AMONG the dignities that ought, by an imposing appearance, to gain the confidence and veneration of the people, the priesthood holds the first rank. The minister of divinity, too often obliged to speak before a crowd of ignorant people, has need particularly that all the delusion of pompous raiment shall accompany him to the foot of the altar; but this sacred magnificence, whilst it forsakes frivolousness and vulgar luxury, should approach nearer to nature, and be more like that respectable image of antiquity. Is there an ornament to be found that more perfectly unites all these advantages? is there one that is less far-fetched, that brings us nearer the first ages, that gives a man a more stern, more grave, or more venerable look, and, consequently, is there one that more becomes the priesthood, than the majesty of a long beard? Were I to join to these clear reasons a faithful history of facts, supported by authentic precepts, sacred laws, the opinions and examples of a number of divine men, and, in short, come to demonstrate the absolute obligation under which our priests are, of wearing beards, I should unfold a truth not less interesting than unexpected. I might call to my aid the example of the priests of foreign religions, and point out, in the books of their dogmas, evidences of the honours paid to this mark of virility; I could cite a number of historical monuments, which attest, that all the nations of the world agree in looking on the beard as the ornament most seemly for an interpreter of the will of heaven; but I have no occasion for these foreign aids: it is our own religion that shall furnish me with arms against the effeminate abuse which degrades its ministers.
If I open at hazard the old testament, I every where find proofs of this truth. It is there written how God threatened, his chosen people several times, by the mouths of his prophets, that he would have their chins ignominiously shaved; which was then a disgrace inseparable from slavery.[[48]] David saw nothing more respectable in a man’s outward appearance than his beard: this is what made this psalmist king speak so honourably of that of the high priest Aaron,[[49]] and think that nothing less than streams of blood could wash away the insult which had been offered the beards of some of his subjects.
[48]. See Isaiah, chap. vii. v. 20; ibid. chap. xv. v. 2: Jeremiah, chap. xlviii. v. 37: Revelations xiv: Sam. xix. &c.
[49]. See the cxxxii Psalm. Sicut unguentum in capite quod descendit in barbam, barbam Aaron. Tertullian, in his book de Pallio, has explained the expressions of this Psalm very favourably for the beard. See likewise Saint Ambrose, lib. de initiand. cap. 6. At the council of Basil, held in 1433, Henry Kalteisen made a long commentary on this subject. Sauveur, archbishop of ——, made a speech at the council of Trent, which ran almost wholly on Aaron’s beard.
We read in the Paralipomenon, that this prince sent ambassadors to Hanon, king of the Ammonites, to console him for the death of his father Naas; that this king, having been persuaded that these ambassadors were spies, had them all secured, and sent them back, after having had half their garments and half their beards cut off. On these news, David was greatly enraged; and in order that his envoys might avoid the disagreement of appearing at court in this disgraceful situation, he sent them word to stop at Jericho ’till their beards were grown out to their ordinary length; after which he marched against the Annmonites, and, in two bloody battles, destroyed seven thousand of their chariots, killed Sophach, their general, and forty thousand foot, and thus avenged the insult offered his ambassadors.[[50]]
[50]. See the Vatable Bible, liber Paralipomenon, cap. xix.
This massacre, though it had no other object than the cutting off of a part of some beards will appear neither unjust nor cruel, if we consider how much this ornament of virility was honoured among the Jews, and especially when it is known that there is a law in Leviticus, which expressly forbids to cut off any part of it.
God himself, before all his chosen people assembled, was pleased, by the means of Moses, to explain his intentions with regard to this decoration of the face of man. This law does not solely forbid shaving the chin, as the vulgar translation of the bible says, which would insinuate that the Hebrews had already made use of this effeminate custom; but, according to all the best versions of this holy book, we read: Don’t marr the corners of your beards, that is, let them grow naturally.[[51]]
[51]. See the same Vatable Bible, Leviticus chap. xix. verse 27. Non attondebitis in circuitum comam capitis vestri, neque dissipabitis extremitatem barbæ tuæ.
No precept nor other law whatsoever has since altered this. The divine legislator of our religion, far from changing it, respected it so much, that he submitted to it himself; the Apostles, and all the most holy and respectable followers of the Christian worship, have warmly supported the necessity of wearing a beard; but the purity of precepts, the simplicity of manners, and humble poverty, have disappeared with the times. We have rich pluralists, short mantled Chrysostoms, and prig-parsons; but, divines with venerable beards, fathers of the primitive church, where are you?