False Early Writings Concerning
                                   Marriage and Sexual Intimacy And Feminine Beauty
                                                             Article cE

           Note these early writers only allowed intimacy for reproductive purposes and basically did not allow
    remarriages even if ones partner died.

        Therefore, having the hope of eternal life, we despise the things of this life, even to the pleasures of the soul,
    each of us reckoning her his wife whom he has married according to the laws laid down by us, and that only for the
    purpose of having children. For as the husbandman throwing the seed into the ground awaits the harvest, not sowing
    more upon it, so to us the procreation of children is the measure of our indulgence in appetite. Nay, you would find
    many among us, both men and women, growing old unmarried, in hope of living in closer communion with God. But
    if the remaining in virginity and in the state of an eunuch brings nearer to God, while the indulgence of carnal thought
    and desire leads away from Him, in those cases in which we shun the thoughts, much more do we reject the deeds.
    For we bestow our attention; not on the study of words, but on the exhibition and teaching of actions, - that a person
    should either remain as he was born, or be content with one marriage; for a second marriage is only a specious
    adultery. “For whosoever puts away his wife,” says He, “and marries another, commits adultery;” not permitting a
    man to send her away whose virginity he has brought to an end, nor to marry again. For he who deprives himself of
    his first wife, even though she be dead, is a cloaked adulterer, resisting the hand of God, because in the beginning
    God made one man and one woman, and dissolving the strictest union of flesh with flesh, formed for the intercourse
    of the race.

                                                        Tertullian, To His Wife,  
        Thus they have laid hold for themselves of an eternal gift of the Lord; and while on earth, by abstaining from
    marriage, are already counted as belonging to the angelic family. Training yourself to an emulation of (their)
    constancy by the examples of such women, you will by spiritual affection bury that fleshly concupiscence, in
    abolishing the temporal and fleeting desires of beauty and youth by the compensating gain of immortal blessings.

                                                           Tertullian, On Monogamy,  
        Read this carefully;
        “Good,” he says, “(it is) for a man not to have contact with a woman.” It follows that it is evil to have contact
    with her; for nothing is contrary to good except evil. And accordingly (he says), “It remains, that both they who have
    wives so be as if they have not,” that it may be the more binding on them who have not to abstain from having them.

                                                           Tertullian, To His Wife,  
        But if they who have (wives) are (thus) bound to consign to oblivion [note this word means unconsciousness, or
    nothingness etc] what they have, how much more are they who have not, prohibited from seeking a second time
    what they no longer have; so that she whose husband has departed from the world should thenceforward impose rest
    on her sex by abstinence from marriage - abstinence which numbers of Gentile women devote to the memory of
    beloved husbands! When anything seems difficult, let us survey others who cope with still greater difficulties. How
    many are there who from the moment of their baptism set the seal (of virginity) upon their flesh? How many, again,
    who by equal mutual consent cancel the debt of matrimony - voluntary eunuchs for the sake of their desire after the
    celestial kingdom! But if, while the marriage-tie is still intact, abstinence is endured, how much more when it has
    been undone! For I believe it to be harder for what is intact to be quite forsaken, than for what has been lost not to
    be yearned after. A hard and arduous thing enough, surely, is the continence for God's sake of a holy woman after
    her husband's decease, when Gentiles, in honor of their own Satan, endure sacerdotal offices which involve both
    virginity and widowhood! At Rome, for instance, they who have to do with the type of that “inextinguishable fire,”
    keeping watch over the omens of their own (future) penalty, in company with the (old) dragon himself, are appointed
    on the ground of virginity. To the Achaean Juno, at the town Aegium, a virgin is allotted; and the (priestesses) who
    rave at Delphi know not marriage. Moreover, we know that widows minister to the African Ceres; enticed away,
    indeed, from matrimony by a most stern oblivion: for not only do they withdraw from their still living husbands, but
    they even introduce other wives to them in their own room - the husbands, of course, smiling on it - all contact (with
    males), even as far as the kiss of their sons, being forbidden

                                                                Justin Martyr
        And we see men also keeping themselves virgins, some from the first, and some from a certain time; so that by
    their means, marriage, made lawless through lust, is destroyed. And we find that some even of the lower animals,
    though possessed of wombs, do not bear, such as the mule; and the male mules do not beget their kind. So that both
    in the case of men and the irrational animals we can see sexual intercourse abolished; and this, too, before the future
    world. And our Lord Jesus Christ was born of a virgin, for no other reason than that He might destroy the begetting
    by lawless desire, and might show to the ruler that the formation of man was possible to God without human
    intervention. And when He had been born, and had submitted to the other conditions of the flesh, - I mean food,
    drink, and clothing, - this one condition only of discharging the sexual function He did not submit to; for, regarding
    the desires of the flesh, He accepted some as necessary, while others, which were unnecessary, He did not submit
    to. For if the flesh were deprived of food, drink, and clothing, it would be destroyed; but being deprived of lawless
    desire, it suffers no harm. And at the same time He foretold that, in the future world, sexual intercourse should be
    done away with; as He says, “The children of this world marry, and are given in marriage; but the children of the
    world to come neither marry nor are given in marriage, but shall be like the angels in heaven.” Let not, then, those
    that are unbelieving marvel, if in the world to come He do away with those acts of our fleshly members which even
    in this present life are abolished.

                                                     The Life and Passion of Cyprian
        While his faith was in its first rudiments, he believed that before God nothing was worthy in comparison of the
    observance of continency. For he thought that the heart might then become what it ought to be, and the mind attain
    to the full capacity of truth, if he trod under foot the lust of the flesh with the robust and healthy vigor of holiness.

                                                           The Epistles of Cyprian,
        Yet virginity is not therefore deficient in the Church, nor does the glorious design of continence languish through
    the sins of others. The Church, crowned with so many virgins, flourishes; and chastity and modesty preserve the
    tenor of their glory.

        "...however, to marriage; not as if we superseded a bad thing by a good, but only a good thing by a better. For we
    do not reject marriage, but simply refrain from it. Nor do we prescribe sanctity as the rule, but only recommend it,
    observing it as a good, yea, even the better state, if each man uses it carefully according to his ability; but at the same
    time earnestly vindicating marriage, whenever hostile attacks are made against it is a polluted thing, to the
    disparagement of the Creator. For He bestowed His blessing on matrimony also, as on an  honorable estate, for the
    increase of the human race; as He did indeed on the whole of His creation, So, on the same principle, the estate of
    matrimony is not to be refused, because, when enjoyed without moderation, it is fanned into a voluptuous flame.
    There is a great difference between a cause and a fault, between a state and its excess.  ... ...All proof of abstinence
    is lost when excess is impossible; for sundry things have thus their evidence in their contraries. Just as “strength is
    made perfect in weakness,” so likewise is continence made manifest by the permission to marry. Who indeed will be
    called continent, if that be taken away which gives him the opportunity of pursuing a life of continence? What room
    for temperance in appetite does famine give? What repudiation of ambitious projects does poverty afford? What
    bridling of lust can the eunuch merit? To put a complete stop, however, to the sowing of the human race, may, for
    aught I know, be quite consistent for Marcion's most good and excellent god. For how could he desire the salvation
    of man, whom he forbids to be born, when he takes away that institution from which his birth arises?

                           Clement of Alexandria, The Ante-Nicene Fathers Vol. 2, Page 1012
        He will therefore prefer neither children, nor marriage, nor parents, to love for God, and righteousness in life. To
    such an one, his wife, after conception, is as a sister, and is judged as if of the same father; ... ...Such, then, was the
    laughter of Sarah when she received the good news of the birth of a son; not, in my opinion, that she disbelieved the
    angel, but that she felt ashamed of the intercourse by means of which she was destined to become the mother of a

                           Clement of Alexandria, The Ante-Nicene Fathers Vol. 2, Page 749,
        Accordingly Homer makes a thing to be earnestly prayed for: - “A husband and a house;” yet not simply, but
    along with good agreement. For the marriage of other people is an agreement for indulgence; but that of philosophers
    leads to that agreement which is in accordance with reason, bidding wives adorn themselves not in outward
    appearance, but in character; and enjoining husbands not to treat their wedded wives as mistresses, [one meaning is
    sexual partner, sweet heart] making corporeal wantonness their aim; but to take advantage of marriage for help in the
    whole of life, and for the best self-restraint. Far more excellent, in my opinion, than the seeds of wheat and barley
    that are sown at appropriate seasons, is man that is sown, for whom all things grow; and those seeds temperate
    husbandmen ever sow. Every foul and polluting practice must therefore be purged away from marriage; that the
    intercourse of the irrational animals may not be cast in our teeth, as more accordant with nature than human
    conjunction in procreation. Some of these, it must be granted, desist at the time in which they are directed, leaving
    creation to the working of Providence.  

                                                   Tertullian, On Exhortation to Chastity,  
    ADULTERY If we look deeply into his meanings, and interpret them, second marriage will have to be termed no
    other than a species of fornication. For, since he says that married persons make this their solicitude, “how to please
    one another” (not, of course, morally, for a good solicitude he would not impugn); and (since), he wishes them to be
    understood to be solicitous about dress, and ornament, and every kind of personal attraction, with a view to
    increasing their power of allurement; (since), moreover, to please by personal beauty and dress is the genius of carnal
    concupiscence, which again is the cause of fornication: pray, does second marriage seem to you to border upon
    fornication, since in it are detected those ingredients which are appropriate to fornication? The Lord Himself said,
    “Whoever has seen a woman with a view to concupiscence has already violated her in his heart.” But has he who
    has seen her with a view to marriage done so less or more? What if he have even married her? -

                                   Methodius, The Banquet of the Ten Virgins;  
        Lest, however, we should seem prolix in collecting the testimonies of the prophets, let us again point out how
    chastity succeeded to marriage with one wife, taking away by degrees the lusts of the flesh, until it removed entirely
    the inclination for sexual intercourse engendered by habit. For presently one is introduced earnestly deprecating, from
    henceforth, this seduction, saying, “O Lord, Father, and Governor of my life, leave me not to their counsels; give me
    not a proud look; let not the greediness of the belly, nor lust of the flesh, take hold of me.” And in the Book of
    Wisdom, a book full of all virtue, the Holy Spirit, now openly drawing His hearers to continence and chastity, sings
    on this wise, “Better it is to have no children, and to have virtue, for the memorial thereof is immortal; because it is
    known with God and with men. When it is present men take example at it; and when it is gone they desire it: it
    weareth a crown and triumpheth for ever, having gotten the victory, striving for undefiled rewards.”

                                            Methodius, The Banquet of the Ten Virgins;
        Because it was reserved for the Lord alone to he the first to teach this doctrine, since He alone, coming down to
    us, taught man to draw near to God; for it was fitting that He who was first and chief of priests, of prophets, and of
    angels, should also be saluted as first and chief of virgins. For in old times man was not yet perfect, and for this
    reason was unable to receive perfection, which is virginity.

                                                   Tertullian, On the Veiling of Virgins  
        Sure we are that the Holy Spirit could rather have made some such concession to males, if He had made it to
    females; forasmuch as, besides the authority of sex, it would have been more becoming that males should have been
    honored on the ground of continency itself likewise. The more their sex is eager and warm toward females, so much
    the more toil does the continence of (this) greater ardor involve; and therefore the worthier is it of all ostentation
    [means honor, display, ect] , if ostentation of virginity is dignity. For is not continence withal superior to virginity,
    whether it be the continence of the widowed, or of those who, by consent, have already renounced the common
    disgrace (which matrimony involves)? For constancy of virginity is maintained by grace; of continence, by virtue. For
    great is the struggle to overcome concupiscence when you have become accustomed to such concupiscence; whereas
    a concupiscence the enjoyment whereof you have never known you will subdue easily, not having an adversary (in
    the shape of) the concupiscence of enjoyment. How, then, would God have failed to make any such concession to
    men more (than to women), whether on the ground of nearer intimacy, as being “His own image,” or on the ground
    of harder toil? But if nothing (has been thus conceded) to the male, much more to the female.

                                                   Tertullian, On Exhortation to Chastity,
        Marry we, therefore, daily. And marrying, let us be overtaken by the last day, like Sodom and Gomorrah; that
    day when the “woe” pronounced over “such as are with child and giving suck” shall be fulfilled, that is, over the
    married and the incontinent: for from marriage result wombs, and breasts, and infants. And when an end of
    marrying? I believe after the end of living!

                                                                   Tertullian, On Fasting  
        I recognize, therefore, animal faith by its care of the flesh (of which it wholly consists) - as prone to manifold
    feeding as to manifold marrying - so that it deservedly accuses the spiritual discipline, which according to its ability
    opposes it, in this species of continence as well; imposing, as it does, reins upon the appetite, through taking,
    sometimes no meals, or late meals, or dry meals, just as upon lust, through allowing but one marriage.

                                                   Articles Concerning Feminine Beauty

                                                           Tertullian [written to women]
        And do you not know that you are (each) an Eve? The sentence of God on this sex of yours lives in this age: the
    guilt must of necessity live too. You are the devil's gateway: you are the unsealer of that (forbidden) tree: you are the
    first deserter of the divine law: you are she who persuaded him whom the devil was not valiant enough to attack.
    You destroyed so easily God's image, man. On account of your desert - that is, death - even the Son of God had to
    die. And do you think about adorning yourself over and above your tunics of skins? Come, now; if from the
    beginning of the world the Milesians sheared sheep, and the Serians spun trees, and the Tyrians dyed, and the
    Phrygians embroidered with the needle, and the Babylonians with the loom, and pearls gleamed, and onyx-stones
    flashed; if gold itself also had already issued, with the cupidity (which accompanies it), from the ground; if the
    mirror, too, already had license to lie so largely, Eve, expelled from paradise, (Eve) already dead, would also have
    coveted these things, I imagine! No more, then, ought she now to crave, or be acquainted with (if she desires to live
    again), what, when she was living, she had neither had nor known. Accordingly these things are all the baggage of
    woman in her condemned and dead state, instituted as if to swell the pomp of her funeral.

                                                   Tertullian, On the Apparel of Women  
    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 neighbor
    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;.

                                           Tertullian, On the Apparel of Women  
        CONCERNING THE PLEA OF “PLEASING THE HUSBAND” As if I were speaking to Gentiles, addressing
    you with a Gentile precept, and (one which is) common to all, (I would say,) “You are bound to please your
    husbands only.” But you will please them in proportion as you take no care to please others. Be ye without
    carefulness, blessed (sisters): no wife is “ugly” to her own husband. She “pleased” him enough when she was
    selected (by him as his wife); whether commended by form or by character. Let none of you think that, if she
    abstain from the care of her person, she will incur the hatred and aversion of husbands. Every husband is the exactor
    of chastity; but beauty, a believing (husband) does not require, because we are not captivated by the same graces
    which the Gentiles think (to be) graces: an unbelieving one, on the other hand, even regards with suspicion, just from
    that infamous opinion of us which the Gentiles have. For whom, then, is it that you cherish your beauty? If for a
    believer, he does not exact it: if for an unbeliever, he does not believe in it unless it be artless. Why are you eager to
    please either one who is suspicious, or else one who desires it not?

                                           Tertullian, On the Apparel of Women
    What service, again, does all the labor 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 labor to seem adorned: in vain do you
    call in the aid of all the most skillful 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 recognize 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.

                                                           Instructions of Commodianus,   
        When Almighty God, to beautify the nature of the world, willed that that earth should be visited by angels, when
    they were sent down they despised His laws. Such was the beauty of women, that it turned them aside; so that,
    being contaminated, they could not return to heaven. Rebels from God, they uttered words against Him. Then the
    Highest uttered His judgment against them; and from their seed giants are said to have been born. By them arts were
    made known in the earth, and they taught the dyeing of wool, and everything which is done; and to them, when they
    died, men erected images. But the Almighty, because they were of an evil seed, did not approve that, when dead,
    they should be brought back from death. Whence wandering they now subvert many bodies, and it is such as these
    especially that ye this day worship and pray to as gods.

    AND EMBELLISHMENTS It was God, no doubt, who showed the way to dye wools with the juices of herbs and
    the humors of conchs! It had escaped Him, when He was bidding the universe to come into being, to issue a
    command for (the production of) purple and scarlet sheep! It was God, too, who devised by careful thought the
    manufactures of those very garments which, light and thin (in themselves), were to be heavy in price alone; God who
    produced such grand implements of gold for confining or parting the hair;

                                                   Tertullian, On the Apparel of Women  
    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 practice 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?

                                                        Tertullian, On the Apparel of Women,  
        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.

                                                   Tertullian, On the Apparel of Women,  
        Female habit carries with it a twofold idea - dress and ornament. By “dress” we mean what they call “womanly
    gracing;” by “ornament,” what it is suitable should be called “womanly disgracing.” The former is accounted (to
    consist) in gold, and silver, and gems, and garments; the latter in care of the hair, and of the skin, and of those parts
    of the body which attract the eye. Against the one we lay the charge of ambition, against the other of prostitution; so
    that even from this early stage (of our discussion) you may look forward and see what, out of (all) these, is suitable,
    handmaid of God, to your discipline, inasmuch as you are assessed on different principles (from other women), -
    those, namely, of humility and chastity.

                                                                   Clement of Alexandria,
        Those, therefore, who are devoted to the image of the beautiful, that is, love of finery, not the beautiful itself, and
    who under a fair name again practice idolatry, are to be banished far from the truth, ... ...leaving the ornaments of
    earth to the world, and bidding them farewell before we fall quite asleep. I say, then, that man requires clothes for
    nothing else than the covering of the body, for defense against excess of cold and intensity of heat, lest the
    inclemency of the air injure us. And if this is the object of clothing, see that one kind be not assigned to men and
    another to women. For it is common to both to be covered, as it is to eat and drink. The necessity, then, being
    common, we judge that the provision ought to be similar. For as it is common to both to require things to cover
    them, so also their coverings ought to be similar; although such a covering ought to be assumed as is requisite for
    covering the eyes of women. ... ...For luxurious clothing, which cannot conceal the shape of the body, is no more a
    covering. For such clothing, falling close to the body, takes its form more easily, and adhering as it were to the flesh,
    receives its shape, and marks out the woman's figure, so that the whole make of the body is visible to spectators,
    though not seeing the body itself. Dyeing of clothes is also to be rejected. For it is remote both from necessity and
    truth, in addition to the fact that reproach in manners spring from it. For the use of colors is not beneficial, for they
    are of no service against cold; nor has it anything for covering more than other clothing, except the opprobrium
    alone. And the agreeableness of the color afflicts greedy eyes, inflaming them to senseless blindness. But for those
    who are white and unstained within, it is most suitable to use white and simple garments. Clearly and plainly,
    therefore, Daniel the prophet says, “Thrones were set, and upon them sat one like the Ancient of days, and His
    vesture was white as snow.” The Apocalypse says also that the Lord Himself appeared wearing such a robe. It says
    also, “I saw the souls of those that had witnessed, beneath the altar, and there was given to each a white robe.” And
    if it were necessary to seek for any other color, the natural color of truth should suffice. But garments which are like
    flowers are to be abandoned to Bacchic fooleries, and to those of the rites of initiation, along with purple and silver
    plate, as the comic poet says: - “Useful for tragedians, not for life.” And our life ought to be anything rather than a
    pageant. Therefore the dye of Sardis, and another of olive, and another green, a rose-colored, and scarlet, and ten
    thousand other dyes, have been invented with much trouble for mischievous voluptuousness. Such clothing is for
    looking at, not for covering. Garments, too, variegated with gold, and those that are purple, and that piece of luxury
    which has its name from beasts (figured on it), and that saffron-colored ointment-dipped robe, and those costly and
    many-colored garments of flaring membranes, we are to bid farewell to, with the art itself. “For what prudent thing
    can these women have done,” says the comedy, “who sit covered with flowers, wearing a saffron-colored dress,
    painted?” The Instructor expressly admonishes, “Boast not of the clothing of your garment, and be not elated on
    account of any glory, as it is unlawful.” Accordingly, deriding those who are clothed in luxurious garments, He says
    in the Gospel: “Lo, they who live in gorgeous apparel and luxury are in earthly palaces.” He says in perishable
    palaces, where are love of display, love of popularity, and flattery and deceit. But those that wait at the court of
    heaven around the King of all, are sanctified in the immortal vesture of the Spirit, that is, the flesh, and so put on

                                                                   Clement of Alexandria
        For love of display is not for a lady, but a courtesan [means sexual companion, prostitute, ect].  Such women
    care little for keeping at home with their husbands; but loosing their husbands' purse-strings, they spend its supplies
    on their lusts, that they may have many witnesses of their seemingly fair appearance; and, devoting the whole day to
    their toilet, they spend their time with their bought slaves. Accordingly they season the flesh like a pernicious sauce;
    and the day they bestow on the toilet shut up in their rooms, so as not to be caught decking themselves. But in the
    evening this spurious beauty creeps out to candle-light as out of a hole; for drunkenness and the dimness of the light
    aid what they have put on. The woman who dyes her hair yellow, Menander the comic poet expels from the house: -
    “Now get out of this house, for no chaste Woman ought to make her hair yellow,” nor, I would add, stain her
    cheeks, nor paint her eyes. Unawares the poor wretches destroy their own beauty, by the introduction of what is
    spurious. At the dawn of day, mangling, racking, and plastering themselves over with certain compositions, they chill
    the skin, furrow the flesh with poisons, and with curiously prepared washes, thus blighting their own beauty.
    Wherefore they are seen to be yellow

                                                                   Clement of Alexandria
        THE HAIR. About the hair, the following seems right. Let the head of men be shaven, unless it has curly hair.
    But let the chin have the hair. But let not twisted locks hang far down from the head, gliding into womanish ringlets.
    For an ample beard suffices for men. And if one, too, shave a part of his beard, it must not be made entirely bare,
    for this is a disgraceful sight. The shaving of the chin to the skin is reprehensible, approaching to plucking out the hair
    and smoothing. For instance, thus the Psalmist, delighted with the hair of the beard, says, “As the ointment that
    descends on the beard, the beard of Aaron.”

                                                            The Treatises of Cyprian
        For the rest, if you dress your hair sumptuously, and walk so as to draw attention in public, and attract the eyes
    of youth upon you, and draw the sighs of young men after you, nourish the lust of concupiscence, and inflame the
    fuel of sighs, so that, although you yourself perish not, yet you cause others to perish, and offer yourself, as it were,
    a sword or poison to the spectators; you cannot be excused on the pretense that you are chaste and modest in mind.
    Your shameful dress and immodest ornament accuse you; nor can you be counted now among Christ's maidens and
    virgins, since you live in such a manner as to make yourselves objects of desire.

                                                Tertullian, On the Apparel of Women,
        Women who possessed angels (as husbands) could desire nothing more; they had, forsooth, made a grand match!
    Assuredly they who, of course, did sometimes think whence they had fallen, and, after the heated impulses of their
    lusts, looked up toward heaven, thus requited that very excellence of women, natural beauty, as (having proved) a
    cause of evil, in order that their good fortune might profit them nothing; but that, being turned from simplicity and
    sincerity, they, together with (the angels) themselves, might become offensive to God. Sure they were that all
    ostentation, and ambition, and love of pleasing by carnal means, was displeasing to God. And these are the angels
    whom we are destined to judge: these are the angels whom in baptism we renounce: these, of course, are the reasons
    why they have deserved to be judged by man. What business, then, have their things with their judges? What
    commerce have they who are to condemn with them who are to be condemned?

                                                           Good writings on marriage and sex
                                                                   The Works of Dionysius  
                                                                                Good Good!
        by which the body is made a thing of life? For of all these things there is not one either idle or useless: not even
    the meanest of them - the hair, or the nails, or such like - is so; but all have their service to do, and all their
    contribution to make, some of them to the soundness of bodily constitution, and others of them to beauty of
    appearance. For Providence cares not only for the useful, but also for the seasonable and beautiful. Thus the hair is a
    kind of protection and covering for the whole head, and the beard is a seemly ornament for the philosopher. It was
    Providence, then, that formed the constitution of the whole body of man, in all its necessary parts, and imposed on
    all its members their due connection with each other, and measured out for them their liberal supplies from the
    universal resources.

                                                                   Origen De Principiis  
        It will undoubtedly follow, that as the devil is not the cause of our feeling hunger and thirst, so neither is he the
    cause of that appetency which naturally arises at the time of maturity, viz., the desire of sexual intercourse. Now it is
    certain that this cause is not always so set in motion by the devil that we should be obliged to suppose that bodies
    would not possess a desire for intercourse of that kind if the devil did not exist.

                                                                   The Seven Books of Arnobius  
                                                                                Good Good
        Have animals of the land and of the sea no sexual desires, and do they not conceive young? Do they not guard,
    according to their own habits and their own instinct, the offspring generated in their wombs? In fine, do men
    themselves, whom an active energy with its first impulses has scattered over habitable lands, not form marriages with
    due rites? Do they not beget dear children? do they not attend to public, to individual, and to family concerns? Do
    they not apply their talents as each one pleases, to varied occupations, to different kinds of learning? and do they not
    reap the fruit of diligent application? Do as is fitting, the gods are not degraded by being subjected to sexual impulses,
    what cause or reason will be pointed out for their being distinguished by those members by which the sexes are wont
    to recognize each other at the suggestion of their own desires?