For Example, A Red-Nosed Member Of The Tribe, Pete O'Halloran, Comes In Thirty Miles To Have His Horse Shod, And Incidentally Smashes The King-Bolt Of His Buckboard At A Bad Place In The Road.

The Tribal Herald - a thin weekly, with a patent inside - connects the red nose and the breakdown with an innuendo which, to the outsider, is clumsy libel. But the Tribal Herald understands that two-and-seventy families of the tribe may use that road weekly.

It concerns them to discover whether the accident was due to Pete being drunk or, as Pete protests, to the neglected state of the road. Fifteen men happen to know that Pete's nose is an affliction, not an indication. One of them loafs across and explains to the Tribal Herald, who, next week, cries aloud that the road ought to be mended. Meantime Pete, warmed to the marrow at having focussed the attention of his tribe for a few moments, retires thirty miles up-stage, pursued by advertisements of buckboards guaranteed not to break their king-bolts, and later (which is what the tribe were after all the time) some tribal authority or other mends the road.

This is only a big-scale diagram, but with a little attention you can see the tribal instinct of self-preservation quite logically underrunning all sorts of queer modern developments.

As the tribe grows, and men do not behold the horizon from edge to unbroken edge, their desire to know all about the next man weakens a little - but not much.

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