BREAKING UP.

The schools have by this time all "broken up," if that is still the term which expresses the beginning of their vacation. "Breaking up" is no longer the festival that it was in the good old coaching days--nothing is what it was in the good old coaching days. Boys can no longer pa.s.s a whole happy day driving through the country and firing peas at the wayfaring man. They have to travel by railway, and other voyagers may well pray that their flight be not on breaking-up day. The untrammelled spirits of boyhood are very much what they have always been. Boys fill the carriages to overflowing. They sing, they shout, they devour extraordinary quant.i.ties of refreshment, they buy whole libraries of railway novels, and, generally speaking, behave as if the earth and the fulness of it were their own. This is trying to the mature traveller, who has plenty of luggage on his mind, and who wishes to sleep or to read the newspaper. Boys have an extraordinary knack of losing their own luggage, and of appearing at home, like the companions of Ulysses, "bearing with them only empty hands." This is usually their first exploit in the holidays. Their arrival causes great excitement among their little sisters, and in the b.r.e.a.s.t.s of their fathers wakens a presentiment of woe. When a little boy comes home his first idea is to indulge in harmless swagger. When Tom Tulliver went to school, he took some percussion caps with him that the other lads might suppose him to be familiar with the use of guns. The schoolboy has other devices for keeping up the manly character in the family circle. The younger ones gather round him while he narrates the adventures of himself, and Smith minor, and Walker (of Briggs's house), in a truly epic spirit. He has made unheard-of expeditions up the river, has chaffed a farmer almost into apoplexy, has come in fifth in the house paper-chase, has put the French master to open shame, and has got his twenty-two colours. These are the things that make a boy respected by his younger brothers, and admired by his still younger sisters. They of course have a good deal to tell him. The setter puppies must be inspected. A match is being got up with the village eleven, who are boastful and confident in the possession of a bowling curate. To this the family hero rejoins that "he will crump the parson," a threat not so awful as it sounds. There is a wasps' nest which has been carefully preserved for this eventful hour, and which is to be besieged with boiling water, gunpowder, and other engines of warfare. Thus the schoolboy's first days at home are a glorious hour of crowded sport.

It cannot be denied that, as the holidays go on, a biggish boy sometimes finds time hang heavy on his hands, while his father and mother find him hang heavy on theirs. The first excitement rubs off. The fun of getting up handicap races among children under twelve years of age wears away.

One cannot always be taking wasps' nests. Of course there are many happy boys who live in the country, and pursue the pleasures of manhood with the zest of extreme youth. Before they are fourteen, they have a rod on a salmon river, a gun on a moor, horses and yachts, and boats at their will, with keepers and gillies to do their bidding. Others, not so much indulged by fortune and fond parents, live at least among hills and streams, or by the sea. They are never "in the way," for they are always in the open air. Their summer holidays may be things to look back upon all through life. Natural history, and the beauty of solitary nature; the joys of the swimmer in deep river pools shut in with cool grey walls of rock, and fringed with fern; the loveliness of the high table lands, and the intense hush that follows sunset by the trout stream--these things are theirs, and become a part of their consciousness. In later and wearier years these spectacles will flash before their eyes unbidden, they will see the water dimpled by rising trout, and watch the cattle stealing through the ford, and disappearing, grey shapes, in the grey of the hills.

In boyhood, the legends that cling to ancient castles where only a sh.e.l.l of stone is standing, and to the ash-trees that grow by the feudal gateway, and supplied the wood for spear shafts--these and all the stories of red men that haunt the moors, and of kelpies that make their dwelling in the waters, become very real to us when standing in the dusk by a moorland loch. If some otter or great fish breaks the water and the stillness with a sudden splash, a boy feels a romantic thrill, a pause of expectation, that later he will never experience. "The thoughts of a boy are long, long thoughts," says the poet; he thinks them out by himself on the downs, or the hills, and tells them to n.o.body.

If we all lived in the country, the advent of boys would not be a thing to contemplate with secret dread. It is rather a terrible thing, a houseful of boys in a town, or in a pretty thickly populated district.

Boys, it is true, are always a source of pleasure to the humorist and the scientific observer of mankind. They are scarcely our fellow-creatures, so to speak; they live in a world of their own, ruled by eccentric traditional laws. They have their own heroes, and are much more interested in Mr. Alan Steel or Lohmann than in persons like Mr. Arthur Balfour, whose cricket is only middling. They have rules of conduct which cannot be called immoral, but which are certainly relics of a very ancient state of tribal morality. The humour of it is that the modern boy is so grave, so self-a.s.sured, and has such abundance of aplomb. He has acquired an air of mysterious sagacity, and occasionally seems to smile at the petty interests with which men divert themselves. In a suburban or city home, he can find very little that he thinks worth doing, and then he becomes discontented and disagreeable. It is better that he should do that, perhaps, than that he should aim at being a dandy. The boy-dandy is an odd, and at bottom a slovenly, creature. He is fond of varnished boots, of pink neckties, of lavender-coloured gloves, and, above all, of scent. The quant.i.ty of scent that a lad of sixteen will pour on his handkerchief is something perfectly astounding.

In this stage of his development he is addicted to falling into love, or rather into flirtation. He keeps up a correspondence with a young lady in Miss Pinkerton's establishment. They see each other in church, when he looks unutterable things from the gallery. This kind of boy is not unlikely to interest himself, speculatively, in horse-races. He has communications with a bookmaker who finds Boulogne a salubrious residence. He would like to know the officers, if his home is in a garrison town, and he humbly imitates these warriors at an immense distance. He pa.s.ses much time in trying to colour a pipe. This is not a nice sort of boy to have at home for the holidays, nor is it likely that he does much good when he is at school. It is pleasanter to think of the countless jolly little fellows of twelve, who are happily busy all day with lawn-tennis, cricket, and general diversion in the open air. Their appearance, their manly frankness, their modesty and good temper, make their homes happier in the holidays than in the quieter nine months of the year. Let us hope that they will not put off their holiday tasks to be learned in the train on their way back to school. This, alas, is the manner of boyhood.

ON SHAVING.

A philanthropist has published a little book which interests persons who in civilized society form a respectable minority, and in the savage world an overpowering majority. But, savage or polite, almost all men must shave, or must be shaved, and the author of "A Few Useful Hints on Shaving," is, in his degree, a benefactor to his fellow-creatures. The mere existence of the beard may be accounted for in various ways; but, however we explain it, the beard is apt to prove a nuisance to its proprietor. Speculators of the old school may explain the beard as part of the punishment entailed on man with the curse of labour. The toilsome day begins with the task of sc.r.a.ping the chin and contemplating, as the process goes on, a face that day by day grows older and more weary. No race that shaves can shirk the sense of pa.s.sing time, or be unaware of the approach of wrinkles, of "crow's-feet," of greyness. Shaving is the most melancholy, and to many people the most laborious of labours. It seems, therefore, more plausible (if less scientific) to look on the beard as a penalty for some ancient offence of our race, than to say with Mr. Grant Allen, and perhaps other disciples of Mr. Darwin, that the beard is the survival of a very primitive decoration. According to this view man was originally very hairy. His hair wore off in patches as he acquired the habits of sleeping on his sides and of sitting with his back against a tree, or against the wall of his hut. The hair of dogs is not worn off thus, but what of that? After some hundreds of thousands of years had pa.s.sed, our ancestors (according to this system) awoke to the consciousness that they were patchy and spotty, and they determined to eradicate all hair that was not ornamental. The eyebrows, moustache, and, unfortunately, the beard seemed to most races worth preserving.

There are, indeed, some happy peoples who have no beards, or none worth notice. Very early in their history they must have taken the great resolve to "live down" and root out the martial growth that fringes our lips. But among European peoples the absence of a beard has usually been a reproach, and the enemies of Njal, in ancient Iceland, could find nothing worse to say of him than that he was beardless. Mehemet Ali bought sham beards for his Egyptian grenadiers, that they might more closely resemble the European model. The soldiers of Harold thought that the Normans were all priests, because they were "shavelings;" and it is only natural that soldiers should in all countries be bearded. It is almost impossible to shave during a campaign. Stendhal, the French novelist and critic, was remarkable as the best, perhaps the only, clean- shaved man in the French army during the dreadful retreat from Moscow. In his time, as in that of our fathers, ideas of beauty had changed, and the smooth chin was as much the mark of a gentleman as the bearded chin had been the token of a man.

The idea that shaving is a duty--ceremonial, as among the Egyptian priests, or social merely, as among ourselves--is older than the invention of steel or even of bronze razors. Nothing is more remarkable in savage life than the resolution of the braves who shave with a sh.e.l.l or with a broken piece of gla.s.s, left by European mariners. A warrior will throw himself upon the ground, and while one friend sits on his head, and another holds his arms and prevents him from struggling, a third will sc.r.a.pe his chin with the sh.e.l.l or the broken bottle-gla.s.s till he rises, bleeding, but beardless. Macaulay, it seems, must have shaved almost as badly with the razor of modern life. When he went to a barber, and, after an easy shave, asked what he owed, the fellow replied, "Just what you generally give the man who shaves you, sir." "I generally give him two cuts on each cheek," said the historian of England. Shaving requires a combination of qualities which rarely meet in one amateur. You should have plenty of razors, unlike a Prussian amba.s.sador of the stingy Frederick. This amba.s.sador, according to Voltaire, cut his throat with the only razor he possessed. The chin of that diplomatist must have been unworthy alike of the Court to which he was accredited, and of that from which he came. The exquisite shaver who would face the world with a smooth chin requires many razors, many strops, many brushes, odd soaps, a light steady hand, and, perhaps, a certain gaiety of temper which prevents edged weapons from offering unholy temptations. Possibly the shaver is born, not made, like the poet; it is sure that many men are born with an inability to shave. Hence comes the need for the kindly race of barbers, a race dear to literature. Their shops were the earliest clubs, their conversation was all the ancient world knew in the way of society journals. Horace, George Eliot, Beaumarchais, Cervantes, and Scott have appreciated the barber, and celebrated his characteristics. If the wearing of the beard ever became universal, the world, and especially the Spanish and Italian world, would sadly miss the barber and the barber's shop. The energy of the British character, our zeal for individual enterprise, makes us a self-shaving race; the Latin peoples are economical, but they do not grudge paying for an easy shave.

Americans in this matter are more Continental than English in their taste. Was it not in Ma.r.s.eilles that his friends induced Mark Twain to be shaved by a barber worthy of the bottle-gla.s.s or sea-sh.e.l.l stage of his profession? They pretended that his performances were equal to those of the barber on board the ship that brought them from America.

Englishmen, as a rule, shave themselves when they do not wear beards. The author of the little pamphlet before us gives a dozen curious hints which prove the difficulty of the art. Almost all razors, he seems to think, were "made to sell." He suggests that razors of tried and trusty character, razors whose public form can be depended upon, should be purchased of barbers. But it is not every barber who will part with such possessions. Razors are like Scotch sheep dogs; no one would keep a bad one, or sell, or give away a good one. Coelebs did not find the quest of a wife more arduous than all men find that of a really responsible razor.

You may be unlucky in the important matter of lather. For soap our author gives a recipe which reminds one of Walton's quaint prescriptions and queer preparations. Shaving soap should be made at home, it seems, and the mystery of its manufacture is here disclosed. The only way to keep razors "set" is to persevere in sending them to various barbers till the genius who can "set" them to your hand is discovered. Perhaps he lives at Aleppo; perhaps, like the father of a heroine of comic song, at Jerusalem. Till he is discovered the shaver wins no secure happiness, and in the search for the barber who has an elective affinity for the shaver may be found material for an operetta or an epic. The shaver figures as a sort of Alastor, seeking the ideal setter of razors, as Sh.e.l.ley's Alastor sought ideal beauty in the neighbourhood of Afghanistan, and in the very home of the Central Asian Question. No razor should be condemned till it has been "stropped" well and carefully.

And this brings us to the great topic of strops. Some say that soldiers'

old buff belts make the best strops. The Scotch peasantry use a peculiar hard smooth fungus which grows in decaying elm trees. Our author has heard that "Government now demands the return of" the old buff belts.

Government cannot want them all for its own use, and perhaps will see to it that old buff strops once more find an open market. In the lack of old buff belts, you may mix up tallow and the ashes of burnt newspaper, and smear this unctuous compound on the strop. People who neglect these "tips," and who are clumsy, like most of us, may waste a forty-eighth part of their adult years in shaving. This time is worth economizing, and with a little forethought, an ideal razor-setter, tallow, buff belts, burnt newspapers, and the rest, we may shave in five minutes daily.

STREET NOISES.

"If any calm, a calm despair," is the portion of people who would like to reform, that is to abolish, the street noises of London. These noises are constantly commented upon with much freedom in the columns of various contemporaries. Nor is this remarkable, for persons who are occupied with what is called "brainwork," are peculiarly sensitive to the disturbances of the streets. Sometimes they cannot sleep till morning, sometimes they can only sleep in the earlier watches of the night, and, as a rule, they cannot write novels, or articles, or treatises; they cannot compose comic operas, or paint, in the midst of a row. Now, the streets of London are the scenes of rows at every hour of night and day- light. It is not the roll of carriages and carts that provokes irritation, and drives the sensitive man or woman half mad. Even the whistling of the metropolitan trains may, perhaps, be borne with if the drivers are not too ambitious artists, and do not attempt fantasias and variations on their powerful instrument. The noises that ruin health, temper, and power of work; the noises that cause an incalculable waste of time, money, and power, are all voluntary, and perhaps preventable. Let us examine the working hours of the nervous or irritable musician, mathematician, man of letters, or member of Parliament. On second thoughts, the last may be omitted, as if he cannot sleep in a tedious debate, his case is beyond cure.

"Not bromide of pota.s.sium Nor all the drowsy speeches in the world"

can medicine him to forgetfulness of street noises. For the others, the day may be said to begin about five, when the voice of the chimney-sweep is heard in the land. Here we may observe that servants are the real causes of half the most provoking noises in London. People ask why the sweep cannot ring the bell, like other people. But the same people remark that even the howl of the sweep does not waken the neighbours'

servants. Of what avail, then, could his use of the bell prove? It generally takes the sweep twenty-five minutes exactly to bring the servants to open the door. Meanwhile, the eminent men of letters in the street open their windows, and show a very fair command of language understanded by the people. But the sweep only laughs, and every three minutes utters a howl which resembles no other noise with which men are acquainted. Where do young sweeps learn to make this cry which can only be acquired by long practice? Perhaps it is inherited, like the music of "the d.a.m.ned nightingales," as the sleepless political economist called the Daulian birds.

When the sweep is silent, when slumber is stealing over the weary eyelids, then traction engines, or steam-rollers, or some other scientific improvement on wheels begin to traverse the streets and shake the houses. This does not last more than a quarter of an hour, and then a big bell rings, and the working men and women tramp gaily by, chatting noisily and in excellent spirits. Now comes the milkman's turn. He, like the chimney-sweep, has his own howl, softer, more flute-like in quality than that of the sweep, but still capable of waking any one who is not a domestic servant in hard training. The milkman also cries "woa"

to his horse at every house, and accompanies himself on his great tin cans, making a noise most tolerable, and not to be endured. Is it necessary, absolutely necessary, that the milkman should howl? In some parts of town milkwomen distribute their wares without howling. They do, certainly, wear very short petticoats, but that is matter, as Aristotle says, for a separate disquisition. On the other hand, milkwomen exist who howl as loudly as milkmen. We cannot but fear that without these noises it would be difficult to attract the notice of servants. If this pessimistic view be correct, sweeps and milkmen will howl while London is a city inhabited. And even if we could secure the services of milkwomen of the silent species that ring the bell, could we hope to have female chimney-sweeps as well behaved? Here, at all events, is a new opening for female labour. When the milkman has done his worst, the watercress people come and mournfully e.j.a.c.u.l.a.t.e. Now it is time for the sleepless and nervous to get up and do their work. Now, too, the barrel-organ comes round. There are persons who, fortunately for themselves, are so indifferent to music that they do not mind the barrel-organ. It is neither better nor worse to them than the notes of Patti, and from the voice of that siren, as from all music, they withdraw their attention without difficulty. But other persons cannot work while the dirty grinder and the women that drag his instrument are within hearing. The barrel-organ, again, is strong in the support of servants, especially nurses, who find that the music diverts babies. The rest of the day is made hideous by the awful notes of every species of unintelligible and uncalled for costermonger, from him who (apparently) bellows "Annie Erskine," to her who cries, "All a-blowing and a-growing." There are miscreants who want to buy bones, to sell ferns, to sell images, wicker- chairs, and other inutilities, while last come the two men who howl in a discordant chorus, and attempt to dispose of the second edition of the evening paper, at ten o'clock at night. At eleven all the neighbours turn out their dogs to bark, and the dogs waken the cats, which scream like demoniacs. Then the public houses close, and the people who have been inebriated, if not cheered, stagger howling by. Stragglers yell and swear, and use foul language till about four in the morning, without attracting the unfavourable notice of the police. Two or three half drunken men and women bellow and blaspheme opposite the sufferer's house for an hour at a time. And then the chimneysweep renews his rounds, and the milkman follows him.

The screams of costermongers and of rowdies might surely be suppressed by the police. A system of "local option" might be introduced. In all decent quarters householders would vote against the licensed bellowings of cads and costermongers. In districts which think a noise pleasant and lively the voting would go the other way. People would know where they could be quiet, and where noise would reign. Except Bologna, perhaps no town is so noisy as London; but then, compared with Bologna, London is tranquillity itself. It is fair to say that really nervous and irritable people find the country worse than town. The noise of the nightingales is deplorable. The lamentations of a cow deprived of her calf, or of a pa.s.sion-stricken cow, "wailing for her demon lover" on the next farm, excel anything that the milkman can perpetrate, and almost vie with the performances of the sweep. When "the c.o.c.ks are crowing a merry midnight," as in the ballad, the sleepless patient wishes he could make off as quietly and quickly as the ghostly sons of the "Wife of Usher's Well." Dogs delight to bark in the country more than in town. Leech's picture of the unfortunate victim who left London to avoid noise, and found that the country was haunted by Cochin-China c.o.c.ks, ill.u.s.trates the still repose of the rural life. Nervous people, on the whole, are in a minute minority. No one else seems to mind how loud and horrible the noises of London are, and therefore we have faint hope of seeing nocturnal 'Arry gagged, the drunken drab "moved on," and the sweep compelled to ring the bell till some one comes and opens the door of the house in whose chimneys he is professionally interested.

LENDING OF BOOKS.

A popular clergyman has found it necessary to appeal to his friends in a very touching way. The friends of the divine are requested to return "Colenso on the Pentateuch," and another volume which they have borrowed.

The advertis.e.m.e.nt has none of that irony which finds play in the notice, "The Gentleman who took a brown silk umbrella, with gold crutch handle, and left a blue cotton article, is asked to restore the former." The advertiser seems to speak more in sorrow and in hope than in anger, and we sincerely trust that he may get his second volume of "Colenso on the Pentateuch." But if he does, he will be more fortunate than most owners of books. Pitiful are their thoughts as they look round their shelves.

The silent friends of their youth, the acquisitions of their mature age, have departed. Even popular preachers cannot work miracles, like Thomas a Kempis, and pray back their borrowed volumes. As the Rev. Robert Elsmere says, "Miracles do not happen"--at least, to book-collectors.

"Murray sighs o'er Pope and Swift, and many a treasure more," said Cowper, when Lord Mansfield's house was burned, and we have all had experience of the sorrows of Murray. Even people who are not bibliophiles, nay, who cla.s.s bibliophiles with "blue-and-white young men," know that a book in several volumes loses an unfair proportion of its usefulness, and almost all its value, when one or more of the volumes are gone. Grote's works, or Mill's, Carlyle's, or Milman's, seem nothing when they are incomplete. It always happens, somehow, that the very tome you want to consult is that which has fallen among borrowers. Even Panurge, who praised the race of borrowers so eloquently, could scarcely have found an excuse for the borrowers of books.

"Tel est le triste sort de tout livre prete, Souvent il est perdu, toujours il est gate."

"Often lost, always spoiled," said Charles Nodier, "such is the fate of every book one lends." The Parisian collector, Guibert de Pixerecourt, would lend no books at all to his dearest friends. His motto, inscribed above the lintel of his library-door, was, "Go to them that sell, and buy for yourselves." As Pixerecourt was the owner of many volumes which "they that sell" cannot procure, or which could only be bought at enormous rates, his caution (we will not say churlishness) was rather inconvenient for men of letters. But if hard pressed and in a strait, he would make his friend a gift of the book which was necessary to his studies. This course had the effect of preventing people from wishing to borrow. But many of the great collectors have been more generous than Pixerecourt. We forget the name (not an ill.u.s.trious one) of the too good- natured man who labelled his books, "Not my own, but my friends'." "Sibi et amicis" ("His own and his friends' property") has been the motto of several ill.u.s.trious amateurs since Grolier and Maioli stamped it on the beautifully decorated morocco of their bindings. Other people have invented book-plates, containing fell curses in doggrel Latin or the vernacular on the careless or dishonest borrower:

"Aspice Pierrot pendut Parceque librum non a rendu"

is the kind of macaronic French and Latin which schoolboys are accustomed to write under a sketch of the borrower expiating his offences on the gallows.

The mischief of borrowing, the persistent ill-luck which cleaves to property thus obtained, have been proverbial since the young prophet dropped the axe-head in the deep water, and cried, "Alas, for it is borrowed." The old prophet, readily altering the specific gravity of the article, enabled his disciple to regain it. But there are no prophets now, none, at least, who can repair our follies, and remove their baneful effects by a friendly miracle. What miracle can restore the books we borrow and lose, or the books we borrow and spoil with ink, or with candle-wax, or which children scrawl or paint over, or which "the dog ate," like the famous poll-book at an Irish election, that fell into the broth, and ultimately into the jaws of an illiterate animal? Books are such delicate things! Yet men--and still more frequently women--read them so close to the fire that the bindings warp, and start, and gape like the sh.e.l.ls of a moribund oyster. Other people never have a paper- knife, and cut the leaves of books with cards, railway tickets, scissors, their own fingers, or any other weapon that chances to seem convenient.

Then books are easily dirtied. A little dust falls into the leaves, and is smudged by the fingers. No fuller on earth can cleanse it. The art of man can remove certain sorts of stains, but only by stripping the book of its binding, and washing leaf by leaf in certain acids, an expensive and dangerous process. There are books for use, stout, everyday articles, and books for pious contemplation, original editions, or tomes that have belonged to great collectors. The borrower, who only wants to extract a pa.s.sage of which he is in momentary need, is a person heedless of these distinctions. He enters a friend's house, or (for this sort of borrower thrives at college) a friend's rooms, seizes a first edition of Keats, or Sh.e.l.ley, or an Aldine Homer, or Elzevir Caesar of the good date, and hurries away with it, leaving a hasty scrawl, "I have taken your Sh.e.l.ley," signed with initials. Perhaps the owner of the book never sees the note. Perhaps he does not recognize the hand. The borrower is just the man to forget the whole transaction. So there is a blank in the shelves, a gap among the orderly volumes, a blank never to be filled up, unless our amateur advertises his woes in the newspapers.

All borrowers are bad; but in this, as in other crimes, there are degrees. The man who acts as Menage advises, in the aphorism which Garrick used as a motto on his bookplate, the man who reads a book instantly and promptly returns it, is the most pardonable borrower. But how few people do this! As a rule, the last thing the borrower thinks of is to read the book which he has secured. Or rather, that is the last thing but one; the very last idea that enters his mind is the project of returning the volume. It simply "lies about," and gets dusty in his rooms. A very bad borrower is he who makes pencil marks on books.

Perhaps he is a little more excusable than the borrower who does not read at all.

A clean margin is worth all the marginalia of Poe, though he, to do him justice, seems chiefly to have written on volumes that were his own property. De Quincey, according to Mr. Hill Burton, appears to have lacked the faculty of mind which recognizes the duty of returning books.

Mr. Hill Burton draws a picture of "Papaverius" living in a sort of cave or den, the walls of which were books, while books lay around in tubs.

Who was to find a loved and lost tome in this vast acc.u.mulation? But De Quincey at least made good use of what he borrowed. The common borrower does nothing of the kind. Even Professor Mommsen, when he had borrowed ma.n.u.scripts of great value in his possession, allowed his house to get itself set on fire. Europe lamented with him, but deepest was the wail of a certain college at Cambridge which had lent its treasures. Even Paul Louis Courier blotted horribly a Laurentian MS. of "Daphnis and Chloe." When Chenier lent his annotated "Malherbe," the borrower spilt a bottle of ink over it. Thinking of these things, of these terrible, irreparable calamities, the wonder is, not that men still lend, but that any one has the courage to borrow. It is more dreadful far to spoil or lose a friend's book than to have our own lost or spoiled. Stoicism easily submits to the latter sorrow, but there is no remedy for a conscience sensible of its own unlucky guilt.

CLUB BORES.

The London Club has been sitting in a judicial way on one of its members.

This member of the Club seems to have been what Thackeray's waiter called "a harbitrary gent." The servants of the club had to complain that he did not make "their lives so sweet to them that they (the servants) greatly cared to live," if we may parody Arthur's address to his erring queen. The Club has not made a vacancy in its ranks by requesting the arbitrary member to withdraw. But his conduct was deemed, on the report of the Committee, worthy of being considered by the Club. And that is always something. In an age when clubs are really almost universal, most men have had occasion to wish that their society would sit occasionally on some of the members. The member who bullies the servants is a not uncommon specimen of the club-bore. He may be called the bore truculent.

He has been excellently caricatured by Thackeray in the "Book of Sn.o.bs."

There we have the club-bore who makes such a fuss about his chop, and scolds the waiter so terribly. "Look at it, sir; is it a chop for a gentleman? Smell it, sir; is it fit to put on a club table?" These, or such as these, are the words of the gallant terror of waiters. Now it is clearly unjust to make a waiter responsible for the errors, however grave, of a very different character, the cook. But this mistake the arbitrary gent is continually making. The cook is safe in his inaccessible stronghold, down below. He cannot be paraded for punishment on the quarter-deck, where Captain Bragg, of the Gunboat and Torpedo Club, exercises justice. Therefore the miserable waiter is rebuked in tones of thunder because the Captain's steak is underdone, or because Nature (or the market gardener) has not made the stalks of asparagus so green and succulent as their charming tops. People who do not know the scolding club-bore at home are apt to be thankful that they are not favoured with his intimate acquaintance, and are doubly grateful that they are not members of his family. For if, in a large and quiet room full of strangers, a man can give loose to his temper without provocation, and outroar the thunder, what must this noisy person do at home? "In an English family," says a social critic, "the father is the man who shouts." How the club-bore must shout when he is in his own castle, surrounded only by his trembling kindred and anxious retainers!

In his castle there is no one to resist or criticise him--unless indeed his wife happen to be a lady, like Clytemnestra, of masculine resolution.

In that case the arbitrary gent may be a father of a family who is not allowed to shout at home, but is obliged to give nature free play by shouting abroad.

There are plenty of other club-bores besides the man who rates these generally affable and well-behaved persons, the club servants. One of the worst is the man whom you never see anywhere except at the club, and whom you never fail to see there. It is bad enough when you have no acquaintance with him. Murders have probably been committed by sensitive persons for no better reason (often for worse reasons) than that they are tired of seeing some one else going about. His voice, his manner, his cough, especially his cough, become unendurable. People who cough in clubs are generally amateurs of the art. They are huskier, more wheezing, more pertinacious in working away at a cough till they have made it a masterpiece than any other mortals. We believe that club Asthmats (it is quite as good a word as "AEsthetes") practise in the Reading Room of the British Museum, where they acquire their extraordinary compa.s.s and mastery of various notes. Be this as it may, the cough which drives every one but its owner out of the room (though doubtless an affliction to the proprietor) gives him rank as a club-bore of the finest water. The bore who always enters into conversation, though he has nothing to say, merely because you used to dislike him at school, or college, or elsewhere, is another common annoyance. The man who is engaged, apparently, on a large work, and who rushes about the library hunting for Proclus and Jamblichus when other occupants of the room wish to be quiet, is naturally detested.

Most men are the bores of some other person. People of watchful mind and intelligent habit, who talk in the drawing-room, are regarded as bores by fat old gentlemen who wish to sleep there. And as these gentlemen turn the drawing-room into a dormitory, which resounds with their snoring, they in turn are bores to people who wish to read the papers. But if these students drop the poker with a clang, or dash down small tables in order to waken the sleepers, they, in their turn, give a good deal of annoyance. The man who talks about politics at great length, is only one of the common bores of the world transported into a club. But the man with a voice which in ordinary conversation pierces through all the hum of voices, like a clarion note in battle, would be a bore anywhere. If he were in the wilderness of Sinai, he would annoy the monks in the convent near the top. His voice is one of those terrible, inscrutable scourges of nature, like the earthquake and the mosquito, which tax our poor human wisdom to reconcile with any monistic theory of the benevolent government of the universe. Once admit an evil principle, however, and the thing is clear. The club-bore with the trumpet tones, which he cannot moderate, is possessed, on this theory, by a fiend. As men are talking quietly of turnips in one corner of the room, of rent in another, and of racing in a third, his awful notes blend in from the fourth corner with strident remarks on Bulgarian philology.

The ancient Greeks were well accustomed to club life, for each of their little cities was only a large club. They had, therefore, to deal with the problem of bores. Some of them, consequently, had the inst.i.tution of annually devoting to the infernal G.o.ds the most unpopular citizens. These persons were called _catharmata_, which may be freely translated "scapegoats." Could not clubs annually devote one or more scapebores to the infernal G.o.ds? They might ballot for them, of course, on some merciful and lenient principle. One white ball in ten or twenty-black ones might enable the bore to keep his membership for the next year. The warning, if he only escaped this species of ostracism very narrowly, might do him a great deal of moral good. Of course the process would be unpleasant, but it is seldom agreeable to be done good to. Occasionally even the most good-natured members would stand apart, not voting, or even would place the black ball in the mystic urn. Then the scapebore would have his subscription returned to him, and would be obliged to seek in other haunts servants to swear at, and sofas to snore on. Another suggestion, that members should be balloted for anew every five years, would simply cause clubs to be depopulated. Pall-Mall and St. James's would be desolate, mourning their children, and refusing comfort. The system would act like a proscription. People would give up their friends that they might purchase aid against their enemies. Clubs are more endurable as they are, though members do suffer grievously from the garrulity, the coughs, the slumbrous tendencies, and the temper of their fellow-men.

PHIZ.