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This article is concerned with the article of clothing. For other uses see veil (disambiguation).

Veils are articles of clothing, worn almost exclusively by women, which cover some part of the head or face.

Contents 1 History 2 Veils with religious significance 2.1 Biblical references to veils 2.2 Christian ceremonial veils 2.2.1 Liturgical veils 2.2.2 Women's head coverings 2.2.3 Western Nuns 2.2.4 Eastern Monasticism 2.3 Veils in Mormonism 2.4 Muslim veils 2.5 See also 3 Non-religious veils 3.1 Veils with hats 3.2 Wedding veils 3.3 Courtesans 3.4 In West Africa 4 Etymology 5 External links 6 References

First recorded instance of veiling for women is recorded in an Assyrian legal text from the 13th century BC which restricted its use to noble women and forbade prostitutes and common women from adopting it. Greek texts have also spoken of veiling and seclusion of women being practiced among the Persian elite and statues from Persepolis depict women both veiled and unveiled, and it seems to be regarded as an attribute of higher status.

For many centuries, until around 1175, Anglo-Saxon and then Anglo-Norman women, with the exception of young unmarried girls, wore veils that entirely covered their hair, and often their necks up to their chins. Only in the Tudor period (1485), when hoods became increasingly popular, veils of this type became less common.

For centuries, women have worn sheer veils, but only under certain circumstances. Sometimes a veil of this type was draped over and pinned to the bonnet or hat of a woman in mourning, especially at the funeral and during the subsequent period of "high mourning". They would also have been used, as an alternative to a mask, as a simple method of hiding the identity of a woman who was traveling to meet a lover, or doing anything she didn't want other people to find out about. More pragmatically, veils were also sometimes worn to protect the complexion from sun and wind damage (when un-tanned skin was fashionable), or to keep dust out of a woman's face.

In Judaism and Christianity the concept of covering the head was associated with propriety and can be witnessed in all depictions of Mary the Mother of Christ, and was a common practice with Church-going women until the 1960s.

• Hebrew mitpahath (Ruth 3:15; marg., "sheet" or "apron;" R.V., "mantle"). In Isaiah 3:22 this word is plural, rendered "wimples;" R.V., "shawls" i.e. wraps.
• Massekah (Isaiah 25:7; in Isa. 28:20 rendered "covering"). The word denotes something spread out and covering or concealing something else (comp. 2 Cor. 3:13-15).
• Masveh (Exodus 34:33, 35), the veil on the face of Moses. This verse should be read, "And when Moses had done speaking with them, he put a veil on his face," as in the Revised Version. When Moses spoke to them he was without the veil; only when he ceased speaking he put on the veil (comp. 2 Cor. 3:13, etc.).
• Paroheth (Ex. 26:31-35), the veil of the tabernacle and the temple, which hung between the holy place and the most holy (2 Chr. 3:14). In the temple a partition wall separated these two places. In it were two folding-doors, which are supposed to have been always open, the entrance being concealed by the veil which the high priest lifted when he entered into the sanctuary on the day of Atonement. This veil was rent when Christ died on the cross (Matt. 27:51; Gospel of Mark 15:38; Luke 23:45).
• Tza'iph (Genesis 24:65). Rebekah "took a veil and covered herself." (See also 38:14, 19.) Hebrew women generally appeared in public without veils (12:14; 24:16; 29:10; 1 Sam. 1:12).
• Radhidh (Cant. 5:7, R.V. "mantle;" Isaiah 3:23). The word probably denotes some kind of cloak or wrapper.
• Masak, the veil which hung before the entrance to the holy place (Ex. 26:36, 37).

Source: Easton's Bible Dictionary

Among Christian churches which have a liturgical tradition, several different types of veils are used. These veils are often symbolically tied to the veils in the Tabernacle in the wilderness and in the Temple of Solomon. The purpose of these veils was not so much to obscure as to shield the most sacred things from the eyes of sinful men.

Tabernacle veil. Used to cover the tabernacle, particularly in the Roman Catholic tradition but in some others as well, when the Eucharist is actually stored in it. The veil, which is in part meant to remind worshippers that the (usually metal) tabernacle cabinet is meant to echo the tabernacle tent of the Hebrew Scriptures, signals that the tabernacle is actually in use. It may be of any liturgical color, but is most often either white (always appropriate for the Eucharist), cloth of gold or cloth of silver (which may substitute for any liturgical color aside from violet), or of the liturgical color of the day (red, green or violet). It may be of simple, unadorned linen or silk, or it may be fringed or otherwise decorated - it is often designed to match the vestments of the celebrants.

Ciborium veil. Ciboria, the goblet-like metal vessel with a cover used in the Roman Catholic Church and some others to hold the consecrated hosts of the Eucharist when, for instance, it is stored in the tabernacle or when communion is to be distributed, may be veiled with a white, usually silk, cloth. This was formerly required but is now optional. In part, it signals that the ciborium actually contains the Eucharist at the moment.

Chalice Veil. During Eucharistic celebrations, a veil is often used to cover the Chalice and Paten to prevent dust and flying insects from coming in contact with the bread and wine. Often made of rich material, the chalice veils have not a only practical purpose, but are also intended to show honor to vessels used for the Sacrament.

In the West, a single chalice veil is normally used. The veil will usually be of the same material and color as the priest's vestments, though it may always be white. It covers the chalice and paten when not actually in use on the altar.

In the East, three will be used: one for the chalice, one for the diskos (paten), and a third one (the Aër) is used to cover both. The veils for the chalice and diskos are usually square with four lappets hanging down the sides, so that when the veil is laid out flat it will be shaped like a cross. The Aër is rectangular and usually larger than the chalice veil used in the West. The Aër also figures prominently in other liturgical respects (see the article by that name for further details). These may actually be used to cover the Eucharist during the liturgy itself.

Humeral Veil. The Humeral Veil is used in the Roman Catholic Church during the liturgy of Exposition and Benediction of the Blessed Sacrament, and on some other occasions when special respect is to be demonstrated to the Eucharist. From the Latin for "shoulders," it is an oblong piece of cloth worn as a short of shawl, used to symbolze a more profound awareness of the respect due to the Eucharist by shielding the celebrant's hands from actually contacting the vessel holding the Eucharist, either a monstrance or ciborium, or in some cases to shield the vessel itself from the eyes of participants. It is worn only by bishops, priests or deacons.

Chancel Veil. In the early liturgies, there was often a veil that separated the sanctuary from the rest of the church (again, based upon the biblical description of the Tabernacle). In the Byzantine liturgy this veil developed into the Iconostasis, in the West, it developed into the Rood Veil, and later the Rood Screen, and finally the low sanctuary rail in those churches that still have this. In some Eastern churches (for instance, the Syrian liturgy) the veil across the sanctuary has been retained.

See also: Rood Screen

Traditionally, in Christianity, women were enjoined to cover their heads in church, just as it was (and still is) customary for men to remove their hat as a sign of respect. This practice is based on a passage from 1 Corinthians 11, where St. Paul writes:

Any man who prays or prophesies with his head covered brings shame upon his head. But any woman who prays or prophesies with her head unveiled brings shame upon her head, for it is one and the same thing as if she had had her head shaved. For if a woman does not have her head veiled, she may as well have her hair cut off. But if it is shameful for a woman to have her hair cut off or her head shaved, then she should wear a veil. A man, on the other hand, should not cover his head, because he is the image and glory of God, but woman is the glory of man. For man did not come from woman, but woman from man; nor was man created for woman, but woman for man; for this reason a woman should have a sign of authority on her head, because of the angels. (I Cor. 11:4-10 New American Bible translation)

In many traditional Eastern Orthodox Churches, and in some very conservative Protestant churches as well, the custom continues of women covering their heads in church (or even when praying privately at home).

In the Roman Catholic Church, prior to the Second Vatican Council, it was customary in most places for women to wear a head covering in the form of a scarf, cap, veil or hat when entering a church. While the practice is not common in the US, this custom is practised to different degrees in different cultures. Mantillas are still worn by many Spanish and Latina women during religious ceremonies and by some Catholic women of other cultures. Often this is now regarded more as a matter of etiquette, courtesy, tradition or fashionable elegance than of religion.

The wearing of a head covering (which could be a veil or a hat) is mandated by the Code of Canon Law of 1917: mulieres autem, capite cooperto et modeste vestitae, maxime cum ad mensam Dominicam accedunt.^[1] This translates roughly to "But women [assist at church] with heads covered and modestly dressed, especially when they approach the Lord's table." The practice had fallen out of use in most places by the 1970s, and the canon does not appear in the 1983 code - it is no longer enforced or expected even in St. Peter's Basilica in Rome. In the new Code of Canon Law, Can. 21, we read: "In doubt, the revocation of a previous law is not presumed; rather, later laws are to be related to earier ones, as far as possible, harmonized with them." In other words, the Catholic church has not changed its position on the wearing of the veil. Nor is there any mention of the veil in Vatican II. The feminist movement of the 60's and 70's may have been the reason Catholic women no longer wear the veil. Take for instance this quote from the N.O.W. Handbook, A. Religion Resolutions: "Because the wearing of a head covering by women at religious services is a symbol of subjection within many churches, NOW recommends that all chapters undertake an efford to have all women praticipate in a 'national unveiling' by sending their head coverings to the task force chairman. At the Spring meeting of the task force of women and religion, these veils will be publicly burned to protest the second class status of women in all churches. (Dec. 1968)" It is still practiced, however, in many "Traditionalist Catholic" circles, ranging from those who prefer the pre-Vatican II rites for liturgy to those who deny the validity of current Catholic liturgies.

A veil forms part of the headdress of some orders of nund or religious sisters ; this is why a woman who becomes a nun is said "to take the veil". In many orders, a white veil is used as the "veil of probation" during novitiate, and a dark veil for the "veil of profession" once first vows are taken &mdahs; the color scheme varies with the color scheme of the habit of the order. A veil of consecration, longer and fuller, is used by some orders for final profession of solemn perpetual vows.

Nuns are the female counterparts of monks, and many monastic orders of women have retained the veil. Other orders, of religious sisters who are not cloistered but who work as teachers, nurses or in other "active" apostolates outside of a monastery, have abolished the use of the veil, or adopted a modified, short version &mdahs; a few never had a veil to start with, but used a bonnet-style headdress even a century ago.

The fullest versions of the nun's veil cover the top of the head and flow down around and over the shoulders. In Western Christianity, it does not wrap around the neck or face. In those orders that retain one, the starched white covering about the face neck and shoulders is known as a wimple and is a separate garment.

The Catholic Church has revived the practice of allowing women to profess vows as consecrated virgins &mdahs; women who take the vows of religion without belonging to a particular order but who are under the direct care of the local bishop. These women may be given a veil as a sign of consecration. There has also been renewed interest in the last half century in the ancient practice of women and men dedicating themselves as anchorites or hermits, and there is a formal process whereby such persons can seek recognition of their vows by the local bishop &mdahs; a veil for these women would also be traditional.

Some Anglican women's religious orders also wear a veil, differing according to the traditions of each order.

In Eastern Orthodoxy and in the Eastern Rites of the Catholic Church, a veil called an epanokamelavkion is used by both nuns and monks, in both cases covering completely the kamilavkion, a cylindrical hat worn by both monks and nuns. In Slavic practice, when the veil is worn over the kamilavkion, the entire headdress is referred to as a klobuk.

Nuns wear an additional veil under the klobuk, called an apostolnik, which is drawn together to cover the neck and shoulders as well as their heads, leaving the face itself open.

Mormon women also wear a veil as part of ritual temple clothing. This veil, along with the entire temple ritual clothing, is worn only inside the temple. Normally, the veil is worn off the face; it is lowered to cover the face of the wearer during prayer, as part of the temple ritual.

Mormons who have undertaken the temple ritual will typically be buried in this clothing. During the viewing of the body, the face remains unveiled. Immediately prior to the closing and sealing of the casket, the veil is lowered over the face of the deceased.

Another type of veil in Mormonism is the veil of the temple, which is an actual cloth structure suspended from the ceiling. It often separates the temple congregation from the Celestial Room (most holy room of the temple). Toward the end of the main temple ceremony, each member of the congregation passes through the veil curtain into the Celestial Room through an elaborate series of rituals.

Main article: Islam and clothing

A variety of headdresses worn by Muslim women in accordance with hijab (the principle of dressing modestly) are sometimes referred to as veils or headscarves. Many of these garments cover the hair, ears and throat, but do not cover the face (for example the dupatta, khimar and buknuk). The niqab and burqa are two kinds of veils that cover most of the face except for a slit or hole for the eyes. The Afghan burqa covers the entire body, obscuring the face completely, except for a grille or netting over the eyes to allow the wearer to see. The boushiya is a veil that may be worn over a headscarf, it covers the entire face and is made of a sheer fabric so the wearer is able to see through it. It has been suggested that the practice of wearing a veil - uncommon among the Arab tribes prior to the rise of Islam - originated in the Byzantine Empire, and then spread among the Arabs.

• Islamic veil controversy in France
• Christian Headcovering
• Humeral Veil

Veils pinned to hats have survived the changing fashions of the centuries and are still common today on occasions when women wear hats. However, these veils are generally made of netting or another material not actually designed to hide the face from view, even if the veil can be pulled down, which is not always the case.

An occasion on which a Western woman is likely to wear a veil is on her wedding day, if she follows the traditions of a white wedding. Brides used to wear their hair flowing down their back at their wedding to symbolise their virginity, now the white diaphanous veil is often said to represent this.

It is not altogether clear that the wedding veil is a non-religious use of this item, since weddings have almost always had religious underpinnings, especially in the West: in the Christian tradition this is expressed in the Gospel passage, "What therefore God has joined together, let no man put asunder" (Mt. 19:6), but veils had been used in the West for weddings long before this (Roman brides, for instance, wore an intensely flame-colored and fulsome veil, called the flammeum, apparently intended to protect the bride from evil spirits on her wedding day).

The lifting of the veil was often a part of ancient wedding ritual. In many cultures, the lifting of the wedding veil symbolized the groom taking possession of the wife, either as lover or as property, or the revelation of the bride to the groom by her parents for approval.

In ancient Judaism the lifting of the veil took place just prior to the consummation of the marriage in sexual union. The uncovering or unveiling that takes place in the marriage ceremony is a symbol of what will take place in the marriage bed. Just as the two become one through their words spoken in wedding vows, so these words are a sign of the physical oneness that they will consummate later on. The lifting of the veil is a symbol and an anticipation of this. In the story of Jacob in the Old Testament (found in the Book of Genesis), his father-in-law, Laban, tricks Jacob into marrying the wrong women. Because of the heavily masked veil that was not raised until after the union was complete, Jacob married the older and homelier Leah instead of the young and beautiful Rachel. Rachel was his one true love, and the deceit resulted in Jacob eventually having both as his wives. The story also resulted in the Jewish practice where a groom lowers the veil before the ceremony and lifts the veil before the kiss. This practice is known as Bedeken.^{[citation needed]}

In the Western world St. Paul's words concerning how marriage symbolizes the union of Christ and His Church may underlie part of the tradition of veiling in the marriage ceremony (cf. Letter to the Ephesians, chapter 5).

Conversely, veils are often part of the stereotypical image of the courtesan and harem woman. Here, rather than the virginity of the bride's veil, modesty of the Muslim scarf or the piety of the nun's headdress, the mysterious veil hints at sensuality and the unknown. An example of the veil's erotic potential is the dance of the seven veils.

Among the Tuareg of West Africa, women do not traditionally wear the veil, while men do. The men's facial covering originates from the belief that such action wards off evil spirits, but most probably relates to protection against the harsh desert sands as well; in any event, it is a firmly established tradition. Men begin wearing a veil at age 25 which conceals their entire face excluding their eyes. This veil is never removed, even in front of family members. [1], [2]

"Veil" came from Latin vēlum, which also means "sail". There are two theories about the origin of the word vēlum:-

• Via the "covering" meaning, from (Indo-European root *wel- = "to cover, to enclose".
• Via the "sail" meaning, from Indo-European *weghslom, from root *wegh- = "way" or "carry in a vehicle", because it makes the ship move.

• Hijab - The Muslim Veil
• Why Does a Bride Wear a Veil? - The Veil in Judaism

• Veiled Beauty

• The Christian Veil
• Headcovering for Christians - Is the Headcovering for Today?
• The Veil and the British Male Elite

1. ^ 1917 Codex Iuris Canonici, Canon 1262, Section 2.