“One need not sure be ugly, though one’s dead.”
There is considerable mystery, in shaving a living corpse. I find it so; and yet I have always shaved myself; for I have never been able to overcome a strong, hereditary prejudice, against being taken by the nose.
My razor is very capricious; so, I suppose, is everybody’s razor. There is a deep and mystical philosophy, about the edge of a razor, which seems to have baffled the most scientific; and is next of kin to witchcraft. A tract, by Cotton Mather, upon this subject, would be invaluable. The scholar will smile, at any comparison, between Pliny the elder and Cotton Mather. So far, as respects the scope of knowledge, and power of intellect, and inexhaustible treasures, displayed in Pliny’s thirty-seven books of Natural History, one might as well compare Hyperion to a mummy. I allude to nothing but the Magnalia or Improbabilia; and, upon this point of comparison, Mather, witchcraft and all fairly fade out of sight, before the marvels and fantastical stories of Pliny. In lib. xxviii. 23, Pliny assigns a very strange cause, why aciem in cultris tonsorum hebetescere—why the edge of a barber’s razor is sometimes blunted. The reader may look it up, if he will—it is better in a work, sub sigillo latinitatis, than in an English journal.
I have often put my razor down, regretting, that my beard did not spread over a larger area; so keenly and agreeably has the instrument performed its work. It really seemed, that I might have shaved a sleeping mouse, without disturbing his repose. After twelve hours, that very razor, untouched the while, has come forth, no better than a pot-sherd. The very reverse of all this has also befallen me. I once heard Revaillon, our old French barber, say, that a razor could not be strapped with too light a hand; and the English proverb was always in his mouth—“a good lather is half the shave.”
Some persons suppose the razor to be an instrument, of comparatively modern invention, and barbers to have sprung up, at farthest, within the Christian era. It is written, in Isaiah vii. 20, “In the same day shall the Lord shave with a razor, that is hired,” &c. Ezekiel began to prophecy, according to Calmet, 590 years before Christ: in the first verse of ch. v. he says—“take thee a sharp knife, take thee a barber’s razor, and cause it to pass upon thy head and upon thy beard.” To cause a razor to pass upon the beard seems to mean something very different from shaving, in the common sense of that word. Doubtless, it does: the culter or novacula, that is, the razor, of the ancients, was employed, for shearing or shortening, as well as for shaving the beard. Barbers were first known, among the Romans A. U. C. 454, i. e. 298 years before Christ. Pliny says, vii. 59—Sequens gentium consensus in tonsoribus fuit, sed Romanis tardior. In Italiam ex Sicilia venere post Romam conditam anno quadringentessimo quinquagessimo quarto, adducente P. Ticinio Mena, ut auctor est Varro: antea intonsi fuere. Primus omnium radi quotidie instituit Africanus sequens: Divus Augustus cultris semper usus est. Then barbers came into use, among the nations, but more slowly among the Romans. In the year of the city 454, according to Varro, P. Ticinius Mena introduced barbers into Italy from Sicily: until that time, men wore their beards. The latter Africanus first set the example of being shaven daily. Augustus constantly used razors. The passage of Varro, referred to by Pliny, showing, that, before A. U. C. 454, men wore their beards, states the fact to be established, by the long beards, on all the old male statues. That passing of the sharp knife or razor, upon the beard, spoken of, by Ezekiel, I take to be the latter of the two modes, employed by the Romans—“vel strictim, hoc est, ad cutem usque; vel paulo longius a cute, interposito pectine”—either close to the skin, or with a comb interposed. That both modes were in use is clear from the lines of Plautus in his play of the Captives, Act ii. sc. 2, v. 16—
Nunc senex est in tonstrina; nunc jam cultros adtinet;
Sed utrum strictimne adtonsurum dicam esse, an per pectinem,
Nescio.
Now the old man is in the barber’s shop and under the razor; but whether to be close shaved, or clipped with the comb, I know not.
Pliny, as we have seen, states, that the practice came from Sicily. There it had been long in use. There is a curious reference to the custom in Cicero’s Tusculan Questions, v. 20. Speaking of the tyrant, Dionysius he says—Quin etiam ne tonsori collum committeret, tondere suas filias docuit. Ita sordido ancillarique artificio regiæ virgines, ut tonstriculæ tondebant barbam et capillum patris. For, not liking to trust his throat to a barber, he taught his daughters to shave him, and thus these royal virgins, descending to this coarse, servile vocation, became little, she barbers, and clipped their father’s beard and hair.
There is a curious passage in Pliny which not only proves, that barbers’ shops were common in his time, but shows the very ancient employment of cobweb, as a styptic. In lib. xxix. 36, he says—Fracto capiti aranei tela ex oleo et aceto imposita, non nisi vulnere sanato, abscedit. Hæc et vulneribus tonstrinarum sanguinem sistit. Spiders’ web, with oil and vinegar, applied to a broken head, adheres, till the wound heals. This also stops the bleeding from cuts, in barbers’ shops.
Razors were sharpened, some two thousand years ago, very much as they are at present. Pliny devotes sec. 47, lib. xxxvi. to hones and whetstones, oil stones and water stones—quarta ratio—he says—est saliva hominis proficientium in torstrinarum officinis—the fourth kind is such as are used in the barbers’ shops, and which the man softens with his saliva.