Liber II, Pars I — Quomodo foeminae coniugatae circa ornamentum corporis debeant se habere. Cap. XXI.

Liber II, Pars I — Quomodo foeminae coniugatae circa ornamentum corporis debeant se habere. Cap. XXI.

It's fitting for kings, princes, and all citizens to know how they should properly treat their wives regarding their appearance. For a man should guide his wife towards honorable actions and virtuous deeds; it's important for every man to carefully observe the areas where women often go astray, to discern what is permissible and what is not. Since women generally desire to appear beautiful, they often go wrong in how they present themselves. Therefore, it's essential for men to understand which forms of women's adornment are acceptable and which are not. For virtuous wives never exist unless they strive to avoid what is illicit. Moreover, the harm that befalls a city and a kingdom due to women who are not virtuous, and who do not seek what is lawful but rather what is unlawful, is illustrated by the philosopher. Rhet. Speaking of the Lacedaemonians, he said that they were unfortunate in half, because they allowed their wives to pursue what was illicit. To prevent the house of a prince or any citizen from being unhappy in terms of appearance, and also regarding everything else that women tend to go wrong about, they should be properly admonished. It should be noted that feminine adornment consists of two types, one of which can be called fictitious, while the other is not. The fictitious adornment is called makeup, such as the application of white or red color, by which women show themselves to be more ruddy or pale, or more beautiful in some other way than they actually are. However, those things that are fictitious and artificial are illicit and should be prohibited. On the other hand, there is a non-fictitious adornment that consists of proper clothing and other ornaments, which, if made with due consideration of one's own status and the conditions of the people, are lawful and honorable. For it is fitting for men, according to their status, to provide for their wives with appropriate clothing and other ornaments in a proper manner. Thus, Valerius Maximus commends the Roman citizens who properly provided their wives with beautiful clothing and other ornaments; therefore, this is how we should consider adornment. But in order to instruct wives more specifically on how they should behave regarding clothing and other bodily ornaments, it must be noted that there are two ways in which they can err regarding the adornment of clothing. First, from excess. Second, from deficiency. Indeed, it seems that there must be a threefold virtue present here, as Andromicus the Peripatetic discusses in his work on virtue. This threefold virtue consists of humility, moderation, and simplicity. For women are humble regarding their adornment when they do not dress for vain glory, but act to please their husbands and to keep them from fornication. They are moderate when they seek clothing that is not excessive, considering their own status. For a soldier's wife should be more adorned with clothing than the wife of a simple citizen. Moreover, it is fitting for the wife of a prince, or even a king, to be more adorned. Therefore, if a wife of any man is humble and does not adorn herself for vain glory, she could still fall into sin regarding her adornment if she is not moderate and seeks more than her status requires. Third, a woman should be simple in her adornment, so that she does not seek ornaments with excessive concern. For even if a woman does not adorn herself for vain glory, nor seeks ornaments beyond her status, she could still sin if she is overly concerned about them. Thus, in three ways, one can sin regarding the excess of ornaments. But in two ways (as is commonly stated), one can sin regarding deficiency. First, if this happens out of laziness and negligence. For some are so lazy that out of mere negligence they neglect to seek the proper clothing. Second, in such cases, one sins if praise and glory are sought from the very deficiency. Sometimes a person can be lifted up and become proud because of the very misery they endure. For just as it often happens that among the lame and the sick who are at the doors of churches, the weaker one boasts more because they believe that more people are looking at them, and they hope to receive more alms; so sometimes someone who is of lower status in appearance becomes prouder if they believe that they are commended by others for it. Therefore, women sin if they seek glory from their lowly appearance and from your defect. Hence, the Philosopher. 4. Ethicor. He criticizes the Laconians, who, seeking clothing below their status, were moved to pride and boasting because of it. Therefore, in this way, wives should be guided regarding the adornment of their bodies, so that they may be diligently instructed and moved concerning the six matters we have touched upon. First, they should be moved, so that they are not superficial, seeking mere adornment and embellishment. Second, they should be humble, so that they do not overly adorn themselves for the sake of vain glory. Third, they should be moderate, so that they do not demand clothing beyond their means. Fourth, they should be simple, so that they are not troubled by excessive concern over adornments. Fifth, they should not be negligent, so that they do not completely fall short of their duty regarding the adornment of their bodies due to laziness. Sixth, they should not be superstitious due to the lowliness of their attire, so that from their own shortcomings they do not seek praise and glory.