Hair and Religion, Part 2

What does hair have to do with piety? Well, monks would get tonsured so that their outward appearance signified their role in society. As mentioned, hair outside the monastery was a way to make oneself more attractive, and so shearing most or all of it off was a way to make the individual less attractive and less "worldly."

On the other hand, excessive hair could also be a sign of piety. Anchorites—people who removed themselves from the world in order to devote themselves to prayer—could find separation by being enclosed in a small chamber (often connected to a church or monastery), or by becoming hermits, living away from others in the wilderness.

St. John Chrysostom (c.347 - 407, mentioned here) was a hermit. In the later Middle Ages, he is represented in illustrations as being excessively hairy. Another early hairy saint, Onuphrius, who became popular in Spain and Italy in the 13th and 14th centuries, proved his devotion by leaving his Egyptian monastery and living alone, naked, for 70 years near Thebes. He grew thick hair all over his body to protect himself from the elements.

Hairiness may have been seen as a a sign of such a strong rejection of worldly things that the saint was living simply, like a wild beast in the wilderness.

There were also several female hairy saints. Pictured above in a late 15th century manuscript is St. Mary of Egypt. Mary ran away from home in Egypt to Alexandria where she lived a dissolute life. Eventually turning to religion, she stopped focusing on her appearance, and is shown with matted and dirty hair as well as hair all over her body.

So if hirsute bodies could be a sign of turning from material cares toward spiritual purity, could the opposite take place? Here is where we turn away from the topic of "hair and religion" and look at simple "hair care." The artist Jean Bourdichon painted for King Louis XII the scene of Bathsheba bathing and being watched by King David [2 Samuel 11]. The water is transparent, and every part of her is visible in the water. The pink-red coloring of parts of her body show the she is pictured without pubic hair. If Michelangelo could carve it out of stone, there's no impediment to artists drawing it. The contention is that women must have shaved their pubic hair. Was this considered a choice for vanity's sake? Was it supposed to be a way to enhance sexuality or sensuousness? These questions are not answered in any contemporary texts.

Of course, there may have been an obvious reason for shaving hair around the genitals, one we rarely have to deal with in the Modern Age. Next time, let's look at the problem of lice in history.

Julian of Norwich

Julian of Norwich was a Christian mystic who lived (based on internal references in her writings) from about 1342 to 1415. We know little about her personal life: biography was not a common genre at the time. We are not even sure that he name is Julian; she is called that because she was an anchoress at the Church of St. Julian in Norwich, England.

Statue of Julian in Norwich Cathedral

She became deathly ill at the age of 30. While a priest held a crucifix over her while giving last rites, she began to experience visions. In her book Revelations of Divine Love, she describes the visions she had over the following 16 hours, after which she recovered from her illness. She wrote about the visions, starting immediately after her recovery. (This may be the first book written by a woman in the English language.) Many years later, she wrote her own explication of her visions in a much longer book, called The Long Text. (It was 63,500 words, whereas the Revelations was 11,000.)

This blog has previously discussed her metaphor of "God as Mother," but she was known for a couple other particular philosophies. She believed more in a God who loved and wanted to save everyone than a God who judged and condemned some to everlasting punishment. She felt that sin was the result of ignorance, not evil; people sinned through lack of knowledge, and through sinning gained the knowledge that God had a role in their lives. Sinning was failure, and through failure we learn; also, the pain that resulted from sinning mirrored the suffering that Christ endured, and therefore brought people closer to Christ.

Some of her ideas were very controversial; however, there is no evidence that she was criticized in her lifetime. This was not due to obscurity: she was very well-known in England and beyond. Copies of her texts were edited by well-known clerics of the day. It may be that the Church simply did not put much credence in her writings because of her sex. 

Fighting Over the Body

St. Michael and All Angels, Haselbury Plucknett

On 20 February 1154, a fight broke out over a corpse. The corpse "belonged" to Wulfric of Haselbury, and two groups wanted it.

Wulfric was born about 1080 in southwest England. He became a priest—a very worldly one, who liked hunting, until an encounter with a beggar motivated him to focus on being a decent parish priest. In 1125, however, he took the additional step of going to be an anchorite at St. Michael and All Angels Church in Haselbury Plucknett, Somerset (without asking permission from his bishop, but the Cluniac monks nearby welcomed his choice). His devotion made him many friends and admirers. He would mortify his flesh through wearing chain mail, fasting, and immersing himself in cold water.

The local lord, Sir William FitzWalter, sent food and visited. The parish priest also visited, as did several others.

Even King Henry I and King Stephen visited and received his advice—not always advice they wanted to hear. Wulfric prophesied (correctly) Henry's death, and lectured the visiting Stephen on his government's many evils.

When Wulfric died, the monks of nearby Montacute that had consistently supported him felt that the remains of this saintly man should come to them for proper internment (and a potential shrine that would draw pilgrims and donations). They were opposed by the parish locals under the leadership of the parish priest, Osbern. Wulfric's body remained in his cell, buried there by the authority of the Bishop of Bath. Osbern moved the body twice in the church to keep the remains secret; no one knows the exact location now.

Coptic Christians

Coptic Icon of St. Mark

Coptic Christians have suddenly been in the news, from a centuries-old fragment of papyrus with a supposed reference to Jesus being married to the maker of a controversial film on Mohammed. Now might be a good time to talk about their history.

According to tradition, St. Mark the Evangelist carried the message of Christianity to Alexandria in Egypt and founded the first communities that became the Coptic Church. There is a fragment of the Gospel of John written in Coptic that dates to the first half of the 2nd century in Upper Egypt, suggesting that St. Mark's efforts bore widespread fruit. The English name "Copt" started being used in the 17th century, from the Latin Coptus (Copt), which derived from Arabic al-ḳubṭ (the Copts) from Greek Aigyptios (Egyptian).

Christianity's foothold in Egypt was strong, and has remained so. The Catechetical School in Alexandria has operated continuously since 190 CE, and produced some significant theologians of the first millennium: Athenagoras, Clement, and the prolific Bible commentator Origen all studied there.

Coptic Christianity has been present in this blog before, but hidden in the background. The Nicene Creed, discussed here, was modified at the Council of Constantinople in 381; tradition has it that the new version which is more like what is used today was proposed by the Coptic Christian St. Athanasius of Alexandria (c.298-373). Athanasius was Pope in 352 during the debate over the Arian heresy. He was supported by his fellow Copt, Saint Anthony of Upper Egypt, who is considered the first Christian monk. When John Cassian, the "sometime saint," went to Egypt to learn asceticism from Christian monks, he was visiting Copts who were following Anthony's model. St. Jerome, translator of the Bible into Latin, seen here mocking Pelagius, visited the Coptic Christian community in Egypt around 400.

Coptic Bible

The Copts survived after the Arab conquest of Egypt in 640, because the Prophet preached kindness to Egyptians on account of his Egyptian wife. Over the centuries, however, as the Christians in Egypt became a minority, they lost more and more rights. Still, in the long run they were able to maintain their separate religious identity and yet be accepted as citizens of largely Muslim Egypt; Coptic Christians remain <20% of the Egyptian population. The late 20th century is better for Copts, and one even made it to one of the most internationally prestigious positions in the world: Dr. Boutros Boutros-Ghali, Secretary-General of the United Nations (1992-97).

God as Mother

The Leadership Conference of Women Religious is making news, and my desire to make this blog not just interesting and varied but also relevant prompts me to talk about Julian of Norwich.

Mystics—people who attain knowledge of the divine not by rational study but by a direct connection or intuition, often during a state of ecstasy—are known in all faiths and all eras.

Julian of Norwich was an anchoress (a female anchorite, a hermit; she lived a life of religious seclusion) who had a series of mystic visions of Jesus in 1373 (she was about 31 years old) while on what was thought to be her deathbed. She recovered on May 13, and wrote down a short version of the visions. In about 1393 she wrote a much longer version, Sixteen Revelations of Divine Love, possibly the first book written in English by a woman.

One of her most controversial habits is to refer to God and Christ as Mother as well as Father. One such passage:

And thus I saw that God rejoiceth that He is our Father, and God rejoiceth that He is our Mother, and God rejoiceth that He is our Very Spouse and our soul is His loved Wife.
...
God is Very Father and Very Mother of Nature...

Church authorities at the time did not challenge her. This cannot be because she wrote in obscurity: there are plenty of contemporary references to her, and she was operating in Norwich, the second most populated city in England. Either the church did not consider her ideas likely to become influential, or they were not shocked by them. After all, she did not say God was solely mother; she simply allowed for feminine qualities as well as masculine. Perhaps this all-inclusive approach was sufficiently non-threatening to be accepted as non-heretical. Perhaps the Middle Ages was willing to embrace the importance of the feminine along with the masculine.