INSTANCE OF UNCOMMON FRIENDSHIP.
Two Jewish soldiers, in the time of Vespasian, had made many campaigns together; and a participation of dangers, at length, bred an union of hearts. They were remarked throughout the whole army, as the two friendly brothers; they felt and fought for each other.—Their friendship might have continued, without interruption, till death, had not the good fortune of the one alarmed the pride of the other, which was in his promotion to be a centurion under the famous John, who headed a particular party of the Jewish male-contents.
From this moment their former love was converted into the most inveterate enmity. They attached themselves to opposite factions, and sought each other’s lives in the conflict of adverse party. In this manner they continued for more than two years, vowing mutual revenge, and animated with an unconquerable spirit of aversion. At length, however, that party of the Jews, to which the mean soldier belonged, joining with the Romans, it became victorious, and drove John, with all his adherents, into the temple. History has given us more than one picture of the dreadful conflagration of that superb edifice. The Roman soldiers were gathered round it; the whole temple was in flames, and thousands were seen amidst them, within its sacred circuit. It was in this situation of things, that the now-successful soldier saw his former friend upon the battlements of the highest tower, looking round with horror, and just ready to be consumed with flames. All his former tenderness now returned; he saw the man of his bosom just going to perish; and, unable to withstand the impulse, he ran spreading his arms, and crying out to his friend, to leap down from the top, and find safety with him. The Centurion from above heard and obeyed; and, casting himself from the top of the tower, into his fellow-soldier’s arms, both fell a sacrifice on the spot; one being crushed to death by the weight of his companion, and the other dashed to pieces by the greatness of his fall.
HISTORY OF THE BEARD.
The respect which has been shewn to the Beard in all parts of the civilized, and in some parts of the uncivilized world, is well known to the slightest erudition; nay, a certain prejudice in its favour still exists, even in countries where the razor has long been omnipotent. This impression seems to arise very naturally from the habit of associating with it those ideas of experience and wisdom of which it is the emblem. It cannot wait upon the follies of youth; its bushy and descending honours are not known to grace the countenance of early life; and tho’ it may be said, in some degree, to grow with our growth, and strengthen with our strength, it continues to flourish in our decline, and attains its most honourable form and beauty when the knees tremble, the voice grows shrill, and the pate is bare.
When the bold and almost blasphemous pencil of the enthusiastic painter has aimed at representing the Creator of the world upon the canvass, a flowing beard has ever been one of the characteristic and essential marks of the Supreme Divinity. The Pagan Jupiter, and the graver inhabitants of Olympus, would not be known without this majestic ornament. Philosophy, till our smock faced days, has considered it as the appropriate symbol of its profession. Judaic Superstition, Egyptian Wisdom, Attic Elegance, and Roman Virtue, has been its fond protectors. To make it an object of dissention, and alternately to consider it as a sign of orthodoxy or the standard of heresy, was reserved for the fantastical zeal of the Christian Church.
In more modern times, not only provincial and national, but general Councils have been convened, Synods have been summoned, ecclesiastical Congregations and cloistered Chapters of every denomination have been assembled, to consider, at different periods, the character of this venerable grown of the human visage. Infinite disputes have been, of course, engendered, sometimes with respect to its form, at other times with regard to its existence. Religion interested herself in one age, in contending for that pointed form to which Nature conducts it: at a succeeding period, anathemas have been denounced against those who refused to give it a rounder shape; and to those, other denunciations have followed, which changed it to the square or the scollop. But, while religious caprice; for religion, sorry am I to say it, seems to be troubled with caprices---quarrelled about form and shape, the disputes were confined within the pale of the European Church: but, when the beard lessened into whiskers, and the scythe of ecclesiastical discipline threatened to mow down every hair from off the face, the East sounded the alarm, and the churches of Asia and Africa took up the cause, and supported, with all the violence of argument and remonstrance, those honours of the chin that they still preserve, and to which the existing inhabitants of those climates offer up a perpetual incense.
In the history of the Gallic Church, the scenes of religious comedy still live in description. For example:—a bearded Bishop appears at the door of a Cathedral in all the pomp of Prelacy, and demands installation to the diocese to which he is appointed. He is there met by a troop of beardless Canons, and refused admittance, unless he will employ the golden scissors they present to him, to cut that flowing ornament from his face, which they would think a disgrace to their own, as well as to the religion they profess. This same history, also, is not barren of examples, where the sturdy prelate has turned indignant from the disgraceful proposal, and sought the enforcing aid of sovereign power, which has not always been able, without much difficulty, to compel the reluctant chapter to acknowledge a bearded Diocesan. Others, unwilling to risk or delay the power and wealth of an episcopal throne for the sake of a cumbrous bush of hair, have, by the ready sacrifice of their beards, been installed amid acclamations and hosannas, as disgraceful as they were undeserved. It may appear still more ridiculous, but it is no less true, that some of these bishops have compounded the matter with their refractory clergy, in giving up the greater part of the beard, but retaining the growth of the upper lip in the form of whiskers. The idea of a bishop ‘en moustaches’ must trouble the spirit of a modern christian; but such there have been, who, in the act of sacrificing to the God of Peace, have exhibited the fierce terrific aspect of a German Pioneer.