to use his own words, "an old dweller in the chambers of his brain," and he had not even then recovered enough from it, to describe how it was. The high-minded, metaphysical thief, its hero, was so warmly admired, that several raw students, longing to imitate a character they thought so noble, actually abandoned their homes and their colleges, and betook themselves to the forests and wilds to levy contributions upon travellers. They thought they would, like Moor, plunder the rich, and deliver eloquent soliloquies to the setting sun or the rising moon; relieve the poor when they met them, and drink flasks of Rhenish with their free companions in rugged mountain passes, or in tents in the thicknesses of the forests. But a little experience wonderfully cooled their courage; they found that real, every-day robbers were very unlike the conventional banditti of the stage, and that three months in prison, with bread and water for their fare, and damp straw to lie upon, was very well to read about by their own fire sides, but not very agreeable to undergo in their own proper persons.
Lord Byron, with his soliloquising, high-souled thieves, has, in a slight degree, perverted the taste of the greenhorns and incipient rhymesters of his country. As yet, however, they have shown more good sense than their fellows of Germany, and have not taken to the woods or the highways. Much as they admire Conrad the Corsair, they will not go to sea, and hoist the black flag in emulation of him. By words only, and not by deeds, they testify their admiration, and deluge the periodicals and music shops of the hand with verses describing pirates' and bandits' brides, and robber adventures of every kind.
But it is the play-wright who does most harm; and Byron has fewer sins of this nature to answer for than Gay or Schiller, and the modern dramatizers of Jack Sheppard. With the aid of scenery, fine dresses, and music, and the very false notions they convey, they vitiate the public taste, not knowing,
"—————-vulgaires rimeurs
Quelle force ont les arts pour demolir les moeurs."
In the penny theatres that abound in the poor and populous districts of London, and which are chiefly frequented by striplings of idle and dissolute habits, tales of thieves and murderers are more admired, and draw more crowded audiences, than any other species of representation. There the footpad, the burglar, and the highwayman are portrayed in unnatural colours, and give pleasant lessons in crime to their delighted listeners. There the deepest tragedy and the broadest farce are represented in the career of the murderer and the thief, and are applauded in proportion to their depth and their breadth. There, whenever a crime of unusual atrocity is committed, it is brought out afresh, with all its disgusting incidents copied from the life, for the amusement of those who will one day become its imitators.
With the mere reader the case is widely different; and most people have a partiality for knowing the adventures of noted rogues. Even in fiction they are delightful: witness the eventful story of Gil Blas de Santillane, and of that great rascal Don Guzman d'Alfarache. Here there is no fear of imitation. Poets, too, without doing mischief, may sing of such heroes when they please, wakening our sympathies for the sad fate of Gilderoy, or Macpherson the Dauntless; or celebrating in undying verse the wrongs and the revenge of the great thief of Scotland, Rob Roy. If, by the music of their sweet rhymes, they can convince the world that such heroes are but mistaken philosophers, born a few ages too late, and having both a theoretical and practical love for
"The good old rule, the simple plan,
That they should take who have the power,
That they should keep who can,"
the world may, perhaps, become wiser, and consent to some better distribution of its good things, by means of which thieves may become reconciled to the age, and the age to them. The probability, however, seems to be, that the charmers will charm in vain, charm they ever so wisely.
Influence of Politics and Religion on the Hair and Beard
Speak with respect and honour
Both of the beard and the beard's owner.
HUDIBRAS,
The famous declaration of St. Paul, "that long hair was a shame unto a man" has been made the pretext for many singular enactments, both of civil and ecclesiastical governments. The fashion of the hair and the cut of the beard were state questions in France and England from the establishment of Christianity until the fifteenth century.
We find, too, that in much earlier times men were not permitted to do as they liked with their own hair. Alexander the Great thought that the beards of his soldiery afforded convenient handles for the enemy to lay hold of, preparatory to cutting off their heads; and, with the view of depriving them of this advantage, he ordered the whole of his army to be closely shaven. His notions of courtesy towards an enemy were quite different from those entertained by the North American Indians, amongst whom it is held a point of honour to allow one "chivalrous lock" to grow, that the foe, in taking the scalp, may have something to catch hold of.
At one time, long hair was the symbol of sovereignty in Europe. We learn from Gregory of Tours that, among the successors of Clovis, it was the exclusive privilege of the royal family to have their hair long, and curled. The nobles, equal to kings in power, would not show any inferiority in this respect, and wore not only their hair, but their beards, of an enormous length. This fashion lasted, with but slight changes, till the time of Louis the Debonnaire, but his successors, up to Hugh Capet, wore their hair short, by way of distinction. Even the serfs had set all regulation at defiance, and allowed their locks and beards to grow.
At the time of the invasion of England by William the Conqueror, the Normans wore their hair very short. Harold, in his progress towards Hastings, sent forward spies to view the strength and number of the enemy. They reported, amongst other things, on their return, that "the host did almost seem to be priests, because they had all their face and both their lips shaven." The fashion among the English at the time was to wear the hair long upon the head and the upper lip, but to shave the chin. When the haughty victors had divided the broad lands of the Saxon thanes and franklins among them, when tyranny of every kind was employed to make the English feel that they were indeed a subdued and broken nation, the latter encouraged the growth of their hair, that they might resemble as little as possible their cropped and shaven masters.
This fashion was exceedingly displeasing to the clergy, and prevailed to a considerable extent in France and Germany. Towards the end of the eleventh century, it was decreed by the Pope, and zealously supported by the ecclesiastical authorities all over Europe, that such persons as wore long hair should be excommunicated while living, and not be prayed for when dead. William of Malmesbury relates, that the famous St. Wulstan, Bishop of Worcester, was peculiarly indignant whenever he saw a man with long hair. He declaimed against the practice as one highly immoral, criminal, and beastly. He continually carried a small knife in his pocket, and whenever anybody, offending in this respect, knelt before him to receive his blessing, he would whip it out slily, and cut off a handful, and then, throwing it in his face, tell him to cut off all the rest, or he would go to hell.
But fashion, which at times it is possible to move with a wisp, stands firm against a lever; and men preferred to run the risk of damnation to parting with the superfluity of their hair. In the time of Henry I, Anselm, Archbishop of Canterbury, found it necessary to republish the famous decree of excommunication and outlawry against the offenders; but, as the court itself had begun to patronize curls, the fulminations of the church were unavailing. Henry I and his nobles wore their hair in long ringlets down their backs and shoulders, and became a scandalum magnatum in the eyes of the godly. One Serlo, the King's chaplain, was so grieved in spirit at the impiety of his master, that he preached a sermon from the well-known text of St.
