Chapter II: Preface (2)

But we of the rank and file are not dishevelled by artifice, like this great man. It is a natural gift. And do not suppose that our disorder makes us unhappy. We like it. We follow our vocation, as Falstaff says. Some people are born tidy and some are born untidy. We were bom untidy, and if good people, taking pity on us, try to make us tidy we get lost. It was so with George Crabbe. He lived in magnificent disorder, papers and books and letters all over the floor, piled on every chair, surging up to the ceiling. Once, in his absence, his niece tidied up for him. When he came back he found himself like a stranger in a strange land. He did not know his way about in this desolation of tidiness, and he promptly restored the familiar disorder, so that he could find things. It sounds absurd, of course, but we people with a genius for untidiness must always seem absurd to the tidy people. They cannot understand that there is a method in our muddle, an order in our disorder, secret paths through the wilderness known only to our feet, that, in short, we are rather like cats whose perceptions become more acute the darker it gets. It is not true that we never find things. We often find things.

And consider the joy of finding things you don't hope to find. You, sir, sitting at your spotless desk, with your ordered and labelled shelves about you, and your files and your letter-racks, and your card indexes and your cross references, and your this, that, and the other--what do you know of the delights of which I speak? You do not come suddenly and ecstatically upon the thing you seek. You do not know the shock of delighted discovery. You do not shout “Eureka,” and summon your family around you to rejoice in the miracle that has happened. No star swims into your ken out of the void. You cannot be said to find things at all, for you never lose them, and things must be lost before they can be truly found. The father of the Prodigal had to lose his son before he could experience the joy that has become an immortal legend of the world. It is we who lose things, not you, sir, who never find them, who know the Feast of the Fatted Calf.

This is not a plea for untidiness. I am no hot gospeller of disorder. I only seek to make the best, of a bad job, and to show that we untidy fellows are not without a case, have our romantic compensations, moments of giddy exaltation unknown to those who are endowed with the pedestrian and profitable virtue of tidiness. That is all. I would have the pedestrian virtue if I could. In other days, before I had given up hope of reforming myself, and when I used to make good resolutions as piously as my neighbours, I had many a spasm of tidiness. I looked with envy on my friend Higginson, who was a miracle of order, could put his hand on anything he wanted in the dark, kept his documents and his files and records like regiments of soldiers obedient to call, knew what he had written on 4th March 1894, and what he had said on 10th January 1901, and had a desk that simply perspired with tidiness. And in a spirit of emulation I bought a roll-top desk. I believed that tidiness was a purchasable commodity. You went to a furniture dealer and bought a large roll-top desk, and when it came home the genius of order came home with it. The bigger the desk, the more intricate its devices, the larger was the measure of order bestowed on you. My desk was of the first magnitude. It had an inconceivable wealth of drawers and pigeon-holes. It was a desk of many mansions. And I labelled them all, and gave them all separate jobs to perform.

And then I sat back and looked the future boldly in the face. Now, said I, the victory is won. Chaos and old night are banished. Order reigns in Warsaw. I have but to open a drawer and every secret I seek will leap magically to light. My articles will write themselves, for every reference will come to my call, obedient as Ariel to the bidding of Prospero.

“Approach, my Ariel; come,”

I shall say, and from some remote fastness the obedient spirit will appear with--

“All hail, great master; grave sir, hail! I come

To answer thy best pleasure; be 't to fly,

To swim, to dive into the sea, to ride

On the curl'd clouds.”

I shall know where Aunt Jane's letters are, and where my bills are, and my cuttings about this, that, and the other, and my diaries and notebooks, and the time-table and the street guide. I shall never be short of a match or a spare pair of spectacles, or a pencil, or--in short, life will henceforth be an easy amble to old age. For a week it worked like a charm. Then the demon of disorder took possession of the beast. It devoured everything and yielded up nothing. Into its soundless deeps my merchandise sank to oblivion. And I seemed to sink with it. It was not a desk, but a tomb. One day I got a man to take it away to a second-hand shop.

Since then I have given up being tidy. I have realised that the quality of order is not purchasable at furniture shops, is not a quality of external things, but an indwelling spirit, a frame of mind, a habit that perhaps may be acquired but cannot be bought.

I have a smaller desk with fewer drawers, all of them nicely choked up with the litter of the past. Once a year I have a gaol delivery of the incarcerated. The ghosts come out into the daylight, and I face them unflinching and unafraid. They file past, pointing minatory fingers at me as they go into the waste-paper basket. They file past now. But I do not care a dump; for to-morrow I shall seek fresh woods and pastures new. To-morrow the ghosts of that old untidy desk will have no terrors for my emancipated spirit.

AN EPISODE

|We were talking of the distinction between madness and sanity when one of the company said that we were all potential madmen, just as every gambler was a potential suicide, or just as every hero was a potential coward.

“I mean,” he said, “that the difference between the sane and the insane is not that the sane man never has mad thoughts. He has, but he recognises them as mad, and keeps his hand on the rein of action. He thinks them, and dismisses them. It is so with the saint and the sinner. The saint is not exempt from evil thoughts, but he knows they are evil, is master of himself, and puts them away.

“I speak with experience,” he went on, “for the potential madman in me once nearly got the upper hand. I won, but it was a near thing, and if I had gone down in that struggle I should have been branded for all time as a criminal lunatic, and very properly put away in some place of safety. Yet I suppose no one ever suspected me of lunacy.”

“Tell us about it,” we said in chorus.

“It was one evening in New York,” he said. “I had had a very exhausting time, and was no doubt mentally tired. I had taken tea with two friends at the Belmont Hotel, and as we found we were all disengaged that evening we agreed to spend it together at the Hippodrome, where a revue, winding up with a great spectacle that had thrilled New York, was being presented. When we went to the box office we found that we could not get three seats together, so we separated, my friends going to the floor of the house and I to the dress circle.

“If you are familiar with the place you will know its enormous dimensions and the vastness of the stage. When I took my seat next but one to one of the gangways the house was crowded and the performance had begun. It was trivial and ordinary enough, but it kept me amused, and between the acts I went out to see the New Yorkers taking 'soft' drinks in the promenades. I did not join them in that mild indulgence, nor did I speak to anyone.

“After the interval before the concluding spectacle I did not return to my seat until the curtain was up. The transformation hit me like a blow. The huge stage had been converted into a lake, and behind the lake through filmy draperies there was the suggestion of a world in flames. I passed to my seat and sat down. I turned from the blinding glow of the conflagration in front and cast my eye over the sea of faces that filled the great theatre from floor to ceiling. 'Heavens! if there were a fire in this place,' I thought. At that thought the word 'Fire' blazed in my brain like a furnace. 'What if some madman cried Fire?' flashed through my mind, and then '_What if I cried Fire?_'

“At that hideous suggestion, the demon word that suffused my brain leapt like a shrieking maniac within me and screamed and fought for utterance. I felt it boiling in my throat, I felt it on my tongue. I felt myself to be two persons engaged in a deadly grapple--a sane person struggling to keep his feet against the mad rush of an insane monster. I clenched my teeth. So long as I kept my teeth tight--tight--tight the raging madman would fling himself at the bars in vain. But could I keep up the struggle till he fell exhausted? I gripped the arms of my seat. I felt beads of perspiration breaking out on my right brow. How singular that in moments of strain the moisture always broke out at that spot. I could notice these things with a curious sense of detachment as if there were a third person within me watching the frenzied conflict. And still that titanic impulse lay on my tongue and hammered madly at my clenched teeth. Should I go out? That would look odd, and be an ignominious surrender. I must fight this folly down honestly and not run away from it. If I had a book I would try to read. If I had a friend beside me I would talk. But both these expedients were denied me. Should I turn to my unknown neighbour and break the spell with an inconsequent remark or a request for his programme? I looked at him out of the tail of my eye. He was a youngish man, in evening dress, and sitting alone as I was. But his eyes were fixed intently on the stage. He was obviously gripped by the spectacle. Had I spoken to him earlier in the evening the course would have been simple; but to break the ice in the midst of this tense silence was impossible. Moreover, I had a programme on my knees and what was there to say?...

“I turned my eyes from the stage. What was going on there I could not tell. It was a blinding blur of Fire that seemed to infuriate the monster within me. I looked round at the house. I looked up at the ceiling and marked its gilded ornaments. I turned and gazed intensely at the occupants of the boxes, trying to turn the current of my mind into speculations about their dress, their faces, their characters. But the tyrant was too strong to be overthrown by such conscious effort. I looked up at the gallery; I looked down at the pit; I tried to busy my thoughts with calculations about the numbers present, the amount of money in the house, the cost of running the establishment--anything. In vain. I leaned back in my seat, my teeth still clenched, my hands still gripping the arms of the chair. How still the house was! How enthralled it seemed!... I was conscious that people about me were noticing my restless inattention. If they knew the truth.... If they could see the raging torment that was battering at my teeth.... Would it never go? How long would this wild impulse burn on my tongue? Was there no distraction that would

Cleanse the stuffed bosom of this perilous stuff

That feeds upon the brain.

“I recalled the reply--

Therein the patient must minister to himself.

“How fantastic it seemed. Here was that cool observer within me quoting poetry over my own delirium without being able to allay it. What a mystery was the brain that could become the theatre of such wild drama. I turned my glance to the orchestra. Ah, what was that they were playing?... Yes, it was a passage from Dvorak's American Symphony. How familiar it was! My mind incontinently leapt to a remote scene, I saw a well-lit room and children round the hearth and a figure at the piano....

“It was as though the madman within me had fallen stone dead. I looked at the stage coolly, and observed that someone was diving into the lake from a trapeze that seemed a hundred feet high. The glare was still behind, but I knew it for a sham glare. What a fool I had been.... But what a hideous time I had had.... And what a close shave.... I took out my handkerchief and drew it across my forehead.”

ON SUPERSTITIONS

|It was inevitable that the fact that a murder has taken place at a house with the number 13 in a street, the letters of whose name number 13, would not pass unnoticed. If we took the last hundred murders that have been committed, I suppose we should find that as many have taken place at No. 6 or No. 7, or any other number you choose, as at No. 13--that the law of averages is as inexorable here as elsewhere. But this consideration does not prevent the world remarking on the fact when No. 13 has its turn. Not that the world believes there is anything in the superstition. It is quite sure it is a mere childish folly, of course. Few of us would refuse to take a house because its number was 13, or decline an invitation to dinner because there were to be 13 at table. But most of us would be just a shade happier if that desirable residence were numbered 11, and not any the less pleased with the dinner if one of the guests contracted a chill that kept him away. We would not confess this little weakness to each other. We might even refuse to admit it to ourselves, but it is there.

That it exists is evident from many irrefutable signs. There are numerous streets in London, and I daresay in other towns too, in which there is no house numbered 13, and I am told that it is very rare that a bed in a hospital bears that number. The superstition, threadbare though it has worn, is still sufficiently real to enter into the calculations of a discreet landlord in regard to the letting qualities of his house, and into the calculations of a hospital as to the curative properties of a bed. In the latter case general agreement would support the concession to the superstition, idle though that superstition is. Physical recovery is a matter of the mind as well as of the body, and the slightest shadow on the mind may, in a condition of low vitality, retard and even defeat recovery. Florence Nightingale's almost passionate advocacy of flowers in the sick bedroom was based on the necessity of the creation of a certain state of mind in the patient. There are few more curious revelations in that moving record by M. Duhamel of medical experiences during the war, than the case of the man who died of a pimple on his nose. He had been hideously mutilated in battle and was brought into hospital a sheer wreck; but he was slowly patched up and seemed to have been saved when a pimple appeared on his nose. It was nothing in itself, but it was enough to produce a mental state that checked the flickering return of life. It assumed a fantastic importance in the mind of the patient who, having survived the heavy blows of fate, died of something less than a pin prick. It is not difficult to understand that so fragile a hold of life might yield to the sudden discovery that you were lying in No. 13 bed.

I am not sure that I could go into the witness-box and swear that I am wholly immune to these idle superstitions myself. It is true that of all the buses in London, that numbered 13 chances to be the one that I constantly use, and I do not remember, until now, ever to have associated the superstition with it. And certainly I have never had anything but the most civil treatment from it. It is as well behaved a bus, and as free from unpleasant associations as any on the road. I would not change its number if I had the power to do so. But there are other circumstances of which I should find it less easy to clear myself of suspicion under cross examination. I never see a ladder against a house side without feeling that it is advisable to walk round it rather than under it. I say to myself that this is not homage to a foolish superstition, but a duty to my family. One must think of one's family. The fellow at the top of the ladder may drop anything. He may even drop himself. He may have had too much to drink. He may be a victim of epileptic fits, and epileptic fits, as everyone knows, come on at the most unseasonable times and places. It is a mere measure of ordinary safety to walk round the ladder. No man is justified in inviting danger in order to flaunt his superiority to an idle fancy. Moreover, probably that fancy has its roots in the common-sense fact that a man on a ladder does occasionally drop things. No doubt many of our superstitions have these commonplace and sensible origins. I imagine, for example, that the Jewish objection to pork as unclean on religious grounds is only due to the fact that in Eastern climates it is unclean on physical grounds.

All the same, I suspect that when I walk round the ladder I am rather glad that I have such respectable and unassailable reasons for doing so. Even if--conscious of this suspicion and ashamed to admit it to myself--I walk under the ladder I am not quite sure that I have not done so as a kind of negative concession to the superstition. I have challenged it rather than been unconscious of it. There is only one way of dodging the absurd dilemma, and that is to walk through the ladder. This is not easy. In the same way I am sensible of a certain satisfaction when I see the new moon in the open rather than through glass, and over my right shoulder rather than my left. I would not for any consideration arrange these things consciously; but if they happen so I fancy I am better pleased than if they do not. And on these occasions I have even caught my hand--which chanced to be in my pocket at the time--turning over money, a little surreptitiously I thought, but still undeniably turning it. Hands have habits of their own and one can't always be watching them.

But these shadowy reminiscences of antique credulity which we discover in ourselves play no part in the lives of any of us. They belong to a creed outworn. Superstition was disinherited when science revealed the laws of the universe and put man in his place. It was no discredit to be superstitious when all the functions of nature were unexplored, and man seemed the plaything of beneficent or sinister forces that he could neither control nor understand, but which held him in the hollow of their hand. He related everything that happened in nature to his own inexplicable existence, saw his fate in the clouds, his happiness or misery announced in the flight of birds, and referred every phenomenon of life to the soothsayers and oracles. You may read in Thucydides of battles being postponed (and lost) because some omen that had no more relation to the event than the falling of a leaf was against it. When Pompey was afraid that the Romans would elect Cato as prætor he shouted to the Assembly that he heard thunder, and got the whole election postponed, for the Romans would never transact business after it had thundered. Alexander surrounded himself with fortune tellers and took counsel with them as a modern ruler takes counsel with his Ministers. Even so great a man as Cæsar and so modern and enlightened a man as Cicero left their fate to augurs and omens. Sometimes the omens were right and sometimes they were wrong, but whether right or wrong they were equally meaningless. Cicero lost his life by trusting to the wisdom of crows. When he was in flight from Antony and Cæsar Augustus he put to sea and might have escaped. But some crows chanced to circle round his vessel, and he took the circumstance to be unfavourable to his action, returned to shore and was murdered. Even the farmer of ancient Greece consulted the omens and the oracles where the farmer to-day is only careful of his manures.

I should have liked to have seen Cæsar and I should have liked to have heard Cicero, but on the balance I think we who inherit this later day and who can jest at the shadows that were so real to them have the better end of time. It is pleasant to be about when the light is abroad. We do not know much more of the Power that

Turns the handle of this idle show

than our forefathers did, but at least we have escaped the grotesque shadows that enveloped them. We do not look for divine guidance in the entrails of animals or the flight of crows, and the House of Commons does not adjourn at a clap of thunder.

ON POSSESSION

|I met a lady the other day who had travelled much and seen much, and who talked with great vivacity about her experiences. But I noticed one peculiarity about her. If I happened to say that I too had been, let us say, to Tangier, her interest in Tangier immediately faded away and she switched the conversation on to, let us say, Cairo, where I had not been, and where therefore she was quite happy. And her enthusiasm about the Honble. Ulick de Tompkins vanished when she found that I had had the honour of meeting that eminent personage. And so with books and curiosities, places and things--she was only interested in them so long as they were her exclusive property. She had the itch of possession, and when she ceased to possess she ceased to enjoy. If she could not have Tangier all to herself she did not want it at all.

And the chief trouble in this perplexing world is that there are so many people afflicted like her with the mania of owning things that really do not need to be owned in order to be enjoyed. Their experiences must be exclusive or they have no pleasure in them. I have heard of a man who countermanded an order for an etching when he found that someone else in the same town had bought a copy. It was not the beauty of the etching that appealed to him: it was the petty and childish notion that he was getting something that no one else had got, and when he found that someone else had got it its value ceased to exist.

The truth, of course, is that such a man could never possess anything in the only sense that matters. For possession is a spiritual and not a material thing. I do not own--to take an example--that wonderful picture by Ghirlandajo of the bottle-nosed old man looking at his grandchild. I have not even a good print of it. But if it hung in my own room I could not have more pleasure out of it than I have experienced for years. It is among the imponderable treasures stored away in the galleries of the mind with memorable sunsets I have seen and noble books I have read, and beautiful actions or faces that I remember. I can enjoy it whenever I like and recall all the tenderness and humanity that the painter saw in the face of that plain old Italian gentleman with the bottle nose as he stood gazing down at the face of his grandson long centuries ago. The pleasure is not diminished by the fact that all may share this spiritual ownership, any more than my pleasure in the sunshine, or the shade of a fine beech, or the smell of a hedge of sweetbrier, or the song of the lark in the meadow is diminished by the thought that it is common to all.

From my window I look on the slope of a fine hill crowned with beech woods. On the other side of the hill there are sylvan hollows of solitude which cannot have changed their appearance since the ancient Britons hunted in these woods two thousand years ago. In the legal sense a certain noble lord is the owner. He lives far off and I doubt whether he has seen these woods once in ten years. But I and the children of the little hamlet know every glade and hollow of these hills and have them for a perpetual playground. We do not own a square foot of them, but we could not have a richer enjoyment of them if we owned every leaf on every tree. For the pleasure of things is not in their possession but in their use.

It was the exclusive spirit of my lady friend that Juvenal satirised long ago in those lines in which he poured ridicule on the people who scurried through the Alps, not in order to enjoy them, but in order to say that they had done something that other people had not done. Even so great a man as Wordsworth was not free from this disease of exclusive possession. De Quincey tells that, standing with him one day looking at the mountains, he (De Quincey) expressed his admiration of the scene, whereupon Wordsworth turned his back on him. He would not permit anyone else to praise _his_ mountains. He was the high priest of nature, and had something of the priestly arrogance. He was the medium of revelation, and anyone who worshipped the mountains in his presence, except through him, was guilty of an impertinence both to him and to nature.

In the ideal world of Plato there was no such thing as exclusive possession. Even wives and children were to be held in common, and Bernard Shaw to-day regards the exclusiveness of the home as the enemy of the free human spirit. I cannot attain to these giddy heights of communism. On this point I am with Aristotle. He assailed Plato's doctrine and pointed out that the State is not a mere individual, but a body composed of dissimilar parts whose unity is to be drawn “ex dissimilium hominum consensu.” I am as sensitive as anyone about my title to my personal possessions. I dislike having my umbrella stolen or my pocket picked, and if I found a burglar on my premises I am sure I shouldn't be able to imitate the romantic example of the good bishop in “Les Misérables.” When I found the other day that some young fruit trees I had left in my orchard for planting had been removed in the night I was sensible of a very commonplace anger. If I had known who my Jean Valjean was I shouldn't have asked him to come and take some more trees. I should have invited him to return what he had removed or submit to consequences that follow in such circumstances.

I cannot conceive a society in which private property will not be a necessary condition of life. I may be wrong. The war has poured human society into the melting pot, and he would be a daring person who ventured to forecast the shape in which it will emerge a generation or two hence. Ideas are in the saddle, and tendencies beyond our control and the range of our speculation are at work shaping our future. If mankind finds that it can live more conveniently and more happily without private property it will do so. In spite of the Decalogue private property is only a human arrangement, and no reasonable observer of the operation of the arrangement will pretend that it executes justice unfailingly in the affairs of men. But because the idea of private property has been permitted to override with its selfishness the common good of humanity, it does not follow that there are not limits within which that idea can function for the general convenience and advantage. The remedy is not in abolishing it altogether, but in subordinating it to the idea of equal justice and community of purpose. It will, reasonably understood, deny me the right to call the coal measures, which were laid with the foundations of the earth, my private property or to lay waste a countryside for deer forests, but it will still leave me a legitimate and sufficient sphere of ownership. And the more true the equation of private and public rights is, the more secure shall I be in those possessions which the common sense and common interest of men ratify as reasonable and desirable. It is the grotesque and iniquitous wrongs associated with a predatory conception of private property which to some minds make the idea of private property itself inconsistent with a just and tolerable social system. When the idea of private property is restricted to limits which command the sanction of the general thought and experience of society, it will be in no danger of attack. I shall be able to leave my fruit trees out in the orchard without any apprehensions as to their safety.

But while I neither desire nor expect to see the abolition of private ownership, I see nothing but evil in the hunger to possess exclusively things, the common use of which does not diminish the fund of enjoyment. I do not care how many people see Tangier: my personal memory of the experience will remain in its integrity. The itch to own things for the mere pride of possession is the disease of petty, vulgar minds. “I do not know how it is,” said a very rich man in my hearing, “but when I am in London I want to be in the country and when I am in the country I want to be in London.” He was not wanting to escape from London or the country, but from himself. He had sold himself to his great possessions and was bankrupt. In the words of a great preacher “his hands were full but his soul was empty, and an empty soul makes an empty world.” There was wisdom as well as wit in that saying of the Yoloffs that “he who was born first has the greatest number of old clothes.” It is not a bad rule for the pilgrimage of this world to travel light and leave the luggage to those who take a pride in its abundance.

ON BORES

|I was talking in the smoking-room of a club with a man of somewhat blunt manner when Blossom came up, clapped him on the shoulder, and began:

“Well, I think America is bound to----” “Now, do you mind giving us two minutes?” broke in the other, with harsh emphasis. Blossom, unabashed and unperturbed, moved off to try his opening on another group. Poor Blossom! I had almost said “Dear Blossom.” For he is really an excellent fellow. The only thing that is the matter with Blossom is that he is a bore. He has every virtue except the virtue of being desirable company. You feel that you could love Blossom if he would only keep away. If you heard of his death you would be genuinely grieved and would send a wreath to his grave and a nice letter of condolence to his wife and numerous children.

But it is only absence that makes the heart grow fond of Blossom. When he appears all your affection for him withers. You hope that he will not see you. You shrink to your smallest dimensions. You talk with an air of intense privacy. You keep your face averted. You wonder whether the back of your head is easily distinguishable among so many heads. All in vain. He approacheth with the remorselessness of fate. He putteth his hand upon your shoulder. He remarketh with the air of one that bringeth new new's and good news--“Well, I think that America is bound to----” And then he taketh a chair and thou lookest at the clock and wonderest how soon thou canst decently remember another engagement.

Blossom is the bore courageous. He descends on the choicest company without fear or parley. Out, sword, and at 'em, is his motto. He advances with a firm voice and a confident air, as of one who knows he is welcome everywhere and has only to choose his company. He will have nothing but the best, and as he enters the room you may see his eye roving from table to table, not in search of the glad eye of recognition, but of the most select companionship, and having marked down his prey he goes forward boldly to the attack. Salutes the circle with easy familiarity, draw's up his chair with assured and masterful authority, and plunges into the stream of talk with the heavy impact of a walrus or hippopotamus taking a bath. The company around him melts away, but he is not dismayed. Left alone with a circle of empty chairs, he riseth like a giant refreshed, casteth his eye abroad, noteth another group that whetteth his appetite for good fellowship, moveth towards it with bold and resolute front. You may see him put to flight as many as three circles inside an hour, and retire at the end, not because he is beaten, but because there is nothing left worth crossing swords with. “A very good club to-night,” he says to Mrs B. as he puts on his slippers.

Not so Trip. He is the bore circumspect. He proceeds by sap and mine where Blossom charges the battlements sword in hand. He enters timidly as one who hopes that he will be unobserved. He goes to the table and examines the newspapers, takes one and seats himself alone. But not so much alone that he is entirely out of the range of those fellows in the corner who keep up such a cut-and-thrust of wit. Perchance one of them may catch his eye and open the circle to him. He readeth his paper sedulously, but his glance passeth incontinently outside the margin or over the top of the page to the coveted group. No responsive eye meets his. He moveth just a thought nearer along the sofa by the wall. Now he is well within hearing. Now he is almost of the company itself. But still unseen--noticeably unseen. He puts down his paper, not ostentatiously but furtively. He listens openly to the conversation, as one who has been enmeshed in it unconsciously, accidentally, almost unwillingly, for was he not absorbed in his paper until this conversation disturbed him? And now it would be almost uncivil not to listen. He waits for a convenient opening and then gently insinuates a remark like one venturing on untried ice. And the ice breaks and the circle melts. For Trip, too, is a bore.

I remember in those wonderful submarine pictures of the brothers Williamson, which we saw in London some time ago, a strange fish at whose approach all the other fish turned tail. It was not, I think, that they feared him, nor that he was less presentable in appearance than any other fish, but simply that there was something about him that made them remember things. I forget what his name was, or whether he even had a name. But his calling was obvious. He was the Club Bore. He was the fish who sent the other fish about their business. I thought of Blossom as I saw that lonely creature whisking through the water in search of some friendly ear into which he could remark--“Well, I think that America is bound to----” or words to that effect. I thought how superior an animal is man. He doth not hastily flee from the bore as these fish did. He hath bowels of compassion. He tempereth the wind to the shorn lamb. He looketh at the clock, he beareth his agony a space, he seemeth even to welcome Blossom, he stealeth away with delicate solicitude for his feelings.

It is a hard fate to be sociable and yet not to have the gift of sociability. It is a small quality that is lacking. Good company insists on one sauce. It must have humour. Anything else may be lacking, but this is the salt that gives savour to all the rest. And the humour must not be that counterfeit currency which consists in the retailing of borrowed stories. “Of all bores whom man in his folly hesitates to hang, and Heaven in its mysterious wisdom suffers to propagate its species,” says De Quincey, “the most insufferable is the teller of good stories.” It is an over hard saying, subject to exceptions; but it contains the essential truth, for the humour of good company must be an authentic emanation of personality and not a borrowed tale. It is no discredit to be a bore. Very great men have been bores! I fancy that Macaulay, with all his transcendent gifts, was a bore. My head aches even at the thought of an evening spent in the midst of the terrific torrent of facts and certainties that poured from that brilliant and amiable man. I find myself in agreement for once with Melbourne who wished that he was “as cocksure of one thing as Macaulay was of everything.” There is pretty clear evidence that Wordsworth was a bore and that Coleridge was a bore, and I am sure Bob Southey must have been an intolerable bore. And Neckar's daughter was fortunate to escape Gibbon for he was assuredly a prince of bores. He took pains to leave posterity in no doubt on the point. He wrote his “Autobiography” which, as a wit observed, showed that “he did not know the difference between himself and the Roman Empire. He has related his 'progressions from London to Bariton and from Bariton to London' in the same monotonous, majestic periods that he recorded the fall of states and empires.” Yes, an indubitable bore. Yet these were all admirable men and even great men. Let not therefore the Blossoms and the Trips be discomfited. It may be that it is not they who are not fit company for us, but we who are not fit company for them.

A LOST SWARM

|We were busy with the impossible hen when the alarm came. The impossible hen is sitting on a dozen eggs in the shed, and, like the boy on the burning deck, obstinately refuses to leave the post of duty. A sense of duty is an excellent thing, but even a sense of duty can be carried to excess, and this hen's sense of duty is simply a disease. She is so fiercely attached to her task that she cannot think of eating, and resents any attempt to make her eat as a personal affront or a malignant plot against her impending family. Lest she should die at her post, a victim to a misguided hunger strike, we were engaged in the delicate process of substituting a more reasonable hen, and it was at this moment that a shout from the orchard announced that No. 5 was swarming.

It was unexpected news, for only the day before a new nucleus hive had been built up from the brood frames of No. 5 and all the queen cells visible had been removed. But there was no doubt about the swarm. Around the hive the air was thick with the whirring mass and filled with the thrilling strum of innumerable wings. There is no sound in nature more exciting and more stimulating. At one moment the hive is normal. You pass it without a suspicion of the great adventure that is being hatched within. The next, the whole colony roars out like a cataract, envelops the hive in a cloud of living dust until the queen has emerged and gives direction to the masses that slowly cohere around her as she settles on some branch. The excitement is contagious. It is a call to adventure with the unknown, an adventure sharpened by the threat of loss and tense with the instancy of action. They have the start. It is your wit against their impulse, your strategy against their momentum. The cloud thins and expands as it moves away from the hive and you are puzzled to know whither the main stream is moving in these ever widening folds of motion. The first indeterminate signs of direction to-day were towards the beech woods behind the cottage, but with the aid of a syringe we put up a barrage of water in that direction, and headed them off towards a row of chestnuts and limes at the end of the paddock beyond the orchard. A swift encircling move, armed with syringe and pail, brought them again under the improvised rainstorm. They concluded that it was not such a fine day as they had thought after all, and that they had better take shelter at once, and to our entire content the mass settled in a great blob on a conveniently low bough of a chestnut tree. Then, by the aid of a ladder and patient coaxing, the blob was safely transferred to a skep, and carried off triumphantly to the orchard.

And now, but for the war, all would have been well. For, but for the war, there would have been a comfortable home in which the adventurers could have taken up their new quarters. But hives are as hard to come by in these days as petrol or matches, or butter or cheese, or most of the other common things of life. We had ransacked England for hives and the neighbourhood for wood with which to make hives; but neither could be had, though promises were plenty, and here was the beginning of the swarms of May, each of them worth a load of hay according to the adage, and never a hive to welcome them with. Perhaps to-morrow something would arrive, if not from Gloucester, then from Surrey. If only the creatures would make themselves at home in the skep for a day or two....

But no. For two hours or so all seemed well. Then perhaps they found the skep too hot, perhaps they detected the odour of previous tenants, perhaps--but who can read the thoughts of these inscrutable creatures? Suddenly the skep was enveloped in a cyclone of bees, and again the orchard sang with the exciting song of the wings. For a moment the cloud seemed to hover over an apple tree near by, and once more the syringe was at work insisting, in spite of the sunshine, that it was a dreadfully wet day on which to be about, and that a dry skep, even though pervaded by the smell of other bees, had points worth considering. In vain. This time they had made up their minds. It may be that news had come to them, from one of the couriers sent out to prospect for fresh quarters, of a suitable home elsewhere, perhaps a deserted hive, perhaps a snug hollow in some porch or in the bole of an ancient tree. Whatever the goal, the decision was final. One moment the cloud was about us; the air was filled with the high-pitched roar of thirty thousand pair of wings. The next moment the cloud had gone--gone sailing high over the trees in the paddock and out across the valley. We burst through the paddock fence into the cornfield beyond; but we might as well have chased the wind. Our first load of hay had taken wings and gone beyond recovery. For an hour or two there circled round the deserted skep a few hundred odd bees who had apparently been out when the second decision to migrate was taken, and found themselves homeless and queenless. I saw some of them try to enter other hives, but they were promptly ejected as foreigners by the sentries who keep the porch and admit none who do not carry the authentic odour of the hive. Perhaps the forlorn creatures got back to No. 5, and the young colony left in possession of that tenement.

We have lost the first skirmish in the campaign, but we are full of hope, for timber has arrived at last, and from the carpenter's bench under the pear tree there comes the sound of saw, hammer, and plane, and before nightfall there will be a hive in hand for the morrow. And it never rains but it pours--here is a telegram telling us of three hives on the way. Now for a counter-offensive of artificial swarms. We will harvest our loads of hay before they take wing.

YOUNG AMERICA

|If you want to understand America,” said my host, “come and see her young barbarians at play. To-morrow Harvard meets Princeton at Princeton. It will be a great game. Come and see it.”

He was a Harvard man himself, and spoke with the light of assured victory in his eyes. This was the first match since the war, but consider the record of the two Universities in the past. Harvard was as much ahead of Princeton on the football field as Oxford was ahead of Cambridge on the river. And I went to share his anticipated triumph. It was like a Derby Day at the Pennsylvania terminus at New York. From the great hall of that magnificent edifice a mighty throng of fur-coated men and women, wearing the favours of the rival colleges--yellow for Princeton and red for Harvard--passed through the gateways to the platform, filling train after train, that dipped under the Hudson and, coming out into the sunlight on the other side of the river, thundered away with its jolly load of revellers over the brown New Jersey country, through historic Trenton and on by woodland and farm to the far-off towers of Princeton.

And there, under the noble trees, and in the quads and the colleges, such a mob of men and women, young and old and middle-aged, such “how-d'ye-do's” and greetings, such meetings and recollections of old times and ancient matches, such hurryings and scurryings to see familiar haunts, class-room, library, chapel, refectories, everything treasured in the memory. Then off to the Stadium. There it rises like some terrific memorial of antiquity--seen from without a mighty circular wall of masonry, sixty or seventy feet high; seen from within a great oval, or rather horseshoe, of humanity, rising tier above tier from the level of the playground to the top of the giddy wall. Forty thousand spectators--on this side of the horseshoe, the reds; on the other side, with the sunlight full upon them, the yellows.

Down between the rival hosts, and almost encircled, by them, the empty playground, with its elaborate whitewash markings---for this American game is much more complicated than English Rugger--its goal-posts and its elaborate scoring boards that with their ten-foot letters keep up a minute record of the game.

The air hums with the buzz of forty thousand tongues. Through the buzz there crashes the sound of approaching music, martial music, challenging music, and the band of the Princeton men, with the undergrads marching like soldiers to the battlefield, emerges round the Princeton end of the horseshoe, and takes its place on the bottom rank of the Princeton host opposite. Terrific cheers from the enemy.

Another crash of music, and from our end of the horseshoe comes the Harvard band, with its tail of undergrads, to face the enemy across the greensward. Terrific cheers from ourselves.

The fateful hour is imminent. It is time to unleash the dogs of war. Three flannelled figures leap out in front of the Princeton host. They shout through megaphones to the enemy. They rush up and down the line, they wave their arms furiously in time, they leap into the air. And with that leap there bursts from twenty thousand throats a barbaric chorus of cheers roared in unison and in perfect time, shot through with strange, demoniacal yells, and culminating in a gigantic bass growl, like that of a tiger, twenty thousand tigers leaping on their prey--the growl rising to a terrific snarl that rends the heavens.

The glove is thrown down. We take it up. We send back yell for yell, roar for roar. Three cheerleaders leap out on the greensward in front of us, and to their screams of command and to the wild gyrations of their limbs we stand up and shout the battle-cry of Harvard. What it is like I cannot hear, for I am lost in its roar. Then the band opposite leads off with the battle-song of Princeton, and, thrown out by twenty thousand lusty pairs of lungs, it hits us like a Niagara of sound. But, unafraid, we rise like one man and, led by our band and kept in time by our cheer-leaders, gesticulating before us on the greensward like mad dervishes, we shout back the song of “Har-vard! Har-vard!”

And now, from underneath the Stadium, on either side there bound into the field two fearsome groups of gladiators, this clothed in crimson, that in the yellow and black stripes of the tiger, both padded and helmeted so that they resemble some strange primeval animal of gigantic muscular development and horrific visage. At their entrance the megaphones opposite are heard again, and the enemy host rises and repeats its wonderful cheer and tiger growl. We rise and heave the challenge back. And now the teams are in position, the front lines, with the ball between, crouching on the ground for the spring. In the silence that has suddenly fallen on the scene, one hears short, sharp cries of numbers. “Five!” “Eleven!” “Three!” “Six!” “Ten!” like the rattle of musketry. Then--crash! The front lines have leapt on each other. There is a frenzied swirl of arms and legs and bodies. The swirl clears and men are seen lying about all over the line as though a shell had burst in their midst, while away to the right a man with the ball is brought down with a crash to the ground by another, who leaps at him like a projectile that completes its trajectory at his ankles.

I will not pretend to describe what happened during the next ninety thrilling minutes--which, with intervals and stoppages for the attentions of the doctors, panned out to some two hours--how the battle surged to and fro, how the sides strained and strained until the tension of their muscles made your own muscles ache in sympathy, how Harvard scored a try and our cheer-leaders leapt out and led us in a psalm of victory, how Princeton drew level--a cyclone from the other side!--and forged ahead--another cyclone--how man after man went down like an ox, was examined by the doctors and led away or carried away; how another brave in crimson or yellow leapt into the breach; how at last hardly a man of the original teams was left on the field; how at every convenient interval the Princeton host rose and roared at us and how we jumped up and roared at them; how Harvard scored again just on time; how the match ended in a draw and so deprived us of the great carnival of victory that is the crowning frenzy of these classic encounters--all this is recorded in columns and pages of the American newspapers and lives in my mind as a jolly whirlwind, a tempestuous “rag” in which young and old, gravity and gaiety, frantic fun and frantic fury, were amazingly confounded.

“And what did you think of it?” asked my host as we rattled back to New York in the darkness that night. “I think it has helped me to understand America,” I replied. And I meant it, even though I could not have explained to him, or even to myself all that I meant.

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