Certain Personal Matters - H. G. Wells - ebook

Certain Personal Matters is an 1897 collection of essays selected by H. G. Wells from among the many short essays and ephemeral pieces he had written since 1893. The book consists of thirty-nine pieces ranging from about eight hundred to two thousand words in length. A one-shilling reprint (two shillings in cloth) was issued in 1901 by T. Fisher Unwin. The essays in Certain Personal Matters are written from a consistent first-person perspective, but only one (ironically, given the title) describes an identifiable event in Wells's life—how he responded to being diagnosed with tuberculosis in the fall of 1887.

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Certain Personal Matters

H. G. Wells


The world mends. In my younger days people believed in mahogany; some of my readers will remember it—a heavy, shining substance, having a singularly close resemblance to raw liver, exceedingly heavy to move, and esteemed on one or other count the noblest of all woods. Such of us as were very poor and had no mahogany pretended to have mahogany; and the proper hepatite tint was got by veneering. That makes one incline to think it was the colour that pleased people. In those days there was a word "trashy," now almost lost to the world. My dear Aunt Charlotte used that epithet when, in her feminine way, she swore at people she did not like. "Trashy" and "paltry" and "Brummagem" was the very worst she could say of them. And she had, I remember, an intense aversion to plated goods and bronze halfpence. The halfpence of her youth had been vast and corpulent red-brown discs, which it was folly to speak of as small change. They were fine handsome coins, and almost as inconvenient as crown-pieces. I remember she corrected me once when I was very young. "Don't call a penny a copper, dear," she said; "copper is a metal. The pennies they have nowadays are bronze." It is odd how our childish impressions cling to us. I still regard bronze as a kind of upstart intruder, a mere trashy pretender among metals.[Pg 8]

All my Aunt Charlotte's furniture was thoroughly good, and most of it extremely uncomfortable; there was not a thing for a little boy to break and escape damnation in the household. Her china was the only thing with a touch of beauty in it—at least I remember nothing else—and each of her blessed plates was worth the happiness of a mortal for days together. And they dressed me in a Nessus suit of valuable garments. I learned the value of thoroughly good things only too early. I knew the equivalent of a teacup to the very last scowl, and I have hated good, handsome property ever since. For my part I love cheap things, trashy things, things made of the commonest rubbish that money can possibly buy; things as vulgar as primroses, and as transitory as a morning's frost.

Think of all the advantages of a cheap possession—cheap and nasty, if you will—compared with some valuable substitute. Suppose you need this or that. "Get a good one," advises Aunt Charlotte; "one that will last." You do—and it does last. It lasts like a family curse. These great plain valuable things, as plain as good women, as complacently assured of their intrinsic worth—who does not know them? My Aunt Charlotte scarcely had a new thing in her life. Her mahogany was avuncular; her china remotely ancestral; her feather beds and her bedsteads!—they were haunted; the births, marriages, and deaths associated with the best one was the history of our race for three generations. There was more in her house than the tombstone rectitude of the chair-backs to remind me of the graveyard. I can still remember the sombre aisles of that house, the vault-like shadows, the magnificent window curtains that blotted out the windows. Life was too trivial for such things. She never knew she tired of them, but she did. That was the secret of her temper, I think; they engendered her sombre Calvinism, her perception of the trashy quality of human life. The pretence that they were the accessories to human life was too transparent. We were the accessories; we minded them for a little while, and then we passed away. They wore us out and cast us aside. We were the changing scenery; they were the actors who played on[Pg 9] through the piece. It was even so with clothing. We buried my other maternal aunt—Aunt Adelaide—and wept, and partly forgot her; but her wonderful silk dresses—they would stand alone—still went rustling cheerfully about an ephemeral world.

All that offended my sense of proportion, my feeling of what is due to human life, even when I was a little boy. I want things of my own, things I can break without breaking my heart; and, since one can live but once, I want some change in my life—to have this kind of thing and then that. I never valued Aunt Charlotte's good old things until I sold them. They sold remarkably well: those chairs like nether millstones for the grinding away of men; the fragile china—an incessant anxiety until accident broke it, and the spell of it at the same time; those silver spoons, by virtue of which Aunt Charlotte went in fear of burglary for six-and-fifty years; the bed from which I alone of all my kindred had escaped; the wonderful old, erect, high-shouldered, silver-faced clock.

But, as I say, our ideas are changing—mahogany has gone, and repp curtains. Articles are made for man, nowadays, and not man, by careful early training, for articles. I feel myself to be in many respects a link with the past. Commodities come like the spring flowers, and vanish again. "Who steals my watch steals trash," as some poet has remarked; the thing is made of I know not what metal, and if I leave it on the mantel for a day or so it goes a deep blackish purple that delights me exceedingly. My grandfather's hat—I understood when I was a little boy that I was to have that some day. But now I get a hat for ten shillings, or less, two or three times a year. In the old days buying clothes was well-nigh as irrevocable as marriage. Our flat is furnished with glittering things—wanton arm-chairs just strong enough not to collapse under you, books in gay covers, carpets you are free to drop lighted fusees upon; you may scratch what you like, upset your coffee, cast your cigar ash to the four quarters of heaven. Our guests, at anyrate, are not snubbed by our furniture. It knows its place.

But it is in the case of art and adornment that[Pg 10] cheapness is most delightful. The only thing that betrayed a care for beauty on the part of my aunt was her dear old flower garden, and even there she was not above suspicion. Her favourite flowers were tulips, rigid tulips with opulent crimson streaks. She despised wildings. Her ornaments were simply displays of the precious metal. Had she known the price of platinum she would have worn that by preference. Her chains and brooches and rings were bought by weight. She would have turned her back on Benvenuto Cellini if he was not 22 carats fine. She despised water-colour art; her conception of a picture was a vast domain of oily brown by an Old Master. The Babbages at the Hall had a display of gold plate swaggering in the corner of the dining-room; and the visitor (restrained by a plush rope from examining the workmanship) was told the value, and so passed on. I like my art unadorned: thought and skill, and the other strange quality that is added thereto, to make things beautiful—and nothing more. A farthing's worth of paint and paper, and, behold! a thing of beauty!—as they do in Japan. And if it should fall into the fire—well, it has gone like yesterday's sunset, and to-morrow there will be another.

These Japanese are indeed the apostles of cheapness. The Greeks lived to teach the world beauty, the Hebrews to teach it morality, and now the Japanese are hammering in the lesson that men may be honourable, daily life delightful, and a nation great without either freestone houses, marble mantelpieces, or mahogany sideboards. I have sometimes wished that my Aunt Charlotte could have travelled among the Japanese nation. She would, I know, have called it a "parcel of trash." Their use of paper—paper suits, paper pocket-handkerchiefs—would have made her rigid with contempt. I have tried, but I cannot imagine my Aunt Charlotte in paper underclothing. Her aversion to paper was extraordinary. Her Book of Beauty was printed on satin, and all her books were bound in leather, the boards regulated rather than decorated with a severe oblong. Her proper sphere was among the ancient Babylonians, among which massive populace even the[Pg 11] newspapers were built of brick. She would have compared with the King's daughter whose raiment was of wrought gold. When I was a little boy I used to think she had a mahogany skeleton. However, she is gone, poor old lady, and at least she left me her furniture. Her ghost was torn in pieces after the sale—must have been. Even the old china went this way and that. I took what was perhaps a mean revenge of her for the innumerable black-holeings, bread-and-water dinners, summary chastisements, and impossible tasks she inflicted upon me for offences against her too solid possessions. You will see it at Woking. It is a light and graceful cross. It is a mere speck of white between the monstrous granite paperweights that oppress the dead on either side of her. Sometimes I am half sorry for that. When the end comes I shall not care to look her in the face—she will be so humiliated.

[Pg 12]


I do not know whether this will awaken a sympathetic lassitude in, say, fifty per cent. of its readers, or whether my experience is unique and my testimony simply curious. At anyrate, it is as true as I can make it. Whether this is a mere mood, and a certain flagrant exhilaration my true attitude towards things, or this is my true attitude and the exuberant phase a lapse from it, I cannot say. Probably it does not matter. The thing is that I find life an extremely troublesome affair. I do not want to make any railing accusations against life; it is—to my taste—neither very sad nor very horrible. At times it is distinctly amusing. Indeed, I know nothing in the same line that can quite compare with it. But there is a difference between general appreciation and uncritical acceptance. At times I find life a Bother.

The kind of thing that I object to is, as a good example, all the troublesome things one has to do every morning in getting up. There is washing. This is an age of unsolicited personal confidences, and I will frankly confess that if it were not for Euphemia I do not think I should wash at all. There is a vast amount of humbug about washing. Vulgar people not only profess a passion for the practice, but a physical horror of being unwashed. It is a sort of cant. I can understand a sponge bath being a novelty the first time and exhilarating the second and third. But day after day, week after week, month after month, and nothing to show at the end of it all! Then there is shaving. I have to get shaved because Euphemia hates me with a blue jowl, and I will admit I hate myself. Yet, if I were left alone, I do not think my personal taste would affect my decision; I will say that for myself.[Pg 13] Either I hack about with a blunt razor—my razors are always blunt—until I am a kind of Whitechapel Horror, and with hair in tufts upon my chin like the top of a Bosjesman's head, or else I have to spend all the morning being dabbed about the face by a barber with damp hands. In either case it is a repulsive thing to have, eating into one's time when one might be living; and I have calculated that all the hair I have lost in this way, put end to end, would reach to Berlin. All that vital energy thrown away! However, "Thorns and bristles shall it bring forth to thee." I suppose it is part of the primal curse, and I try and stand it like a man. But the thing is a bother all the same.

Then after shaving comes the hunt for the collar-stud. Of all idiotic inventions the modern collar is the worst. A man who has to write things for such readers as mine cannot think over-night of where he puts his collar-stud; he has to keep his mind at an altogether higher level. Consequently he walks about the bedroom, thinking hard, and dropping things about: here a vest and there a collar, and sowing a bitter harvest against the morning. Or he sits on the edge of the bed jerking his garments this way and that. "I shot a slipper in the air," as the poet sings, and in the morning it turns up in the most impossible quarters, and where you least expect it. And, talking of going to bed, before Euphemia took the responsibility over, I was always forgetting to wind my watch. But now that is one of the things she neglects.

Then, after getting up, there is breakfast. Autolycus of the Pall Mall Gazette may find heaven there, but I am differently constituted. There is, to begin with the essence of the offence—the stuff that has to be eaten somehow. Then there is the paper. Unless it is the face of a fashionable beauty, I know of nothing more absolutely uninteresting than a morning paper. You always expect to find something in it, and never do. It wastes half my morning sometimes, going over and over the thing, and trying to find out why they publish it. If I edited a daily I think I should do like my father does when he writes to me. "Things much the same," he writes; "the[Pg 14] usual fussing about the curate's red socks"—a long letter for him. The rest margin. And, by the bye, there are letters every morning at breakfast, too!

Now I do not grumble at letters. You can read them instead of getting on with your breakfast. They are entertaining in a way, and you can tear them up at the end, and in that respect at least they are better than people who come to see you. Usually, too, you need not make a reply. But sometimes Euphemia gets hold of some still untorn, and says in her dictatorial way that they have to be answered—insists—says I must. Yet she knows that nothing fills me with a livelier horror than having to answer letters. It paralyses me. I waste whole days sometimes mourning over the time that I shall have to throw away presently, answering some needless impertinence—requests for me to return books lent to me; reminders from the London Library that my subscription is overdue; proposals for me to renew my ticket at the stores—Euphemia's business really; invitations for me to go and be abashed before impertinent distinguished people: all kinds of bothering things.

And speaking of letters and invitations brings me round to friends. I dislike most people; in London they get in one's way in the street and fill up railway carriages, and in the country they stare at you—but I hate my friends. Yet Euphemia says I must "keep up" my friends. They would be all very well if they were really true friends and respected my feelings and left me alone, just to sit quiet. But they come wearing shiny clothes, and mop and mow at me and expect me to answer their gibberings. Polite conversation always appears to me to be a wicked perversion of the blessed gift of speech, which, I take it, was given us to season our lives rather than to make them insipid. New friends are the worst in this respect. With old friends one is more at home; you give them something to eat or drink, or look at, or something—whatever they seem to want—and just turn round and go on smoking quietly. But every now and then Euphemia or Destiny inflicts a new human being upon me. I do not mean a baby, though the sentence[Pg 15] has got that turn somehow, but an introduction; and the wretched thing, all angles and offence, keeps bobbing about me and discovering new ways of worrying me, trying, I believe, to find out what topics interest me, though the fact is no topics interest me. Once or twice, of course, I have met human beings I think I could have got on with very well, after a time; but in this mood, at least, I doubt if any human being is quite worth the bother of a new acquaintance.

These are just sample bothers—shaving, washing, answering letters, talking to people. I could specify hundreds more. Indeed, in my sadder moments, it seems to me life is all compact of bothers. There are the details of business—knowing the date approximately (an incessant anxiety) and the time of day. Then, having to buy things. Euphemia does most of this, it is true, but she draws the line at my boots and gloves and hosiery and tailoring. Then, doing up parcels and finding pieces of string or envelopes or stamps—which Euphemia might very well manage for me. Then, finding your way back after a quiet, thoughtful walk. Then, having to get matches for your pipe. I sometimes dream of a better world, where pipe, pouch, and matches all keep together instead of being mutually negatory. But Euphemia is always putting everything into some hiding-hole or other, which she calls its "place." Trivial things in their way, you may say, yet each levying so much toll on my brain and nervous system, and demanding incessant vigilance and activity. I calculated once that I wasted a masterpiece upon these mountainous little things about every three months of my life. Can I help thinking of them, then, and asking why I suffer thus? And can I avoid seeing at last how it is they hang together?

For there is still one other bother, a kind of bother botherum, to tell of, though I hesitate at the telling. It brings this rabble herd of worries into line and makes them formidable; it is, so to speak, the Bother Commander-in-Chief. Well! Euphemia. I simply worship the ground she treads upon, mind, but at the same time the truth is the truth. Euphemia is a bother. She is[Pg 16] a brave little woman, and helps me in every conceivable way. But I wish she would not. It is so obviously all her doing. She makes me get up of a morning—I would not stand as much from anybody else—and keeps a sharp eye on my chin and collar. If it were not for her I could sit about always with no collar or tie on in that old jacket she gave to the tramp, and just smoke and grow a beard and let all the bothers slide. I would never wash, never shave, never answer any letters, never go to see any friends, never do any work—except, perhaps, an insulting postcard to a publisher now and again. I would just sit about.

Sometimes I think this may be peculiar in me. At other times I fancy I am giving voice to the secret feeling of every member of my sex. I suspect, then, that we would all do as the noble savage does, take our things off and lie about comfortable, if only someone had the courage to begin. It is these women—all love and reverence to Euphemia notwithstanding—who make us work and bother us with Things. They keep us decent, and remind us we have a position to support. And really, after all, this is not my original discovery! There is the third chapter of Genesis, for instance. And then who has not read Carlyle's gloating over a certain historical suit of leather? It gives me a queer thrill of envy, that Quaker Fox and his suit of leather. Conceive it, if you can! One would never have to quail under the scrutiny of a tailor any more. Thoreau, too, come to think of it, was, by way of being a prophet, a pioneer in this Emancipation of Man from Bothery.

Then the silent gentry who brew our Chartreuse; what are they in retirement for? Looking back into history, with the glow of discovery in my eyes, I find records of wise men—everyone acknowledged they were wise men—who lived apart. In every age the same associate of solitude, silence, and wisdom. The holy hermits!... I grant it, they professed to flee wickedness and seek after righteousness, but now my impression is that they fled bothers. We all know they had an intense aversion to any savour of domesticity, and they never[Pg 17] shaved, washed, dined, visited, had new clothes. Holiness, indeed! They were viveurs.... We have witnessed Religion without Theology, and why not an Unsectarian Thebaid? I sometimes fancy it needs only one brave man to begin.... If it were not for the fuss Euphemia would make I certainly should. But I know she would come and worry me worse than St. Anthony was worried until I put them all on again, and that keeps me from the attempt.

I am curious whether mine is the common experience. I fancy, after all, I am only seeing in a clearer way, putting into modern phrase, so to speak, an observation old as the Pentateuch. And looking up I read upon a little almanac with which Euphemia has cheered my desk:—

"The world was sad" (sweet sadness!)"The garden was a wild" (a picturesque wild)"And man the hermit" (he made no complaint)"Till the woman smiled."—Campbell.

[And very shortly after he had, as you know, all that bother about the millinery.]

[Pg 18]


Wife-choosing is an unending business. This sounds immoral, but what I mean will be clearer in the context. People have lived—innumerable people—exhausted experience, and yet other people keep on coming to hand, none the wiser, none the better. It is like a waterfall more than anything else in the world. Every year one has to turn to and warn another batch about these stale old things. Yet it is one's duty—the last thing that remains to a man. And as a piece of worldly wisdom, that has nothing to do with wives, always leave a few duties neglected for the comfort of your age. There are such a lot of other things one can do when one is young.

Now, the kind of wife a young fellow of eight- or nine-and-twenty insists on selecting is something of one-and-twenty or less, inexperienced, extremely pretty, graceful, and well dressed, not too clever, accomplished; but I need not go on, for the youthful reader can fill in the picture himself from his own ideal. Every young man has his own ideal, as a matter of course, and they are all exactly alike. Now, I do not intend to repeat all the stale old saws of out-of-date wiseacres. Most of them are even more foolish than the follies they reprove. Take, for instance, the statement that "beauty fades." Absurd; everyone knows perfectly well that, as the years creep on, beauty simply gets more highly coloured. And then, "beauty is only skin-deep." Fantastically wrong! Some of it is not that; and, for the rest, is a woman like a toy balloon?—just a surface? To hear that proverb from a man is to know him at once for a phonographic kind of fool. The fundamental and enduring grace of womanhood goes down to the skeleton;[Pg 19] you cannot have a pretty face without a pretty skull, just as you cannot have one without a good temper.

Yet all the same there is an excellent reason why one should shun beauty in a prospective wife, at anyrate obvious beauty—the kind of beauty people talk about, and which gets into the photographers' windows. The common beautiful woman has a style of her own, a favourite aspect. After all, she cannot be perfect. She comes upon you, dazzles you, marries you; there is a time of ecstasy. People envy you, continue to envy you. After a time you envy yourself—yourself of the day before yesterday. For the imperfection, the inevitable imperfection—in one case I remember it was a smile—becomes visible to you, becomes your especial privilege. That is the real reason. No beauty is a beauty to her husband. But with the plain woman—the thoroughly plain woman—it is different. At first—I will not mince matters—her ugliness is an impenetrable repulse. Face it. After a time little things begin to appear through the violent discords: little scraps of melody—a shy tenderness in her smile that peeps out at you and vanishes, a something that is winning, looking out of her eyes. You find a waviness of her hair that you never saw at the beginning, a certain surprising, pleasing, enduring want of clumsiness in part of her ear. And it is yours. You can see she strikes the beholder with something of a shock; and while the beauty of the beauty is common for all the world to rejoice in, you will find in your dear, plain wife beauty enough and to spare; exquisite—for it is all your own, your treasure-trove, your safely-hidden treasure....

Then, in the matter of age; though young fellows do not imagine it, it is very easy to marry a wife too young. Marriage has been defined as a foolish bargain in which one man provides for another man's daughter, but there is no reason why this should go so far as completing her education. If your conception of happiness is having something pretty and innocent and troublesome about you, something that you can cherish and make happy, a pet rabbit is in every way preferable. At the worst that will nibble your boots. I have known several cases of the girl-[Pg 20]wife, and it always began like an idyll, charmingly; the tenderest care on one hand, winsome worship on the other—until some little thing, a cut chin or a missing paper, startled the pure and natural man out of his veneer, dancing and blaspheming, with the most amazing consequences. Only a proven saint should marry a girl-wife, and his motives might be misunderstood. The idyllic wife is a beautiful thing to read about, but in practice idylls should be kept episodes; in practice the idyllic life is a little too like a dinner that is all dessert. A common man, after a time, tires of winsome worship; he craves after companionship, and a sympathy based on experience. The ordinary young man, with the still younger wife, I have noticed, continues to love her with all his heart—and spends his leisure telling somebody else's wife all about it. If in these days of blatant youth an experienced man's counsel is worth anything, it would be to marry a woman considerably older than oneself, if one must marry at all. And while upon this topic—and I have lived long—the ideal wife, I am persuaded, from the close observation of many years, is invariably, by some mishap, a widow....

Avoid social charm. It was the capacity for entertaining visitors that ruined Paradise. It grows upon a woman. An indiscriminating personal magnetism is perhaps the most dreadful vice a wife can have. You think you have married the one woman in the world, and you find you have married a host—that is to say, a hostess. Instead of making a home for you she makes you something between an ethnographical museum and a casual ward. You find your rooms littered with people and teacups and things, strange creatures that no one could possibly care for, that seem scarcely to care for themselves. You go about the house treading upon chance geniuses, and get tipped by inexperienced guests. And even when she does not entertain, she is continually going out. I do not deny that charming people are charming, that their company should be sought, but seeking it in marriage is an altogether different matter.

Then, I really must insist that young men do not[Pg 21] understand the real truth about accomplishments. There comes a day when the most variegated wife comes to the end of her tunes, and another when she ends them for the second time; Vita longa, ars brevis—at least, as regards the art of the schoolgirl. It is only like marrying a slightly more complicated barrel-organ. And, for another point, watch the young person you would honour with your hand for the slightest inkling of economy or tidiness. Young men are so full of poetry and emotion that it does not occur to them how widely the sordid vices are distributed in the other sex. If you are a hotel proprietor, or a school proprietor, or a day labourer, such weaknesses become a strength, of course, but not otherwise. For a literary person—if perchance you are a literary person—it is altogether too dreadful. You are always getting swept and garnished, straightened up and sent out to be shaved. And home—even your study—becomes a glittering, spick-and-span mechanism. But you know the parable of the seven devils?

To conclude, a summary. The woman you choose should be plain, as plain as you can find, as old or older than yourself, devoid of social gifts or accomplishments, poor—for your self-respect—and with a certain amiable untidiness. Of course no young man will heed this, but at least I have given my counsel, and very excellent reasons for that counsel. And possibly I shall be able to remind him that I told him as much, in the course of a few years' time. And, by the bye, I had almost forgotten! Never by any chance marry a girl whose dresses do up at the back, unless you can afford her a maid or so of her own.

[Pg 22]



And the box, Euphemia's. Brutally raided it was by an insensate husband, eager for a tie and too unreasonably impatient to wait an hour or so until she could get home and find it for him. There was, of course, no tie at all in that box, for all his stirring—as anyone might have known; but, if there was no tie, there were certain papers that at least suggested a possibility of whiling away the time until the Chooser and Distributer of Ties should return. And, after all, there is no reading like your accidental reading come upon unawares.

It was a discovery, indeed, that Euphemia had papers. At the first glance these close-written sheets suggested a treasonable Keynote, and the husband gripped it with a certain apprehension mingling with his relief at the opiate of reading. It was, so to speak, the privilege of police he exercised, so he justified himself. He began to read. But what is this? "She stood on the balcony outside the window, while the noblest-born in the palace waited on her every capricious glance, and watched for an unbending look to relieve her hauteur, but in vain." None of your snippy-snappy Keynote there!

Then he turned over a page or so of the copy, doubting if the privilege of police still held good. Standing out by virtue of a different ink, and coming immediately after "bear her to her proud father," were the words, "How many yards of carpet ¾ yds. wide will cover room, width 16 ft., length 27½ ft.?" Then he knew he was in the presence of the great romance that Euphemia wrote when she was sixteen. He had heard something of it before.[Pg 23] He held it doubtfully in his hands, for the question of conscience still troubled him. "Bah!" he said abruptly, "not to find it irresistible was to slight the authoress and her skill." And with that he sat plump down among the things in the box very comfortably and began reading, and, indeed, read until Euphemia arrived. But she, at the sight of his head and legs, made several fragmentary and presumably offensive remarks about crushing some hat or other, and proceeded with needless violence to get him out of the box again. However, that is my own private trouble. We are concerned now with the merits of Euphemia's romance.

The hero of the story is a Venetian, named (for some unknown reason) Ivan di Sorno. So far as I ascertained, he is the entire house of Di Sorno referred to in the title. No other Di Sornos transpired. Like others in the story, he is possessed of untold wealth, tempered by a profound sorrow, for some cause which remains unmentioned, but which is possibly internal. He is first displayed "pacing a sombre avenue of ilex and arbutus that reflected with singular truth the gloom of his countenance," and "toying sadly with the jewelled hilt of his dagger." He meditates upon his loveless life and the burthen of riches. Presently he "paces the long and magnificent gallery," where a "hundred generations of Di Sornos, each with the same flashing eye and the same marble brow, look down with the same sad melancholy upon the beholder"—a truly monotonous exhibition. It would be too much for anyone, day after day. He decides that he will travel. Incognito.

The next chapter is headed "In Old Madrid," and Di Sorno, cloaked to conceal his grandeur, "moves sad and observant among the giddy throng." But "Gwendolen"—the majestic Gwendolen of the balcony—"marked his pallid yet beautiful countenance." And the next day at the bull-fight she "flung her bouquet into the arena, and turning to Di Sorno"—a perfect stranger, mind you—"smiled commandingly." "In a moment he had flung himself headlong down among the flashing blades of the toreadors and the trampling confusion of bulls, and in[Pg 24] another he stood before her, bowing low with the recovered flowers in his hand. 'Fair sir,' she said, 'methinks my poor flowers were scarce worth your trouble.'" A very proper remark. And then suddenly I put the manuscript down.

My heart was full of pity for Euphemia. Thus had she gone a-dreaming. A man of imposing physique and flashing eye, who would fling you oxen here and there, and vault in and out of an arena without catching a breath, for his lady's sake—and here I sat, the sad reality, a lean and slippered literary pretender, and constitutionally afraid of cattle.