Page:The philosophy of beards (electronic resource) - a lecture - physiological, artistic & historical (IA b20425272).pdf/39

 It cannot but be instructive to note, that thus on the very threshhold of history, we have two customs so opposite brought into contrast—the one strongly condemned, the other most awfully sanctioned. And it is the more necessary to mark this, because there are many religious persons who have by custom acquired the Egyptian notion, and forgotten its emphatic condemnation. There are many who, though told that certain diseases to which the more active of the clergy are specially liable, might be prevented and may be cured, by simply wearing the Beard, will still insist upon their ministers paying the penalty invariably attaching to a violation of God's laws, because their prejudices lead them to fancy a smooth face rather than a manly one.

As further confirmation of our idea that the object of this law of Moses was to prevent any of the natural features from being materially altered—he objected not to trimming the Beard, which was a common Jewish practice—is to be found in the first verse of the 14th chapter of Deuteronomy, where the people are commanded not to shave their eyebrows; which was a customary mark of grief among some bearded nations. The Jews too, unlike the Persians and others, instead of shaving the Beard in time of mourning—though in the violence of oriental grief they sometimes plucked it—usually left it merely untrimmed or veiled, till the days of mourning were passed.