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ment from his chin, and by that means have starved his. beard.
I have read somewhere, that one of the popes refused to accept an edition of a saint's works, which was presented to him, because the saint, in his effigies before the book, was drawn without a beard.
We see by these instances what homage the world has formerly paid to beards; and that a barber was not then allowed to make those depredations on the faces of the learned, which have been permitted him of late years.
Accordingly several wise nations have been so extremely jealous of the least ruffle offered to their beards, that they scem to have fixed the point of honour principally in that part. The Spaniards were wonderfully tender in this particular. Don Quevedo, in his third vision on the last judgment, has carried the humour very far, when he tells us that one of his vain-glorious countrymen, after having received sentence, was taken into custody by a couple of evil spirits; but that his guides happening to disorder his mustachoes, they were forced to recompose them with a pair of curling-irons before they could get him to file off.
If we look into the history of our own nation, we shall find that the beard flourished in the Saxon heptarchy, but was very much discouraged under the Norman line. It shot out, however, from time to time, in several reigns under different shapes. The last effort it made seems to have been in queen Mary's days, as the curious reader may find, if he pleases to peruse the figures of cardinal Pole and bishop Gardiner; though, at the same time, I think it may be questioned, if zeal against popery has not induced our protestant painters to extend the beards of these two persecutors beyond thei
their natural dimensions, in order to make them appear the more terrible.
I find but few beards worth taking notice of in the reign of king James the first.
During the civil wars there appeared one, which makes too great a figure in story to be passed over in silence; I mean that of the redoubted Hudibras, an account of which Butler has transmitted to posterity in the following lines:
His tawny beard was th' equal grace
The whisker continued for some time among us after the expiration of beards; but this is a subject which I shall not here enter upon, having discussed it at large in a distinct treatise, which I keep by me in manuscript, upon the mustachoe.
If my friend sir Roger's project of introducing beards should take effect, I fear the luxury of the present age would make it a very expensive fashion. There is no question but the beaux would soon provide themselves with false ones of the lightest colours, and the most immoderate lengths. A fair beard, of the tapestry size, which sir Roger seems to approve, could not come under twenty guineas: The famous golden beard of Esculapius would hardly be more valuable than one. made in the extravagance of the fashion.
Besides, we are not certain that the ladies would not come into the mode, when they take the air on horseback. They already appear in hats and feathers, coats
and periwigs; and I see no reason why we may not suppose that they would have their riding-beards on the same occasion.
TRANSMIGRATIONS OF A MONKEY. No. 343.
WILL HONEYCOMB, who loves to show upon occasion all the little learning he has picked up, told us yesterday at the club, that he thought there might be a great deal said for the transmigration of souls, and that the eastern parts of the world believed in that doctrine to this day. Sir Paul Rycaut, says he, gives us an account of several well-disposed Mahometans that purchase the freedom of any little bird they see confined to a cage, and think they merit as much by it, as we should do here by ransoming any of our countrymen from their captivity at Algiers. You must know, says Will, the reason is, because they consider every animal as a brother or sister in disguise, and therefore think themselves obliged to extend their charity to them, though under such mean circumstances. They'll tell you, says Will, that the soul of a man, when he dies, immediately passes into the body of another man, or of some brute, which he resembled in his humour, or his fortune, when he was one of us.
As I was wondering what this profusion of learning would cnd in, Will told us that Jack Freelove, who was a fellow of whim, made love to one of those ladies who throw away all their fondness on parrots, monkeys, and lap-dogs. Upon going to pay her a visit one morning, he writ a very pretty epistle upon this hint. Jack, says he, was conducted into the parlour, where he diverted
verted himself for some time with her favourite monkey, which was chained in one of the windows; till at length observing a pen and ink lie by him, he writ the following letter to his mistress in the person of the monkey; and upon her not coming down so soon as he expected, left it in the window, and went about his business.
The lady soon after coming into the parlour, and seeing her monkey look upon a paper with great earnestness, took it up, and to this day is in some doubt, says Will, whether it was written by Jack, or the monkey.
Not having the gift of speech, I have a long time waited in vain for an opportunity of making myself known to you; and having at present the conveniencies of pen, ink, and paper by me, I gladly take the occasion of giving you my history in writing, which I could not do by word of mouth. You must know, madam, that about a thousand years ago I was an Indian brachman, and versed in all those mysterious secrets which your European philosopher, called Pythagoras, is said to have learned from our fraternity. I had so ingratiated myself by my great skill in the occult sciences with a dæmon whom I used to converse with, that he promised to grant me whatever I should ask of him. I desired that my soul might never pass into the body of a brute creature; but this he told me was not in his power to grant me. I then begged, that into whatever creature I should chance to transmigrate, I should still retain my memory, and be conscious that I was the same person who lived in different animals. This, he told me, was within his power, and accordingly promised on the word of a
dæmon, that he would grant me what I desired. From that time forth I lived so very unblameably, that I was made president of a college of brachmans, an office which I discharged with great integrity till the day of my death.
I was then shuffled into another human body, and acted my part so well in it, that I became first minister to a prince who reigned upon the banks of the Ganges. I here lived in great honour for several years, but by degrees lost all the innocence of the brachman, being obliged to rifle and oppress the people to enrich my sovereign; till at length I became so odious, that my master, to recover his credit with his subjects, shot me. through the heart with an arrow, as I was one day addressing myself to him at the head of his army.
Upon my next remove, I found myself in the woods under the shape of a jackall, and soon listed myself in the service of a lion. I used to yelp near his den about midnight, which was his time of rousing and seeking after prey. He always followed me in the rear, and when I had run down a fat buck, a wild goat, or a hare, after he had feasted very plentifully upon it himself, would now and then throw me a bone that was but half picked for my encouragement; but upon my being unsuccessful in two or three chaces, he gave me such a confounded gripe in his anger, that I died of it.
In my next transmigration, I was again set upon two legs, and became an Indian tax-gatherer; but having been guilty of great extravagances, and being married to an expensive jade of a wife, I ran so cursedly in debt, that I durst not show my head. I could no sooner step out of my house, but I was arrested by somebody or other that lay in wait for me. As I ventured abroad one night in the dusk of the evening, I was taken up