Page:Catholic Encyclopedia, volume 7.djvu/145

 HAIR

113

HAIRSHIRT

from abroad and pay for them in specie (R. Cappa, "Estudios criticos acerca de la dominacion espanola en America ", XIII, 109, and passim). As a result, art and industi'y in the colonies decayed. Their regener- ation was due especially to the German and Dutch missionaries who went thither at the end of the seven- teenth century. Ilaimhausen founded an arts-and- craftsschoolatCalera, near Santiago, himself procuring the proper assistance from Germany. Here the ateliers of the bell-founder, the watchmaker and goldsmith, the organ-builder and the furniture maker, and the studios of the painter and sculptor turned out monu- ments of the arts and crafts such as Chile had hitherto never seen.

HuOnuer, Je.tuitenmissiondre des 17ten und ISten Jahr- hunderts (Freiburg im Br., 1S99), 65-75 sqq., 92, la2; Cappa, Estudios criticos acerca de la dominacion espanola en America, VIII, Industrias mecnnicns, 193 sqq.; XIII, 170; Enrich, Historiadela Compania de Jesus en Chile, I (Barcelona, 1891), 103 sqq., 129 sqq., 243, 294; ChUl^^ON. Documents incdit^, XVI (Poitiers, 1S67-68), 331 sqq. Two letters of Haimhausen are published in the Welt-Bott, nos. 230 and 776. The manu- script of an apologia for the Society of Jesus, written in 1755, is contained in the archives of the Foreign Office at Santiago.

A. HUONDER.

Hair (in Christian Antiquity). — The subject of this article is so extensive that there can be no attempt to describe the types of head-dress successively or simultaneously in use in the Catholic Church. An idea can be formed only from the texts and monviments quoted, and here we shall simply indicate the principal characteristics of head-dress at different times and among different classes.

The paintings in the catacombs permit the belief that the early Christians simply followed the fasliion of their time. The short hair of the men and the waved tresses of the women were, towards the end of the second century, curled, frizzed with irons, and arranged in tiers, while for women the hair twined about the head forming a high iliadcm over the brow. Particular locks were reserved to fall over the forehead and upon the temples. Religious iconography proceeds even now in accordance with types created in the be- ginning of Christianity. Images of (!hrist retain the long hair parted in the middle and flowing to the shoulders. Those of the Blessed Virgin still wear the veil which conceals a portion of the brow and confines the neck. The Orantes, which represent the gener- ality of the faithful, have the hair covered by a full veil which falls to the shoulders. Byzantine iconog- raphy differs little as to head-dress from that of the catacombs. Mosaics and ivories portray emperors, bishops, priests, and faithful wearing the hair of a medium length, cut squarely across the forehead. Women then wore a roimd head-dress which encircled the face. Emperors and empresses wore a large, low crown, wide at the top, ornamented with precious stones cut en cabochon, and jewelled pendants falling down to the shoulders, such as may be seen in the mosaics of S. Vitalis at Ravenna and a large number of diptychs. The hair of patriarchs and bishops was of medium length and was surmounted by a closed crown or a double tiara.

The barbarians allowed their hair to grow freely, and to fall unrestrained on the shoulders. After the fall of the Merovingians, and while the barbarian in- vaders were conforming more and more to the prevailing Byzantine taste or fashion, they did not immediately take up the fashion of cutting the hair. Carloman, the brother of Charlemagne, is represented at the age of fourteen with his hair falling in long tresses behind. The councils regulated the head-dress of clerics and monks, The "Statuta antiqua Ecclesife" (can. xliv) forbade them to allow hair or beard to grow. A synod held l^y St. Patrick (can. vi) in 4.56 prescrilied that the clerics should dress their hair in the manner of the Roman clerics, and those who allowed their hair to grow were expelled from the Church (can. x). The Council of Agde (506) authorized the archdeacon to VII.— 8

employ force in cutting the hair of recalcitrants; that of Braga (572) ordained that the hair should be short, and the ears exposed, while the t 'ouncil of Toledo (633) denouncetl the lectors in (^ialicia who wore a small ton- sure and allowed the hair to grow immoderately, and two Councils of Rome (721 and 743) anathematized those who shoukl neglect the regulations in this mat^ ter. This legislation only shows how inveterate was the contrary custom. The insistence of the coimcils is readily explained if we recall the ridiculous fantasies to which the heretical sects permitted themselves to go. Whether through love of mortification or a taste for the bizarre, we see, according to St. Jerome's testi- mony, monks bearded like goats, and the "Vita Hilarionis " also states that certain persons considered it meritorious to cut the hair each year at Easter.

In the ninth century there is more distinction be- tween freemen and .slaves, as regards the hair. Hence- forth the slaves were no longer shorn save in punish- ment for certa in offences. Under Louis the Debonnaire and Charles the Bald the hair was cut on the tcm])les and back of the head. In the tenth century the hair cut at the height of the ears fell regularly about the head. At the end of the twelfth century the hair was shaven close on the top of the head and fell in long ourls behind.

Thus people passetl from one fashion to another, from hair smooth on the top of the head and rising in a sudden roll in front, a tuft of hair in the form of a flame, or the more ordinary topknot. Not every one followed these fashions, but the exceptions were con- sidered ridiculous. If anyone wishes to form an idea of the head-dress of the more modern epoch, pictures, stamps, and books furnish so many examples that it is useless to attemiJt description. The clergy followed with a sort of timidity the fashion of the wig, but, ex- cept prelates and court chaplains, they refrained from the over-luxurious models. Priests contented them- selves with wearing the wig in folio, or square, or the wig ('( la Sartine. They bared the part corresponding to the tonsure. The decadence of the religious orders has always been noticeable in the head-dress. The tonsure very early interposed an obstacle to fantastic styles, but the tonsure itself was the occasion of many combinations.

Information relative to the head-dress of regulars will be found in Helyot. Histoirc des ordres rcligieux. See also Darem- BERG .AND Sagho, Diet, des Antiques grecques et lat., s. v. Coma; B.ADMEISTER, Denkniiiler des klnss. AUerthums. I, 615 sq.; Kr-AUSe, Plotina, oder die Kostiime des Haupthaares bei den Vi'lkem der Alten Welt (Leipzig, 1858); Racinet, Le costume hislorique (1882). H. LeCLERCQ.

Hairshirt (Lat. ciUcium; Fr. cilice). — A garment of rough cloth made from goats' hair and worn in the form of a shirt or as a girdle around the loins, hy way of mortification and penance. The Latin name is said to be derived from Cilicia, where this cloth was made, but the thing itself was probably known and used long before this name was given to it. The sackcloth, for instance, so often mentioned in Holy Scripture as a symbol of mourning and penance, was probably the same thing; and the garment of camels' hair worn by St. John the Baptist was no doubt somewhat similar. The earliest Scriptural use of the word in its Latin form occurs in the Vulgate version of Psalm xxxiv, 13, " Ego autem, cum mihi molesti essent, induebar cili- cio." This is translated hair-cloth in the Douay Bible, and sackcloth in the Anglican Authorized Ver- sion and the Book of Common Prayer. During the early ages of Christianity tlie use of hair-cloth, as a means of bodily mortification and as an aid to the wearer in resisting temptations of the flesh, became very common, not only amongst the ascetics and those who aspired to the life of perfection, but even amongst ordinary lay people in the world, who made it serve as an unostentatious antidote for the outward luxury and comfort of their lives. St. Jerome, for instance, men- tions the hairshirt as being frequently worn under the