NOTES.
Self-deception and superstition nowhere reign more supremely, at least in civilized communities, than among the wretched devotees of the gaming-table, who are ever promising themselves to quit the mad pursuit, ever flattering themselves that the next coup will be their last, and always expecting that some quite supernatural piece of luck in that final coup will secure the long-sought fortune. Some time ago we referred in a "Note" to the fanciful combinations which the gamesters of Europe had been making, in their play, on the numerals connected with the death of Napoleon III. M. de Villemessant in his last work gives a very ludicrous instance of the extent to which a superstitious gambler can carry his belief in presentiments, in theories of luck and in prognostications. He tells us that a certain Paris vaudevillist was persuaded that if a man unexpectedly found a piece of money when destitute, it would bring him good luck. Accordingly, before setting foot in a gambling-house he never failed to hide—from himself—a coin in the bottom of a pocket, where he was fully determined to forget it. When he had lost his all (except, of course, the aforesaid lucky piece) he would put on his overcoat, tie up his comforter, seize his umbrella, and open the door, when, all of a sudden, his hand happening to be thrust by mere chance into his watch-fob, would, wonderful to relate! hit upon the very piece whose existence he had pledged himself never to suspect save in the case of direst need. "What a streak of luck!" he then regularly exclaimed. "I can't be mistaken, can I? It isn't a louis, any way? By George, it is! Well, if this isn't luck alive!" Then our good vaudevillist would hurry back, deposit his umbrella, unroll his muffler, shed his overcoat, throw his lucky louis on the cloth—and lose it! After all, incredible as this story seems, M. Villemessant's vaudevillist is but a type of a great class of men who deceive themselves by devices which in others they would pronounce monstrosities of silliness, and who hug their delusions with a gravity none the less profound from their own half consciousness of the sham.
It was a theory, we believe, of that profound philosopher, Mr. Weller senior, that turnpike-keepers were confirmed misanthropes, who, after a bitter experience in life, had sought that occupation as a means of venting their spleen against everybody who should come their way. We have never observed in our own experience—more limited, it is true, than the meditative Tony's—that the milk of human kindness is specially sour in the breasts of tollgate-keepers; nevertheless, there are few occupations in which a man delighting to worry his fellow-creatures in a small way could more effectually do so. The pike-keeper inflicts daily a legion of infinitesimal annoyances. He stops people who are in a hurry, and forces them to find change for the toll—stops them in the fierce sun, in the drenching rain, in the thick of a snow-storm or at dead of night. He puts an ignoble end to the excited trotting-match on the road: he alike mercilessly pulls up Paterfamilias hurrying for the doctor and the city man struggling to catch the train. Often, though the toll itself is a trifle, yet the loss of those two minutes which would have saved the appointment or caught the train, nay, even the bore of pulling off one's gloves and pulling out one's wallet with the mercury below zero, tries the traveler's temper. The emancipation of highways from all taxes levied upon wayfarers is a mark of modern civilization. The mediæval plan was to extort a toll from every luckless traveler in the name of baron or bandit. In our day Algerine corsairs, Italian brigands, Chinese pirates and Mexican guerillas have continued the thievish custom of "tributes," and not long ago even Montana Indians established themselves on the leading roads and levied tolls from the passers-by. The civilized differs from the savage or feudal practice in rendering an equivalent for the contributions exacted—that is, it provides from their proceeds a stout bridge or a smooth turnpike, and keeps it steadily in repair. But the county or State should take care of highways and bridges without putting an impost on travel. Especially in the suburbs of cities is the preservation of tolls a relic of commercial barbarism. In New England they have gradually become almost extinct, cities or counties having bought the franchises originally granted to private companies. These petty exactions upon the freedom of travel ought to cease everywhere.
It is well known that many persons who scrupulously refrain from perusing Lord Byron's Don Juan, yet enjoy witnessing Mozart's opera of Don Giovanni, following the libretto with assiduity, and laughing with special heartiness at Leporello's song as it rehearses the adventures of his master. In the same way, many who are rather shocked at Camille, find no trouble in listening to La Traviata, and weep for the woes of Favorita when that opera thrown into the form of an English novel excites their censure or disgust. The fact is, that the Italian language, like the cloak of charity, covereth a multitude of sins. Never did it cover them more strikingly than in an instance recounted by L'Eclipse. The present French government, according to that paper, lately prohibited the theatre of La Porte Saint-Martin from playing Le Roi s'amuse of Victor Hugo, a piece familiar to Frenchmen in its reading edition for two-score years. The edict seems to have been rather arbitrary, since, whatever its morality, at least the play could give no political offence, there being but the remotest kind of comparison possible between the court of Francis I. and the government of Marshal MacMahon. But be this as it may, on the very day after its prohibition of Le Roi s'amuse the government inserted in its budget a subvention of a hundred thousand francs for the Théâtre Italien, whose favorite performance is Rigoletto. Now, Rigoletto is only a bad Italian translation of Le Roi s'amuse; so that the droll spectacle was offered of the government prohibiting one theatre, at a great loss, from playing the very same piece which next day it offered another theatre twenty thousand dollars for playing in Italian! The Eclipse satirically suggests that the secret must be that "entrer par la fenêtre" becomes harmless as entrare per la finestra, and "donner la main" is innocent as "donare la mano" and that Italian purifies everything. If this be so, could not the Paris journalists borrow a useful hint from the affair, and avoid suspension by the government through the simple device of turning into Italian verses, of the operatic sort, those passages of the editorial articles which if printed in French would provoke the censor's ire?
During the recent disgraceful squabble and riot of the monks around Jerusalem there was one incident that should especially pain all lovers of art. This was the destruction of the two pictures by Murillo in the Bethlehem church that fell a victim to ecclesiastical fury. They were true Murillos, and masterpieces; and, what is worse, having been despatched to the church immediately on their execution, and there retained, it is believed that they have never been engraved. They were unusually well preserved, too, for, on being placed in the oratory of La Crèche, both canvases had been covered with glass to protect them from candle-smoke. One of the subjects was the Nativity, the other the Adoration of the Magi. In reading with involuntary indignation and disgust of this barbarous instance of iconoclasm, one is reminded of what Thackeray wrote on the same scene and topic nearly thirty years ago. In his Journey from Cornhill to Cairo, speaking of the leading Christian sects in and around Jerusalem, he says: "These three main sects hate each other; their quarrels are interminable; each bribes and intrigues with the heathen lords of the soil to the prejudice of his neighbor. Now it is the Latins who interfere, and allow the common church to go to ruin, because the Greeks purpose to roof it; now the Greeks demolish a monastery on Mount Olivet, and leave the ground to the Turks, rather than allow the Armenians to possess it. On another occasion, the Greeks having mended the Armenian steps which lead to the (so-called) Cave of the Nativity at Bethlehem, the latter asked for permission to destroy the work of the Greeks, and did so. And so round this sacred spot, the centre of Christendom, the representatives of the three great sects worship under one roof, and hate each other!" The church of La Crèche is, as its name implies, the church of "The Manger" (i. e., the reputed place of the nativity of Christ); and to this spot, and the furious wrangles of which it has been the scene, we may therefore apply the exclamation which Thackeray makes regarding the tomb of Christ: "What a place to choose for imposture, good God!—to sully with brutal struggles for self-aggrandizement or shameful schemes of gain!" The Germans had the grace to try to spare with their bombs the spire of Strasburg cathedral; religious fanaticism in the Middle Ages directed itself to the destruction of "pagan" art, no matter how beautiful; but in these enlightened days for ecclesiastical fury to take up the barbarous rôle of destruction, which even savage war discards, is pitiable indeed.
Comeliness becomes every day more and more an affair of chemistry. Science has now found what bids fair to be a very "glass of fashion"—not a metaphorical, but a literal glass, at least for lean people. The chemical properties of each color in the solar spectrum have long been known, and of late years it has also been discovered that plants may be made to thrive wonderfully in green-houses constructed of blue or violet panes, the production of such nurseries being sometimes doubled or trebled by this device. But the experiment has been pushed further, for some English chemists maintain that rooms provided with violet windows, or even with hangings of that color, will fatten the occupants! Shakespeare's "glass wherein the noble youth did dress themselves" was not so practical a possession as this. Surely, hereafter those who would divest themselves of their lean and hungry look may grow obese at will, and turn the scale at the very pound required; and this, too, by no such regimen as the Oriental one of rice and indolence, but merely by passing a season under a violet dome or a blue crystal green-house. Such a remedy is good tidings for all the wan, the haggard and the wizened of society, and for those "whom sharp misery has worn to the bone." Henceforth there need be no "starvelings," "elf-skins" or "dried neat's tongues" of leanness for the Falstaffs to mock. And the fat men, too, the "huge hills of flesh," shall they not have their complementary color in their windows to make them thin? Let the compassionate Bantings look to it.