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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09634	A treatise vvriten by Iohan Valerian a greatte clerke of Italie, which is intitled in latin Pro sacerdotum barbis translated in to Englysshe; Pro sacerdotum barbis. English	Valeriano, Pierio, 1477-1560.	1533 (1533)	STC 19902; ESTC S110457	24,738	62

but as for the bearde they neuer thought theron Also of the busshe onely we fynde lyke commaundement in many placis in rhe decrees of auncient bysshops to gether with other thynges concernynge the lyfe of priestis Finally Aniceius by the preceptes of the apostels decreed that the clergie shuld not nouryshe theyr busshes and surely he wold not haue passed ouer without spekyng of the bearde if he had estemed it a thynge vnhonest For of truth to nourishe the bushes is the facion of women or els of suche men as lyue delicatly and vnchast For the longe heared people were euer estemed both of the grekes and Latines for a token of foule lust and fylthye lyuynge Wherfore the lawes wyllynge religious men not onely to be with oute vycis but also to eschewe the occasyons of the same doo not withoute a cause forbydde theym to nourysshe theyr busshes But ageyne on the other syde hit besemethe menne to haue longe beardes for chiefely by that token as I haue often sayde the vigorous strengthe of manhode is decerned from the tendernes of women so that women oughte to nourysshe theyr busshes and men theyr beardes And for this cause the priestis were commaunded by the determination of the solemne counsel of Carthage not to shaue theyr beardes to the intent that they myght seme lyke as they be men and shewe as it were a certayne maiestie of their owne kynde in theyr vtter apperaunce But ye folowe the Rodians whiche had a lawe amonge theym ageynste shauynge and yet commonly they were all shauen Ye begynne also nowe to countrefeyte theym of Bysance whose maners Chrysippus dydde mooste hate for that same cause For they dydde not onely make lawes ageynste shauynge of berdes but also ordeyned extreme punysshementes for the same and yet the moste parte of them lyke as ye doo loued to be shauen Thus maye ye see that in manye places the frowardenes of yuelle people distroye manye tymes the good maners And lette no manne marueylle thowghe false and corruptly wrytten bokes haue done moche harme by the space of so many yeres paste soo that by the meanes of that erroure many decrees punyshmentis of the proude and stubborne and cruell chastisinges haue bene brought vppe O good lorde how many thynges shall ye fynde in all olde bokes here and there moste fautily redde Howe many wordes chaunged howe many cleane lefte out howe many stryken oute And I wolde to god that there were fewer at this daye whiche of theyr iniquitie doo peruerte many thynges But beholde I beseche you what harmes ryse by reason of depraued bokes The sentence of Gelasius the pope in the xv distinction in our spirituall lawe is thus Venerabilis uiri Sedulij Pascale opus quod heroicis descripsit uersibus insigni laude proferendum The pascall worke sayth he of that honourable man Sedulius whiche he wrote in heroicall versis is greattely to be preysed And yet hytherto ye shall fynd writen in bokes that go commonly abrode in the place of Heroicis uersibus hereticis uersibus whiche turneth the sentence after this maner The pascal worke of that honourable man Sedulins whiche he wrote in erronious or hereticall versis is greattely to be preysed This one false worde brought suche a suspicion to certayne men which were true ꝓfessers of the lawes that they thought all poetis versis were erronious and that they were nat worthye to be accompted amonge good men though they intreated of holy matters whiche thynge we sawe was also after suche a maner perswaded to the pope Adrian the .vi. that he hated no kynde of peple worse then poetes thynkyng that no thyng that they dyd was wel done And yet to this day there be some discrete prelates so disceyued with this false redynge and with that other errour of shauing that they thinke no man worthye to be a priest that eyther maketh versis or weareth a bearde suche a thynge it is ones to taste an yuell opinion But we shall lette passe to brynge in any mo exaumples seinge we see dayly howe olde auctours haue ben corrupted by the meanes of false wryters Nor I wolle not reherse howe vngentilly the olde lawyers were intreted by our lawyers that cam after them For after theyr warkes were ones cutte in pieces by Tribunianus and such other bouchers thei did not kepe these peces to gether but suffred welnere euery vnlerned man to adde and minysshe at his pleasure and yet the same scrappis euyll and falsely recited be taken for lawes and they lack not a gret sorte of defenders Thus many thynges are dayly brought to lyght whiche gyue vs warnynge of the errours of our forefathers wherin they haue bene ouersene this many yeres or deceyued by the falsenes of bokes Wherfore it is the lesse meruayle if the decree of the counsell of Carthage be founde nowe otherwyse wrytten than it was put forth in tyme past Well go to we haue sette here a sure fundation for oure defence A lawe is recyted whiche we haue playnely proued no lawe Nother berdes ar not forbydden by the law of exaumples It is also proued that it besemeth euery good and honest man to weare a bearde Neuerthelesse they brynge forthe one reason to make them seme Romaynes and yet they intende to folowe the delycate maners of the Sicilians Many of them suppose that beardis were disanulled by the popes of Rome bycause the Grekes vsed to weare them For they sey it is not leful for a priest of the Romaynes to folowe theym in habyte maners that haue forsaken the churche of Rome Therfore we muste shaue our berdes except we wol be heretikes or rebelles To this what other answere shall I make but that our accusers be perauenture good men I wol not call them inuious vplandyshe nor vnlerned but may happe more simple than good men shuld be which thinke that beardes shulde be despised of the Romaynes and that the people be accurste that weareth them and also they thynke where so euer they be they make the place vnholye and voyde of all good lucke bycause the grekes wol not obey to theyr constitutions I maruayle from whense they gatte these opinions whiche howe foolysshe and howe chyldysshe they be euery manne perceyueth For if they wyl affirm it to be done bycause of the grekes I beseche you lette them tell me to what Italian it hathe doone good or what hathe the pope gotten by it when the same discorde hath ben the cause of so many euyls whiche yet abhorreth any man to remembre I wolde to God oure forefathers hadde not benne so wylfulle and fulle of stryfe somme beynge to extreme in kepynge of certayne ceremonyes and lawes whiche were but of smalle effecte somme in makynge of newe somme in breakynge and chaungynge of olde customes and maners the whyche hadde benne kepte manye yeres I speake onely of customes bycause those thynges that perteyne to the feythe are of an other kynde but yf such busynes had not bene

men haue ordeyned some constitutions withoute any mencion made before of god or his disciples or any example shewed but onely styred vp as they saye by that same godly inspiration the whiche thinges nede nat here to be rehersed Of this sorte are the decrees of the counsels I mene those whiche we are bounde to beleue For I beleue this that a generall counsell truely gethered determyneth nothynge concernyng our feyth without the inspiration of the holy goste and them we ought alway to allow and firmely beleue But the lawe of maners and customes varienge ofte tymes by the meanes of the place tyme or condicions of the persons sauer more humayn thā godly yet our accusers prepared of these wepons taken out of olde vulgar bokes and putte ageynst our armie the counsell of Carthage vnder whose helpe and defence they make warre ageynste beardes despisynge theym and thretnynge theyr vtter distruction like as though the distroyeng of that same beautyfull warke of nature were done by the inspiration of the holy gooste and as though he whiche in tyme paste dydde not without a cause shewe hym selfe mercyfull to those that made vowes to let their beardes grow shulde nowe be ageynst hym selfe in the counselle of Carthage and begynne to despyse beardes The whiche thynges truely howe vnworthy they are to be counted the actis of god the moste innocent chylde in the worlde may perceyue yet those felowes are not ashamed to make god the auctour of suche abiecte and fylthye busynesses But thoughe theyr feblenes of brayne ought to be forgyuen bycause they can not frame theyr wyttes to conceyue hygher thynges yet it is wysedom to take hede lest vnder the colour of goodnes they shulde deceyue other men Therfore nowe lette vs here what law they allege for them and that is this Clerici neque comam nutriant neque barbā Clerkes shall neyther lette grow theyr busshes nor beardes They sey this lawe was fyrste made by the counsell of Carthage and renewed by Alexander the thyrde strengthed by many of later tyme that it ought not to be despised of vs. As though we were suche maner of people that we wold inforce some thynge ageynste the lawes or els that we dyd not vnderstande if men shulde begyn to despyse the lawes that soone after euery thynge wolde be brought out of frame and than shulde we see holy and vnholy thynges mixt to gether nothing holy nothing honest nor nothing laudably done For whē the lawes are ones broken the recourse of marchādyse betwene citie citie shal be lost the leege of the people shall not be kepte no good order shall be regarded no reason no Iustyce nor no ryghte shall remayne It shoulde be leful than for euery man to leade his life after his owne luste than shulde we see suche trouble amonge all sortis of people that we shuld be constreyned to hyde vs in the woddes to crepe in to dennes and deserte places of the erthe to be kepte safe from the inuasions of them that are of greatter power Wherfore I thynk that a law made allowed of the reulers and strengthed by the vse of the people ought to be kept of al men What shall we do therfore in this case There is a lawe layde ageynst all our resons our matter is at a poynte we are ouercomen we are shatered abrode and put to flyght the sectis of delycate persons beare all the rule they bynde vs to trifelynge maners The sobre and ernest facion of the Romaynes is decaid we must nowe waxe wanton by a newe law we muste be shauen there may no heer grow on our facis and to speke one worde for all ye and that a newe worde we muste become womanlyke This is euen the very thynge that our accusers haue chosen onely for the defence of their delycatenes With this they stryue ageynst vs with this they wounde vs euerychone with this thynge alone they thynke to distroye vs So that except men of holy orders haue smothe and shynyng facis they shall be pulled away from the aulters they shall be putte out of the churches there shall be no place where people resort lefte free for them to abyde in But we haue to longe kepte silence Therfore nowe go to lette vs bryng forth oure armye agaynste theym and fyrste of alle lette vs wynde awaye frome theym that same ingyn that is the chiefe grounde of our warre therby we shal ouerthrowe all theyr holle power I denye it playnly I say it is not made in the counsaile of Carthage For we may lightly proue that certayne yeres afore tyme for lacke of a true copie theyr bokes were falsly printed and this worde radant shauen awaye whiche chaungeth the holle sentence For the mooste ancient moste holy and most wysest men do agree that it is redde in Gracian after this maner Clerici neque comam nutriant neque barbam radant Clerkes shal nother lette growe their busshes nor shaue theyr beardes There is no man can denye but these wordes are wrytten of the counsel of Carthage It was happye that this same storye of counsels was of late brought to lyght wherin without doubt the counsell of Carthage dothe agree in this sentence with the olde wrytten bokes whiche are in the librarie of Palatine and there of truthe we fynde it wrytten thus Clericus nec comam nutriat nec barbam radat A clerke shall nother lette grow his busshe nor shaue his beard At this our ennemyes waxe pale therfore let vs stycke to it lyke men we shall set vpon them with an other wyng● whiche shal constreyne them to gyue ouer incontinent They allege these wordes folowynge to be redde in a pistil of Alexander the thyrde written to the archbysshoppe of Canturburye Clerici qui comam et barbam nutriunt etiam inuiti a suis archidiaconis tondiantur Clerkes that lette growe theyr busshes and beardes shall be shorne of theyr archedeacons whether they wyl or not But lyke as in the sentence before some vncleane shauer hath shauen away a worde so by lyke here in this pistyll of Alexander some brayneles felowe hath added to a word For by the agrement bothe of well lerned and approued auctours it shulde be redde thus Clerici qui comam nutriunt ab archidiacono etiam si noluerint tondiantur Clerkes that let growe their busshes shall be shorne of their archedecon whether they wyll or not And this appereth playnly to be the true redyng bycause the interpreters saye this sentence was taken out of a law made in the counsell of Agathense And therin without doubte it is so written Clerici qui comam nutriunt ab archidiacono etiam si noluerint tondiantur without any mention makyng of barba the bearde Also in the fourth counsell of Toletan it was commaunded that the doctours and chiefe prelates shoulde shaue all the vpper partis of their heedes and to leaue on the nether parte a garland of heare aboue their eares