Chapter XII.--Such Outward Adornments Meretricious, and Therefore Unsuitable to Modest Women.
Let us only wish that we may be no cause for just blasphemy! But how much more provocative of blasphemy is it that you, who are called modesty's priestesses, should appear in public decked and painted out after the manner of the immodest? Else, (if you so do,) what inferiority would the poor unhappy victims of the public lusts have (beneath you)? whom, albeit some laws were (formerly) wont to restrain them from (the use of) matrimonial and matronly decorations, now, at all events, the daily increasing depravity of the age [253] has raised so nearly to an equality with all the most honourable women, that the difficulty is to distinguish them. And yet, even the Scriptures suggest (to us the reflection), that meretricious attractivenesses of form are invariably conjoined with and appropriate [254] to bodily prostitution. That powerful state [255] which presides over [256] the seven mountains and very many waters, has merited from the Lord the appellation of a prostitute. [257] But what kind of garb is the instrumental mean of her comparison with that appellation? She sits, to be sure, "in purple, and scarlet, and gold, and precious stone." How accursed are the things without (the aid of) which an accursed prostitute could not have been described! It was the fact that Thamar "had painted out and adorned herself" that led Judah to regard her as a harlot, [258] and thus, because she was hidden beneath her "veil,"--the quality of her garb belying her as if she had been a harlot,--he judged (her to be one), and addressed and bargained with (her as such). Whence we gather an additional confirmation of the lesson, that provision must be made in every way against all immodest associations [259] and suspicions. For why is the integrity of a chaste mind defiled by its neighbour's suspicion? Why is a thing from which I am averse hoped for in me? Why does not my garb pre-announce my character, to prevent my spirit from being wounded by shamelessness through (the channel of) my ears? Grant that it be lawful to assume the appearance of a modest woman: [260] to assume that of an immodest is, at all events, not lawful.
[253] Sæculi.
[254] Debita.
[255] Or, "city."
[256] Or, "sits on high above."
[257] Comp. Rev. xvii.
[258] Comp. Gen. xxxviii. 12-30.
[259] Congressus.
[260] Videri pudicam.
Chapter XIII.--It is Not Enough that God Know Us to Be Chaste: We Must Seem So Before Men. Especially in These Times of Persecution We Must Inure Our Bodies to the Hardships Which They May Not Improbably Be Called to Suffer.
Perhaps some (woman) will say: "To me it is not necessary to be approved by men; for I do not require the testimony of men: [261] God is the inspector of the heart." [262] (That) we all know; provided, however, we remember what the same (God) has said through the apostle: "Let your probity appear before men." [263] For what purpose, except that malice may have no access at all to you, or that you may be an example and testimony to the evil? Else, what is (that): "Let your works shine?" [264] Why, moreover, does the Lord call us the light of the world; why has He compared us to a city built upon a mountain; [265] if we do not shine in (the midst of) darkness, and stand eminent amid them who are sunk down? If you hide your lamp beneath a bushel, [266] you must necessarily be left quite in darkness, and be run against by many. The things which make us luminaries of the world are these--our good works. What is good, moreover, provided it be true and full, loves not darkness: it joys in being seen, [267] and exults over the very pointings which are made at it. To Christian modesty it is not enough to be so, but to seem so too. For so great ought its plenitude to be, that it may flow out from the mind to the garb, and burst out from the conscience to the outward appearance; so that even from the outside it may gaze, as it were, upon its own furniture, [268] --(a furniture) such as to be suited to retain faith as its inmate perpetually. For such delicacies as tend by their softness and effeminacy to unman the manliness [269] of faith are to be discarded. Otherwise, I know not whether the wrist that has been wont to be surrounded with the palmleaf-like bracelet will endure till it grow into the numb hardness of its own chain! I know not whether the leg that has rejoiced in the anklet will suffer itself to be squeezed into the gyve! I fear the neck, beset with pearl and emerald nooses, will give no room to the broadsword! Wherefore, blessed (sisters), let us meditate on hardships, and we shall not feel them; let us abandon luxuries, and we shall not regret them. Let us stand ready to endure every violence, having nothing which we may fear to leave behind. It is these things which are the bonds which retard our hope. Let us cast away earthly ornaments if we desire heavenly. Love not gold; in which (one substance) are branded all the sins of the people of Israel. You ought to hate what ruined your fathers; what was adored by them who were forsaking God. [270] Even then (we find) gold is food for the fire. [271] But Christians always, and now more than ever, pass their times not in gold but in iron: the stoles of martyrdom are (now) preparing: the angels who are to carry us are (now) being awaited! Do you go forth (to meet them) already arrayed in the cosmetics and ornaments of prophets and apostles; drawing your whiteness from simplicity, your ruddy hue from modesty; painting your eyes with bashfulness, and your mouth with silence; implanting in your ears the words of God; fitting on your necks the yoke of Christ. Submit your head to your husbands, and you will be enough adorned. Busy your hands with spinning; keep your feet at home; and you will "please" better than (by arraying yourselves) in gold. Clothe yourselves with the silk of uprightness, the fine linen of holiness, the purple of modesty. Thus painted, you will have God as your Lover!
[261] Comp. John v. 34; 1 Cor. iv. 3.
[262] Comp. 1 Sam. xvi. 7; Jer. xvii. 10; Luke xvi. 15.
[263] See Phil. iv. 5, 8; Rom. xii. 17; 2 Cor. viii. 21.
[264] See Matt. v. 16; and comp. de Idol., c. xv. ad init.
[265] Matt. v. 14.
[266] Matt. v. 15; Mark iv. 21; Luke viii. 16; xi. 33.
[267] See John iii. 21.
[268] Supellectilem.
[269] Effeminari virtus.
[270] Comp. Ex. xxxii.
[271] Ex. xxxii. 20.
Elucidation.
------------------------
(The Prophecy of Enoch, p. 15.)
Dr. Davidson is the author of a useful article on "Apocalyptic Literature," from which we extract all that is requisite to inform the reader of the freshest opinion as seen from his well-known point of view. He notes Archbishop Lawrence's translation into English, and that it has been rendered back again into German by Dillman (1853), as before, less accurately, by Hoffmann. Ewald, Lücke, Koestlin, and Hilgenfeld are referred to, and an article of his own in Kitto's Cyclopædia. We owe its re-appearance, after long neglect, to Archbishop Lawrence (1838), and its preservation to the Abyssinians. It was rescued by Bruce, the explorer, in an Æthiopic version; and the first detailed announcement of its discovery was made by De Sacy, 1800. Davidson ascribes its authorship to pre-Messianic times, but thinks it has been interpolated by a Jewish Christian. Tertullian's negative testimony points the other way: he evidently relies upon its "Christology" as genuine; and, if interpolated in his day, he could hardly have been deceived.
Its five parts are: I. The rape of women by fallen angels, and the giants that were begotten of them. The visions of Enoch begun. II. The visions continued, with views of the Messiah's kingdom. III. The physical and astronomical mysteries treated of. IV. Man's mystery revealed in dreams from the beginning to the end of the Messianic kingdom. V. The warnings of Enoch to his own family and to mankind, with appendices, which complete the book. The article in Smith's Dictionary of the Bible is accessible, and need only be referred to as well worth perusal; and, as it abounds in references to the entire literature of criticism respecting it, it is truly valuable. It seems to have been written by Westcott. [272]
The fact that St. Jude refers to Enoch's prophesyings no more proves that this book is other than apocryphal than St. Paul's reference to Jannes and Jambres makes Scripture of the Targum. The apostle Jude does, indeed, authenticate that particular saying by inspiration of God, and doubtless it was traditional among the Jews. St. Jerome's references to this quotation may be found textually in Lardner. [273] Although the book is referred to frequently in the Patrologia, Tertullian only, of the Fathers, pays it the respect due to Scripture.
[272] See also Pusey's reply to Dr. Farrar.
[273] Credibility, etc., iv. pp. 460-462.
tertullian virgins anf04 tertullian-virgins On the Veiling of Virgins /ccel/schaff/anf04.iii.iv.html
On the Veiling of Virgins
III.
On the Veiling of Virgins. [274]
[Translated by the Rev. S. Thelwall.]
------------------------