. For nothing is to Him dearer than humility; nothing more acceptable than modesty; nothing more offensive than "glory" and the study of men-pleasing. Let that, accordingly, be to you Scripture, and Nature, and Discipline, which you shall find to have been sanctioned by God; just as you are bidden to "examine all things, and diligently follow whatever is better."hyperlink
It remains likewise that we turn to (the virgins) themselves, to induce them to accept these (suggestions) the more willingly. I pray you, be you mother, or sister, or virgin-daughter-let me address you according to the names proper to your years-veil your head: if a mother, for your sons' sakes; if a sister, for your brethren's sakes; if a daughter for your fathers' sakes. All ages are perilled in your person. Put on the panoply of modesty; surround yourself with the stockade of bashfulness; rear a rampart for your sex, which must neither allow your own eyes egress nor ingress to other people's. Wear the full garb of woman, to preserve the standing of virgin. Belie somewhat of your inward consciousness, in order to exhibit the truth to God alone. And yet you do not belie yourself in appearing as a bride. For wedded you are to Christ: to Him you have surrendered your flesh; to Him you have espoused your maturity. Walk in accordance with the will of your Espoused. Christ is He who bids the espoused and wives of others Veil themselves;hyperlink (and,) of course, ranch more His own.
Chapter XVII.-An Appeal to the Married Women.
But we admonish you, too, women of the second (degree of) modesty, who have fallen into wedlock, not to outgrow so far the discipline of the veil, not even in a moment of an hour, as, because you cannot refuse it, to take some other means to nullify it, by going neither covered nor bare. For some, with their turbans and woollen bands, do not veil their head, but bind it up; protected, indeed, in front, but, where the head properly lies, bare. Others are to a certain extent covered over the region of the brain with linen coifs of small dimensions-I suppose for fear of pressing the head-and not reaching quite to the ears. If they are so weak in their hearing as not to be able to hear through a covering, I pity them. Let them know that the whole head constitutes "the woman."hyperlink Its limits and boundaries reach as far as the place where the robe begins. The region of the veil is co-extensive with the space covered by the hair when unbound; in order that the necks too may be encircled. For it is they which must be subjected, for the sake of which "power" ought to be "had on the head: "the veil is their yoke. Arabia's heathen females will be your judges, who cover not only the head, but the face also, so entirely, that they are content, with one eye free, to enjoy rather half the light than to prostitute the entire face. A female would rather see than be seen. And for this reason a certain Roman queen said that they were most unhappy, in that they could more easily fall in love than be fallen in love with; whereas they are rather happy, in their immunity from that second (and indeed more frequent) infelicity, that females are more apt to be fallen in love with than to fall in love. And the modesty of heathen discipline, indeed, is more simple, and, so to say, more barbaric. To us the Lord has, even by revelations, measured the space for the veil to extend over. For a certain sister of ours was thus addressed by an angel, beating her neck, as if in applause: "Elegant neck, and deservedly bare! it is well for thee to unveil thyself from the head fight down to the loins, lest withal this freedom of thy neck profit thee not!" And, of course, what you have said to one you have said to all. But how severe a chastisement will they likewise deserve, who, amid (the recital of) the Psalms, and at any mention of (the name of) God, continue uncovered; (who) even when about to spend time in prayer itself, with the utmost readiness place a fringe, or a tuft, or any thread whatever, on the crown of their heads, and suppose themselves to be covered? Of so small extent do they falsely imagine their head to be! Others, who think the palm of their hand plainly greater than any fringe or thread, misuse their head no less; like a certain (creature), more beast than bird, albeit winged, with small head, long legs, and moreover of erect carriage. She, they say, when she has to hide, thrusts away into a thicket her head alone-plainly the whole of it, (though)-leaving all the rest of herself exposed. Thus, while she is secure in head, (but) bare in her larger pans, she is taken wholly, head and all. Such will be their plight withal, covered as they are less than is useful.
It is incumbent, then, at all times and in every place, to walk mindful of the law, prepared and equipped in readiness to meet every mention of God; who, if He be in the heart, will be recognised as well in the head of females. To such as read these (exhortations) with good will, to such as prefer Utility to Custom, may peace and grace from our Lord Jesus Christ redound: as likewise to Septimius Tertullianus, whose this tractate is.