Page:The philosophy of beards (electronic resource) - a lecture - physiological, artistic & historical (IA b20425272).pdf/82

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The Philosophy of Beards.

after its reviver, who never personally wore it—the imperial, as if to denote to the people that they were to have the smallest possible share in the empire.

With every attempt at freedom on the Continent, the Beard re-appears; it was one of the most effective standards in the war of freedom, when Germany rose against Napoleon. In 1830, it was partially revived in France, and later still it has made many a perjured continental monarch[1] "quake and tremble in his capital," and reminded him that in spite of neglected promises and false oaths, the reign of injustice "hangs but on a hair," of which the police will not always be able to check the free growth.

I have now merely to notice very briefly, four modern objections to the Beard.

I. "That it is less cleanly than shaving." To this, the answer is, that depends upon the wearer; and it will take less time to keep clean, than to shave, especially where, as

  1. One hardly knows which is the most detestable, the canting hypocricy of Prussian constitutional pretence,—the more open poltroonery of Neapolitan despotism-or the paternal care to prevent even the buddings of free thought as in Austria, where I can state from my own knowledge that Schiller's works were seized as contraband on the Hungarian frontier, and a party in the Austrian service who had attempted to defend the conduct of the government at a Table d'Hôte was sent for by the head of the police, and when to excuse himself he alleged he was speaking for the government, was replied to—"Young man, the government want no defence—no discussion—and your wisest course is to be silent!"