Clothing

"I'm so comfortable with nudity, it's difficult for me to keep my clothes on in just my own everyday life. As soon as I walk in the door when I come home, off go the clothes."

"The streaking syndrome started a new feeling about freeing the body."

"Do you wish to honor the Body of the Savior? Do not despise it when it is naked. Do not honor it in church with silk vestments while outside it is naked and numb with cold. He who said, “This is my body,” and made it so by his word, is the same that said, “You saw me hungry and you gave me no food. As you did it not to the least of these, you did it not to me.” Honor him then by sharing your property with the poor. For what God needs is not golden chalices but golden souls."

"Crawford: One day my girlfriend, her boyfriend and I were sunbathing topless because that's Barabados - you can wear nothing if you want. And the Pepsi guy walks up and with my agent to meet us for lunch. I wondered if I should put on my top because I have a business relationship with him. I didn't want him to get offended because the rest of the beach had seen me with my top off. Meanwhile as he's walking towards me, he's saying to my agent "I hope she puts on her top." He wasn't even being a schmuck, like wanting to see. He wanted to keep our relationship professional."

"I think male nudity is wonderful."

"To me the the coolest thing about having a boyfriend is that you can just stare at his naked body and not have to look away out of politeness. I find the male form so fascinating. I have a few [favorite body parts]. I like that kind of dent [pelvic bone], that V. And I love [men's] butts. There's nothing better than a good butt."

"Full nakedness! All joys are due to thee, As souls unbodied, bodies uncloth’d must be, To taste whole joys. Gems which you women use Are like Atlanta’s balls, cast in men’s views, That when a fool’s eye lighteth on a Gem, His earthly soul may covet theirs, not them. Like pictures, or like books’ gay coverings made For lay-men, are all women thus array’d; Themselves are mystic books, which only we (Whom their imputed grace will dignify) Must see reveal’d. Then since that I may know; As liberally, as to a Midwife, shew Thy self: cast all, yea, this white linen hence, There is no penance due to innocence. To teach thee, I am naked first; why then What needst thou have more covering than a man."

"Nudity on television is nothing new. I don’t find myself spitting out my tea and clutching my pearls at the sight of *GASP* A NIPPLE while watching something on Netflix. However, when someone mentions that a show contains nudity, most of the time, I assume it’s going to be female, not male. Frontal male nudity has never been as common as female nudity on screen. A Google search of “Male Nudity On-Screen” will show article after article about an increase in male nudity, as well as article saying things along the line of “OMG So-And-So was NAKED in last night’s episode!” and actors like Chris Pratt and Kevin Bacon have gone on the record saying there should be equal representation when it comes to nude scenes. It’s no secret that we live in a hyper-sexualized world. Sex sells, and today it’s all about the money. But does nudity have to always be related to sex? Can nudity be portrayed in normal, non-sexual ways? Can someone be shown taking an ordinary, non-sexual shower? Is the purpose of nudity always to inspire sexual feelings in the audience?"

"I’m not trying to say that male nudity should be shown only in non-sexual matters. If eye-candy like Chris Hemsworth wants to bare it all in front of the camera, then, by all means, he should be able to do that. I am saying that this new conversation and increasing acknowledgement of nudity on screen and the growing calls for equality should also include discussions about what nudity on the screen means and why. A rising amount of nudity, male and female, could help remove the taboo around it. Male nudity has also been used in the past for comedy. Judd Apatow once said that people “fear the penis” and vowed to include one in every film he makes. This had me thinking; when I do see male nudity on screen, when is it usually used? I think of the infamous hotel fight scene in Borat or the running joke in Arrested Development about David Cross’ Tobias being a “never-nude.” Media has tended to have a slant in showing nude male bodies in the context of some sort of punchline. By the time a child reaches elementary school, they will have seen as many 8,000 murders and 100,000 acts of violence on television (According to the Council on Communications and Media). Killings, murder, and violence are commonplace in media. Most people aren’t leaving the house to murder and maim, but everyone possesses a body (sometimes they even get naked!), so why is one so heavily censored while the other is constantly shown?"

"I’ll give an example using my favourite show, Breaking Bad. In the pilot, a topless woman is seen for less than a second. It’s uncensored on Netflix, but AMC had the scene blurred. It seems like a lot of fuss for something that takes up less than 1% of the episode’s screen time. That same episode features the main character, Walter White, attempting to kill two men with poisonous gas. One of them survives, which leads to White locking him up by his neck by a bike lock in a basement before strangling him to death (all of that is on screen, and for much longer than a second). Breaking Bad would go on to feature multiple characters being run over, shot, having their necks slit open and bleed out (all on-screen), and included the killing of a child, whose body was then put into a barrel full of acid and melted down. I’m not saying that we need to censor violence heavily; I love a good beat ‘em up scene as much as the next guy. I am merely asking the question of, “why is one OK, and the other isn’t?” Nudity, sexual or not, being portrayed on screen can help remove the “taboo” of it. After all, everyone has bodies, and most of us have some degree of sexual feeling; why not work towards having a media that reflects that in a healthier way?"

"Any excuse is good to... get naked."

"And they were both naked, the man and his wife, and were not ashamed."

"My parents were free about nudity, and we are too. I’d like our children to feel unashamed of whatever shape they are. People should worry about other things"

"I thoroughly enjoy seeing a beautifully proportioned nude male. So did Michelangelo and Rodin. But if the male is blubbery, he should keep his beer barrel to himself and not be a portly polluter."

"If people were meant to run around naked, they wouldn't have been born wearing clothes."

"The more a society requires its respectable women to keep their bodies covered, the more likely those women are to be oppressed."

"A man who can't eat dinner naked on a leather couch is little better than a slave."

"In fact, research suggests that children who have seen their parents nude do not grow up to be emotionally scarred, but instead are more likely to be accepting of their own bodies and comfortable with their own sexuality."

"Perhaps the dissenters believe that 'offense to others' ought to be the only reason for restricting nudity in public places generally. ... The purpose of Indiana's nudity law would be violated, I think, if 60,000 fully consenting adults crowded into the Hoosierdome to display their genitals to one another, even if there were not an offended innocent in the crowd."

"As one Tatler critic recognised when praising Henry Scott Tuke as par excellence the painter of youth', the depiction of naked youths bathing or sitting on Cornish beaches looking contemplatively out to sea played an important part in Tuke's artistic success. However, these paintings elicted a range of different readings and conflicting interpretations from Tuke's viewers, some of which detected a sexualized approach on the artist's part to the unclothed adolescent male body, while many others did not."

"By examining the physical attributes, poses and symbolisms of the naked youths that modelled for Tuke and were depicted in his key works, I argue that certain iconographic differences and pictoral correspondences were familiar to some of Tuke's viewers. This would have been due to their knowledge of classical precedents for representing the youthful male nude and through their exposure to erotic photographic images of naked youths in the open air that encouraged them to infer sexual intent. Yet for other audience, these sexualised associations remained elusive, as they approached the subject of youthful male nudes in landscape settings differently through the conventions of English pastoralism or by seeing the work as making reference to an updated visual language of neoclassicism gaining currency and critical support in British art from the 1860s onwards."

"However, other audiences encountering these works at the Royal Academy or in artists' shows, museums and commercial galleries saw Tuke's paintings with their sensually appealing surfaces, heightened chromatism and delicate handling as suggestive and evocative, but not illicit or sexually provocative. Consequently, they did not question Tuke's reasons for painting naked male adolescents bathing or sitting on the Cornish seashore or at sea. Nor did they see the manner in which male nudes were painted and the fascination with the sensual effects of sunlight on youthful pale flesh as anything other than a licit engagement on the artist's part with a legitimate modern subject. Moreover, as audiences for modern art expanded in the latter part of the nineteenth century, making the most of the greater opportunities in exhibitions, art galleries and museums to see it first hand, so the volume of biographical literature and critical writing on artists' lives exploded and press interviews with living artists offered new ways of evaluating not only their approaches and intentions, but their lifestyles and public images."

"Tuke's interview [in 1895 with The Studio magazine] weaves together many strands of his artistic and aesthetic credo: a commitment to working en plein air in front of the model posed in nature, his dedication to painting by the seaside away from the confinement of the studio, and his resolve to retain 'the outdoor impression' even when working afterwards in the studio. Since Tuke specialised in depicting male nudes, most often adolescents alone or in groups outdoors, The Studio interviewer, like its readers, was particularly interested in the exact nature of Tuke's fascination with naked young boys depicted swimming, sailing or on Cornish beaches, and his attraction to the sensual effect of light on young flesh- questions that Tuke tactfully avoided."

"The fear that seeing naked people in some way harms children is not supported, however, by academic research. The small handful of studies on this topic in psychology and sociology have shown, instead, that children reared in an atmosphere containing family social nudity may benefit from the practice. If this is true, then proposed laws outlawing either social nudity in the home or children's participation at naturist (or nudist) settings are unjustified."

"Yet, the truth is that nudity in the home, when handled in a respectful, matter-of-fact way, is perfectly natural and certainly not harmful."

"I honestly don't understand the big fuss made over nudity and sex in films. It's silly. On TV, the children can watch people murdering each other, which is a very unnatural thing, but they can't watch two people in the very natural process of making love. Now, really, that doesn't make any sense, does it?"

"His disciples said, "When will You become revealed to us and when shall we see You?" Jesus said, "When you disrobe without being ashamed and take up your garments and place them under your feet like little children and tread on them, then [will you see] the Son of the Living One, and you will not be afraid"."

"I am not allowed to travel without a passport … / My boundaries are set arbitrarily by others! / The Gates of Paradise are closed to me! … I don't know how to stop the wars! / You can't live if you don't have money! … / I'm not allowed to take my clothes off! … The actors begin to strip and when the stripping reached the legal limit, the actors shouted once more, "I'm not allowed to take my clothes off! I am outside the Gates of Paradise!""

"Going to have you naked, by the end of this song!"

"For me, nudity in any film is a matter of what is realistic and authentic, not exploitative or unnecessary. These are the questions that I always ask myself when there is a love scene or a meditation scene on a ship [like in the film Adrift]. What I love about this film is that we explore sensuality in so many moments without needing any sexuality at all. The more we're able to capture sensual moments on screen the more we can start changing our view when it comes to our personal sexualities and sensualities. In a personal way, I find less to be more in most cases and I think leaving things up to the imagination leaves a little mystery when it comes to nudity or sex. It only intrigues the audience more."

"It was so much fun. Everyone was freaked out because I’m nude, but in real life, when I have sex, I’m naked. I don’t have a bra on, and I don’t usually have panties on. So let’s make a real movie! Let’s bring truth to the scene! I didn’t want to be exploited, but this girl—like most girls when they first have sex—doesn’t know what she’s doing. I wanted their first kiss to be sloppy, teenagerish making out. When you’re younger, you think you know what to do, but you really don’t."

"The veil is not always a form of self-suppression; often it is an alternative, more modest, style of beauty, even a symbol of seduction rather than seclusion."

"Hijab is the most visible symbol of oppression, we need to bring down this wall.. “If Hijab is a small issue, why do they spend millions of dollars to keep this wall? To me, Hijab is a wall, and it is not an internal matter. We have to stand altogether and bring the wall down. The rest will get easier, and the first step towards equality,”... “I cannot see any women wearing a hijab here, but we are talking on behalf of them and supporting them, which is fantastic. But you never have this conversation in my own country. So supporting those women who do not wear hijab is important; I have to say I am not a western woman."

"“I have never been in favour of Hijab or Burqa. I still stand by that but at the same time, I have nothing but deep contempt for these mobs of hooligans who are trying to intimidate a small group of girls, and that too unsuccessfully. Is this their idea of ‘MANLINESS’. What a pity!”"

"The veil deliberately marks women as private and restricted property, nonpersons. The veil sets women apart from men and apart from the world; it restrains them, confines them, grooms them for docility. A mind can be cramped just as a body may be, and a Muslim veil blinkers both your vision and your destiny. It is the mark of a kind of apartheid, not the domination of a race but of a sex."

"To the Muslim woman, the hijab provides a sense of empowerment. It is a personal decision to dress modestly according to the command of a genderless Creator; to assert pride in self, and embrace one's faith openly, with independence and courageous conviction."

"The correct view is that a woman is obliged to cover her entire body, even the face and hands. The face is the most tempting part of a woman's body, because what people look at most is the face, so the face is the greatest ‘awrah of a woman."

"Women who do not respect the hijab and their husbands deserve to die. I do not understand how these women who do not respect the hijab, 28 years after the birth of the Islamic Republic, are still alive. These women and their husbands and their fathers must die."

"In ancient Iran, aristocratic women used to wear hijab. ... Women from lower classes did not bother. But when Islam came, it rejected such instances of discrimination. It said that all women must wear the hijab. In other words, it wanted to honor all women. This is what Islam says. Now, they [in the West] behave as if we are doing something wrong and they are doing the right thing! No, they are in the wrong. They must answer why they have been treating women like a commodity in order to gratify their own lust. ... In their sensationalism concerning women's affairs, they blame us by saying: You have made hijab compulsory. They themselves have made lack of hijab compulsory. They do not allow girl students to enter university, if they wear a headscarf. Yet they have the audacity to question us by saying: Why have you made hijab compulsory? Wearing the hijab, is aimed at honoring women, whereas that [the practices of the West] aim to abuse and insult women."

"“Suppose we accept the argument that hijab is intrinsic and essential, then, surely (sic) they will be aware that they can’t pursue any career after completing education. The result will be they will become disinterested in pursuing education. Evil practices like triple divorce were banned. This (hijab row) is another attempt to push the girls back to homes. Don’t allow this to happen,”"

"In Sikhism, the turban is considered and accepted as essential to the religion. On the other hand, hijab in the context of women’s dress finds no mention in the Quran."

"Muslim jurists consistently argued that the laws mandating the covering of the full body did not apply to slave-girls. In fact, it is reported that ‘Umar b. al-Khaṭṭāb prohibited slave-girls from imitating free women by covering their hair."

"They don’t even want to acknowledge the fact that women are thrown in prison, getting their faces disfigured, losing their families, friends and communities, and being threatened with death or actually being killed over hijab."

"I just wish I felt supported by the image-makers of the West, who seem to have a veil fetish. They are doing the exact opposite of what the European politicians suggest: They're imposing the veil on women."

"To me, the hijab means power, liberation, beauty, and resistance."

"Traditional Muslim women's head, face, or body covering, of numerous varieties across time and space, often referred to as the “veil.” Hijab is a symbol of modesty, privacy, and morality. The practice was borrowed from elite women of the Byzantine, Greek, and Persian empires, where it was a sign of respectability and high status, during the Arab conquests of these empires. It gradually spread among urban populations, becoming more pervasive under Turkish rule as a mark of rank and exclusive lifestyle. Hijab became a central topic of feminist/nationalist discourse during the nineteenth-century British colonial occupation of Egypt. Western feminists view hijab as a symbol of the subordination and inferiority of women in Islam. Since the 1970s it has emerged as a symbol of Islamic consciousness and the voluntary and active participation of young women in the Islamist movement, a symbol of public modesty that reaffirms Islamic identity and morality and rejects Western materialism, commercialism, and values. In the 1980s hijab became an assertion of Islamic nationalism and resistance to Western culture."

"The Quran says nothing about the veil, except for an injunction to veil the bosom, which is obvious. As for the face, Muhammad's wife Khadijeh never wore the veil, nor did the other wives of the Prophet after Khadijeh died. [...] The ulema have twisted the Quran with their hadith, always twisting it toward those in power, until the message Muhammad laid out so clearly, straight from God, has been reversed, and good Muslim women are made like slaves again, or worse."

"For many, the hijab represents modesty, piety and devotion to God, and I truly respect that. Unfortunately, too many people in the Western world mistakenly perceive it as an expression of powerlessness and oppression. And increasingly it is being turned into a political tool. Modernity is not about dress codes. Religion and modernity are not necessarily mutually exclusive. In Jordan, a woman cannot be forced to wear a veil against her will."

"The struggle of Indian Muslim girls for hijab shows that hijab is not an Arab, Iranian, Egyptian or Pakistani culture, but an Islamic value for which Muslim girls around the world sacrifice in various ways and defend their religious value."

"For the aim of the veil is to create a truly erotic culture in which one dispenses with the need for the artificial excitement that pornography provides."

"Insulating women if they don’t wear the veil ensures that they wear it out of fear not faith… women now accept the position of being slaves."

"Hijab means ‘parda’ (veil) in Islam. It is for hiding the beauty of girls when they come of age. Today you can see that the rape rate is the highest in our country. What do you think is the reason for this? The reason is that several women don’t wear hijab... But, wearing hijab is not compulsory, only those who want to protect themselves and those who don’t want to show their beauty to everyone wear it. This has been in practice for years."

"Hijab protects the beauty of a girl. It hides her beauty," ... "Today in India, I believe, the rape rates are highest. What's the reason? Because women are not under gosh-e-parda (Hijab). It is not since today and it's not even compulsory. One who wants to wear it, to protect her beauty, they wear it. And it is not since today. It's since many many years,""

"She has unveiled the reality and unmasked the nature of the conflict between the chaste and pure Muslim Ummah and the degenerate and depraved polytheist and atheist enemies it confronts… May Allah reward her greatly for imparting a practical lesson to Muslim sisters plagued by an inferiority complex vis a vis the decadent Western World. May Allah reward her for exposing the reality of Hindu India and the deception of its pagan democracy,” Zawahiri said…. “We must stop being deceived by the mirage of Hindu democracy of India, which to begin with, was never more than a tool to oppress Islam. We must realise that in this real world there is no such thing as ‘human rights’ or ‘respect for the constitution’ or law or other such nonsensical conjectural ideas.” According to Zawahiri, it was exactly the same scheme of deception that the West had employed against Muslims, “the true nature of which was exposed by France, Holland, and Switzerland when they banned the Hijab while allowing public nudity”. “The enemies of Islam are one and the same, those fighting the hijab of Muslims in Egypt and Maghreb are the same opportunist thugs… writers, journalists, even hired turbans who vilify the hijab and the Islamic shariah. It’s a war on Islam, its core doctrines, its laws, ethics and etiquettes,” he said."

"The Al Qaeda chief, who had long been believed to be dead in 2020, made headlines across India when an eight-minute statement titled ‘Noble Woman of India’ of his went viral. In the video, he hailed Muskan Khan, “May Allah reward her for showing a moral lesson to sisters plagued by an inferiority complex via-a-vis the decadent Western world.” Zawahiri said that her “defiant slogan of takbeer” as she challenged “a mob of Hindu polytheists” had “emboldened the spirit of Jihad” and had reawakened the Muslim community. He said Khan’s video had inspired him to write a poem that he recited at the end of the video. “Her takbeer inspired me to write a few lines of poetry, in spite of the fact that I am not a poet. I hope that our honourable sister accepts this gift of words from me,” Zawahiri said. The terror outfit chief also accused the “the pagan Hindu democracy of India” for seeking to “oppress Muslims”. “It is exactly the same tool of deception the true nature of which was exposed by France Holland and Switzerland when they banned the Hijab while allowing nudity,” he added."

"And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards God, that ye may attain Bliss."

"O ye who believe! Enter not the Prophet's houses,- until leave is given you,- for a meal, (and then) not (so early as) to wait for its preparation: but when ye are invited, enter; and when ye have taken your meal, disperse, without seeking fami liar talk. Such (behaviour) annoys the Prophet: he is ashamed to dismiss you, but God is not ashamed (to tell you) the truth. And when ye ask (his ladies) for anything ye want, ask them from before a screen: that makes for greater purity for your hearts and for theirs. Nor is it right for you that ye should annoy God's Apostle, or that ye should marry his widows after him at any time. Truly such a thing is in God's sight an enormity."

"There is no blame (on these ladies if they appear) before their fathers or their sons, their brothers, or their brother's sons, or their sisters' sons, or their women, or the (slaves) whom their right hands possess. And, (ladies), fear God; for God is Witness to all things."

"O Prophet! Tell thy wives and daughters, and the believing women, that they should cast their outer garments over their persons (when abroad): that is most convenient, that they should be known (as such) and not molested. And God is Oft-Forgiving, Most Merciful."

"Narrated 'Aisha: The wives of the Prophet used to go to Al-Manasi, a vast plateau, to answer the call of nature at night. 'Umar used to say to the Prophet, "Let your wives be veiled," but Allah's Apostle did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he was anxious for some Divine orders regarding the veil. So Allah revealed the verses of the veil."

"Narrated Um 'Atiya: We were ordered to bring out our menstruating women and veiled women in the religious gatherings and invocation of Muslims on the two 'Id festivals. These menstruating women were to keep away from their Musalla. A woman asked, "O Allah's Apostle ' What about one who does not have a veil?" He said, "Let her share the veil of her companion.""

"Narrated 'Aisha: The believing women covered with their veiling sheets used to attend the Fajr prayer with Allah's Apostle, and after finishing the prayer they would return to their home and nobody could recognize them because of darkness."

"Narrated 'Aisha the wife of the Prophet: 'Umar bin Al-Khattab used to say to Allah's Apostle "Veil your wives." But he did not. The wives of the Prophet used to go out to answer the call of nature at night only at Al-Manasi'. Once Sauda, the daughter of Zam'a went out and she was a tall woman. 'Umar bin Al-Khattab saw her while he was in a gathering, and said, "We recognise you, O Sauda!" 'Umar was eager that Allah might reveal the order for the veiling of women. So Allah revealed the Verse of veiling."

"Narrated Anas bin Malik: The Prophet stayed with Safiya bint Huyai for three days on the way of Khaibar where he consummated his marriage with her. Safiya was amongst those (wives of the Prophet) who were ordered to use a veil."

"Narrated Anas: The Prophet stayed for three rights between Khaibar and Medina and was married to Safiya. I invited the Muslim to h s marriage banquet and there wa neither meat nor bread in that banquet but the Prophet ordered Bilal to spread the leather mats on which dates, dried yogurt and butter were put. The Muslims said amongst themselves, "Will she (i.e. Safiya) be one of the mothers of the believers, (i.e. one of the wives of the Prophet) or just (a lady captive) of what his right-hand possesses" Some of them said, "If the Prophet makes her observe the veil, then she will be one of the mothers of the believers (i.e. one of the Prophet's wives), and if he does not make her observe the veil, then she will be his lady slave." So when he departed, he made a place for her behind him (on his camel) and made her observe the veil."

"Narrated Anas: Umar said, "I agreed with Allah in three things," or said, "My Lord agreed with me in three things. I said, 'O Allah's Apostle! Would that you took the station of Abraham as a place of prayer.' I also said, 'O Allah's Apostle! Good and bad persons visit you! Would that you ordered the Mothers of the believers to cover themselves with veils.' So the Divine Verses of Al-Hijab (i.e. veiling of the women) were revealed. I came to know that the Prophet had blamed some of his wives so I entered upon them and said, 'You should either stop (troubling the Prophet) or else Allah will give His Apostle better wives than you.' When I came to one of his wives, she said to me, 'O 'Umar! Does Allah's Apostle haven't what he could advise his wives with, that you try to advise them?' " Thereupon Allah revealed:-- "It may be, if he divorced you (all) his Lord will give him instead of you, wives better than you who submit (to Allah)..." (66.5)"

"Narrated Safiya bint Shaiba: 'Aisha used to say: "When (the Verse): "They should draw their veils over their necks and bosoms," was revealed, (the ladies) cut their waist sheets at the edges and covered their faces with the cut pieces.""

"Narrated Umar: I said, "O Allah's Apostle! Good and bad persons enter upon you, so I suggest that you order the mothers of the Believers (i.e. your wives) to observe veils." Then Allah revealed the Verses of Al-Hijab."

"Narrated Anas bin Malik: When Allah's Apostle married Zainab bint Jahsh, he invited the people to a meal. They took the meal and remained sitting and talking. Then the Prophet seemed to be ready to get up, yet they did not get up. When he noticed that (there was no response to his movement), he got up, and the others too, got up except three persons who kept on sitting. The Prophet came back in order to enter his house, but he found those people still sitting (So he went away again). Then they left, whereupon I set out and went to the Prophet to tell him that they had departed, so he came and entered his house. I wanted to enter along with him, but he put a screen between me and him. Then Allah revealed: 'O you who believe! Do not enter the houses of the Prophet...' (33.53)"

"Narrated Anas bin Malik: I of all the people know best this verse of Al-Hijab. When Allah's Apostle married Zainab bint Jahsh she was with him in the house and he prepared a meal and invited the people (to it). They sat down (after finishing their meal) and started chatting. So the Prophet went out and then returned several times while they were still sitting and talking. So Allah revealed the Verse: 'O you who believe! Enter not the Prophet's houses until leave is given to you for a meal, (and then) not (so early as) to wait for its preparation... ask them from behind a screen.' (33.53) So the screen was set up and the people went away."

"Narrated Anas: A banquet of bread and meat was held on the occasion of the marriage of the Prophet to Zainab bint Jahsh. I was sent to invite the people (to the banquet), and so the people started coming (in groups), They would eat and then leave. Another batch would come, eat and leave. So I kept on inviting the people till I found nobody to invite. Then I said, "O Allah's Prophet! I do not find anybody to invite." He said, "Carry away the remaining food." Then a batch of three persons stayed in the house chatting. The Prophet left and went towards the dwelling place of Aisha and said, "Peace and Allah's Mercy be on you, O the people of the house!" She replied, "Peace and the mercy of Allah be on you too. How did you find your wife? May Allah bless you. Then he went to the dwelling places of all his other wives and said to them the same as he said to Aisha and they said to him the same as Aisha had said to him. Then the Prophet returned and found a group of three persons still in the house chatting. The Prophet was a very shy person, so he went out (for the second time) and went towards the dwelling place of 'Aisha. I do not remember whether I informed him that the people have gone away. So he returned and as soon as he entered the gate, he drew the curtain between me and him, and then the Verse of Al-Hijab was revealed."

"Narrated Anas: When Allah's Apostle married Zainab bint Jahsh, he made the people eat meat and bread to their fill (by giving a banquet). Then he went out to the dwelling places of the mothers of the believers (his wives), as he used to do in the morning of his marriage. He would greet them and invoke good on them, and they (too) would return his greeting and invoke good on him. When he returned to his house, he found two men talking to each other; and when he saw them, he went out of his house again. When those two men saw Allah's Apostle: going out of his house, they quickly got up (and departed). I do not remember whether I informed him of their departure, or he was informed (by somebody else). So he returned, and when he entered the house, he lowered the curtain between me and him. Then the Verse of Al-Hijab was revealed."

"Narrated Aisha: Sauda (the wife of the Prophet) went out to answer the call of nature after it was made obligatory (for all the Muslims ladies) to observe the veil. She was a fat huge lady, and everybody who knew her before could recognize her. So 'Umar bin Al-Khattab saw her and said, "O Sauda! By Allah, you cannot hide yourself from us, so think of a way by which you should not be recognized on going out. Sauda returned while Allah's Apostle was in my house taking his supper and a bone covered with meat was in his hand. She entered and said, "O Allah's Apostle! I went out to answer the call of nature and 'Umar said to me so-and-so." Then Allah inspired him (the Prophet) and when the state of inspiration was over and the bone was still in his hand as he had not put in down, he said (to Sauda), "You (women) have been allowed to go out for your needs.""

"Narrated Anas bin Malik: I was ten years old when Allah's Apostle arrived at Medina. My mother and aunts used to urge me to serve the Prophet regularly, and I served him for ten years. When the Prophet died I was twenty years old, and I knew about the order of Al-Hijab (veiling of ladies) more than any other person when it was revealed. It was revealed for the first time when Allah's Apostle had consummated his marriage with Zainab bint Jahsh. When the day dawned, the Prophet was a bridegroom and he invited the people to a banquet, so they came, ate, and then all left except a few who remained with the Prophet for a long time. The Prophet got up and went out, and I too went out with him so that those people might leave too. The Prophet proceeded and so did I, till he came to the threshold of 'Aisha's dwelling place. Then thinking that these people have left by then, he returned and so did I along with him till he entered upon Zainab and behold, they were still sitting and had not gone. So the Prophet again went away and I went away along with him. When we reached the threshold of 'Aisha's dwelling place, he thought that they had left, and so he returned and I too, returned along with him and found those people had left. Then the Prophet drew a curtain between me and him, and the Verses of Al-Hijab were revealed."

"Narrated Anas bin Malik: that he was a boy of ten at the time when the Prophet emigrated to Medina. He added: I served Allah's Apostle for ten years (the rest of his life time) and I know more than the people about the occasion whereupon the order of Al-Hijab was revealed (to the Prophet). Ubai bin Ka'b used to ask me about it. It was revealed for the first time during the marriage of Allah's Apostle with Zainab bint Jahsh. In the morning, the Prophet was a bride-groom of her and he Invited the people, who took their meals and went away, but a group of them remained with Allah's Apostle and they prolonged their stay. Allah's Apostle got up and went out, and I too, went out along with him till he came to the lintel of 'Aisha's dwelling place. Allah's Apostle thought that those people had left by then, so he returned, and I too, returned with him till he entered upon Zainab and found that they were still sitting there and had not yet gone. The Prophet went out again, and so did I with him till he reached the lintel of 'Aisha's dwelling place, and then he thought that those people must have left by then, so he returned, and so did I with him, and found those people had gone. At that time the Divine Verse of Al-Hijab was revealed, and the Prophet set a screen between me and him (his family)."

"Narrated Anas bin Malik: The Verse of Al-Hijab (veiling of women) was revealed in connection with Zainab bint Jahsh. (On that day of her marriage with him) the Prophet gave a wedding banquet with bread and meat; and she used to boast before other wives of the Prophet and used to say, "Allah married me (to the Prophet) in the Heavens.""

"A'isha reported that Sauda (Allah be pleased with her) went out (in the fields) in order to answer the call of nature even after the time when veil had been prescribed for women. She had been a bulky lady, significant in height amongst the women, and she could not conceal herself from him who had known her. 'Umar b. Khattab saw her and said: Sauda, by Allah, you cannot conceal from us. Therefore, be careful when you go out. She ('A'isha) said: She turned back. Messenger of Allah (may peace be upon him) was at that time in my house having his evening meal and there was a bone in his hand. She (Sauda) cline and said: Allah's Messenger. I went out and 'Umar said to me so and so. She ('A'isha) reported: There came the revelation to him and then it was over; the bone was then in his hand and he had not thrown it and he said:" Permission has been granted to you that you may go out for your needs.""

"'A'isha reported that the wives of Messenger of Allah (may peace be upon him) used to go out in the cover of night when they went to open fields (in the outskirts of Medina) for easing themselves. 'Umar b Khattab used to say: Allah's Messenger, ask your ladies to observe veil, but Messenger of Allah (may peace be upon him) did not do that. So there went out Sauda, daughter of Zarn'a, the wife of Messenger of Allah (may peace be upon him), during one of the nights when it was dark. She was a tall statured lady. 'Umar called her saying: Sauda, we recognise you. (He did this with the hope that the verses pertaining to veil would be revealed.) 'A'isha said: Allah, the Exalted and Glorious, then revealed the verses pertaining to veil."

"'A'isha reported that a eunuch used to come to the wives of Allah's Apostle (may peace be upon him) and they did not And anything objectionable in his visit considering him to be a male without any sexual desire. Allah's Apostle (may peace be upon him) one day came as he was sitting with some of his wives and he was busy in describing the bodily characteristics of a lady and saying: As the comes in front tour folds appear on her front side and as she turns her back eight folds appear on the back side. Thereupon Allah's Apostle (may peace be upon him) said: I me that he knows these things; do not, therefore. allow him to cater. She ('A'isha) said: Then they began to observe veil from him."

"Ibn Umar reported Umar as saying: My lord concorded with (my judgments) on three occasions. In case of the Station of Ibrahim, in case of the observance of veil and in case of the prisoners of Badr."

"The Prophet (peace be upon him) said: Allah does not accept the prayer of a woman who has reached puberty unless she wears a veil."

"Narrated Aisha, Ummul Mu'minin: Safiyyah, daughter of Shaybah, said that Aisha mentioned the women of Ansar, praised them and said good words about them. She then said: When Surat an-Nur came down, they took the curtains, tore them and made head covers (veils) of them."

"Narrated Umm Salamah, Ummul Mu'minin: When the verse "That they should cast their outer garments over their persons" was revealed, the women of Ansar came out as if they had crows over their heads by wearing outer garments."

"Narrated Aisha, Ummul Mu'minin: May Allah have mercy on the early immigrant women. When the verse "That they should draw their veils over their bosoms" was revealed, they tore their thick outer garments and made veils from them."

"Narrated Aisha (the Prophet's wife): Asma, daughter of Abu Bakr, entered upon the Apostle of Allah (peace be upon him) wearing thin clothes. The Apostle of Allah (peace be upon him) turned his attention from her. He said: 'O Asma, when a woman reaches the age of menstruation, it does not suit her that she displays her parts of body except this and this, and he pointed to her face and hands."

"Narrated Anas ibn Malik: The Prophet (peace be upon him) brought Fatimah a slave which he donated to her. Fatimah wore a garment which, when she covered her head, did not reach her feet, and when she covered her feet by it, that garment did not reach her head. When the Prophet (peace be upon him) saw her struggle, he said: There is no harm to you: Here is only your father and slave."

"Narrated Aisha, Ummul Mu'minin: A mukhannath (eunuch) used to enter upon the wives of Prophet (peace be upon him). They (the people) counted him among those who were free of physical needs. One day the Prophet (peace be upon him) entered upon us when he was with one of his wives, and was describing the qualities of a woman, saying: When she comes forward, she comes forward with four (folds in her stomach), and when she goes backward, she goes backward with eight (folds in her stomach). The Prophet (peace be upon him) said: Do I not see that this (man) knows what here lies. Then they (the wives) observed veil from him."

"It was narrated from 'Aishah that her paternal uncle through breast-feeding, whose name was Aflah, asked permission to meet her, and she observed Hijab before him. The Messenger of Allah was told about that and he said: "Do not observe Hijab before him, for what becomes unlawful (for marriage) through breast-feeding is that which becomes unlawful through lineage.""

"Yahya related to me from Malik from Alqama ibn Abi Alqama that his mother said, "Hafsa bint Abd ar-Rahman visited A'isha, the wife of the Prophet, may Allah bless him and grant him peace, and Hafsa was wearing a long thin head scarf. A'isha tore it in two and made a thick one for her.""

"Yahya related to me from Malik from Hisham ibn Urwa from his father that a woman asked him for a decision, saying, "Waist-wrappers are painful to me. Can I pray in a shift and head-covering?" He replied, "Yes, if the shift is long.""

"Umm Salama said the Prophet came to visit her when she was veiled and said, “Use one fold, not two.”"

"[In Auschwitz,] Death begins with the shoes; for most of us, they show themselves to be instruments of torture, which, after a few hours of marching, cause painful sores that become fatally infected. Whoever has them is forced to walk as if he were dragging a convict's chain (this explains the strange gait of the army which returns every evening on parade); he arrives last everywhere, and everywhere he gets beaten. He cannot escape if someone chases him; his feet swell and the more they swell, the more the friction against the wood and the canvas of the shoes becomes intolerable. Then only the hospital is left: but to enter the hospital with a diagnosis of "dicke Füsse" (swollen feet) is extremely dangerous, because it is well known to all, and especially to the SS, that here there is no cure for that complaint."

"Wear comfortable shoes!"

"And all the people inside looked at Karen’s red shoes, and all the figures gazed at them; when Karen knelt before the altar and put the golden goblet to her mouth, she thought only of the red shoes. It seemed to her as though they were swimming about in the goblet, and she forgot to sing the psalm, forgot to say the “Lord’s Prayer.”"

"I can’t concentrate in flats!"

"I had no shoes, and I felt sorry for myself until I met a man who had no feet. I took his shoes. Now I feel better."

"You can never take too much care over the choice of your shoes. Too many women think that they are unimportant, but the real proof of an elegant woman is what is on her feet."

"For want of a nail the shoe is lost, for want of a shoe the horse is lost, for want of a horse the rider is lost."

"Who is worse shod, than the shoemaker's wife, With shops full of shoes all her life?"

"I played in a new pair of shoes one day and they wore big blisters on my feet. The next day we came up short of players, a couple of men hurt and one missing. [...] I tried it with my old shoes on and just couldn't make it. He told me I'd have to play anyway, so I threw away the shoes and went to the outfield in my stockinged feet. [...] They picked it up and started calling me Shoeless Joe all around the league, and it stuck. I never played the outfield barefoot, and that was the only day I ever played in my stockinged feet, but it stuck with me."

"The shoe that fits one person pinches another."

"The most important thing to remember is that you can wear all the greatest clothes and all the greatest shoes, but you’ve got to have a good spirit on the inside. That’s what’s really going to make you look like you’re ready to rock the world."

"We’ve been wearing heels for so long, we’ve gotten so used to them that we feel more comfortable wearing them when we’re going up on stage. It straightens our postures; it makes us feel more confident. It’s not comfortable, but we’re so adjusted now that it feels weird without them."

"Shoes transform your body language and attitude. They lift you physically and emotionally."

"High heels were invented by a woman who had been kissed on the forehead."

"Give a girl the right shoes and she can conquer the world."

"I don’t know who invented high heels, but all women owe him a lot!"

"If I’m going dancing, then I wear the highest heels with the shortest dress."

"A Roman divorced from his wife, being highly blamed by his friends, who demanded, "Was she not chaste? Was she not fair? Was she not fruitful?" holding out his shoe, asked them whether it was not new and well made. "Yet," added he, "none of you can tell where it pinches me.""

"“Make a general practice of wearing sandals, for a man is riding as it were when he wears sandals” (5230)."

"You have brains in your head. You have feet in your shoes. You can steer yourself any direction you choose."

"The Stoical scheme of supplying our wants by lopping off our desires, is like cutting off our feet when we want shoes."

"Buckle shoes, bow shoes, Pretty pointy-toe shoes, Strappy, cappy low shoes; Let's have some to try."

"Beauty is a pair of shoes that makes you wanna die."

"A king of ancient India, oppressed by the roughness of the earth, upon soft human feet, proposed that his whole territory should be carpeted with skins. However, one of his wise men pointed out that the same result could be achieved far more simply by taking a single skin and cutting off small pieces to bind beneath the feet. These were the first sandals."

"Che quant' era più ornata, era più brutta."

"When my modiste first tried it on me I asked if she was dressing me for an opera or an operation."

"To a woman, the consciousness of being well-dressed gives a sense of tranquillity which religion fails to bestow."

"When in doubt, wear red."

"To treat a poor wretch with a bottle of Burgundy, or fill his snuff-box, is like giving a pair of laced ruffles to a man that has ne'er a shirt on his back."

"We dress more or less the same. I mean, I pay more for my clothes, but they look cheap when I put them on."

"Gars auld claes look amaist as weel's the new."

"His locked, lettered, braw brass collar, Shewed him the gentleman and scholar."

"But I do mean to say, I have heard her declare, When at the same moment she had on a dress Which cost five hundred dollars, and not a cent less, And jewelry worth ten times more, I should guess, That she had not a thing in the wide world to wear!"

"Around his form his loose long robe was thrown, And wrapt a breast bestowed on heaven alone."

"Where is our acknowledgement of God if our thoughts are fixed on the glamour of our garments?"

"I wanted to give a woman comfortable clothes that would flow with her body. A woman is closest to being naked when she is well-dressed."

"Dress shabbily and they remember the dress; dress impeccably and they remember the woman."

"Do you wish to honor the Body of the Savior? Do not despise it when it is naked. Do not honor it in church with silk vestments while outside it is naked and numb with cold. He who said, “This is my body,” and made it so by his word, is the same that said, “You saw me hungry and you gave me no food. As you did it not to the least of these, you did it not to me.” Honor him then by sharing your property with the poor. For what God needs is not golden chalices but golden souls."

"Dress drains our cellar dry, And keeps our larder lean; puts out our fires And introduces hunger, frost, and woe, Where peace and hospitality might reign."

"Not caring, so that sumpter-horse the back Be hung with gaudy trappings, with what coarse, Yea, rags most beggarly, they clothe the soul."

"Thy clothes are all the soul thou hast."

"Beauty when most unclothed is clothed best."

"He that is proud of the rustling of his silks, like a madman, laughs at the ratling of his fetters. For indeed, Clothes ought to be our remembrancers of our lost innocency."

"Bhikkhus, this Kassapa is content with any kind of robe, and he speaks in praise of contentment with any kind of robe, and he does not engage in a wrong search, in what is improper, for the sake of a robe. If he does not get a robe he is not agitated, and if he gets one he uses it without being tied to it, uninfatuated with it, not blindly absorbed in it, seeing the danger in it, understanding the escape. ..."

"And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons."

"They stript Joseph out of his coat, his coat of many colours."

"A night-cap deck'd his brows instead of bay, A cap by night,—a stocking all the day."

"It's like sending them ruffles, when wanting a shirt."

"The nakedness of the indigent world may be clothed from the trimmings of the vain."

"Vestis facit virum."

"I like those stylish clothes you wear, and I like the way you brush your hair!"

"It's getting hot in here, so take off all your clothes!"

"I wear my sort of clothes to save me the trouble of deciding which clothes to wear."

"A sweet disorder in the dresse Kindles in cloathes a wantonnesse."

"A winning wave, (deserving note). In the tempestuous petticote: A carelesse shooe-string, in whose tye I see a wilde civility: Doe more bewitch me than when art Is too precise in every part."

"La ropa no da ciencia."

"After all, there is something about a wedding-gown prettier than in any other gown in the world."

"Fine clothes are good only as they supply the want of other means of procuring respect."

"Apes are apes though clothed in scarlet."

"The most important thing to remember is that you can wear all the greatest clothes and all the greatest shoes, but you’ve got to have a good spirit on the inside. That’s what’s really going to make you look like you’re ready to rock the world."

"One is never over- or underdressed with a little black dress."

"Jogging pants are a sign of defeat. You've lost control of your life, so you go out in jogging pants."

"Over the years I have learned that what is important in a dress is the woman who is wearing it."

"Dwellers in huts and in marble halls— From Shepherdess up to Queen— Cared little for bonnets, and less for shawls, And nothing for crinoline. But now Simplicity's not the rage, And it's funny to think how cold The dress they wore in the Golden Age Would seem in the Age of Gold."

"A woman’s dress should be a like a barbed-wire fence: serving its purpose without obstructing the view.”"

"Let thy attyre bee comely, but not costly."

"“I'm a Catholic girl, so I used to worry I was 'an occasion of sin.' That was the expression if your clothes were too short and someone had lusting thoughts about you—you were 'an occasion of sin.'" "I always worried as a little boy (and still do) that I wasn't 'an occasion of sin.' Will I ever, in my lifetime, be worthy of such a compliment, such a desired reverse state of grace?""

"In naked beauty more adorned More lovely than Pandora."

"It is ever so much easier to be good if your clothes are fashionable."

"If I’m going dancing, then I wear the highest heels with the shortest dress."

"Brevity is the soul of lingerie."

"The dress should be the setting and not the gem."

"And say to the believing women that they should lower their gaze and guard their private parts; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their khimār over their breasts and not display their beauty except to their husband, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments."

"O Prophet! Enjoin your wives, your daughters, and the wives of true believers that they should cast their outer garments over their persons (when abroad): That is most convenient, that they may be distinguished and not be harassed."

"You're born naked. The rest is drag."

"Nobody can tell us Christians how to dress, how to live or how to pray."

"The soul of this man is his clothes."

"Thou villain base, Know'st me not by my clothes?"

"Costly thy habit as thy purse can buy, But not express'd in fancy; rich, not gaudy; For the apparel oft proclaims the man."

"See where she comes, apparell'd like the spring."

"So tedious is this day, As is the night before some festival To an impatient child, that hath new robes, And may not wear them."

"With silken coats, and caps, and golden rings, With ruffs, and cuffs, and farthingales, and things; With scarfs, and fans, and double change of bravery, With amber bracelets, beads, and all this knavery."

"He will come to her in yellow stockings, and 'tis a color she abhors; and cross-gartered, a fashion she detests."

"The only man I know who behaves sensibly is my tailor; he takes my measurements anew each time he sees me. The rest go on with their old measurements and expect me to fit them."

"Her cap, far whiter than the driven snow, Emblem right meet of decency does yield."

"She wears her clothes as if they were thrown on her with a pitchfork."

"So for thy spirit did devise Its Maker seemly garniture, Of its own essence parcel pure,— From grave simplicities a dress, And reticent demureness, And love encinctured with reserve; Which the woven vesture would subserve. For outward robes in their ostents Should show the soul's habiliments. Therefore I say,—Thou'rt fair even so, But better Fair I use to know."

"Her polish'd limbs, Veil'd in a simple robe, their best attire; Beyond the pomp of dress; for Loveliness Needs not the foreign aid of ornament, But is, when unadorn'd, adorn'd the most."

"O fair undress, best dress! it checks no vein, But every flowing limb in pleasure drowns, And heightens ease with grace."

"She's adorned Amply, that in her husband's eye looks lovely,— The truest mirror that an honest wife Can see her beauty in!"

"How his eyes languish! how his thoughts adore That painted coat, which Joseph never wore! He shows, on holidays, a sacred pin. That touch'd the ruff, that touched Queen Bess' chin."

"Their feet through faithless leather met the dirt, And oftener chang'd their principles than shirt."

"Our dress and grooming should be in keeping with godly principles. We would not think of appearing before a prominent person if we were slovenly dressed or our clothes were too casual. How much more concerned we should be when representing Jehovah in the field ministry or on the platform! Our grooming and clothing styles can influence how others view the worship of Jehovah."

"Kleiden machen Leute: nicht Leute von Verstand."

"I enjoy getting dressed as a Barbie doll."

"Vain trifles as they seem, clothes have, they say, more important offices than merely to keep us warm. They change our view of the world and the world's view of us."

"Thus, there is much to support the view that it is clothes that wear us and not we them."

"Old Grimes is dead; that good old man We never shall see more; He used to wear a long black coat, All button'd down before."

"Old Rose is dead, that good old man, We ne'er shall see him more; He used to wear an old blue coat All buttoned down before."

"Old Abram Brown is dead and gone,— You'll never see him more; He used to wear a long brown coat That buttoned down before."

"John Lee is dead, that good old man,— We ne'er shall see him more: He used to wear an old drab coat All buttoned down before."

"It is not linen you're wearing out, But human creatures' lives."

"A vest as admir'd Voltiger had on, Which from this island's foes his grandsire won; Whose artful colour pass'd the Tyrian dye, Oblig'd to triumph in this legacy."

"A painted vest Prince Voltiger had on, Which from a naked Pict his grandsire won."

"They were attempting to put on Raiment from naked bodies won."

"Still to be neat, still to be drest, As you were going to a feast, Still to be powder'd, still perfum'd. Lady, it is to be presumed, Though art's hid causes are not found, All is not sweet, all is not sound."

"Each Bond-street buck conceits, unhappy elf; He shows his clothes! alas! he shows himself. O that they knew, these overdrest self-lovers, What hides the body oft the mind discovers."

"Be plain in dress, and sober in your diet; In short, my deary, kiss me! and be quiet."

"When this old cap was new 'Tis since two hundred years."

"He was a wight of high renowne, And thosne but of a low degree: Itt's pride that putts the countrye downe, Man, take thine old cloake about thee."

"My galligaskins, that have long withstood The winter's fury, and encroaching frosts, By time subdued (what will not time subdue!) An horrid chasm disclosed."

"May I take off clothes covering shame at the border leaving them hanging on dry trees of arrogance and run by wearing the rays of the sun."

"Now old Tredgortha's dead and gone, We ne'er shall see him more; He used to wear an old grey coat, All buttoned down before."

"Attired to please herself: no gems of any kind She wore, nor aught of borrowed gloss in Nature's stead; And, then her long, loose hair flung deftly round her head Fell carelessly behind."

"'Tis mean for empty praise of wit to write, As fopplings grin to snow their teeth are white."

"I marched the lobby, twirled my stick, * * * * * The girls all cried, "He's quite the kick.""

"Of all the fools that pride can boast, A Coxcomb claims distinction most."

"A beau is one who arranges his curled locks gracefully, who ever smells of balm, and cinnamon; who hums the songs of the Nile, and Cadiz; who throws his sleek arms into various attitudes; who idles away the whole day among the chairs of the ladies, and is ever whispering into some one's ear; who reads little billets-doux from this quarter and that, and writes them in return; who avoids ruffling his dress by contact with his neighbour's sleeve, who knows with whom everybody is in love; who flutters from feast to feast, who can recount exactly the pedigree of Hirpinus. What do you tell me? is this a beau, Cotilus? Then a beau, Cotilus, is a very trifling thing."

"Nature made every fop to plague his brother, Just as one beauty mortifies another."

"A lofty cane, a sword with silver hilt, A ring, two watches, and a snuff box gilt."

"This is the excellent foppery of the world."

"A fop? In this brave, licentious age To bring his musty morals on the stage? Rhime us to reason? and our lives redress In metre, as Druids did the savages."

"Has death his fopperies?"

"ABACOT, n. A cap of state wrought into the shape of two crowns, formerly worn by kings. Very pretty monarchs had it made in the form of three crowns."

"Have you noticed when you wear a hat for a long time it feels like it's not there anymore? And then when you take it off it feels like it's still there?"

"The hat is the ultimatum moriens of respectability."

"A man is nothing without his hat."

"A hat should be taken off when greeting a lady, and left off the rest of your life. Nothing looks more stupid than a hat."

"He wears his faith but as the fashion of his hat; it ever changes with the next block."

"———“Are we not here now;”—continued the corporal, “and are we not”—(dropping his hat plumb upon the ground—and pausing, before he pronounced the word)——“gone! in a moment?” The descent of the hat was as if a heavy lump of clay had been kneaded into the crown of it.——Nothing could have expressed the sentiment of mortality, of which it was the type and fore-runner, like it,—his hand seemed to vanish from under it,—it fell dead,—the corporal’s eye fix’d upon it, as upon a corps,—and Susannah burst into a flood of tears. Now—Ten thousand, and ten thousand times ten thousand (for matter and motion are infinite) are the ways by which a hat may be dropped upon the ground, without any effect.——Had he flung it, or thrown it, or cast it, or skimmed it, or squirted, or let it slip or fall in any possible direction under heaven,—or in the best direction that could be given to it,—had he dropped it like a goose—like a puppy—like an ass—or in doing it, or even after he had done, had he looked like a fool,—like a ninny—like a nicompoop—it had fail’d, and the effect upon the heart had been lost. Ye who govern this mighty world and its mighty concerns with the engines of eloquence,—who heat it, and cool it, and melt it, and mollify it,——and then harden it again to your purpose—— Ye who wind and turn the passions with this great windlass,— and, having done it, lead the owners of them, whither ye think meet— Ye, lastly, who drive——and why not, Ye also who are driven, like turkeys to market, with a stick and a red clout—meditate—meditate, I beseech you, upon Trim’s hat."

"Oh, Hat that cows the spirit! ...If any spirit be... First cousin to the Black Cap And sign of slavery! Funereal and horrible... But this at least I owe it; It matches to a nicety The Face that Sits Below It!."

"Sye," he seyd, "be the same hatte I can knowe yf my wyfe be badde To me by eny other man; If my floures ouver fade or falle, Then doth my wyfe me wrong wyth alle As many a woman can."

"So Britain's monarch once uncovered sat, While Bradshaw bullied in a broad-brimmed hat."

"One should not talk of hatters in the house of the hanged."

"A hat not much the worse for wear."

"My new straw hat that's trimly lin'd with green, Let Peggy wear."

"I know it is a sin For me to sit and grin At him here; But the old three-cornered hat And the breeches and all that Are so queer."

"The Quaker loves an ample brim, A hat that bows to no Salaam; And dear the beaver is to him As if it never made a dam."

"A sermon on a hat: "'The hat, my boy, the hat, whatever it may be, is in itself nothing—makes nothing, goes for nothing; but, be sure of it, everything in life depends upon the cock of the hat.' For how many men—we put it to your own experience, reader—have made their way through the thronging crowds that beset fortune, not by the innate worth and excellence of their hats, but simply, as Sampson Piebald has it, by 'the cock of their hats'? The cock's all.""

"I never saw so many shocking bad hats in my life."

"A cobbler, * * * produced several new grins of his own invention, having been used to cut faces for many years together over his last."

"To one commending an orator for his skill in amplifying petty matters, Agesilaus said: "I do not think that shoemaker a good workman that makes a great shoe for a little foot.""

"Him that makes shoes go barefoot himself."

"Ye tuneful cobblers! still your notes prolong, Compose at once a slipper and a song; So shall the fair your handiwork peruse, Your sonnets sure shall please—perhaps your shoes."

"I can tell where my own shoe pinches me."

"The shoemaker makes a good shoe because he makes nothing else."

"Si calceum induisses, tum demum sentires qua parte te urgeret."

"Let firm, well hammer'd soles protect thy feet Through freezing snows, and rains, and soaking sleet; Should the big last extend the shoe too wide, Each stone will wrench the unwary step aside; The sudden turn may stretch the swelling vein, The cracking joint unhinge, or ankle sprain; And when too short the modish shoes are worn, You'll judge the seasons by your shooting corn."

"I was not made of common calf, Nor ever meant for country loon; If with an axe I seem cut out, The workman was no cobbling clown; A good jack boot with double sole he made, To roam the woods, or through the rivers wade."

"Marry because you have drank with the king, And the king hath so graciously pledged you, You shall no more be called shoemakers. But you and yours to the world's end Shall be called the trade of the gentle craft."

"As he cobbled and hammered from morning till dark, With the footgear to mend on his knees, Stitching patches, or pegging on soles as he sang, Out of tune, ancient catches and glees."

"One said he wondered that leather was not dearer than any other thing. Being demanded a reason: because, saith he, it is more stood upon than any other thing in the world."

"The title of Ultracrepidarian critics has been given to those persons who find fault with small and insignificant details."

"The wearer knows where the shoe wrings."

"A careless shoe string, in whose tie I see a wilde civility."

"Cinderella's lefts and rights To Geraldine's were frights, And I trow The damsel, deftly shod, Has dutifully trod Until now."

"Oh, where did hunter win So delicate a skin For her feet? You lucky little kid, You perished, so you did, For my sweet."

"The fairy stitching gleams On the sides and in the seams, And it shows That Pixies were the wags Who tipped these funny tags And these toes."

"Memento, in pellicula, cerdo, tenere tuo."

"Quand nous veoyons un homme mal chaussé, nous disons que ce n'est pas merveille, s'il est chaussetier."

"A chaque pied son soulier."

"But from the hoop's bewitching round, Her very shoe has power to wound."

"Ne supra crepidam judicaret."

"And holding out his shoe, asked them whether it was not new and well made. "Yet," added he, "none of you can tell where it pinches me.""

"Hans Grovendraad, an honest clown, By cobbling in his native town, Had earned a living ever. His work was strong and clean and fine, And none who served at Crispin's shrine Was at his trade more clever."

"What trade are you? Truly, sir, in respect of a fine workman, I am but, as you would say, a cobbler."

"What trade art thou? answer me directly. A trade, sir, that, I hope, I may use with a safe conscience; which is, indeed sir, a mender of bad soles."

"Thou art a cobbler, art thou? Truly, sir, all that I live by is with the awl: * * * I am indeed, sir, a surgeon to old shoes."

"Wherefore art not in thy shop to-day? Why dost thou lead these men about the streets? Truly, sir, to wear out their shoes, to get myself into more work."

"You cannot put the same shoe on every foot."

"When bootes and shoes are torne up to the lefts, Coblers must thrust their awles up to the hefts."

"Rap, rap! upon the well-worn stone, How falls the polished hammer! Rap, rap! the measured sound has grown A quick and merry clamor. Now shape the sole! now deftly curl The glassy vamp around it, And bless the while the bright-eyed girl Whose gentle fingers bound it!"

"May Moorland weavers boast Pindaric skill, And tailors' lays be longer than their bill! While punctual beaux reward the grateful notes, And pay for poems—when they pay for coats."

"Thy clothes are all the soul thou hast."

"'Twas when young Eustace wore his heart in's breeches."

"Sister, look ye, How, by a new creation of my tailor's I've shook off old mortality."

"Th' embroider'd suit at least he deem'd his prey; That suit an unpaid tailor snatch'd away."

"Thou villain base, Know'st me not by my clothes? No, nor thy tailor, rascal, Who is thy grandfather: he made those clothes, Which, as it seems, make thee."

"Thou art a strange fellow: a tailor make a man? Ay, a tailor, sir; a stone-cutter or a painter could not have made him so ill, though he had been but two hours at the trade."

"Thy gown? why, ay;—come, tailor, let us see't. O mercy, God! what masquing stuff is here? What's this? a sleeve? 'tis like a demi-cannon: What, up and down, carv'd like an apple-tart? Here's snip and nip and cut and slish and slash, Like to a censer in a barber's shop: Why, what i' devil's name, tailor, call'st thou this!"

"All his reverend wit Lies in his wardrobe."

"Great is the Tailor, but not the greatest."

"A tailor, though a man of upright dealing,— True but for lying,—honest but for stealing,— Did fall one day extremely sick by chance And on the sudden was in wondrous trance."

"One commending a Tayler for his dexteritie in his profession, another standing by ratified his opinion, saying tailors had their business at their fingers' ends."

"'Tis not the robe or garment I affect; For who would marry with a suit of clothes?"

"Yes, if they would thank their maker, And seek no further; but they have new creators, God tailor and god mercer."

"What a fine man Hath your tailor made you!"

"As if thou e'er wert angry But with thy tailor! and yet that poor shred Can bring more to the making up of a man, Than can be hoped from thee; thou art his creature; And did he not, each morning, new create thee, Thou'dst stink and be forgotten."

"Get me some French tailor To new-create you."

"King Stephen was a worthy peere, His breeches cost him but a crowne; He held them sixpence all too deere, Therefore he call'd the taylor lowne."

"Il faut neuf tailleurs pour faire un homme."

"Young people, who are still uncertain of their identity, often try on a succession of masks in the hope of finding the one which suits them — the one, in fact, which is not a mask."

"One thinker no less brilliant than the heresiarch himself, but in the orthodox tradition, advanced a most daring hypothesis. This felicitous supposition declared that there is only one Individual, and that this indivisible Individual is every one of the separate beings in the universe, and that those beings are the instruments and masks of divinity itself."

"Every one who, with intent to commit an indictable offence, has his face masked or coloured or is otherwise disguised is guilty of an indictable offence and liable to imprisonment for a term not exceeding ten years"

"Bane: No one cared who I was 'til I put on the mask."

"We wear the mask that grins and lies, It hides our cheeks and shades our eyes,— This debt we pay to human guile; With torn and bleeding hearts we smile, And mouth with myriad subtleties.Why should the world be over-wise, In counting all our tears and sighs? Nay, let them only see us, while We wear the mask.We smile, but, O great Christ, our cries To thee from tortured souls arise. We sing, but oh the clay is vile Beneath our feet, and long the mile; But let the world dream otherwise, We wear the mask!"

"Fire is to represent truth because it destroys all sophistry and lies; and the mask is for lying and falsehood which conceal truth."

"If you have abandoned one faith, do not abandon all faith. There is always an alternative to the faith we lose. Or is it the same faith under another mask?"

"A few years ago, very few teenagers wore masks. But many wear them today and the numbers are increasingly very rapidly. The reason is that these teenagers are looking for something to hide behind. They are constantly having to communicate with friends via SMS and emails and this is making them so tired that it is a relief to wear a masks. It is a way to hide their feelings."

"Your occupation consists in preserving your hiding-place, and that you succeed in doing, for your mask is the most enigmatical of all. In fact you are nothing; you are merely a relation to others, and what you are you are by virtue of this relation. To a fond shepherdess you hold out a languishing hand, and instantly you are masked in all possible bucolic sentimentality. A reverend spiritual father you deceive with a brotherly kiss, etc. You yourself are nothing, an enigmatic figure on whose brow is inscribed Either/or – “For this,” you say, “is my motto, and these words are not, as the grammarians believe, disjunctive conjunctions; no, they belong inseparably together and therefore ought to be written as one word…""

"It's a terrible thing to be alone — yes it is — it is — but don't lower your mask until you have another mask prepared beneath — as terrible as you like — but a mask."

"All visible objects, man, are but as pasteboard masks. But in each event — in the living act, the undoubted deed — there, some unknown but still reasoning thing puts forth the mouldings of its features from behind the unreasoning mask."

"I'm not questioning your powers of observation, I'm merely remarking upon the paradox of asking a masked man who he is."

"Beneath this mask there is more than flesh... beneath this mask there is an idea, Mr. Creedy... and ideas are bulletproof."

"Truth is naked. Truth was, is, and will ever be. But we humans like to wear masks."

"To perceive pure love that is God, you have to unmask your heart, unmask your soul, unmask the purity of your being."

"Though wearing a mask makes the villains scarier, it would also make them far less efficient killers — especially, if, like Jason Vorhees, your face and eyes are disfigured to begin with. It's amazing he can see at all, much less hurl hatchets through the air, striking his terrified prey in near-darkness with deadly accuracy. It should be easy for the scared teens in slasher films to stay alive, all they'd have to do is stay in the masked slasher's obstructed peripheral vision — that, and don't go in the dark room to see what that noise is! Why are masks so menacing? It has to do with psychology and the fear of anonymous death. For many people, the idea of being murdered by an unidentifiable stranger for no reason is more terrifying than being killed by someone you do know, and for some good reason."

"You can't wear a mask Clark. When people see you and can see the things you can do, the power you have, they'll be terrified. They need to be able to look into your eyes, see your face, so that they can see the decency and kindness that's always there and know they have nothing to be afraid of."

"Behind masks of smiles, some faces have buried their pain, while others have hidden almost their entirety."

"Where you going for tomorrow, where're you going with the mask I found?"

"Man is least himself when he talks in his own person. Give him a mask, and he will tell you the truth."

"There are days when I am overwhelmed with grief and rage at the regressive attitudes toward public health and disabled people. In my opinion, the ableist, fascistic, and eugenic nature of proposed mask bans under consideration in New York City and Los Angeles is bleak. But what is happening now is not new or surprising; the hate is more explicit, that’s all."

"Today, the mask is the unsightly marker of deviant individuals: the sick, the immunocompromised, the disabled, and the protester who wishes to keep their identity anonymous. (Many demonstrators at pro-Palestine marches have worn medical masks or other face coverings, both to protect their identity from authorities and to protect their health in large crowds.) We’re told such masked individuals threaten the moral order of society, and these bans are meant to keep the public “safe.”"

"Any mask ban is a dangerous prospect, as many regions are currently dealing with an increase in COVID cases, and these patterns are expected to continue multiple times a year. (Days after Los Angeles’s Democratic mayor Karen Bass said the city would look into a potential mask ban at protests, she contracted COVID.) A mask ban on the subway would endanger a public good that many people depend on — and have a right to — and the ability of high-risk people to participate in society, to be seen, and matter to the broader community."

"“Safety” is a key word used by people who mask and those who consider masking a criminal act. But it’s worth asking, who is kept safe by the state or by individual acts, and who is left out? “We keep us safe” is a phrase used by community organizers that view public safety as a collective endeavor. As Charis Hill, a disability activist, tells me, “I take medications that weaken my immune system, so I primarily wear a mask to protect myself, but I also wear it to protect others and to show that we are still in a pandemic. If mask bans become the reality, I have little hope that I'll ever be safe in public again.”"

"What is clear to me is that disabled people have never felt safe. Many of us view masking as a form of solidarity with workers, activists, and people of color all over the world fighting fascism and genocide. But mask bans send the message that it is a crime to be disabled. I think of people who have fought hard to stay relatively safe since early 2020, those who hang on a precipice that feels like it could fall at any moment. Some days I wonder what my breaking point will be."

"The belt makers' trade originated in the craft of saddlery as do its sister industries, the luggage trade and the handbag manufacturer."

"For the true Sloane Ranger, the scarf must be designed by Hermès and tied beneath the chin like a guardsman's chinstrap."

"The use of gloves as a fashion accessory appears to have begun in Europe around the thirteenth century."

"PANTALOONS, n. A nether habiliment of the adult civilized male. The garment is tubular and unprovided with hinges at the points of flexion. Supposed to have been invented by a humorist. Called "trousers" by the enlightened and "pants" by the unworthy."

"And as the French we conquer'd once, Now give us laws for pantaloons, The length of breeches and the gathers, Port-cannons, periwigs, and feathers."

"People putting their clothes on backwards. Isn't that a sign of something going on wrong? Are you not paying attention? People with their hat on backwards, pants down around the crack. Isn't that a sign of something or are you waiting for Jesus to pull his pants up?"

"If you wish,"

"Because my pockets is broke my friend; that's why I've got to do you in."

"The growing of cotton appears earlier in India than elsewhere; apparently it was used for cloth in Mohenjo-daro.15 In our oldest classical reference to cotton Herodotus says, with pleasing ignorance: “Certain wild trees there bear wool instead of fruit, which in beauty and quality excels that of sheep; and the Indians make their clothing from these trees.”16 It was their wars in the Near East that acquainted the Romans with this tree-grown “wool.”17 Arabian travelers in ninth-century India reported that “in this country they make garments of such extraordinary perfection that nowhere else is their like to be seen—sewed and woven to such a degree of fineness, they may be drawn through a ring of moderate size.”18 The medieval Arabs took over the art from India, and their word quttan gave us our word cotton.19 The name muslin was originally applied to fine cotton weaves made in Mosul from Indian models; calico was so called because it came (first in 1631) from Calicut, on the southwestern shores of India. “Embroidery,” says Marco Polo, speaking of Gujarat in 1293 A.D., “is here performed with more delicacy than in any other part of the world.”20 The shawls of Kashmir and the rugs of India bear witness even today to the excellence of Indian weaving in texture and design.IV But weaving was only one of the many handicrafts of India, and the weavers were only one of the many craft and merchant guilds that organized and regulated the industry of India."

"The women wore a flowing robe—colorful silk sari, or homespun khaddar—which passed over both shoulders, clasped the waist tightly, and then fell to the feet; often a few inches of bronze flesh were left bare below the breast. Hair was oiled to guard it against the desiccating sun; men divided theirs in the center and drew it together into a tuft behind the left ear; women coiled a part of theirs upon their heads, but let the rest hang free, often decorating it with flowers, or covering it with a scarf. The men were handsome, the young women were beautiful and all presented a magnificent carriage; an ordinary Hindu in a loin cloth often had more dignity than a European diplomat completely equipped. Pierre Loti thought it “incontestable that the beauty of the Aryan race reaches its highest development of perfection and refinement among the upper class” in India. Both sexes were adept in cosmetics, and the women felt naked without jewelry. A ring in the left nostril denoted marriage. On the forehead, in most cases, was a painted symbol of religious faith."

"Textiles were woven with an artistry never since excelled; from the days of Cæsar to our own the fabrics of India have been prized by all the world, Sometimes, by the subtlest and most painstaking of precalculated measurements, every thread of warp and woof was dyed before being placed upon the loom; the design appeared as the weaving progressed, and was identical on either side. From homespun khaddar to complex brocades flaming with gold, from picturesque pyjamas to the invisibly-seamed shawls of Kashmir, every garment woven in India has a beauty that comes only of a very ancient, and now almost instinctive, art."

"On that occasion I gave a mantra, ‘Before Independence, Khadi was for the nation; after Independence, let Khadi be used for fashion.’ But I don’t insist people to become khadidhari—that is, wear only Khadi and nothing else. My appeal is that if you have numerous varieties of fabrics in your home, why not make it a point to ensure that Khadi is one of them? Just make it a point to buy Khadi products whenever you can. This campaign is carried out all over the state. As a result, we have witnessed a 40 per cent increase in the sale of Khadi in that one week of Gandhi Jayanti. I also introduced this tradition of offering a Khadi handkerchief and a book instead of offering a bouquet of flowers to dignitaries. I tell people if you give somebody flowers, within a day or two they will land in a pile of garbage. But if you give a book, it can pass on from person to person. So in every aspect of my social reform efforts, you will see the imprint of Gandhi."

"Then, as always, when Indian and European women meet, the conversation turned to the sari, this beautiful piece of clothing ... next to which each model dress of Chanel or Dior looks ridiculous, clumsy and graceless."

"It's not that the woman adjusts to the sari; rather the sari adjusts to the woman. The sari is just a strip of fabric without form; it's the Sari's wearer to give it a shape."

"The turban is not a symbol of Islam. If you had done your homework you would have discovered that, far from defining it as an "Islamic garment", all dictionaries and encyclopaedias define it as "Oriental or women's head-dress". And the Orient, thank God, is not composed of Muslim countries only. It includes India, for instance, which despite Muslim invasions has always managed to remain Hindu. In India the turban was used a long time before Prophet Mohammed. Think of the black turban of the gurus, of the jewelled turban of the maharajas, of the red turban of the Sikhs who by the way are the most unbending enemies of Islam."

"In November 2017, New York Times painted India’s decision to promote its indigenous textile industry as an obstacle in country’s growth. “Since the Bharatiya Janata Party formed a national government in 2014, the Indian fashion industry has been pressed to aggressively promote traditional attire and bypass Western styles” (Qadri, 2017, para, 3). It's ignorance to attack the promotion of local industries of Saree, which has been women’s attire in the Indian subcontinent since Indus valley civilisation and continues to be so today as well. “During his campaign, Mr. Modi had promised to revive the tradition of the Banarasi Saree and to help its weavers, a significant percentage of the constituency’s electorate. The weavers, who are mostly Muslim and following a family trade, largely live in poverty” (Qadri, 2017, para. 14). To prove its point, New York Times goes on to falsely claim that clothing choices are being imposed upon people. “Mr. Modi has made traditional dress a priority and, as many in the country want to please him, the fashion industry has followed along”."

"The want of raiment is scarce an inconvenience; and the most wealthy remain by choice almost naked, when in their own families and free from the intercourse of strangers; so that all the manufacturers of cloth, for which India is so famous, derive more from the decency of their character; the luxurious taste of a rich and enervated people; and from the spirit of commerce which has prevailed among them from time immemorial; than from wants really felt; and if the manufacture of a piece of cloth was not the least laborious task in which a man can be employed in India, it is probable that the whole nation would at this day be as naked as their Gymnosophists, of which the ancients say so much and knew so little."

"The dress of the Kashmirians consists of a large turban, awkwardly put on; a great woolen vest, with wide sleeves; and a sack, wrapped in many folds round the middle; under the vest, which may be properly called a wrapper, the higher class of people wear a pirahun, or shirt, and drawers; but the lower order have no under garment, nor do they even gird up their loins… The dress of the women is no less aukward than that of the men, and is ill adapted to display the beauties they naturally possess. Their outward, and, often, only garment, is of cotton, and shaped like a long loose shirt. Over the hair, which falls in a single braid, they wear a close cap, usually of a woollen cloth, of a crimson colour; and to the hinder part of it is attached a triangular piece of the same stuff, which, falling on the back, conceals much of the hair. Around the lower edge of the cap is rolled a small turban, fastened behind with a short knot, which seemed to me the only artificial ornament about them. You will be pleased to notice, that I speak of the dress of the ordinary women, such only being permitted to appear in public. The women of the higher classes are never seen abroad; nor is it consistent with the usage of any Mahometan nation, even to speak of the female part of a family."

"The dress of the people, both male and female, commonly consists of a long loose wrapper and trowsers, the former of woollen cloth. As a further protection against the cold in winter the Kashmirians usually carry under their tunic an earthen pot with a small quantity of live charcoal, a practice that invariably discolours and sears the skin, and not unfrequently occasions palsy. ....The Hindu women never go veiled, and never affect concealment, either at home or abroad."

"They are hardy, stout men, particularly those of the Catteywar and Cutch districts. Their usual dress is a petticoat round the waist, like that of the Bheels, and a cotton cloth wrapped round their heads and shoulders, which, when they wish to be smart, they gather up into a very large white turban. In cold weather, or when drest, they add a quilted cotton kirtle, or “lebada,” over which they wear a shirt of mail, with vant-braces and gauntlets, and never consider themselves as fit to go abroad without a sword, buckler, bow and arrows, to which their horsemen add a long spear and battle-axe. The cotton lebada is generally stained and iron-moulded by the mail shirt, and, as might be expected, these marks, being tokens of their martial occupation, are reckoned honourable, insomuch that their young warriors often counterfeit them with oil or soot, and do their best to get rid as soon as possible of the burgher-like whiteness of a new dress. This is said to be the real origin of the story told by Hamilton, that the Coolies despise and revile all cleanly and decent clothing as base and effeminate. In other respects they are found of finery; their shields are often very handsome, with silver bosses, and composed of rhinoceros-hide; their battle-axes richly inlaid, and their spears surrounded with many successive rings of silver. Their bows are like those of the Bheels, but stronger, and in better order; and their arrows are carried in a quiver of red and embroidered leather."

"The Mahratta dress consists only of two garments, which are a tight body to the waist, with sleeves tight to the elbow; a piece of silk, some twenty yards or more in length, which they wind around them as a petticoat, and then, taking a part of it, draw it between the limb and fasten it behind in a manner that gives it the effect both of petticoat and trousers; this is the whole dress unless, at times, they substitute angiyas, with short sleeves, for the tight long-sleeved body."

"Upper Assam, Jan. 15th [1836] – We arrived at Kujoo, a rather large village of Singfos, and within half a day’s journey of which the tea is found in its native state…The people themselves are fair, much like the Burmese, but still quite distinct. The male dress resembles the Burmese much; the females is more distinct, consisting chiefly of a sort of gown; and whilst tattooing is confined to the males in Burma, it here appears to be indulged in chiefly by the ladies; all the legs I saw during the day, being ornamented with rings of tattoo. The men are a stout, rather fine race; free, easy, and independent, and great admirers of grog in every form."

"Here is no part of the costume where the natives shew such variety of taste as in the arranging of the hair. And this does not as far as I can see depend on religious distinction. Some cover the head with a load of folded cloth, others wear no covering on it, and have the hair cropped close. Some wear little caps and the hair reaching down to the shoulders, where it is cut square across. Others have a broad line shaven from the forehead to the nape of the neck, and others cut off the hair above the forehead from ear to ear. And it is not uncommon to see the whole head shaven except one long tuft on the crown. The Mussulmanns have generally fine beards. But the Hindoos almost always shave theirs."

"The colours used by the Indian craftsmen for their textiles, writes Robinson, were not only brilliant and of great variety, they were also often exceedingly subtle and particularly so in their tonal qualities: Their colours seem to contain hidden qualities and effects that only appear in differing lights. The pagris or headwear produces in Rajasthan (originally Rajputana), Kotah and Alwar contained two slightly differing shades which produced a constantly changing colour pattern as the fabric rippled."

"The Hindu women never go veiled, and never affect concealment, either at home or abroad."

"Who does not know that veiled beauty is more seductive than visible beauty?"

"Stay, stay, O daughter-in-law - do not cover your face with a veil. In the end, this shall not bring you even half a shell. The one before you used to veil her face; do not follow in her footsteps. The only merit in veiling your face is that for a few days, people will say, "What a noble bride has come". Your veil shall be true only if you skip, dance and sing the Glorious Praises of the Lord. Says Kabeer, the soul-bride shall win, only if she passes her life singing the Lord's Praises."

"The veil is a political symbol and has nothing to do with Islam...They are using women as a political tool in a political game. Many people are aware of that, but the educational system puts a veil on the mind. The veiling of the mind is more serious. Our slogan at the Arab Women’s Solidarity Association is "Unveil the Mind.""

"Veiling and nakedness, they are two faces of the same kind. To see a woman naked, that does not mean she is liberated. It means the woman is just a body, not a mind. Traditional education, even postmodern education, veils the mind; the media veils the mind."

"My shyness and hesitation have died and gone, and I walk with my face unveiled. The confusion and doubt from my crazy, insane mother-in-law has been removed from over my head. My Beloved has summoned me with joyful caresses; my mind is filled with the bliss of the Shabad. Imbued with the Love of my Beloved, I have become Gurmukh, and carefree."

"I've never been a fan of a G-string, I only ever wore one out of necessity on the red carpet or on photoshoots. Although what I wore was so revealing, I'm not sure you could call it a thong, perhaps just a piece of string."

"Thongs aren't any worse than full-coverage underwear as far as promoting or decreasing the chance of infection or irritation—as with other styles, it's ultimately the materials that matter. Still, if you opt for a thong, go for one that fits properly and has a cotton crotch panel, as a too-tight thong can lead to chafing, particularly if it's a G-string style."

"If Kim Kardashian, Beyoncé and Hailey Bieber can rock a G-string bikini with unparalleled confidence, then why the hell can't the rest of us? Our bums are as worthy of soaking up the sun as any other part of the body. Get those peaches out!"

"The G-string, which was often sequined and rhinestoned, was a cultural marker of glamorous erotic entertainment. Non-professionals wore them for costumes or naughty private play, but generally not as underwear until Frederick's of Hollywood began to make a more wearable version of them available as underwear through their catalogs and stores."

"The great house is all agleam with bronze. War has bedecked the whole roof with bright helmets, from which hang waving horse-hair plumes to make adornment for the heads of men."

"Then Sohrab with his sword smote Rustum’s helm, Nor clove its steel quite through; but all the crest He shore away, and that proud horsehair plume Never till now defil’d, sunk to the dust."

"They had their heads armed with a Morion, upon which they had hornes graven, or the representations of birds, or some foure footed beast, which was the cause that Caesars ninth Legion consisting of Gaules was called Alouette or Larke, for that on the head peeces of the souldiers of this Legion, there were Larkes graven, or else the crests. Or else it was so named as some thinke, for that the souldiers used Morions made like the crest of a Larke."

"Pitifully—under a great soldier’s helmet, a cricket sings"

"The billmen and pikemen wore salades and morions. Steel caps were made to the shape of the head and sometimes called scull-caps; a woollen cap was worn within."

"His Helmet now, shall make a hive for Bees."

"Grabbing a short capstan bar, he fetched me such a clip on top of my brain-bucket as to drive all my senses clear down into my boots."

"Many a time, but for a sallet, my brainpan had been cleft with a brown bill."

"The very casques That did affright the air at Agincourt."

"And they were both naked, the man and his wife, and were not ashamed."

"At the same time the LORD spoke by Isaiah the son of Amoz, saying, 'Go, and remove the sackcloth from your body, and take your sandals off your feet.' And he did so, walking naked and barefoot. Then the LORD said, 'Just as My servant Isaiah has walked naked and barefoot three years for a sign and a wonder against Egypt and Ethiopia, so shall the king of Assyria lead away the Egyptians as prisoners and the Ethiopians as captives, young and old, naked and barefoot, with their buttocks uncovered, to the shame of Egypt.'"

"1 Samuel 19:24: "He (Saul) stripped off his robes and also prophesied in Samuel's presence. He lay that way all that day and night. This is why people say, 'Is Saul also among the prophets?'"

"2 Samuel 11: From the roof of his palace, King David saw Bathsheba—a married woman—bathing. David later committed adultery with Bathsheba, impregnated her, and arranged for her husband Uriah to die in battle."

"Isaiah 20:2–4: "The Lord said to Isaiah: "'Take off the sackcloth from your body and the sandals from your feet.' And he did so, going around stripped and barefoot. Then the Lord said, 'Just as my servant Isaiah has gone stripped and barefoot for three years, as a sign and portent against Egypt and Cush, so the king of Assyria will lead away stripped and barefoot the Egyptian captives and Cushite exiles, young and old, with buttocks bared—to Egypt's shame'"

"Micah 1:8a: (Micah speaking:) "Because of this [Jacob's transgression] I will weep and wail; I will go about barefoot and naked."

"Matthew 6:25 and Luke 12:22–23: "Then Jesus said to his disciples: 'Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more important than food, and the body more important than clothes?'"

"Mark 14:51–52: "A young man, wearing nothing but a linen garment, was following Jesus. When they seized him, he fled naked, leaving his garment behind."

"John 19:23–24: "When the soldiers crucified Jesus, they took his clothes,[...] 'Let's not tear [the undergarment],' they said to one another. 'Let's decide by lot who will get it.'"

"2 Corinthians 5:1–4: "For we know that if the earthly tent we live in is destroyed, we have a building from God, an eternal house in heaven, not built by human hands. Meanwhile we groan, longing to be clothed instead with our heavenly dwelling, because when we are clothed, we will not be found naked. For while we are in this tent, we groan and are burdened, because we do not wish to be unclothed but to be clothed instead with our heavenly dwelling, so that what is mortal may be swallowed up by life."

"His disciples asked, "When will you become revealed to us and when shall we see you?" Jesus answered, "When you disrobe without being ashamed and take up your garments and place them under your feet like little children and tread on them, then will you see the son of the Living One, and you will not be afraid.""

"Narrated Mu'awiyah ibn Haydah: I said: Apostle of Allah, from whom should we conceal our private parts and to whom can we show? He replied: conceal your private parts except from your wife and from whom your right hands possess (slave-girls)..."

"Women who would be dressed but appear to be naked will not enter paradise."

"A man may view his wife or his slave in any part.—It is lawful for a man to look at his slave girl in any part, provided he be not related him within the prohibited degrees; and also at his wife in any part, even in the pudenda, if he pleases; because the Prophet said, “shut your eyes from all excepting your wives and female slaves.” Nevertheless, it is most becoming that a husband and wife should neither of them look at the genital parts of the other, as the Prophet has said, “when ye copulate with women of your own tribe, you must conceal as much s possible; and be not then naked, as that savours too much of the custom of asses.”"

"And guard their private parts save from their wives and what their right hands own then being not blameworthy"

"They are to wear linen turbans on their heads and linen undergarments around their waists. They must not wear anything that makes them perspire."

"He moves a mighty turban on the timeless houri’s knees, His turban that is woven of the sunset and the seas."

"The turban is not a symbol of Islam. If you had done your homework you would have discovered that, far from defining it as an "Islamic garment", all dictionaries and encyclopaedias define it as "Oriental or women's head-dress". And the Orient, thank God, is not composed of Muslim countries only. It includes India, for instance, which despite Muslim invasions has always managed to remain Hindu. In India the turban was used a long time before Prophet Mohammed. Think of the black turban of the gurus, of the jewelled turban of the s, of the red turban of the Sikhs who by the way are the most unbending enemies of Islam."

"A malignant and a turbaned Turk."

"[The] gates of monarchs Are arch'd so high that Giants may jet through And keep their impious Turbants on, without Good morrow to the Sun."

"And over all, a Counterpane was plac’d, Thick sown with Furs of many a Savage Beast, Of Bears and Lions, heretofore his Spoil; And still remain’d the Trophies of his Toil."

"Mounted on panthers’ furs and lions’ manes, From rear to van they scour about the plains."

"Was there any more repellent sight than a silly, self-centred, greedy woman clad in the skin of a beast so much more splendid than herself?"

"... If we can't be cordial to these creatures' fleece, I think that we deserve to freeze."

"It is really a joy to slip furs around a beautiful, luxurious woman, to see and feel how her neck, her lovely limbs snuggle against the costly soft furs, to lift the stray locks of her hair, and place them outside the collar, and when she takes off her cloak and the cosy warmth and the subtle scent of her body lingers on the tips of the sable, the effect is overpowering."

"’Twas never merry world since, of two usuries, the merriest was put down, and the worser allowed by order of law a furred gown to keep him warm; and furred with fox on lambskins too, to signify that craft, being richer than innocency, stands for the facing."

"This night, wherein the cub-drawn bear would couch, The lion and the belly-pinchèd wolf Keep their fur dry."

"Tipt with jet, Fair ermines, spotless as the snows they press; Sables, of glossy black; and dark-embrown’d, Or beauteous freakt with many a mingled hue, Thousands besides, the costly pride of courts."

"Immers’d in furs, Doze the gross race."

"There is gold, and a multitude of rubies: but the lips of knowledge are a precious jewel."

"Εἴθ᾿ ἄπυρον καλὸν γενοίμην μέγα χρυσίον, καί με καλὴ γυνὴ φοροίη καθαρὸν θεμένη νόον."

"La très chère était nue, et, connaissant mon coeur, Elle n’avait gardé que ses bijoux sonores, Dont le riche attirail lui donnait l’air vainqueur Qu’ont dans leurs jours heureux les esclaves des Mores."

"Haec ornamenta mea."

"Jewellery?—Baubles; bad for the soul; Desire of the heart and lust of the eye!"

"Thou torturest me, Tubal: it was my turquoise; I had it of Leah when I was a bachelor: I would not have given it for a wilderness of monkeys."

"I would my daughter were dead at my foot, and the jewels in her ear."

"You mend the jewel by the wearing it."

"Medals, rank, ribands, lace, embroidery, scarlet, Are things immortal to immortal man, As purple to the Babylonian harlot: An uniform to boys is like a fan To women; there is scarce a crimson varlet But deems himself the first in Glory’s van."

"Suppose him in a handsome uniform,— A scarlet coat, black facings, a long plume, Waving, like sails new shiver’d in a storm, Over a cock’d hat in a crowded room, And brilliant breeches, bright as a Cairn Gorme, Of yellow casimire we may presume, White stocking drawn uncurdled as new milk O’er limbs whose symmetry set off the silk."

"Bangle styles also demonstrate how the Indus artisans produced ornaments that served to unite as well as to differentiate the various communities living in the cities. From the Harappan Phase, we see bangles primarily on female figurines and in female burials, although some males do appear to have worn bangles. Bangles were generally worn on the arms, but circlets that look like bangles were also worn in the hair, on belts, on the ankles or sewn onto clothing. When worn on the arms, three or four bangles were often placed on the wrist and two or more bangles above the elbow, usually with equal numbers of bangles worn on both arms. A slightly modified pattern is depicted on the famous bronze figurines from Mohenjo-daro, where several bangles were worn on the right arm at the wrist and elbow, but the left arm was filled with bangles from wrist to shoulder."