Tertullian, On the Crown 14
Idolatry is so far from honoring its own head that it does the opposite; I've already made this point to Christ, since Christ is the head of man, and man stands as free as Christ himself — not even subject to a veil, let alone a binding obligation. A woman's head, by contrast, is already subject to the veil; that very fact occupies it, leaving no room for an additional obligation, because it already carries the burden of its own humility. Since a woman ought not appear with her head uncovered on account of the angels, a crown would scandalize those angels far more. What is a crown on a woman's head but a panderer to beauty, the hallmark of sheer wantonness, the final repudiation of modesty, a convergence of enticement? Consequently, the Apostle's perspective forbids a woman to adorn herself more elaborately, so that she not be crowned with hair arranged as artifice. Yet Christ Jesus is both the head of the man and the face of the woman, the man of the Church; tell me, what garland did he endure for both sexes? I think it was woven of thorns and tribulations, figuring the sins that the earth of our flesh produced for us, though the power of the cross removed them, blunting every sting of death in the Lord's own endurance. Apart from the figure, there is outright contempt, shame, and disgrace, intertwined with the savagery that defiled and lacerated the Lord's temples at that time. And yet you now crown yourself with laurel, myrtle, olive, some splendid leaf, and — most conveniently — with roses by the hundred plucked from Midas' garden, with both kinds of lilies, with every violet, perhaps even with gems and gold, all to emulate the crown that came to Christ afterward, because he tasted honey after gall; nor was the King of Glory welcomed by the heavenly host until the King of the Jews was condemned to the cross, first lowered a little by the Father to a rank beneath the angels, and so crowned with glory and honor. If you owe your head to him on these grounds, repay him in kind, if you can, with the sort he offered for yours: either do not crown yourself with flowers, if you cannot with thorns, because you are not able to with flowers.
Latin
Tanto abest ut capiti suo munus inferat idololatriae, imo jam dixerim Christo, siquidem caput viri Christus est, tam liberum quam et Christus: ne velamento quidem obnoxium, nedum obligamento. Porro et quod obnoxium est velamento, caput foeminae, hoc ipso jam occupatum, non vacat etiam obligamento; habet humilitatis suae sarcinam. Si nudo capite videri non debet propter angelos, multo magis coronatos fortasse tunc illos coronatos scandalizaverit. Quid enim est incapite foeminae corona, quam formae lena, quam summa lasciviae nota, extrema negatio verecundiae, conflatio illecebrae? Propterea nec ornabitur operosius mulier ex Apostoli prospectu, ut nec crinium artificio coronetur. Qui tamen et viri caput est, et foeminae facies, vir Ecclesiae Christus Jesus, quale oro te, sertum pro utroque sexu subiit? Ex spinis opinor et tribulis, in figuram delictorum quae nobis protulit terra carnis, abstulit autem virtus crucis, omnem aculeum mortis in Dominici capitis tolerantia obtundens. Certe praeter figuram, contumelia in promptu est, et turpitudo et dedecoratio, et his implexa saevitia, quae tunc Domini tempora et foedaverunt et lancinaverunt; uti tu nunc laurea, et myrtho, et olea, et illustri aliqua fronde, et quod magis usui est, centenariis quoque rosis de horto Midae lectis, et utrisque liliis, et omnibus violis coroneris, etiam gemmis forsitan et auro, ut et illam Christi coronam aemuleris, quae postea ei obvenit, quia et favos post fella gustavit; nec ante rex gloriae a coelestibus salutatus est, quam rex Judaeorum proscriptus cruci; minoratus primo a patre modicum quid citra angelos, et ita gloria et honore coronatus. Si ob haec caput ei tuum debes, tale si potes ei repende, quale suum pro tuo obtulit: aut nec floribus coroneris, si spinis non potes, quia non floribus potes.