Chapter II: Front Matter (2)

In dismissing Black I can not forbear to add that even if the moon could rise in the south; even if rising in the south it should continue rising into the dome when it should be setting; even if rising in the south soon after sunset a half-moon, as it would necessarily be, and continuing to rise into the dome when it should be setting, it could dwindle to a crescent, it could not be of a warm color. The crescent moon is as cold in color as a new dime—almost as cold as a quarter-dollar. In a bench-show of astronomers I doubt if Black would have been awarded a blue ribbon.

I have been reading a story by Mr. Edgar Saltus: “A Maid of Athens”—a story which, like a forgotten candle, burns on well enough to the end and then dies in its own grease. But that is not the point; I find this passage:

“Beneath descending night, the sky was gold-barred and green. In the east the moon glittered like a sickle of tin.”

I shall have to add Mr. Saltus to my company of authors with private systems of astronomy. The imagination robust enough to conceive a crescent moon in the east at nightfall might even claim a place in a dime museum.

Spielhagan has his full moon on the horizon at midnight by the castle clock.

But the novelists are not alone in their ignorance of what is before their eyes all their blessed lives: the poets know no more than they. In her _Songs of the Night-Watches_ Jean Ingelow compels “a slender moon” to “float up from behind” a person looking at the sunset sky, and afterward makes the full moon “behind some ruined roof swim up” at daybreak. To rout out the moon so early and make it get up, when it must have been up all night attending to its duty as a full moon of orderly habits, is a trifle heartless. In “Daylight and Moonlight,” Longfellow, who seems imperfectly to have known how the latter was produced, tells of a time when at midday he saw the moon

Sailing high, but faint and white
As a schoolboy’s paper kite.

Now if it was sailing high at noon it must have been, as seen from earth, nearly on a line with the sun—that is to say, but little more than “new”—that is to say, invisible in the daytime. But that is not the worst of this business. A new moon is not only invisible at noon, but sets soon after sunset, and would give but little light if it did not. Yet this unearthly observer after relating how night came on adds:

Then the moon, in all her pride,
Like a spirit glorified,
Filled and overflowed the night
With revelations of her light.

It is mournful to think that this popular poet lived out his long serene life without anybody suspecting his condition, nor offering him the comforts of an asylum.

I have found similar blunders in the poems of Wordsworth, Coleridge, Schiller, Moore, Shelley, Tennyson and Bayard Taylor. Of course a poet is entitled to any kind of universe that may best suit his purpose, and if he could give us better poetry by making the moon rise “full-orbed” in the northwest and set like a “tin sickle” in the zenith I should go in for letting him have his fling. But I do not discern any gain in “sweetness and light” from these despotic readjustments of the relations among sun, earth and moon, and must set it all down to the account of ignorance, which, in any degree and however excusable, is not a thing to be admired. Concerning nothing is it more general, more deep, more dark, more invincible, nor withal, more needless, than it is with regard to movements and visible aspects of our satellite. How one can have eyes and not know the pranks of the several heavenly bodies is possibly obvious to Omniscience, but a finite mind cannot rightly understand it.

We will suppose that our planet is without a satellite. The nights are brilliant or starless, as the clouds may determine, but in all the measureless reaches of space is no world having a visible disk, with vicissitudes of light and shadow. One day a famous man of science announces in the public prints a startling discovery. He has found an orb, smaller than the earth but of considerable magnitude, moving in such a direction and at such a rate of speed that at a stated time the next year it will have approached our sphere so closely as to be caught by its attractive power and held, a prisoner, wheeling round and round in a vain endeavor to escape. He goes on to explain that the invisible tether will be, astronomically speaking, but a stone’s throw in length: the captive world will have in fact the astonishing propinquity of only a quarter of a million miles! We shall be able to see, even with unassisted eyes, the very mountains and valleys upon its surface, while a glass of moderate power will show, not only these mountains (many times higher than those of our own orb) with perfect definition, their long black shadows projected upon the plains, but will reveal the details of extinct craters wide enough to engulf a terrestrial province, and how deep Heaven knows. Upon this strange new world, the great man goes on to say, we shall be able to observe the mutations of its day and night, tracing the lines of its dawn and sunset exactly as, if we were there, we could observe the more rapid changes upon the body of our own planet; and surely it would be worth something to stand away from our spinning orb and take in all its visible vicissitudes in one comprehensive view.

It is easy to see the effect of such an announcement, verified by the apparition of the orb at the calculated place and time. All the civilized nations would be in a ferment. The newspapers would be full of the subject. Journalism would be conducted by the astronomers and nothing but the coming orb would be talked of; many would go mad from excitement. And when the celestial monster, moving aimless through space, should swim into the earth’s attraction and go whirling in its new orbit how we should study it, attentive to its every visible aspect, alertly sensible to its changes and profoundly moved by the desolate sublimity of its stupendous scenery. For a half of every lunar month the churches, lyceums, theaters—all the places of instruction or amusement where people now assemble by artificial light would close at sunset and the whole population would take to the hills. Colleges, societies and clubs would be founded for the new knowledge; every human being, with opportunity and capacity, would become a specialist in selenography and selenology—a lunar expert, devoted to his science. Not to know all about the moon would be considered as discreditable as illiteracy is considered now. Well, the moon we have always with us, and not one man in a thousand nor one author in a hundred knows any more about it than that it is frequently invisible and commonly not round. On other subjects there is less ignorance: at least three in a thousand know that the stars are not the same as the planets, though two of the three are unable to say what is a planet and what is a star.

That immortal ass, “the average man,” sees with nothing but his eyes. To him a planet or a star is only a point of light—a bright dot, a golden fly-speck on “the sky.” He does not see it as a prodigious globe swimming through the unthinkable depths of space. With only the heavens for company the poor devil is bored. When out alone on a clear night he wants to get himself home to his female and young and—unfailing expedient of intellectual vacuity—go to bed. The glories and splendors of the firmament are no more to him than a primrose was to Peter Bell. Let us leave him snoring pigly in his blankets and turn to other themes, not forgetting that he is our lawful ruler, nor permitted to forget the insupportable effects of his ferocious rule.

1903.

COLUMBUS

The human mind is affected with a singular disability to get a sense of an historical event without a gigantic figure in the foreground overtopping all his fellows. As surely as God liveth, if one hundred congenital idiots were set adrift in a scow to get rid of them, and, borne by favoring currents into eyeshot of an unknown continent, should simultaneously shout, “Land ho!” instantly drowning in their own drool, we should have one of them figuring in history ever thereafter with a growing glory as an illustrious discoverer of his time. I do not say that Columbus was a navigator and discoverer of that kind, nor that he did anything of that kind in that way; the parallel is perfect only in what history has done to Columbus; and some seventy millions of Americans are authenticating the imposture all they know how. In this whole black business hardly one element of falsehood is lacking.

Columbus was not a learned man, but an ignorant. He was not an honorable man, but a professional pirate. He was, in the most hateful sense of the word, an adventurer. His voyage was undertaken with a view solely to his own advantage, the gratification of an incredible avarice. In the lust of gold he committed deeds of cruelty, treachery and oppression for which no fitting names are found in the vocabulary of any modern tongue. To the harmless and hospitable peoples among whom he came he was a terror and a curse. He tortured them, he murdered them, he sent them over the sea as slaves. So monstrous were his crimes, so conscienceless his ambition, so insatiable his greed, so black his treachery to his sovereign, that in his mere imprisonment and disgrace we have a notable instance of “the miscarriage of justice.” In the black abysm of this man’s character we may pile falsehood upon falsehood, but we shall never build the monument high enough to top the shadow of his shame. Upon the culm and crown of that reverend pile every angel will still look down and weep.

We are told that Columbus was no worse than the men of his race and generation—that his vices were “those of his time.” No vices are peculiar to any time; this world has been vicious from the dawn of history, and every race has reeked with sin. To say of a man that he is like his contemporaries is to say that he is a scoundrel without excuse. The virtues are accessible to all. Athens was vicious, yet Socrates was virtuous. Rome was corrupt, but Marcus Aurelius was not corrupt. To offset Nero the gods gave Seneca. When literary France groveled at the feet of the third Napoleon Hugo stood erect.

It will be a dark day for the world when infractions of the moral law by A and B are accepted as justification of the sins of C. But even in the days of Columbus men were not all pirates; God inspired enough of them to be merchants to serve as prey for the others; and while turning his honest penny by plundering them, the great Christopher was worsted by a Venetian trading galley and had to pickle his pelt in a six-mile swim to the Portuguese coast, a wiser and a wetter thief. If he had had the hard luck to drown we might none of us have been Americans, but the gods would have missed the revolting spectacle of an entire people prostrate before the blood-beslubbered image of a moral idiot, performing solemn rites of adoration with a litany of lies.

In comparison with the crimes of Columbus his follies cut a sorry figure. Yet the foolhardy enterprise to whose failure he owes his fame is entitled to distinction. With sense enough to understand the earth’s spheroid form (he thought it pear-shaped) but without knowledge of its size, he believed that he could reach India by sailing westward and died in the delusion that he had done so—a trifling miscalculation—a matter of eight or ten thousands of miles. If this continent had not happened to lie right across his way he and his merry men would all have gone fishing, with themselves for bait and the devil a hook among them. Firmness is persistence in the right; obstinacy is persistence in the wrong. With the light that he had, Columbus was so wildly, dismally and fantastically wrong that his refusal to turn back was nothing less than pig-headed unreason, and his crews would have been abundantly justified in deposing him. The wisdom of an act is not to be determined by the outcome, but by the performer’s reasonable expectation of success. And after all, the expedition failed lamentably. It accomplished no part of its purpose, but by a happy chance it accomplished something better—for us. As to the red Indians, such of them as have been good enough to assist in apotheosis of the man whom their ancestors had the deep misfortune to discover may justly boast themselves the most magnanimous of mammals.

And when all is conceded there remains the affronting falsehood that Columbus discovered America. Surely in all these drunken orgies of beatification—in all this carnival of lies there should be found some small place for Lief Ericsson and his wholesome Northmen, who discovered, colonized and abandoned this continent five hundred years before, and of whom we are forbidden to think as corsairs and slave-catchers. The eulogist is always a calumniator. The crown that he sets upon the unworthy head he first tears from the head that is worthy. So the honest fame of Lief Ericsson is cast as rubbish to the void, and the Genoese pirate is pedestaled in his place.

But falsehood and ingratitude are sins against Nature, and Nature is not to be trifled with. Already we feel, or ought to feel, the smart of her lash. Our follies are finding us out. Our Columbian Exhibition has for its chief exhibit our national stupidity, and displays our shame. Our Congress “improves the occasion” to make a disgraceful surrender to the Chadbands and Stigginses of churches by a bitter observance of the Sabbath. Managers of the show steal the first one thousand dollars that come into their hands by bestowing them upon a schoolgirl related to one of themselves, for a “Commemoration Ode” as long as the language and as foolish as its grammar—the ragged, tagless and bobtailed yellow dog of commemoration odes. And _this_ while Whittier lived to suffer the insult, and Holmes to resent it. What further exhibits of our national stupidity and lack of moral sense space has been engaged for in the world’s contempt one can only conjecture. In the meantime state appropriations are being looted, art is in process of caricature, literature is debauched, and we have a Columbian Bureau of Investigation and Suppression with a daily mail as voluminous as that of a commercial city. If at the finish of this revealing revelry self-respecting Americans shall not have lost through excessive use the power to blush, and all Europe the ability to laugh, another Darwin should write another book on the expression of the emotions in men and animals.

That nothing might be lacking to the absurdity of the scheme, the falsehood marking all the methods of its execution, we must needs avail ourselves of an alteration in the calendar and have two anniversary celebrations of one event. And in culmination of this comedy of falsehood, the later date must formally open, with dedicatory rites, an exhibition which will not be open for six months. One falsehood begets another and another in the line of succession, until the father of them all shall have colonized his whole progeny upon the congenial soil of this new Dark Continent.

Why should not the four-hundredth anniversary of the rediscovery of America have been made memorable by fitly celebrating it with a becoming sense of the stupendous importance of the event, without thrusting into the forefront of the rites the dismal personality of the very small man who made the find? Could not the most prosperous and vain people of the earth see anything to celebrate in the four centuries between San Salvador and Chicago but it must sophisticate history by picking that offensive creature out of his shame to make him a central, dominating figure of the festival? Thank Heaven, there is one thing that all the genius of the anthropolaters can not do. Quarrel as we may about the relative claims to authenticity of portraits painted from description, we can not perpetuate the rogue’s visible appearance “in his habit as he lived.” Audible to the ear of the understanding fall with unceasing iteration from the lips of his every statue in every land the words, “I am a lie!”

1892.

THE RELIGION OF THE TABLE

When the starving peasantry of France were bearing with inimitable fortitude their great bereavement in the death of Louis le Grand, how cheerfully they must have bowed their necks to the easy yoke of Philip of Orleans, who set them an example in eating which he had not the slightest objection to their following. A monarch skilled in the mysteries of the cuisine must wield the scepter all the more gently for his schooling in handling the ladle. In royalty, the delicate manipulation of an omelette soufflé is at once an evidence of genius, and an assurance of a tender forbearance in state policy. All good rulers have been good livers, and if most bad ones have been the same this merely proves that even the worst of men have still something divine in them.

There is more in a good dinner than is disclosed by removal of the covers. Where the eye of hunger perceives only a juicy roast that of faith detects a smoking god. A well cooked joint is redolent of religion, and a delicate pasty crisp with charity. The man who can light his after-dinner Havana without feeling full to the neck with all the cardinal virtues is either steeped in iniquity or has dined badly. In either case he is no true man. It is here held that it is morally impossible for a man to dine daily upon the fat of the land in courses and yet deny a future state of existence beatific with beef and ecstatic with all edibles. A falsity of history is that of Heliogabalus dining on nightingales’ tongues. No true gourmet would ever send a nightingale to the shambles so long as scarcer, and therefore, better songsters might be obtained.

It is a fine natural instinct that teaches the hungry and cadaverous to avoid the temples of religion, and a shortsighted and misdirected zeal that would gather them into it. Religion is for the oleaginous, the fat-bellied, chyle-saturated devotees of the table. Unless the stomach be lined with good things, the parson may say as many as he can and his truths shall not be swallowed nor his wisdom inly digested. Probably the highest, ripest, and most acceptable form of worship is performed with a knife and fork; and whosoever on the resurrection morning can produce from amongst the lumber of his cast-off flesh a thin-coated and elastic stomach showing evidences of daily stretchings done in the body will find it his readiest passport and best credential. Surely God will not hold him guiltless who eats with his knife, but if the deadly steel be always well laden with toothsome morsels divine justice will be tempered with mercy to that man’s soul. When the author of _The Lost Tales of Miletus_ represented Sisyphus as capturing his guest, the King of Terrors, and stuffing the old glutton with meat and drink until he became “a jolly, rubicund, tun-bellied Death,” he gave us a tale that needs no “_hæc fabula docet_” to point out the moral.

I verily believe that Shakspeare writ down Fat Jack at his last gasp, as babbling, not o’ green fields, but o’ green turtle, and that starveling, Colley Cibber, altered the text from sheer envy of a good man’s death. To die well we must live well, is a familiar platitude. Morality is, of course, best promoted by the good quality of our fare, but quantitative excellence is by no means to be despised. _Cæteris paribus_, the man who eats much is a better Christian than the man who eats little; and he who eats little will live more godly than he who eats nothing.

REVISION DOWNWARD

The big man’s belief in himself is not surprising, and in respect of a trial of muscular strength it is well founded, but the preference of all nations, their parliaments and people, for tall soldiers is a “survival,” an inherited faith held without examination. Men in battle no longer come into actual personal contact with their enemies in such a way that superior weight and strength are advantageous; and superior size is a disadvantage, for it means a larger mark for bullets.

In our civil war the big men were soonest invalided and sent home. They soonest gave in to the fatigues of campaign and charge. The little fellows, more “wiry” and enduring were the better material. I am compelled to affirm this from personal observation, knowing no other authority, though for so obvious a fact other authority must exist. Incidentally, I may explain that I am nearly six feet long.

What is true of men is true of horses. Strength, which implies size, is necessary in the horse militant, particularly in the artillery; but it is got at the expense of agility and endurance. The “toughest” American horse is the little Western “cayuse,” the “Indian pony” of our early literature.

This matter of so-called “degeneration” in the stature of men and animals has a more than military interest. It is not without meaning that all peoples have traditions of giants, and that all literatures are full of references to a remote ancestry of superior size and strength. Even Homer tells of his heroes before the walls of Troy hurling at one another such stones as ten strong men of his degenerate day could not have lifted from the earth.

The kernel of truth in all this is that the human race is actually decreasing in size. But this is not “degeneration.” It is improvement. Where are the megatherium, the dinosaurus, the mammoth and the mastodon? Where is the pterodactyl? What has happened to the moa and the other gigantic bird whose name I do not at this moment recall—maybe the epiornis? Condemned and executed by Nature for unfitness in the struggle for existence. The elephant, the hippopotamus and the rhinoceros are traveling the same road to extinction, and the late American bison could show them the way.

What is the disadvantage of bulk in animals? Feebleness. For an animal twice as heavy as another of the same species to have the same activity it would have to be not twice as strong, but four times as strong; and for some reason to this deponent unknown, Nature does not make it so. If four times as large, it would need to be sixteen times as strong.

Observe the large birds; the little ones, the swallows and “hummers,” can fly circles around them. The biggest of them can not fly at all and their wings, from disuse, are vestigial. Many insects can fly, not only proportionately faster and farther than even the humming-bird, but actually. Is there, possibly, a lesson in this for the ingenious gentlemen who expect the freight and passenger business of the future to be done in the air?

We are all familiar with the fact that if a man were as strong and agile in proportion as a flea he could leap several miles; one can figure out the exact number for oneself. If as strong as an ant he could shoulder and lug away a six-inch rifle and its carriage. Doubtless in the course of evolution (if evolution is permanent) man (if man is spared) will have the ant’s strength—and the ant’s size.

Considering the advantages that the smaller insects and animalculæ have in the struggle for existence and the wonderful powers and capacities it must have developed in them—which we know, indeed, from such observers as Sir John Lubbock it actually has developed in the ant—I can see no reason to doubt that some of them have attained a high degree of civilization and enlightenment.

To this view it may be said in objection that we, not they, are masters of the world. That has nothing to do with it; to insect civilization dominion may not be at all desirable. But are we masters? Wait till we have subdued the red flea and the house-fly; then, as we lay off our armor, we may more becomingly boast.

1903.

THE ART OF CONTROVERSY