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# Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth/On the Apparel of Women/II/Chapter 3

Chapter III.—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 flesh; because we are “suitors” of things spiritual. In those things wherein our sphere of labour lies, let our joy lie. From the sources whence we hope for salvation, let us cull our “glory.” Plainly, a Christian will “glory” even in the flesh; but (it will be) when it has endured laceration for Christ’s sake, in order that the spirit may be crowned in it, not in order that it may draw the eyes and sighs of youths after it. Thus (a thing) which, from whatever point you look at it, is in your case superfluous, you may justly disdain if you have it not, and neglect if you have. Let a holy woman, if naturally beautiful, give none so great occasion (for carnal appetite).  Certainly, if even she be so, she ought not to set off (her beauty), but even to obscure it.

## Footnotes

* ↑ Conjunctis.
* ↑ Angelis Dei. Comp. the opening sentence of the book.
* ↑ Comp. ad Ux., b. i. c. iv.
* ↑ See Gal. vi. 13 and 1 Cor. iii. 21; v. 6.
* ↑ Stuporata.
* ↑ Bonis.
* ↑ Sectatores.
* ↑ Comp. 2 Cor. xi. 18; xii. 10; Phil. iii. 3, 4.
* ↑ Non adjuvare, sed etiam impedire, debet.
# Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth/On the Apparel of Women/II/Chapter 6

Chapter VI.—Of Dyeing the Hair.
I see some (women) turn (the colour of) their hair with saffron. They are ashamed even of their own nation, (ashamed) that their procreation did not assign them to Germany and to Gaul: thus, as it is, they transfer their hair (thither)! Ill, ay, most ill, do they augur for themselves with their flame-coloured head, and think that graceful which (in fact) they are polluting! Nay, moreover, the force of the cosmetics burns ruin into the hair; and the constant application of even any undrugged moisture, lays up a store of harm for the head; while the sun’s warmth, too, so desirable for imparting to the hair at once growth and dryness, is hurtful. What “grace” is compatible with “injury?” What “beauty” with “impurities?” Shall a Christian woman heap saffron on her head, as upon an altar?  For, whatever is wont to be burned to the honour of the unclean spirit, that—unless it is applied for honest, and necessary, and salutary uses, for which God’s creature was provided—may seem to be a sacrifice. But, however, God saith, “Which of you can make a white hair black, or out of a black a white?” And so they refute the Lord!  “Behold!” say they, “instead of white or black, we make it yellow,—more winning in grace.” And yet such as repent of having lived to old age do attempt to change it even from white to black! O temerity! The age which is the object of our wishes and prayers blushes (for itself)! a theft is effected! youth, wherein we have sinned, is sighed after! the opportunity of sobriety is spoiled! Far from Wisdom’s daughters be folly so great! The more old age tries to conceal itself, the more will it be detected. Here is a veritable eternity, in the (perennial) youth of your head! Here we have an “incorruptibility” to “put on,” with a view to the new house of the Lord which the divine monarchy promises!  Well do you speed toward the Lord; well do you hasten to be quit of this most iniquitous world, to whom it is unsightly to approach (your own) end!

## Footnotes

* ↑ Jam capillos: so Oehler and Rig. But the others read patriam capillo:  “they change their country by the instrumentality of their hair.”
* ↑ Comp. ad Ux., b. i. c. vi.
* ↑ Aram.
* ↑ See Matt. v. 36.
* ↑ Gratia faciliorem.
* ↑ Comp. Ps. xxv. 7 (in LXX. xxiv. 7).
* ↑ Comp. 1 Cor. xv. 53.
* ↑ Comp. 2 Cor. v. 1.
* ↑ Sæculo.
# Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth/On the Apparel of Women/II/Chapter 7

Chapter VII.—Of Elaborate Dressing of the Hair in Other Ways, and Its Bearing Upon Salvation.
What service, again, does all the labour spent in arranging the hair render to salvation? Why is no rest allowed to your hair, which must now be bound, now loosed, now cultivated, now thinned out? Some are anxious to force their hair into curls, some to let it hang loose and flying; not with good simplicity: beside which, you affix I know not what enormities of subtle and textile perukes; now, after the manner of a helmet of undressed hide, as it were a sheath for the head and a covering for the crown; now, a mass (drawn) backward toward the neck. The wonder is, that there is no (open) contending against the Lord’s prescripts! It has been pronounced that no one can add to his own stature. You, however, do add to your weight some kind of rolls, or shield-bosses, to be piled upon your necks! If you feel no shame at the enormity, feel some at the pollution; for fear you may be fitting on a holy and Christian head the slough of some one else’s head, unclean perchance, guilty perchance and destined to hell. Nay, rather banish quite away from your “free” head all this slavery of ornamentation. In vain do you labour to seem adorned: in vain do you call in the aid of all the most skilful manufacturers of false hair. God bids you “be veiled.” I believe (He does so) for fear the heads of some should be seen! And oh that in “that day” of Christian exultation, I, most miserable (as I am), may elevate my head, even though below (the level of) your heels! I shall (then) see whether you will rise with (your) ceruse and rouge and saffron, and in all that parade of headgear: whether it will be women thus tricked out whom the angels carry up to meet Christ in the air! If these (decorations) are now good, and of God, they will then also present themselves to the rising bodies, and will recognise their several places. But nothing can rise except flesh and spirit sole and pure. Whatever, therefore, does not rise in (the form of) spirit and flesh is condemned, because it is not of God. From things which are condemned abstain, even at the present day. At the present day let God see you such as He will see you then.

## Footnotes

* ↑ Mensuram. See Matt. vi. 27.
* ↑ Exuvias.
* ↑ “Alieni:” perhaps here ="alien,” i.e., “heathen,” as in other places.
* ↑ Gehennæ.
* ↑ Comp. Gal. iv. 31; v. 13.
* ↑ See 1 Cor. xi. 2–16; and comp. de Or., c. xxii., and the treatise de Virg. Vel.
* ↑ Comp. ad Ux., b. ii. c. iii.
* ↑ Ambitu (habitu is a conjectural emendation noticed by Oehler) capitis.
* ↑ See 1 Thess. iv. 13–17.
* ↑ Comp. 1 Cor. xv. 50 with 1 Thess. v. 23.
* ↑ Or, “within the limits of the flesh and the spirit.”
# Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth/On the Apparel of Women/II/Chapter 11

Chapter XI.—Christian Women, Further, Have Not the Same Causes for Appearing in Public, and Hence for Dressing in Fine Array as Gentiles. On the Contrary, Their Appearance Should Always Distinguish Them from Such.
Moreover, what causes have you for appearing in public in excessive grandeur, removed as you are from the occasions which call for such exhibitions? For you neither make the circuit of the temples, nor demand (to be present at) public shows, nor have any acquaintance with the holy days of the Gentiles. Now it is for the sake of all these public gatherings, and of much seeing and being seen, that all pomps (of dress) are exhibited before the public eye; either for the purpose of transacting the trade of voluptuousness, or else of inflating “glory.” You, however, have no cause of appearing in public, except such as is serious.  Either some brother who is sick is visited, or else the sacrifice is offered, or else the word of God is dispensed. Whichever of these you like to name is a business of sobriety and sanctity, requiring no extraordinary attire, with (studious) arrangement and (wanton) negligence. And if the requirements of Gentile friendships and of kindly offices call you, why not go forth clad in your own armour; (and) all the more, in that (you have to go) to such as are strangers to the faith? so that between the handmaids of God and of the devil there may be a difference; so that you may be an example to them, and they may be edified in you; so that (as the apostle says) “God may be magnified in your body.” But magnified He is in the body through modesty: of course, too, through attire suitable to modesty. Well, but it is urged by some, “Let not the Name be blasphemed in us, if we make any derogatory change from our old style and dress.”  Let us, then, not abolish our old vices! let us maintain the same character, if we must maintain the same appearance (as before); and then truly the nations will not blaspheme! A grand blasphemy is that by which it is said, “Ever since she became a Christian, she walks in poorer garb!” Will you fear to appear poorer, from the time that you have been made more wealthy; and fouler, from the time when you have been made more clean? Is it according to the decree of Gentiles, or according to the decree of God, that it becomes Christians to walk?

## Footnotes

* ↑ Gravitatis.
* ↑ Et composito et soluto.
* ↑ See Phil. i. 20.
* ↑ Comp. de Idol., c. xiv.
* ↑ Sordidior.
* ↑ Or “pleasure:” placitum.
# Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth/On the Apparel of Women/II/Chapter 8

Chapter VIII.—Men Not Excluded from These Remarks on Personal Adornment.
Of course, now, I, a man, as being envious of women, am banishing them quite from their own (domains). Are there, in our case too, some things which, in respect of the sobriety we are to maintain on account of the fear due to God, are disallowed? If it is true, (as it is,) that in men, for the sake of women (just as in women for the sake of men), there is implanted, by a defect of nature, the will to please; and if this sex of ours acknowledges to itself deceptive trickeries of form peculiarly its own,—(such as) to cut the beard too sharply; to pluck it out here and there; to shave round about (the mouth); to arrange the hair, and disguise its hoariness by dyes; to remove all the incipient down all over the body; to fix (each particular hair) in its place with (some) womanly pigment; to smooth all the rest of the body by the aid of some rough powder or other: then, further, to take every opportunity for consulting the mirror; to gaze anxiously into it:—while yet, when (once) the knowledge of God has put an end to all wish to please by means of voluptuous attraction, all these things are rejected as frivolous, as hostile to modesty. For where God is, there modesty is; there is sobriety her assistant and ally. How, then, shall we practise modesty without her instrumental mean, that is, without sobriety? How, moreover, shall we bring sobriety to bear on the discharge of (the functions of) modesty, unless seriousness in appearance and in countenance, and in the general aspect of the entire man, mark our carriage?

## Footnotes

* ↑ Æmulus.
* ↑ Gravitatis.
* ↑ Metus.
* ↑ Detrahuntur.
* ↑ Gravitas.
* ↑ Comp. de Pa., c. xv. ad fin.
* ↑ Gravitate.
* ↑ Gravitatem.
* ↑ Contemplatione.
# An Etymological Dictionary of the German Language/was

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/was | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ was, neu. of wer, ‘what’; comp. MidHG. and OHG. waȥ (from hwaȥ); comp. E. what. Corresponding to Lat. quod, Sans. kad.
# An Etymological Dictionary of the German Language/weben

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/weben | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ weben, vb., ‘to weave, entwine, fabricate,’ from MidHG. wëben, OHG. wëban, str. vb., ‘to weave, work, plait, spin’; comp. Du. weven, AS. wëfan, E. to weave, and the equiv. OIc. vefa. A widely developed Teut. and Aryan root (web from Aryan webh), which testifies to the great antiquity of weaving among the Indo-Europeans. Comp. the Sans. root vabh, ‘to weave,’ in ûrṇavâbhi, ‘spider,’ lit. ‘woollen-weaver’ (also ubh, ‘to bind’), Gr. ὑφαίνω, ‘to weave,’ ὕφος, ‘web.’ Comp. Wabe, Wiebel, and Wespe.
# An Etymological Dictionary of the German Language/warm

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/warm | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ warm, adj., ‘warm,’ from the equiv. ​MidHG. and OHG. warm; corresponding to OSax., Du. and E. warm, Goth. *warms (comp. warmjan, ‘to warm’). A common Teut. adj. based on the Aryan root war, ‘to be hot.’ Comp. OSlov. varŭ, ‘heat,’ with vrěti, ‘to boil, be hot,’ vrŭlŭ, ‘passionate’; Lith. vìrti, ‘to boil.’ The Teut. cognates have, with less reason, been compared with Sans. gharmá, ‘heat of fire, glare of the sun,’ and Gr. θερμός, Lat. formus, ‘warm.’
# An Etymological Dictionary of the German Language/warten

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/warten | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ warten, vb., ‘to wait, await, stay,’ from MidHG. warten, OHG. wartên, ‘to spy, lurk, expect.’ Comp. OSax. wardôn,‘to be on one’s guard, look after,’ AS. weardian, ‘to guard, keep,’ E. to ward, OIc. varða, ‘to watch over, protect’ (also Goth. -wards, ‘keeper,’ in compounds). From OTeut. are borrowed Ital. guardare and Fr. garder, ‘to guard.’ Hence the primary meaning of the cognates is ‘to look after or take charge of some one,’ and so they are undoubtedly connected with the root of wahren.
# An Etymological Dictionary of the German Language/warum

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/warum | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ warum, adv., ‘why, for what reason,’ from MidHG. and late OHG. warumbe (in earlier OHG. hwanta). The first part of the word seems to be the adv. wara, ‘whither,’ which is derived from hwa- (see wer).
# An Etymological Dictionary of the German Language/wecken

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/wecken | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ wecken, vb., ‘to wake, awake,’ from the equiv. MidHG. węcken, OHG. węcchen (from *wakjan), str. vb.; corresponding to Goth. wakjan (uswakjan), OIc. vekja, AS. węččęan, Du. wekken, OSax. wękkian, ‘to awake.’ The common Teut. wakjan has the form and meaning of an old causative, but presupposes a Teut. *wëkan, which does not occur (the apparently primary Goth. wakan, str. vb., was orig. weak). Sans. too has only the causative vâjáy, ‘to stir, incite,’ of the corresponding root; this meaning throws light on the Teut. cognates; Lat. vigil, ‘awake,’ and vegêre, ‘to be lively, excite,’ are also probably allied. The lately formed adj. ModHG. wach shows that from the primit. causative wogéy (Teut. wakj-) numerous cognates might be gradually developed.
# An Etymological Dictionary of the German Language/warnen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/warnen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ warnen, vb., ‘to warn, admonish,’ from MidHG. warnen, ‘to watch over, protect,’ OHG. warnen (węrnen), ‘to deny, refuse, decline.’ Corresponding to OSax. węrnian, ‘to decline, withhold.’ AS. wyrnan, E. warn, OIc. varna, ‘to refuse.’ On account of the meaning the connection with OHG. warnôn (see wahren) is dubious; undoubted cognates have not yet been found.
# An Etymological Dictionary of the German Language/waten

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/waten | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ waten, vb., ‘to wade,’ from MidHG. waten, OHG. watan, str. vb., ‘to wade, go, stride'; a common Teut. word; comp. Du. waden, AS. wadan, E. to wade, OIc. vaða, ‘to wade, press forwards’ (especially in water). The borrowed Ital. term guadare has the same meaning, ‘to walk through water'; on the OIc. noun vað, ‘ford,’ and the equiv. Du. wadde, are based Ital. guado, Fr. gué, ‘ford, shallow part of a river'; comp. Weed. The Teut. root wad, ‘to stride, wade,’ is identical with the primit. cognate Lat. vâdere, ‘to wade, ford,’ to which Lat. vǎdum, ‘ford,’ is allied. The Aryan root wā̆dh has not been preserved in other languages.
# An Etymological Dictionary of the German Language/waschen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/waschen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ waschen, vb., ‘to wash,’ from the equiv. MidHG. waschen (węschen), OHG. wascan, str. vb.; comp. Du. wasschen, AS. wasčan, E. to wash, OIc. vaska (Goth. *waskan), ‘to wash.’ The sk of the old forms was orig. only a part of the present stem, but was afterwards joined to the base; it may have been preceded by a dental. Teut. *watska- probably based on the Teut. nominal stem wat, ‘water’ (see Wasser); comp. OIr. usce, ‘water’ Ir. faiscim, W. gwasgu, ‘I press,’ may, however, with equal reason, be connected with waschen.
# An Etymological Dictionary of the German Language/weder

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/weder | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ weder, particle, in conjunction with noch, from MidHG. newëder, OHG. niwëdar; this is properly a neut. of wëdar, ‘each of two,’ niwëdar... noh, ‘neither of the two... nor.’ Comp. the corresponding development of entweder, and also E. either (lit. ‘each of two’).
# Anecdotes of Great Musicians/Anecdote 236

236.—TO MAKE A PLAYER PLAY.
When, after a life of application and artistic strivings, success crowns a composer's labors and he has reached the climax of fame and achieved a financial competence, ​who can blame him for taking a rest from the work of composition and the worry of conducting? This was the case with Rossini and Lulli. Each came to be regarded as the most prominent operatic composer of his time, and each after accumulating a fortune retired to private life.
Lulli was an excellent violinist, but so fatal was success upon his musical interests that he even laid aside his violin: He would not keep a fiddle in the house, nor could he be prevailed upon to touch such a thing. But a certain French noble determined to hear Lulli play once more, and hit upon the following plan. He had one of his servants take up a violin and attempt to play one day when Lulli was present. The man made more noise than music and the effect was so exasperating to the composer that he snatched the offending instrument from the servant and, to soothe his disturbed nerves, proceeded to play in his own charming manner for quite a time. The company that was present were of course delighted with the ruse.
Perhaps this plan might be recommended to those who have so much trouble in getting Mr. A. or Miss B. to perform for their friends, when upon being invited to use the instrument they proclaim their utter disability. A wish to show their superior abilities might produce the desired result, even where the spirit of accommodation and courtesy is absent.
# Anecdotes of Great Musicians/Anecdote 240

240.—THAT PATTI KISS.
An enthusiastic Missouri gentleman once showed his admiration of Patti in a way which doubtless aroused much envy in the breast of many a younger man. Here is Patti's account of the affair: "I had just finished singing 'Home, Sweet Home,' when a nice-looking old gentleman, who introduced himself as Governor Crittenden, began congratulating me. All of a sudden he put his arms around me and kissed me, saying, 'Madame Patti, I may never see you again, but I cannot help it,' and before I knew it he was kissing me. When a gentleman, and such a nice old gentleman, too, and a Governor of a great State, kisses one so quick that one has no time to object, what can one do?"
At the time this took place there was great rivalry between Mmes. Gerster and Patti, and a good deal of warm feeling was engendered on the part of each songstress, Patti going so far as to declare that Gerster was possessed of the "evil eye." Patti laid all her misfortunes at Gerster's door. When they were in San Francisco a slight earthquake took place. Patti crossed herself and ejaculated, "Gerster!"
Well, Gerster was interviewed on this Patti kiss. She told the reporter she saw no occasion for so much comment about a slight matter like that.
"What! you don't?" said the astonished scribe.
"Certainly not; there is nothing wrong in a man kissing a woman old enough to be his mother!"
# Anecdotes of Great Musicians/Anecdote 242

242.—LISZT AS AN ADVERTISER.
Even modern advertisers might get a "pointer'* from Liszt on advertising methods. He was once billed for two concerts in a French town. The first night the audience numbered only fifty people, of whom but one was of the gentler sex. The artists gave the most of their programme, and then Liszt stepped forward and said: "Gentlemen and madam, I think you've had enough music. We now ask you to do us the honor of supping with us." As maybe expected, the audience did not decline the invitation, and they enjoyed a banquet at Liszt's expense. The next night the house was full and the pianist was more than reimbursed for his outlay on the previous evening. But the second audience "went supperless to bed," realizing that a supper did not always go with a piano recital.
# Anecdotes of Great Musicians/Anecdote 237

237.—TRUE KINDLINESS.
Even Beethoven's closest friends were not always sure what mood they would find having dominion over him. But underneath the external crustiness, caused partially by the impositions to which he was subjected, and by his consequent distrust of humanity, was a vein of generosity that was not generally appreciated or realized.
When Moscheles took his brother to visit Beethoven, knowing Beethoven's aversion to strangers, he had his ​brother wait below while he went to Beethoven's room.
After greeting Beethoven he said, "Will you permit me to introduce my brother to you?"
"Where is he," he suddenly replied.
"Below."
"What! down stairs?" and Beethoven rushed off and siezed hold of the brother's arm, saying:—
"Am I such a savage that you are afraid to come near me?"
And Moscheles relates that after that Beethoven was kindness itself both to him and the visiting brother.