Lang Andrew
Lost Leaders
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 scraping 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 passing 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 passed, 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 shell or with a broken piece of glass, 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 scrape his chin with the shell or the broken bottle-glass 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 ambassador of the stingy Frederick. This ambassador, 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 Marseilles that his friends induced Mark Twain to be shaved by a barber worthy of the bottle-glass or sea-shell 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. Cœlebs 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 Shelley’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 potassium
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 damned 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 ejaculate. 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 passion-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 cocks 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 cocks, illustrates 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 advertisement 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 à 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 class 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 prêté,
Souvent il est perdu, toujours il est gâté.”
“Often lost, always spoiled,” said Charles Nodier, “such is the fate of every book one lends.” The Parisian collector, Guibert de Pixérécourt, 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 Pixérécourt 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 Pixérécourt. We forget the name (not an illustrious 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 illustrious 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 shells 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 passage 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 Shelley, or an Aldine Homer, or Elzevir Cæsar of the good date, and hurries away with it, leaving a hasty scrawl, “I have taken your Shelley,” 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 Ménage 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 accumulation? 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 manuscripts 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 Chénier 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.
