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Married women should consider to what extent they are deceiving themselves with regard to the comfort that they give to their husbands through their efforts to please them; for in putting them forward as their excuse, they are making them cooperate in a guilty agreement. Assuredly, virgins, to whom this does not pertain, who have adorned themselves by devices of this sort, should not be numbered among virgins, in my opinion, but, like tainted sheep and diseased cattle, they should be kept apart from the pure and holy flock of virgins, lest while they are together they corrupt others by their contact, lest they who have themselves perished ruin others.
Cyprian has to end up accepting that it is impossible to require the same forms of life for all Christian women. All of them, if they are painted and decorated, are in danger of being reprimanded on the day of resurrection when they are told that they have defaced their skin or have dyed their hair To avoid being recriminated, he recommends to the virgins that are adorned; if there are virgins who do so, advocates I wish to stress that Cyprian goes once again to the term adulterare crimen adultero colore mutasti to refer to the case, which although understandable given their meanings, from my point of view, implies an additional negative charge.
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In contrast to them are the married women that if they do not follow his advice and adorn themselves and again emerges the oft repeated argument put forward for married women such as we have seen in previous texts: they follow the customs in order to please their husbands they will have to fend for themselves and risk the consequences of their actions. I think that what I have exposed permits making the following conclusions: a. The great importance that Cyprian gives to virginity, insofar as he makes virgins the target of one of his works, reminds us of the wide dissemination of this way of life in Carthage in the mid-3rd century Christian society, particularly among women of a certain economic capacity such that they are accustomed to the usual patterns of life practiced by their high social standing.
For the North African Bishop, virginity does not only mean staying chaste but maintaining a demure and austere lifestyle; therefore, he condemns the use of perfumes, luxury in dress, ornamentation, etc. He has no doubt either in trying to extend these guidelines - supposedly addressed only to the virgins - to all Christian women, although fully aware that married To condemn this behavior he argues, sometimes deductively, relying on biblical writings of the New Testament, specifically of the Apostles Peter and Paul, in such a way that these quotations and the authority they convey help to justify the message that he hopes to transmit.
In addition to these argumentative resources, he uses a lexicon in which terms such as impudica, incesta, lenocinor or adultera are present although the last is not used in its legal technical sense , words that are loaded with profound negative sense; serving his purpose is that the recipients of his writings have knowledge of all the meanings of this terminology and this makes them acknowledge the condemnation that accompanies their behavior and constructed though his use of the doctrine of sin and punishment, moral though still aimed at removing the status of virgin from those that do not adhere to the discipline set by the Church must receive.
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