Essays from the Chap-Book

Between these two types lay the other five members, Laodiceans of varying degrees. One was looked upon as of doubtful standing on account of his temperament, which seemed to belong to the land of Far Niente, with which we had no desire to be allied. He was lazy, and he kept his membership only because of his intellectual fairness. His organs were partial to rest, but his mind was judicial and regretted the defect of his temperament. As his approval was distributed impartially among the alert and the sleepy, the faithful and the unbelieving, we let his ideas atone for his instincts.

The others, who were not especially distinct types, were good average examples of the species. In addition, we had seven honorary members. There was a rule that no man in his lifetime could be an honorary member, but there was one living man so deserving of the honor that we did all we could within the letter of the rule: we voted that Arthur James Balfour should acquire a membership immediately upon his death. He was the only man who received this tribute. Among the dead, Omar Khayyam was elected, with one dissent, on the ground that the Persian poet was injudiciously opposed to virtue; and Socrates, Lucretius, Horace, Goethe, and Molière passed without challenge. Over Lucretia Borgia, who was proposed by the founder, there was a long fight, with the same objections that had been made against him. On the plea that she was as fond of virtue as of vice we admitted her, though with regret.

Since the second gathering, though two years have passed, the club has not met, simply because no one has suggested a meeting. This is thought to be in keeping with its principles. I have gone thus fully into its history because it is the only organized representation of the principles of the new sect. These principles, though not yet exactly defined, are shadowed forth in the belief of these seven youths. They were confident, at the time, that the true Laodicea would grow in size and in respect. It could never number many, because by the nature of its creed it was an intellectual aristocracy; but it would grow slowly larger as the course of evolution brought the world gradually nearer to the summit of development. Whether most of us persist in this belief, I do not know. Nor do I know whether most of us believe still that in a world where almost everybody is vociferously supporting one side of every question it is a pleasant thing to sit in the shade, to drink lukewarm nourishment, and to say sweetly that there is some good on either side. There may be a better course than this – and there may not.

The Intellectual Parvenu

By

Norman Hapgood

THE INTELLECTUAL PARVENU

AT a time when so many new ideas about the humanities are flooding America it is not surprising that among our ambitious and intelligent young men of the first generation of culture are many whose intellectual methods show more eagerness than measure. With no traditions behind them they do not realize how necessary are humility, repose, and care to sound ripening of the perceptions and the judgment. As their fathers struggled for academic education and for material ease, the sons make a struggle and an excitement of ideas on art. They over-emphasize what they get hold of, from a deficient sense of permanent values. Though this spectacle has been seen at other times, probably never before was so large a mass of new ideas thrown to so hungry a public.

The men of whom I speak are more occupied with the idea of enlightenment than with the things which give light. Americans give too much importance to intellectual things, it is frequently said. Riper intelligence puts less emphasis on itself. When we first see beyond others about us we are dazzled by the idea of our own advancement. Because we have discarded some errors or removed some ignorance we rejoice in our grasp of truth. This often makes us set ourselves up as enemies of the Philistines and of all their ways. Seeing the futility of their labor we assume opinions on subjects over which we have not labored. Seeing the uselessness of much acquired fact we are content with superficial knowledge. We smile in satisfaction over the radicalness of our point of view, and because we know the deadness of some conventions we think that a thing is true because it is new. The established is commonplace. What is known to all or felt by all is unimportant. Distinction consists in seeing and believing novel things.

“I the heir of all the agesIn the foremost files of time.”

Most often these victims of their own progress are our college men. Indeed in a confused way the mass of our half-educated people who distrust the influences of our colleges have such products in their minds. Of course, however, the fault is not with our institutions, but with a hasty civilization. In an American college to-day altogether too much interest is taken in shallow modernity, but our colleges, on the whole, send their students away with less of the bigotry of new knowledge than they had on entrance. Steadily assertion of intellectual heterodoxy, contempt for the conventional, is becoming less a source of general interest in our educational institution; steadily it is coming to be seen as a crudity. So many youths have flaunted end-of-the-century banners that the device is already almost worthless, and it is not so much the graduate of to-morrow as the graduate of ten years ago, who is the centre of the admiring little circle which pins its faith in an enlightened life on some arbitrary and confident preacher of new things. The gospel of the prophet may be Japanese art; it may be the necessity of living in Europe; or it may be the futility of thinking anything is better than anything else. This American phenomenon is found in abundance in all of our cities, but if he can get away he lives in an European art centre, an essential part of no life except that of his apostles.

That these persons may be regarded as a class is proved by their surprising agreement of opinion. For instance, of the young art prophets whom I know, all Americans, some living in Europe, some by necessity in America, every one thinks that the others are so shallow that what influence they have is surprising; each thinks that the only art of to-day is French or Japanese; that there has never been any art in England; that the most advanced literature of the world is the realism of the younger men in Paris; that Oscar Wilde is the most intelligent of British writers; that the admiration of Shakespeare is a superstition; that there is much less beauty in nature than in art; that work in any unartistic employment is a waste of life; and that it is impossible for an intelligent man to be contented in America. When so many radical ideas are held in common there must be some way of generalizing about the individuals holding them. They are alike, also, not only in their opinions, but in their fields of ignorance. They are fond of talking about atavism, for instance, and cannot state exactly any one of the conflicting theories of heredity. They ostensibly treat art scientifically, psychologically, and do not know the simplest facts of experimental physiological psychology. They generalize about movements and periods after reading a few books about each. The saying that the French would be the best cooks in Europe if they had any butcher’s meat, modified by Mr. Bagehot into the aphorism that they would be the best writers of the day if they had anything to say, applies also to these critics who make such striking theories out of so little. They accuse of ignorance all who lack knowledge in their fields; all knowledge outside of their field they look upon as pedantry.

Salient, however, as are the weaknesses of these unformed prophets they do have their attractive side. They have enthusiasm about things of the mind, they have indignation for what they deem Philistinism, and with their love of prominence in the world of ideas is mixed some genuine respect for truth. Are our American workers in the world of ideas to be permanently open to the charge of over-emphasis, of lacking distinction, finish, wholeness? Most of us believe not. We believe that the prominence of cleverness, rather than of soundness, just now is a temporary thing, like our social crudities, from which later the powers of a race will free themselves.

In the meantime, we have in an impressive form the first crop of the literature of the future. Journals are founded all over the country which, in an average life of a few months, express the opinions and reveal the art of a few young men who think they are ahead of their times. Just now the main characteristic of this literature is that it suggests as often as it can the art of painting. It calls itself by the name of a color – yellow, green, purple, gray. Constant use is made of the slang of art. Indeed their only way of appearing artistic seems to be to make their writing as far as possible remind the reader of the plastic arts. Art is ostentatiously opposed to everything else, especially to scholarship, morality, and industry. The idea seems to be that art is made by talking about art, or by talking about life in terms of art. Equally noticeable is the instinct that in making one special quality conspicuous by neglecting others, they are showing originality. They do not see that in an artist great enough to give a large man the feeling of life there are too many elements for any detail to be conspicuous. The work of this artist will be life-like; commonplace, unless seen by an eye to which common life reveals its interests. Edmond de Goncourt can see nothing in “The Scandinavian Hamlet.” He prefers Père Goriot, who is newer, he thinks, and more real. Edmond de Goncourt is an admirable example of the attitude of a few men in Paris who have largely influenced some of our tawdry literature. In one of his journals he remarks sadly that in a certain conversation about abstract things, general human points of view, he failed to shine, and he asks plaintively why it is that men who “on all other subjects” find original things to say are in these generalities on a footing with the rest of the world, – which means to him, flat. Readers of the eight volumes of the journal may smile at the “all other subjects,” but it is at least true that on certain narrow topics of which few persons know anything he could feel more profound than he could on subjects of universal human interest. His test of Shakespeare, by the way, is an apt one. It does not condemn a man that he does not find Hamlet interesting. Many intelligent men do not. Any man however, who infers, from his lack of appreciation that Shakespeare is not a great artist is deficient in critical intelligence and in understanding of the value of evidence. And when a man remarks that Raphael, Beethoven, or Shakespeare, was a great man in his time, but that the world has progressed, and that, as we stand on the shoulders of our predecessors, the Balzac of this century sees more than the Shakespeare of two centuries earlier, we have a subject for comedy. Artists, except the very highest, are likely to be as critics arbitrary and intolerant, though often acute and original, and these hangers-on of the art-world have the arbitrariness without the compensating exact knowledge.

That any critic who seriously treats with contempt any man or any institution that has a high place in the general world of ideas is shallow, an avoider and not a solver of questions which confront a man of mature culture and broad mind, is almost axiomatic. When we hear so many critics to-day expressing scorn of whole nations, saying of England, perhaps, that she has no art, of Germany, that she has only dull learning, of America that she is Philistine; when we see these critics surrounded by groups of followers, do we not wish, with some reason, that we had a Molière to-day? What a play he could make of “Les Critiques Ridicules;” or of “L’Ecole des Aesthètes,” or of “L’Amèricain Malgré Lui.” The poems of Mr. Gilbert and of Punch are pleasing within their range, but the subject deserves to be treated in one of the world’s comedies. The scientific art criticism of men who know of art and science nothing except the jargon makes one sometimes doubt the value of the general spread of ideas. Lombroso, Nordau, even parts of Spencer, not to speak of the mass of inferior generalizing of wide scope, would have brought a sad smile to the face of the real scientist who spent seven years studying earth-worms alone.

The School of Jingoes

By

Thomas Wentworth Higginson

THE SCHOOL OF JINGOES

IN a certain colored regiment there was a chaplain who was habitually called by the negroes, with their usual gift at lucky misnomers, “Mr. Chapman.” He was very fond of risky adventures, and one of the negroes once said: “Woffor Mas’ Chapman made preacher fo’? He’s de fightin’est mos’ Yankee I ebber see in all my days!” It is impossible not to read this in reading what is written by these friends of peace, who are constantly using the olive branch for a war club and hammering away at those who think differently. The excellent Mr. Angell, in the last number of “Our Dark Friends,” announces in one column that the object of his paper is “the humane education of the millions,” and in another column that it is to be wished “that England had not only Venezuela, but every other Spanish-speaking colony on the face of the earth.” In this manner, more prosaically, do Mr. Edward Atkinson and Mr. Edward D. Mead hold it up as the highest desideratum for every part of Spanish and Portuguese America to pass into English hands. Grant the force of all their arguments, can this be regarded as the gospel of serenity and brotherly love? It rather recalls Heine’s glowing description of one of his early teachers, one Schramm, who had written a book on Universal Peace, and in whose classes the boys pommelled each other with especial vigor.

If jingoism there be on earth, where are its headquarters, its normal school, its university extension system? Where, pray, but in the example of England? No one who has watched the course of things at Washington can help seeing the influence of that vast object-lesson. Seeley’s book, “The Expansion of England,” is of itself enough to demoralize a whole generation of Congressmen. It is the trophies of Great Britain which will not allow Lodge and Roosevelt to sleep. Logically, they have the right of it. If it be a great and beneficent thing for England to annex, by hook or crook, every desirable harbor or island on the globe; to secure Gibraltar by a trick, India by a lucky disobedience of orders, Egypt by a temporary occupation of which the other end never arrives, – why not follow the example? This impulse lay behind the whole Hawaiian negotiation; it asserts itself in all the Venezuela interference, in all the Cuban imbroglio. Moreover, it is absolutely consistent and defensible, if England is, as we are constantly assured, the great, beneficent, and civilizing power on the earth. If so, let us also be beneficent; let us proceed to civilize; let us, too, say, especially to all Spanish-speaking peoples, “Sois mon frère, ou je te tue!”

If there ever was a Church Militant, surely England is the Nation Militant. While we debate a gunboat, she equips a fleet; while we introduce a bill for an earth-work, and refer it to a committee, she forwards ten additional guns to Puget Sound. “Her march is o’er the mountain wave,” as Campbell long since boasted; and yet, whenever the youngest statesman asks why we should not be allowed to take a faltering step after her, he is treated as if he had violated the traditions of the human race and had indeed brought death into the world and all our woe. Let us at heart be consistent. To me, I confess, the old tradition of “an unarmed nation” – about which that good soldier, Gen. F. A. Walker, once made so fine an address – still seems the better thing. But the unarmed nation is the condemnation of England; if defencelessness is right, then England is all wrong, and we should say so. We can by no possible combination be English and pacific at the same time.

Above all, it seems to me an absolute abandonment of the whole principle of republican institutions to say that they are for one nation alone, and for only those who speak one language. If deserving means anything, it means that sooner or later all will grow up to it. Nobody doubts that the Romans governed well and were the best road-builders on this planet; but all now admit that it helped human progress when they took themselves out of England and left those warring tribes to work themselves out of their dark condition into such self-government as they now possess. There was a time on this continent when Mexico was such a scene of chaos that the very word “to Mexicanize” carried a meaning of disorder. Yet what State of the Union has shown more definite and encouraging progress than has been accomplished in Mexico within the last ten years? What Mexico is, every Spanish-American or Portuguese-American state may yet be, only give it time and a fair chance. If we believe that the principle of self-government is unavailable for those who speak Spanish, we might as well have allowed Maximilian to set up his little empire undisturbed. No one ever doubted that Louis Napoleon knew how to build good roads and to shoot straight; and perhaps he might have taught the same arts to his representative. Whatever injury we may before have done to Mexico, we repaid it liberally when we said to Europe, “Hands off,” and secured to that Spanish-American state its splendid career of self-development out of chaos. What Mexico has done the states of South America may yet imitate.

The Uses of Perversity

By

Laurence Jerrold

THE USES OF PERVERSITY

HERE French must lend its subtler and more penetrating aroma. A stronger spice must brace the good old English toned-down flavor. The word must be supposed invigorated, for the thing it is to mean is forcible. Waywardness is not the humor of this perversity, and it has more of the perverted than of the perverse. Surface hits at cussedness, facile thrusts at contrariness, leave it unscathed; for it goes deeper than whimsicality and underlies the quaintness sharp wit picks out of little things gone wrong. Perversity, thus for a space restored to its unemasculated meaning, is a twisted distortion of root and branch, not a gentle deflection of airy twigs. To paint a French thing the word must assume a Gallic hue, and as the thing is deep-dyed, so the word must borrow for the nonce a fuller tone.

Words, indeed, are but things. The names on which French thought has thrived have been true tokens of its moods, and word-changes have meant revolutions of fact, for the facts here are the words. Realism worsting Romanticism, the newest Decadence undoing Realism, are evolutions in speech which cover a progression in life. The sentimentality of Art meant gush in practice and the attitudes of literature were struck in reality. Dissection in fiction argued an actual habit of analysis, and materiality was most lived for when it was most written about. The reaction in words has ushered in a revolution of fact, or, what comes to the same, the new literature has sprung from the new life. From paroxysm to anti-climax has been the way of this parallel progression, as it is of every change. The pendulum has swayed from Realism and struck the opposite beam. But the earth turned while we swung, and we have landed, not on Romance again, whence we had leaped to Realism, but on Perversity, whence a lucky spring may eventually set us down on something wiser and better. Yet there are books in the running brooks, and there may be sermons in even the troubled streams that water this new land of our discovery. The inner reaction in men and things which the outer anti-climax of names and words betokens is no barren waste, and yields experience a plentiful harvest. The fruits are not seldom ill-flavored, but the flavor is strong, and the uses of this new perversity are not insipid, though they be but bittersweet.

Idealism is our perversion, and the Soul depraves us. We are drinking the dregs of the immaterial and have touched the dingiest bottoms of purity. The relativity of the object has turned our heads, and we are soul-mad. Apotheosis of soul and annihilation of body, the only seemly pegs on which well-thinking “jeunes” can now hang their periods, which once the bait-hook of “analytical observation” alone could catch, are the principles of our disintegration. Their work is swift, for the fear of lagging in the race for modernity speeds it, and it is wholesale. Nature and common-sense crumble, and sincerity has long since withered away. Cabaret conversations are of the stupidity of sex, and small-talk in drawing-rooms runs on the idiocy of love. Mating is a platitude, begetting an absurdity, and motherhood has the quaintness of things obsolete. The abolition of sex is the new crusade, and the last religion is of the future, when the aristocracy of the intellect shall, Jupiter-like, eschew animality, and engender its children in a thought. Literature foretells the time, and art paints the soul with daring straightforwardness on canvas, using microscopic brushes dipped in gold and devoting years to the task, for psychic delineation is minute and precious.

Soul gives form, and the ethereal must take outward shape. Hence the new attitude. A virginal appearance and the candor of an “enfant de chœur” are its necessary conditions. The hair, dark for women, preferably golden for men, is long, forlorn, and parted. Complexions are of wax when feminine; when masculine, of pale peach-blossom! A cherub’s smile plays on the lips, and eyes must, within the bounds of feasibility, show the vacuity of an infant’s. In voice and gesture, being more easily practised, is the new puerility most felicitously expressed. The secret lies in the suppression of both. The voice must be “white,” and every accent, every shade of tone that gives but the faint image of a color, is a flaw. A still grosser imperfection would be aught of hasty or unmeasured in gesture or movement. In small-talk anent the Soul, as in the impressive elocution of nursery rhymes, carnal oblivion must be insured by immovableness of limb, and further than the uplifting of a finger the soulful do not venture. The golden-haired youth, lisping with the “voix blanche” of white-robed “premières communiantes,” pictures the perversion of purity.

As at once a sign of health and a stigma of decay there comes amid this struggling for a Soul the fitful yet eventual triumph of the flesh. The trampled body turns and fells its oppressors, and this is Nature’s victory, claiming, after all, her own. But it is also Nature’s revenge, for she bestows not of her best on those who have spurned the boon, and her gifts are cruel to her prodigal sons. Passion is vouchsafed generously anew to some few who abjured it, but it has to pay its penalty. The actress who (not for respectability’s sake – this care is unknown in her Bohemia – but as a tribute to the new perversion) had renounced the flesh, and the poet who had made dying all the rage and relegated mere living to the lumber-room, have to screen the simplest of idyls, not from the stare of the Puritan, but from the prying of the last decadence. More often a yet heavier penalty is paid. The flesh will out, and, stifled by the perversion of purity, breaks impurely forth. The fat little Marseillais poet who may be heard of an evening in his popular part of the prophet of the new renunciation anathematizing the scurrility of sex and execrating the ugliness of love, the golden-haired painter whose boast is his choir-boy appearance, are rivals in innuendo and salaciousness when the work of life is over and play-hours begin. In the day-time even the test of a bottle of champagne or of but a half pint of beer is one the new purity will hardly stand. The slender youth whom you have heard preaching the gospel of asceticism amid a circle of amused and half-deceived ladies goes with you to sip a “quart” at the Café de la Place Blanche, upstairs, and shows surprising intimacy with the feminine element of that particular world, and no little experience of fleshly doctrines.

The uses of perversity wander wide in seriousness and in theory, and return to Nature in practice and at play. But the return is by a yet muddier way than the digression, and a cleaner and wholesomer path must be opened up before the straight line can be struck again.

A Comment on Some Recent Books

By

Hamilton Wright Mabie