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Title: A Cynic Looks at LifeLittle Blue Book #1099

Author: Ambrose Bierce

Editor: E. Haldeman-Julius

Release Date: July 21, 2005 [EBook #16340]

Language: English

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LITTLE BLUE BOOK NO. 1099

Edited by E. Haldeman-Julius

A Cynic Looks at Life

Ambrose Bierce

HALDEMAN-JULIUS COMPANYGIRARD, KANSAS

Copyright, 1912, byThe Neale Publishing Company

Reprinted by Special Arrangement WithAlbert and Charles Boni, New York

PRINTED IN THE UNITED STATES OF AMERICA

A CYNIC LOOKS AT LIFE



CIVILIZATION

I

The question "Does civilization civilize?" is a fine example of _petitioprincipii_, and decides itself in the affirmative; for civilization mustneeds do that from the doing of which it has its name. But it is notnecessary to suppose that he who propounds is either unconscious of hislapse in logic or desirous of digging a pitfall for the feet of thosewho discuss; I take it he simply wishes to put the matter in animpressive way, and relies upon a certain degree of intelligence in theinterpretation.

Concerning uncivilized peoples we know but little except what we aretold by travelers--who, speaking generally, can know very little but thefact of uncivilization, as shown in externals and irrelevances, and aremoreover, greatly given to lying. From the savages we hear very little.Judging them in all things by our own standards in default of aknowledge of theirs, we necessarily condemn, disparage and belittle. Onething that civilization certainly has not done is to make us intelligentenough to understand that the contrary of a virtue is not necessarily a

vice. Because, as a rule, we have but one wife and several mistresseseach it is not certain that polygamy is everywhere--nor, for thatmatter, anywhere--either wrong or inexpedient. Because the brutality ofthe civilized slave owners and dealers created a conquering sentimentagainst slavery it is not intelligent to assume that slavery is amaleficent thing amongst Oriental peoples (for example) where the slaveis not oppressed. Some of these same Orientals whom we are pleased toterm half-civilized have no regard for truth. "Takest thou me for aChristian dog," said one of them, "that I should be the slave of myword?" So far as I can perceive, the "Christian dog" is no more theslave of his word than the True Believer, and I think thesavage--allowing for the fact that his inveracity has dominion overfewer things--as great a liar as either of them. For my part, I do not

know what, in all circumstances, is right or wrong; but I know that, ifright, it is at least stupid, to judge an uncivilized people by thestandards of morality and intelligence set up by civilized ones. Life incivilized countries is so complex that men there have more ways to begood than savages have, and more to be bad; more to be happy, and moreto be miserable. And in each way to be good or bad, their generallysuperior knowledge--their knowledge of more things--enables them tocommit greater excesses than the savage can. The civilizedphilanthropist wreaks upon his fellows a ranker philanthropy, thecivilized rascal a sturdier rascality. And--splendid triumph ofenlightenment!--the two characters are, in civilization, frequentlycombined in one person.

I know of no savage custom or habit of thought which has not its matein civilized countries. For every mischievous or absurd practice of thenatural man I can name you one of ours that is essentially the same. Andnearly every custom of our barbarian ancestors in historic timespersists in some form today. We make ourselves look formidable inbattle--for that matter, we fight. Our women paint their faces. We feelit obligatory to dress more or less alike, inventing the most ingeniousreasons for doing so and actually despising and persecuting those who donot care to conform. Almost within the memory of living persons beardedmen were stoned in the streets; and a clergyman in New York who wore his



beard as Christ wore his, was put into jail and variously persecutedtill he died.

Civilization does not, I think, make the race any better. It makes menknow more: and if knowledge makes them happy it is useful and desirable.The one purpose of every sane human being is to be happy. No one canhave any other motive than that. There is no such thing asunselfishness. We perform the most "generous" and "self-sacrificing"acts because we should be unhappy if we did not. We move on lines ofleast reluctance. Whatever tends to increase the beggarly sum of humanhappiness is worth having; nothing else has any value.

The cant of civilization fatigues. Civilization, is a fine and beautifulstructure. It is as picturesque as a Gothic cathedral, but it is builtupon the bones and cemented with the blood of those whose part in allits pomp is that and nothing more. It cannot be reared in theungenerous tropics, for there the people will not contribute theirblood and bones. The proposition that the average American workingman orEuropean peasant is "better off" than the South Sea islander, lollingunder a palm and drunk with over-eating, will not bear a moment'sexamination. It is we scholars and gentlemen that are better off.

It is admitted that the South Sea islander in a state of nature isovermuch addicted to the practice of eating human flesh; but concerning

that I submit: first, that he likes it; second, that those who supply itare mostly dead. It is upon his enemies that he feeds, and these hewould kill anyhow, as we do ours. In civilized, enlightened andChristian countries, where cannibalism has not yet established itself,wars are as frequent and destructive as among the maneaters. Theuntitled savage knows at least why he goes killing, whereas our privatesoldier is commonly in black ignorance of the apparent cause ofquarrel--of the actual cause, always. Their shares in the fruits ofvictory are about equal, for the chief takes all the dead, the generalall the glory.

II

Transplanted institutions grow slowly; civilization can not be put intoa ship and carried across an ocean. The history of this country is asequence of illustrations of these truths. It was settled by civilizedmen and women from civilized countries, yet after two and a halfcenturies, with unbroken communication with the mother systems, it isstill imperfectly civilized. In learning and letters, in art and thescience of government, America is but a faint and stammering echo ofEurope.

For nearly all that is good in our American civilization weare indebted to the Old World; the errors and mischiefs are of our owncreation. We have originated little, because there is little to

originate, but we have unconsciously reproduced many of the discreditedsystems of former ages and other countries--receiving them at secondhand, but making them ours by the sheer strength and immobility of thenational belief in their novelty. Novelty! Why, it is not possible tomake an experiment in government, in art, in literature, in sociology,or in morals, that has not been made over, and over, and over again.

The glories of England are our glories. She can achieve nothing that ourfathers did not help to make possible to her. The learning, the power,the refinement of a great nation, are not the growth of a century, but



of many centuries; each generation builds upon the work of thepreceding. For untold ages our ancestors wrought to rear that "reverendpile," the civilization of England. And shall we now try to belittle themighty structure because other though kindred hands are laying the topcourses while we have elected to found a new tower in another land? TheAmerican eulogist of civilization who is not proud of his heritage inEngland's glory is unworthy to enjoy his lesser heritage in the lesserglory of his own country.

The English, are undoubtedly our intellectual superiors; and as thevirtues are solely the product of intelligence and cultivation--a roguebeing only a dunce considered from another point of view--they are ourmoral superiors likewise. Why should they not be? Theirs is a land, notof ugly schoolhouses grudgingly erected, containing schools supported bysuch niggardly tax levies as a sparse and hard-handed population willconsent to pay, but of ancient institutions splendidly endowed by thestate and by centuries of private benefaction. As a means of dispensingformulated ignorance our boasted public school system is not withoutmerit; it spreads out education sufficiently thin to give everyoneenough to make him a more competent fool than he would have been withoutit; but to compare it with that which is not the creature of legislationacting with malice aforethought, but the unnoted out-growth of ages, isto be ridiculous. It is like comparing the laid-out town of a westernprairie, its right-angled streets, prim cottages, and wooden a-b-c

shops, with the grand old town of Oxford, topped with the clustereddomes and towers of its twenty-odd great colleges, the very names ofmany of whose founders have perished from human record, as have thechronicles of the times in which they lived.

It is not only that we have had to "subdue the wilderness"; oureducational conditions are adverse otherwise. Our political system isunfavorable. Our fortunes, accumulated in one generation, are dispersedin the next. If it takes three generations to make a gentleman one willnot make a thinker. Instruction is acquired, but capacity forinstruction is transmitted. The brain that is to contain a trainedintellect is not the result of a haphazard marriage between a clown anda wench, nor does it get its tractable tissues from a hard-headed farmer

and a soft-headed milliner. If you confess the importance of race andpedigree in a horse and a dog how dare you deny it in a man?

I do not hold that the political and social system that creates anaristocracy of leisure is the best possible kind of human organization;I perceive its disadvantages clearly enough. But I do hold that a systemunder which most important public trusts, political and professional,civil and military ecclesiastical and secular, are held by educatedmen--that is, men of trained faculties and disciplined judgment--isnot an altogether faulty system.

It is a universal human weakness to disparage the knowledge that we donot ourselves possess, but it is only my own beloved country that can

justly boast herself the last refuge and asylum of the impotents andincapables who deny the advantage of all knowledge whatsoever. It was anAmerican senator who declared that he had devoted a couple of weeks tothe study of finance, and found the accepted authorities all wrong. Itwas another American senator who, confronted with certain hostile factsin the history of another country, proposed "to brush away all facts,and argue the question on consideration of plain common sense."

Republican institutions have this disadvantage: by incessant changes inthe _personnel_ of government--to say nothing of the manner of men that



ignorant constituencies elect; and all constituencies are ignorant--weattain to no fixed principles and standards. There is no such thing hereas a science of politics, because it is not to any one's interest tomake politics the study of his life. Nothing is settled; no truth findsgeneral acceptance. What we do one year we undo the next, and do overagain the year following. Our energy is wasted in, and our prosperitysuffers from, experiments endlessly repeated.

Every patriot believes his country better than any other country. Now,they cannot all be the best; indeed, only one can be the best, and itfollows that the patriots of all the others have suffered themselves tobe misled by a mere sentiment into blind unreason. In its activemanifestation--it is fond of killing--patriotism would be well if itwere simply defensive; but it is also aggressive, and the same feelingthat prompts us to strike for our altars and our fires impels us overthe border to quench the fires and overturn the altars of our neighbors.It is all very pretty and spirited, what the poets tell us aboutThermopylae, but there was as much patriotism at one end of that pass asthere was at the other.

Patriotism deliberately and with folly aforethought subordinates theinterests of a whole to the interests of a part. Worse still, thefraction so favored is determined by an accident of birth or residence.The Western hoodlum who cuts the tail from a Chinaman's nowl, and would

cut the nowl from the body, if he dared, is simply a patriot with alogical mind, having the courage of his opinions. Patriotism is fierceas a fever, pitiless as the grave and blind as a stone.

III

There are two ways of clarifying liquids--ebullition and precipitation;one forces the impurities to the surface as scum, the other sends themto the bottom as dregs. The former is the more offensive, and that seemsto be our way; but neither is useful if the impurities are merelyseparated but not removed. We are told with tiresome iteration that oursocial and political systems are clarifying; but when is the skimmer to

appear? If the purpose of free institutions is good government where isthe good government?--when may it be expected to begin?--how is it tocome about? Systems of government have no sanctity; they are practicalmeans to a simple end--the public welfare; worthy of no respect if theyfail of its accomplishment. The tree is known by its fruit. Ours isbearing crab-apples. If the body politic is constitutionally diseased,as I verily believe; if the disorder inheres in the system; there is noremedy. The fever must burn itself out, and then Nature will do therest. One does not prescribe what time alone can administer. We have putour criminals and dunces into power; do we suppose they will effacethemselves? Will they restore to _us_ the power of governing _them_?They must have their way and go their length. The natural and immemorialsequence is: tyranny, insurrection, combat. In combat everything that

wears a sword has a chance--even the right. History does not forbid usto hope. But it forbids us to rely upon numbers; they will be againstus. If history teaches anything worth learning it teaches that themajority of mankind is neither good nor wise. When government is foundedupon the public conscience and the public intelligence the stability ofstates is a dream.

In that moment of time that is covered by historical records we haveabundant evidence that each generation has believed itself wiser andbetter than any of its predecessors; that each people has believed



itself to have the secret of national perpetuity. In support of thisuniversal delusion there is nothing to be said; the desolate places ofthe earth cry out against it. Vestiges of obliterated civilizationscover the earth; no savage but has camped upon the sites of proud andpopulous cities; no desert but has heard the statesman's boast ofnational stability. Our nation, our laws, our history--all shall go downto everlasting oblivion with the others, and by the same road. But Isubmit that we are traveling it with needless haste.

It can be spared--this Jonah's gourd civilization of ours. We havehardly the rudiments of a true one; compared with the splendors of whichwe catch dim glimpses in the fading past, ours are as an illumination oftallow candles. We know no more than the ancients; we only know otherthings, but nothing in which is an assurance of perpetuity, and littlethat is truly wisdom. Our vaunted _elixir vitae_ is the art ofprinting. What good will that do when posterity, struck by theinevitable intellectual blight, shall have ceased to read what isprinted? Our libraries will become its stables, our books its fuel.

Ours is a civilization that might be heard from afar in space as ascolding and a riot; a civilization in which the race has sodifferentiated as to have no longer a community of interest and feeling;which shows as a ripe result of the principles underlying it areasonless and rascally feud between rich and poor; in which one is

offered a choice (if one have the means to take it) between Americanplutocracy and European militocracy, with an imminent chance ofrenouncing either for a stultocratic republic with a headsman in thepresidential chair and every laundress in exile.

I have not a "solution" to the "labor problem." I have only a story.Many and many years ago lived a man who was so good and wise that nonein all the world was so good and wise as he. He was one of those fewwhose goodness and wisdom are such that after some time has passed theirfoolish fellowmen begin to think them gods and treasure their words asdivine law; and by millions they are worshiped through centuries oftime. Amongst the utterances of this man was one command--not a new norperfect one--which has seemed to his adorers so preeminently wise that

they have given it a name by which it is known over half the world. Oneof the sovereign virtues of this famous law is its simplicity, which issuch that all hearing must understand; and obedience is so easy thatany nation refusing is unfit to exist except in the turbulence andadversity that will surely come to it. When a people would avert wantand strife, or, having them, would restore plenty and peace, this noblecommandment offers the only means--all other plans for safety or reliefare as vain as dreams, as empty as the crooning of hags. And behold,here is it: "All things whatsoever ye would that men should do to you,do ye even so to them."

What! you unappeasable rich, coining the sweat and blood of your workmeninto drachmas, understanding the law of supply and demand as mandatory

and justifying your cruel greed by the senseless dictum that "businessis business"; you lazy workmen, railing at the capitalist by whosedesertion, when you have frightened away his capital, youstarve--rioting and shedding blood and torturing and poisoning by way ofanswer to exaction and by way of exaction; you foul anarchists,applauding with untidy palms when one of your coward kind hurls a bombamongst powerless and helpless women and children; you imbecilepoliticians with a plague of remedial legislation for the irremediable;you writers and thinkers unread in history, with as many "solutions tothe labor problem" as there are among you those who can not coherently



define it--do you really think yourselves wiser than Jesus of Nazareth?Do you seriously suppose yourselves competent to amend his plan fordealing with evils besetting nations and souls? Have you the effronteryto believe that those who spurn his Golden Rule you can bind toobedience of an act entitled an act to amend an act? Bah! you fatiguethe spirit. Go get ye to your scoundrel lockouts, your villain strikes,your blacklisting, your boycotting, your speeching, marching andmaundering; but if ye do not to others as ye would that they do to youit shall occur, and that right soon, that ye be drowned in your ownblood and your pick-pocket civilization quenched as a star that fallsinto the sea.

THE GIFT O' GAB

A book entitled _Forensic Eloquence_, by Mr. John Goss, appears to havefor purpose to teach the young idea how to spout, and that purpose, Idare say, it will accomplish if something is not done to prevent. I knownothing of the matter myself, a strong distaste for forensic eloquence,or eloquence of any kind implying a man mounted on his legs and doingall the talking, having averted me from its study. The training of the

youth of this country to utterance of themselves after that fashion Ishould regard as a disaster of magnitude. So far as I know it, forensiceloquence is the art of saying things in such a way as to make them passfor more than they are worth. Employed in matters of importance (and forother employment it were hardly worth acquiring) it is mischievousbecause dishonest and misleading. In the public service Truth toils bestwhen not clad in cloth-of-gold and bedaubed with fine lace. If eloquencedoes not beget action it is valueless; but action which results from thepassions, sentiments and emotions is less likely to be wise than thatwhich comes of a persuaded judgment. For that reason I cannot helpthinking that the influence of Bismarck in German politics was morewholesome than is that of Mr. John Temple Graves.

For eloquence _per se_--considered merely as an art of pleasing--Ientertain something of the respect evoked by success; for it alwayspleases at least the speaker. It is to speech what an ornate style is towriting--good and pleasant enough in its time and place and, likepie-crust and the evening girl, destitute of any basis in common sense.Forensic eloquence, on the contrary, has an all too sufficientfoundation in reason and the order of things: it promotes the ambitionof tricksters and advances the fortunes of rogues. For I take it thatthe Ciceros, the Mirabeaus, the Burkes, the O'Connells, the PatrickHenrys and the rest of them--pets of the text-bookers and scourges ofyouth--belong in either the one category or the other, or in both.Anyhow I find it impossible to think of them as highminded men andright-forth statesmen--with their actors' tricks, their devices of the

countenance, inventions of gesture and other cunning expedients havingnothing to do with the matter in hand. Extinction of the orator I holdto be the most beneficent possibility of evolution. If Mr. Goss has doneanything to retard that blessed time when the Bourke Cockrans shallcease from troubling and the weary be at rest he is an enemy of his race.

"What!" exclaims the thoughtless reader--I have but one--"are not thegreat forensic speeches by the world's famous orators good reading?Considering them merely as literature do you not derive a high andrefining pleasure from them?" I do not: I find them turgid and tumid no



end. They are bad reading, though they may have been good hearing. Inorder to enjoy them one must have in memory what, indeed, one is seldompermitted to forget: that they were addressed to the ear; and inimagination one must hold some shadowy simulacrum of the orator himself,uttering his work. These conditions being fulfilled there remains forapplication to the matter of the discourse too little attention to getmuch good of it, and the total effect is confusion. Literature by whichthe reader is compelled to bear in mind the producer and thecircumstances under which it was produced can be spared.

NATURA BENIGNA

It is not always on remote islands peopled with pagans that greatdisasters occur, as memory witnesseth. Nor are the forces of natureinadequate to production of a fiercer throe than any that we have known.The situation is this: we are tied by the feet to a fragile shellimperfectly confining a force powerful enough under favoring conditions,to burst it asunder and set the fragments wallowing and grindingtogether in liquid flame, in the blind fury of a readjustment. Nay, itneeds no such stupendous cataclysm to depeople this uneasy orb. Let but

a square mile be blown out of the bottom of the sea, or a great riftopen there. Is it to be supposed that we would be unaffected in thealtered conditions generated by a contest between the ocean and theearth's molten core? These fatalities are not only possible but in thehighest degree probable. It is probable, indeed, that they have occurredover and over again, effacing all the more highly organized forms oflife, and compelling the slow march of evolution to begin anew. Slow? Onthe stage of Eternity the passing of races--the entrances and exits ofLife--are incidents in a brisk and lively drama, following one anotherwith confusing rapidity.

Mankind has not found it practicable to abandon and avoid those placeswhere the forces of nature have been most malign. The track, of the

Western tornado is speedily repeopled. San Francisco is still populous,despite its earthquake, Galveston despite its storm, and even the courtsof Lisbon are not kept by the lion and the lizard. In the Peruvianvillage straight downward into whose streets the crew of a United Stateswarship once looked from the crest of a wave that stranded her a halfmile inland are heard the tinkle of the guitar and the voices ofchildren at play. There are people living at Herculaneum and Pompeii. Onthe slopes about Catania the goatherd endures with what courage he maythe trembling of the ground beneath his feet as old Enceladus againturns over on his other side. As the Hoang-Ho goes back inside its banksafter fertilizing its contiguity with hydrate of China-man the livingagriculturist follows the receding wave, sets up his habitation beneaththe broken embankment, and again the Valley of the Gone Away blossoms

as the rose, its people diving with Death.

This matter can not be amended: the race exposes itself to peril becauseit can do no otherwise. In all the world there is no city of refuge--notemple in which to take sanctuary, clinging to the horns of thealtar--no "place apart" where, like hunted deer, we can hope to eludethe baying pack of Nature's malevolences. The dead-line is drawn at thegate of life: Man crosses it at birth. His advent is a challenge to theentire pack--earthquake, storm, fire, flood, drought, heat, cold, wildbeasts, venomous reptiles, noxious insects, bacilli, spectacular plague



and velvet-footed household disease--all are fierce and tireless inpursuit. Dodge, turn and double how he can, there's no eluding them;soon or late some of them have him by the throat and his spirit returnsto the God who gave it--and gave them.

We are told that this earth was made for our inhabiting. Our dearlybeloved brethren in the faith, our spiritual guides, philosophers andfriends of the pulpit, never tire of pointing out the goodness of God ingiving us so excellent a place to live in and commending the admirableadaptation of all things to our needs.

What a fine world it is, to be sure--a darling little world, "so suitedto the needs of man." A globe of liquid fire, straining within a shellrelatively no thicker than that of an egg--a shell constantly crackingand in momentary danger of going all to pieces! Three-fourths of thisdelectable field of human activity are covered with an element in whichwe can not breathe, and which swallows us by myriads:

With moldering bones the deep is whiteFrom the frozen zones to the tropic bright.

Of the other one-fourth more than one-half is uninhabitable by reason ofclimate. On the remaining one-eighth we pass a comfortless andprecarious existence in disputed occupancy with countless ministers of

death and pain--pass it in fighting for it, tooth and nail, a hopelessbattle in which we are foredoomed to defeat. Everywhere death, terror,lamentation and the laughter that is more terrible than tears--the furyand despair of a race hanging on to life by the tips of its fingers. Andthe prize for which we strive, "to have and to hold"--what is it? Athing that is neither enjoyed while had, or missed when lost. Soworthless it is, so unsatisfying, so inadequate to purpose, so false tohope and at its best so brief, that for consolation and compensation weset up fantastic faiths of an aftertime in a better world from which noconfirming whisper has ever reached us across the void. Heaven is aprophecy uttered by the lips of despair, but Hell is an inference fromanalogy.

THE DEATH PENALTY

I

"Down with the gallows!" is a cry not unfamiliar in America. There isalways a movement afoot to make odious the just principle; of "a lifefor a life"--to represent it as "a relic of barbarism," "a usurpation ofthe divine authority," and the rest of it. The law making murderpunishable by death is as purely a measure of self-defense as is the

display of a pistol to one diligently endeavoring to kill withoutprovocation. It is in precisely the same sense an admonition, a warningto abstain from crime. Society says by that law: "If you kill one of usyou die," just as by display of the pistol the individual whose life isattacked says: "Desist or be shot." To be effective the warning ineither case must be more than an idle threat. Even the most unearthlyreasoner among the anti-hanging unfortunates would hardly expect tofrighten away an assassin who knew the pistol to be unloaded. Of coursethese queer illogicians can not be made to understand that theirposition commits them to absolute non-resistance to any kind of



aggression; and that is fortunate for the rest of us, for if asChristians they frankly and consistently took that ground we should beunder the miserable necessity of respecting them.

We have good reason to hold that the horrible prevalence of murder inthis country is due to the fact that we do not execute our laws--thatthe death penalty is threatened but not inflicted--that the pistol isnot loaded. In civilized countries where there is enough respect for thelaws to administer them, there is enough to obey them. While man stillhas as much of the ancestral brute as his skin can hold without crackingwe shall have thieves and demagogues and anarchists and assassins andpersons with a private system of lexicography who define murder asdisease and hanging as murder, but in all this welter of crime andstupidity are areas where human life is comparatively secure against thehuman hand. It is at least a significant coincidence that in these thedeath penalty for murder is fairly well enforced by judges who do notderive any part of their authority from those for whose restraint andpunishment they hold it. Against the life of one guiltless person thelives of ten thousand murderers count for nothing; their hanging is apublic good, without reference to the crimes that disclose theirdeserts. If we could discover them by other signs than their bloodydeeds they should be hanged anyhow. Unfortunately we must have a deathas evidence. The scientist who will tell us how to recognize thepotential assassin, and persuade us to kill him, will be the greatest

benefactor of his century.

What would these enemies of the gibbet have--these lineal descendantsof the drunken mobs that hooted the hangman at Tyburn Tree; this progenyof criminals, which has so defiled with the mud of its animosity thenoble office of public, executioner that even "in this enlightened age"he shirks his high duty, entrusting it to a hidden or unnamedsubordinate? If murder is unjust of what importance is it whether itspunishment by death be just or not?--nobody needs to incur it. Men arenot drafted for the death penalty; they volunteer. "Then it is notdeterrent," mutters the gentleman whose rude forefather hooted thehangman. Well, as to that, the law which is to accomplish more than apart of its purpose must be awaited with great patience. Every murder

proves that hanging is not altogether deterrent; every hanging, that itis somewhat deterrent--it deters the person hanged. A man's first murderis his crime, his second is ours.

The socialists, it seems, believe with Alphonse Karr, in the expediencyof abolishing the death penalty; but apparently they do not hold, withhim, that the assassins should begin. They want the state to begin,believing that the magnanimous example will effect a change of heart inthose about to murder. This, I take it, is the meaning of theirassertion that death penalties have not the deterring influence thatimprisonment for life carries. In this they obviously err: death detersat least the person who suffers it--he commits no more murder; whereasthe assassin who is imprisoned for life and immune from further

punishment may with impunity kill his keeper or whomsoever he may beable to get at. Even as matters now are, incessant vigilance is requiredto prevent convicts in prison from murdering their attendants and oneanother. How would it be if the "life-termer" were assured against anyadditional inconvenience for braining a guard occasionally, orstrangling a chaplain now and then? A penitentiary may be described as aplace of punishment and reward; and under the system proposed, thedifference in desirableness between a sentence and an appointment wouldbe virtually effaced. To overcome this objection a life sentence wouldhave to mean solitary confinement, and that means insanity. Is that what



these gentlemen propose to substitute for death?

The death penalty, say these amiables and futilitarians, createsblood-thirstiness in the unthinking masses and defeats its own ends--isitself a cause of murder, not a check. These gentlemen are themselves of"the unthinking masses"--they do not know how to think. Let them try totrace and lucidly expound the chain of motives lying between theknowledge that a murderer has been hanged and the wish to commit amurder. How, precisely, does the one beget the other? By what unearthlyprocess of reasoning does a man turning away from the gallows persuadehimself that it is expedient to incur the danger of hanging? Let us havepointed out to us the several steps in that remarkable mental progress.Obviously, the thing is absurd; one might as reasonably say thatcontemplation of a pitted face will make a man wish to go and catchsmallpox, or the spectacle of an amputated limb on the scrap-heap of ahospital tempt him to cut off his arm or renounce his leg.

"An eye for an eye and a tooth for a tooth," say the opponents of thedeath penalty, "is not justice; it is revenge and unworthy of aChristian civilization." It is exact justice: nobody can think ofanything more accurately just than such punishments would be, whateverthe motive in awarding them. Unfortunately such a system is notpracticable, but he who denies its justice must deny also the justice ofa bushel of corn for a bushel of corn, a dollar for a dollar, service

for service. We can not undertake by such clumsy means as laws andcourts to do to the criminal exactly "what he has done to his victim,but to demand a life for a life is simple, practicable, expedient and(therefore) right.

"Taking the life of a murderer does not restore the life he took,therefore it is a most illogical punishment. Two wrongs do not make aright."

Here's richness! Hanging an assassin is illogical because it does notrestore the life of his victim; incarceration is logical; therefore,incarceration does--_quod, erat demonstrandum._

Two wrongs certainly do not make a right, but the veritable thing indispute is whether taking the life of a life-taker is a wrong. So nakedand unashamed an example of _petitio principii_ would disgrace a debaterin a pinafore. And these wonder-mongers have the effrontery to babble of"logic"! Why, if one of them were to meet a syllogism in a lonely roadhe would run away in a hundred and fifty directions as hard as ever hecould hoof it. One is almost ashamed to dispute with such intellectualcloutlings.

Whatever an individual may rightly do to protect himself society mayrightly do to protect him, for he is a part of itself. If he may rightlytake life in defending himself society may rightly take life indefending him. If society may rightly take life in defending him it may

rightly threaten to take it. Having rightly and mercifully threatened totake it, it not only rightly may take it, but expediently must.

II

The law of a life for a life does not altogether prevent murder. No lawcan altogether prevent any form of crime, nor is it desirable that itshould. Doubtless God could so have created us that our sense of rightand justice could have existed without contemplation of injustice and



wrong; as doubtless he could so have created us that we could have feltcompassion without a knowledge of suffering; but he did not. Constitutedas we are, we can know good only by contrast with evil. Our sense of sinis what our virtues feed upon; in the thin air of universal morality thealtar-fires of honor and the beacons of conscience could not be keptalight. A community without crime would be a community without warm andelevated sentiments--without the sense of justice, without generosity,without courage, without mercy, without magnanimity--a community ofsmall, smug souls, uninteresting to God and uncoveted by the Devil. Wecan have, and do have, too much crime, no doubt; what the wholesomeproportion is none can tell. Just now we are running a good deal tomurder, but he who can gravely attribute that phenomenon, or any part ofit, to infliction of the death penalty, instead of to virtual immunityfrom any penalty at all, is justly entitled to the innocent satisfactionthat comes of being a simpleton.

III

The New Woman is against the death penalty, naturally, for she is hotand hardy in the conviction that whatever is is wrong. She has visitedthis world in order to straighten things about a bit, and is in distresslest the number of things be insufficient to her need. The matter isimportant variously; not least so in its relation to the new heaven and

the new earth that are to be the outcome of woman suffrage. There can beno doubt that the vast majority of women have sentimental objections tothe death penalty that quite outweigh such practical considerations inits favor as they can be persuaded to comprehend. Aided by the minorityof men afflicted by the same mental malady, they will indubitably effectits abolition in the first lustrum of their political "equality." TheNew Woman will scarcely feel the seat of power warm beneath her beforegiving to the assassin's "unhand me, villain!" the authority of law. Sowe shall make again the old experiment, discredited by a thousandfailures, of preventing crime by tenderness to caught criminals. And thecriminal uncaught will treat us to a quantity and quality of crimenotably augmented by the Christian spirit of the new _regime_.

IV

As to painless execution, the simple and practical way to make them bothjust and expedient is the adoption by murderers of a system of painlessassassinations. Until this is done there seems to be no call torenounce the wholesome discomfort of the style of executions endeared tous by memories and associations of the tenderest character. There is, Ifancy, a shaping notion in the observant mind that the penologists andtheir allies have gone about as far as they can safely be permitted togo in the direction of a softer suasion of the criminal nature towardgood behavior. The modern prison has become a rather more comfortablehabitation than the dangerous classes are accustomed to at home. Modern

prison life has in their eyes something of the charm and glamor of anideal existence, like that in the Happy Valley from which Rasselas hadthe folly to escape. Whatever advantages to the public may be secured byabating the rigors of imprisonment and inconveniences incident toexecution, there is this objection: it makes them less deterrent. Letthe penologers and philanthropers have their way and even hanging mightbe made so pleasant and withal so interesting a social distinction thatit would deter nobody but the person hanged. Adopt the euthanasianmethod of electricity, asphyxia by smothering in rose-leaves, or slowpoisoning with rich food, and the death penalty may come to be regarded



as the object of a noble ambition to the _bon vivant_, and the risingyoung suicide may go and kill somebody else instead of himself, in orderto receive from the public executioner a happier dispatch than his own'prentice hand can assure him.

But the advocates of agreeable pains and penalties tell us that in thedarker ages, when cruel and degrading punishment was the rule, and wasfreely inflicted for every light infraction of the law, crime was morecommon than it is now; and in this they appear to be right. But one andall, they overlook a fact equally obvious and vastly significant, thatthe intellectual, moral and social condition of the masses was very low.Crime was more common because ignorance was more common, poverty wasmore common, sins of authority, and therefore hatred of authority, weremore common. The world of even a century ago was a different world fromthe world of today, and a vastly more uncomfortable one. The popularadage to the contrary notwithstanding, human nature was not by a longcut the same then that it is now. In the very ancient time of that earlyEnglish king, George III, when women were burned at the stake in publicfor various offenses and men were hanged for "coining" and children fortheft, and in the still remoter period (_circa_ 1530), when prisonerswere boiled in several waters, divers sorts of criminals weredisemboweled and some are thought to have undergone the _peine forte etdure_ of cold-pressing (an infliction which the pen of Hugo has sincemade popular--in literature)--in these wicked old days crime flourished,

not because of the law's severity, but in spite of it. It is possiblethat our law-making ancestors understood the situation as it then was atrifle better than we can understand it on the hither side of this gulfof years, and that they were not the reasonless barbarians that wethink them to have been. And if they were, what must have been theunreason and barbarity of the criminal element with which they had todeal?

I am far from thinking that severity of punishment can have the samerestraining effect as probability of some punishment being inflicted;but if mildness of penalty is to be superadded to difficulty ofconviction, and both are to be mounted upon laxity in detection, thepile will be complete indeed. There is a peculiar fitness, perhaps, in

the fact that all these pleas for comfortable punishment should be urgedat a time when there appears to be a general disposition to inflict nopunishment at all. There are, however, still a few old-fashioned personswho hold it obvious that one who is ambitious to break the laws of hiscountry will not with so light a heart and so airy an indifference incurthe peril of a harsh penalty as he will the chance of one more nearlyresembling that which he would himself select.

V

After lying for more than a century dead I was revived, dowered with anew body, and restored to society. The first thing of interest that I

observed was an enormous building, covering a square mile of ground. Itwas surrounded on all sides by a high, strong wall of hewn stone uponwhich armed sentinels paced to and fro. In one face of the wall was asingle gate of massive iron, strongly guarded. While admiring theCyclopean architecture of the "reverend pile" I was accosted by a man inuniform, evidently the warden, with a cheerful salutation.

"Colonel," I said, "pray tell me what is this building."

"This," said he, "is the new state penitentiary. It is one of twelve,



all alike."

"You surprise me," I replied. "Surely the criminal element must haveincreased enormously."

"Yes, indeed," he assented; "under the Reform _regime_, which began inyour day, crime became so powerful, bold and fierce that arrests were nolonger possible and the prisons then in existence were soon overcrowded.The state was compelled to erect others of greater capacity."

"But, Colonel," I protested, "if the criminals were too bold andpowerful to be taken into custody, of what use are the prisons? And howare they crowded?"

He fixed upon me a look that I could not fail to interpret as expressinga doubt of my sanity. "What!" he said, "is it possible that the modernpenology is unknown to you? Do you suppose we practice the antiquatedand ineffective method of shutting up the rascals? Sir, the growth ofthe criminal element has, as I said, compelled the erection of more andlarger prisons. We have enough to hold comfortably all the honest menand women of the state. Within these protecting walls they carry on allthe necessary vocations of life excepting commerce. That is necessarilyin the hands of the rogues, as before."

"Venerated representative of Reform," I exclaimed, wringing his handwith effusion, "you are Knowledge, you are History, you are the HigherEducation! We must talk further. Come, let us enter this benign edifice;you shall show me your dominion and instruct me in the rules. You shallpropose me as an inmate."

I walked rapidly to the gate. When challenged by the sentinel, I turnedto summon my instructor. He was nowhere visible. I turned again to lookat the prison. Nothing was there: desolate and forbidding, as about thebroken statue of Ozymandias.

The lone and level sands stretched far away.

IMMORTALITY

The desire for life everlasting has commonly been affirmed to beuniversal--at least that is the view taken by those unacquainted withOriental faiths and with Oriental character. Those of us whose knowledgeis a trifle wider are not prepared to say that the desire is universalnor even general.

If the devout Buddhist, for example, wishes to "live always," he has not

succeeded in very clearly formulating the desire. The sort of thing thathe is pleased to hope for is not what we should call life, and not whatmany of us would care for.

When a man says that everybody has "a horror of annihilation," we maybe very sure that he has not many opportunities for observation, or thathe has not availed himself of all that he has. Most persons go to sleeprather gladly, yet sleep is virtual annihilation while it lasts; and ifit should last forever the sleeper would be no worse off after a millionyears of it than after an hour of it. There are minds sufficiently



logical to think of it that way, and to them annihilation is not adisagreeable thing to contemplate and expect.

In this matter of immortality, people's beliefs appear to go along withtheir wishes. The man who is content with annihilation thinks he willget it; those that want immortality are pretty sure they are immortal;and that is a very comfortable allotment of faiths. The few of us thatare left unprovided for are those who do not bother themselves muchabout the matter, one way or another.

The question of human immortality is the most momentous that the mind iscapable of conceiving. If it is a fact that the dead live all otherfacts are in comparison trivial and without interest. The prospect ofobtaining certain knowledge with regard to this stupendous matter is notencouraging. In all countries but those in barbarism the powers of theprofoundest and most penetrating intelligences have been ceaselesslyaddressed to the task of glimpsing a life beyond this life; yet today noone can truly say that he knows. It is as much a matter of faith as everit was.

Our modern Christian nations profess a passionate hope and belief inanother world, yet the most popular writer and speaker of his time, theman whose lectures drew the largest audiences, the work of whose penbrought him the highest rewards, was he who most strenuously strove to

destroy the ground of that hope and unsettle the foundations of thatbelief.

The famous and popular Frenchman, Professor of Spectacular Astronomy,Camille Flammarion, affirms immortality because he has talked withdeparted souls who said that it was true. Yes, monsieur, but surely youknow the rule about hearsay evidence. We Anglo-Saxons are veryparticular about that.

M. Flammarion says:

"I don't repudiate the presumptive arguments of schoolmen. I merelysupplement them with something positive. For instance, if you assumed

the existence of God this argument of the scholastics is a good one. Godhas implanted in all men the desire of perfect happiness. This desirecannot be satisfied in our lives here. If there were not another lifewherein to satisfy it then God would be a declever. _Voila tout_."

There is more: the desire of perfect happiness does not implyimmortality, even if there is a God, for

(1) God may not have implanted it, but merely suffers it to exist, as hesuffers sin to exist, the desire of wealth, the desire to live longerthan we do in this world. It is not held that God implanted all thedesires of the human heart. Then /why hold that he implanted that ofperfect happiness?

(2) Even if he did--even, if a divinely implanted desire entail its owngratification--even if it cannot be gratified in this life--that doesnot imply immortality. It implies _only_ another life long enough forits gratification just once. An eternity of gratification is not alogical inference from it.

(3) Perhaps God _is_ "a deceiver" who knows that he is not? Assumptionof the existence of a God is one thing; assumption of the existence of aGod who is honorable and candid according to our conception of honor and



candor is another.

(4) There may be an honorable and candid God. He may have implanted inus the desire of perfect happiness. It may be--it is--impossible togratify that desire in this life. Still, another life is not implied,for God may not have intended us to draw the inference that he is goingto gratify it. If omniscient and omnipotent, God must be held to haveintended whatever occurs, but no such God is assumed in M. Flammarion'sillustration, and it may be that God's knowledge and power are limited,or that one of them is limited.

M. Flammarion is a learned, if somewhat theatrical, astronomer. He has atremendous imagination, which naturally is more at home in the marvelousand catastrophic than in the orderly regions of familiar phenomena. Tohim the heavens are an immense pyrotechnicon and he is the master of theshow and sets off the fireworks. But he knows nothing of logic, which isthe science of straight thinking, and his views of things havetherefore no value; they are nebulous.

Nothing is clearer than that our pre-existence is a dream, havingabsolutely no basis in anything that we know or can hope to know. Ofafter-existence there is said to be evidence, or rather testimony, inassurances of those who are in present enjoyment of it--if it isenjoyable. Whether this testimony has actually been given--and it is the

only testimony worth a moment's consideration--is a disputed point. Manypersons living this life profess to have received it. But nobodyprofesses, or ever has professed, to have received a communication ofany kind from one in actual experience of the fore-life. "The souls asyet ungarmented," if such there are, are dumb to question. The Landbeyond the Grave has been, if not observed, yet often and variouslydescribed: if not explored and surveyed, yet carefully charted. Fromamong so many accounts of it that we have, he must be fastidious indeedwho cannot be suited. But of the Fatherland that spreads before thecradle--the great Heretofore, wherein we all dwelt if we are to dwell inthe Hereafter, we have no account. Nobody professes knowledge of that.No testimony reaches our ears of flesh concerning its topographical orother features; no one has been so enterprising as to wrest from its

actual inhabitants any particulars of their character and appearance.And among educated experts and professional proponents of worlds to bethere is a general denial of its existence.

I am of their way of thinking about that. The fact that we have norecollection of a former life is entirely conclusive of the matter. Tohave lived an unrecollected life is impossible and unthinkable, forthere would be nothing to connect the new life with the old--no threadof continuity--nothing that persisted from the one life to the other.The later birth would be that of another person, an altogether differentbeing, unrelated to the first--a new John Smith succeeding to the lateTom Jones.

Let us not be misled here by a false analogy. Today I may get a thwacko' the mazzard which will give me an intervening season ofunconsciousness between yesterday and to-morrow. Thereafter I may live toa green old age with no recollection of anything that I knew, or did, orwas before the accident; yet I shall be the same person, for between theold life and the new there will be a _nexus_, a thread of continuity,something spanning the gulf from the one state to the other, and thesame in both--namely, my body with its habits, capacities and powers.That is I; that identifies me to others as my former self--authenticatesand credentials me as the person that incurred the cranial mischance,



dislodging memory.

But when death occurs _all_ is dislodged if memory is; for between twomerely mental or spiritual existences memory is the only _nexus_ conceivable; consciousness of identity is the only identity. To liveagain without memory of having lived before is to live another.Re-existence without recollection is absurd. There is nothing tore-exist.

EMANCIPATED WOMAN

What I should like to know is, how "the enlargement of woman's sphere"by her entrance into various activities of commercial, professional andindustrial life benefits the sex. It may please Helen Gougar and satisfyher sense of logical accuracy to say, as she does: "We women must workin order to fill the places left vacant by liquor-drinking men." But whofilled these places before? Did they remain vacant, or were there thendisappointed applicants, as now? If my memory serves, there has been notime in the period that it covers when the supply of workers--abstemiousmale workers--was not in excess of the demand. That it has always been

so is sufficiently attested by the universally inadequate wage rate.

Employers seldom fail, and never for long, to get all the workmen theyneed. The field into which women have put their sickles was alreadyovercrowded with reapers. Whatever employment women have obtained hasbeen got by displacing men--who would otherwise be supporting women.;Where is the general advantage? We may shout "high tariff," "combinationof capital," "demonetization of silver," and what not, but if searchingfor the cause of augmented poverty and crime, "industrial discontent"and the tramp evil, instead of dogmatically expounding it, we shouldtake some account of this enormous, sudden addition to the number ofworkers seeking work. If any one thinks that within the brief period ofa generation the visible supply of labor can be enormously augmented

without profoundly affecting the stability of things and disastrouslytouching the interests of wage-workers let no rude voice dispel hisdream of such maleficent agencies as his slumbrous understanding may joyto affirm. And let our Widows of Ashur unlung themselves in advocacy ofquack remedies for evils of which themselves are cause; it remains truethat when the contention of two lions for one bone is exacerbated by theaccession of a lioness the squabble is not composable by stirring upsome bears in the cage adjacent.

Indubitably a woman is under no obligation to sacrifice herself to thegood of her sex by foregoing needed employment in the hope that it mayfall to a man gifted with dependent women. Nevertheless ourcongratulations are more intelligent when bestowed upon her individual

head than when sifted into the hair of all Eve's daughters. This is aworld of complexities, in which the lines of interest are sointertangled as frequently to transgress that of sex; and one ambitiousto help but half the race may profitably know that every effort to thatend provokes a counterbalancing mischief. The "enlargement of woman'sopportunities" has benefited individual women. It has not benefited thesex as a whole, and has distinctly damaged the race. The mind that cannot discern a score of great and irreparable general evils distinctlytraceable to "emancipation of woman" is as impregnable to the light as atoad in a rock.



A marked demerit of the new order of things--the _regime_ of femalecommercial service--is that its main advantage accrues, not to the race,not to the sex, not to the class, not to the individual woman, but tothe person of least need and worth--the male employer. (Female employersin any considerable number there will not be, but those that we havecould give the male ones profitable instruction in grinding the faces oftheir employes.) This constant increase of the army of labor--always andeverywhere too large for the work in sight--by accession of a newcontingent of natural oppressibles makes the very teeth of old Munniglutthrill with a poignant delight. It brings in that situation known as twolaborers seeking one job--and one of them a person whose bones he caneasily grind to make his bread; and Munniglut is a miller of skill andexperience, dusted all over with the evidence of his useful craft. WhenHeaven has assisted the Daughters of Hope to open to women a new "avenueof opportunities" the first to enter and walk therein, like God in theGarden of Eden, is the good Mr. Munniglut, contentedly smoothing thefolds out of the superior slope of his paunch, exuding the peculiararoma of his oleaginous personality and larding the new roadway withthe overflow of a righteousness stimulated to action by relish of hisown identity. And ever thereafter the subtle suggestion of a fatphilistinism lingers along that path of progress like an assertion of apossessory right.

It is God's own crystal truth that in dealing with women unfortunateenough to be compelled to earn their own living and fortunate enough tohave wrested from Fate an opportunity to do so, men of business andaffairs treat them with about the same delicate consideration that theyshow to dogs and horses of the inferior breeds. It does not commonlyoccur to the wealthy "professional man," or "prominent merchant," to beashamed to add to his yearly thousands a part of the salary justly dueto his female bookkeeper or typewriter, who sits before him all day withan empty belly in order to have an habilimented back. He has a vague,hazy notion that the law of supply and demand is mandatory, and that insubmitting himself to it by paying her a half of what he would have topay a man of inferior efficiency he is supplying the world with a nobleexample of obedience. I must take the liberty to remind him that the law

of supply and demand is not imperative; it is not a statute but aphenomenon. He may reply: "It is imperative; the penalty fordisobedience is failure. If I pay more in salaries and wages than I needto, my competitor will not; and with that advantage he will drive mefrom the field." If his margin of profit is so small that he must eke itout by coining the sweat of his workwomen into nickels I've nothing tosay to him. Let him adopt in peace the motto, "I cheat to eat." I do notknow why he should eat, but Nature, who has provided sustenance for theworming sparrow, the sparrowing owl and the owling eagle, approves theneedy man of prey and makes a place for him at table.

Human nature is pretty well balanced; for every lacking virtue there isa rough substitute that will serve at a pinch--as cunning is the wisdom

of the unwise, and ferocity the courage of the coward. Nobody isaltogether bad; the scoundrel who has grown rich by underpaying workmenin his factory will sometimes endow an asylum for indigent seamen. Tooppress one's own workmen, and provide for the workmen of a neighbor--toskin those in charge of one's own interests while cottoning and oilingthe residuary product of another's skinnery--that is not very goodbenevolence, nor very good sense, but it serves in place of both. Theman who eats _pate de fois gras_ in the sweat of his girl cashier'sface, or wears purple and fine linen in order that his typewriter mayhave an eocene gown and a pliocene hat, seems a tolerably satisfactory



specimen of the genus thief; but let us not forget that in his ownhome--a fairly good one--he may enjoy and merit that highest and mosthonorable title on the scroll of woman's favor, "a good provider." Onehaving a claim to that glittering distinction should enjoy immunity fromthe coarse and troublesome question, "From whose backs and bellies doyou provide?"

So much for the material results to the sex. What are the moral results?One does not like to speak of them, particularly to those who do not andcan not know--to good women in whose innocent minds female immorality isinseparable from flashy gowning and the painted face; to foolish,book-taught men who honestly believe in some protective sanctity thathedges womanhood. If men of the world with years enough to have livedout of the old _regime_ into the new would testify in this matter therewould ensue a great rattling of dry bones in bodices of reform-ladies.Nay, if the young man about town, knowing nothing of how things were inthe "dark backward and absym of time," but something of the moraldistance between even so free-running a creature as the society girl andthe average working girl of the factory, the shop and the office, wouldspeak out (under assurance of immunity from prosecution) his testimonywould be a surprise to the cartilaginous virgins, blowsy matrons, acridrelicts and hairy males of Emancipation. It would pain, too, some veryworthy but unobservant persons not in sympathy with "the cause."

Certain significant facts are within the purview of all but the veryyoung and the comfortably blind. To the woman of to-day the man ofto-day is imperfectly polite. In place of reverence lie gives her"deference"; to the language of compliment has succeeded the language ofraillery. Men have almost forgotten how to bow. Doubtless the advancedfemale prefers the new manner, as may some of her less forward sisters,thinking it more sincere. It is not; our giddy grandfather talkedhigh-flown nonsense because his heart had tangled his tongue. He treatedhis woman more civilly than we ours because he loved her better. Henever had seen her on the "rostrum" and in the lobby, never had heardher in advocacy of herself, never had read her confessions of his sins,never had felt the stress of her competition, nor himself assisted bydaily personal contact in rubbing the bloom off her. He did not know

that her virtues were due to her secluded life, but thought, dear oldboy, that they were a gift of God.

A MAD WORLD

Let us suppose that in tracing its cycloidal curves through theunthinkable reaches of space traversed by the solar system our planetshould pass through a "belt" of attenuated matter having the property ofdementing us! It is a conception easily enough entertained. That space

is full of malign conditions incontinuously distributed; that we are atone time traversing a zone comparatively innocuous and at anotherspinning through a region of infection; that away behind us in the wakeof our swirling flight are fields of plague and pain still agitated byour passage through them,--all this is as good as known. It is almost ascertain as it is that in our little annual circle round the sun arepoints at which we are stoned and brick-batted like a pig in apotato-patch--pelted with little nodules of meteoric metal flung likegravel, and bombarded with gigantic masses hurled by God knows what?What strange adventures await us in those yet untraveled regions toward



which we speed?--into what malign conditions may we not at any timeplunge?--to the strength and stress of what frightful environment maywe not at last succumb? The subject lends itself readily enough to ajest, but I am not jesting: it is really altogether probable that oursolar system, racing through space with inconceivable velocity, will oneday enter a region charged with something deleterious to the humanbrain, minding us all mad-wise.

By the way, dear reader, did you ever happen to consider the possibilitythat you are a lunatic, and perhaps confined in an asylum? It seems toyou that you are not--that you go with freedom where you will, and use asweet reasonableness in all your works and ways; but to many a lunaticit seems that he is Rameses II, or the Holkar of Indore. Many a plungingmaniac, ironed to the floor of a cell, believes himself the Goddess ofLiberty careering gaily through the Ten Commandments in a chariot ofgold. Of your own sanity and identity you have no evidence that is anybetter than he has of his. More accurately, I have none of mine; foranything I know, you do not exist, nor any one of all the things withwhich I think myself familiarly conscious. All may be fictions of mydisordered imagination. I really know of but one reason for doubtingthat I am an inmate of an asylum for the insane--namely, the probabilitythat there is nowhere any such thing as an asylum for the insane.

This kind of speculation has charms that get a good neck-hold upon

attention. For example, if I am really a lunatic, and the persons andthings that I seem to see about me have no objective existence, what aningenious though disordered imagination I must have! What a clever

_coup_ it was to invent Mr. Rockefeller and clothe him with theattribute of permanence! With what amusing qualities I have endowed mylaird of Skibo, philanthropist. What a masterpiece of creative humor ismy Fatty Taft, statesman, taking himself seriously, even solemnly, andpersuading others to do the same! And this city of Washington, with itsmotley population of silurians, parvenoodles and scamps prankingunashamed in the light of day, and its saving contingent of the forsakenrighteous, their seed begging bread,--did Rabelais' exuberant fancy everconceive so--but Rabelais is, perhaps, himself a conception.

Surely he is no common maniac who has wrought out of nothing thehistory, the philosophies, sciences, arts, laws, religions, politics andmorals of this imaginary world. Nay, the world itself, tumbling uneasilythrough space like a beetle's ball, is no mean achievement, and I amproud of it. But the mental feat in which I take most satisfaction, andwhich I doubt not is most diverting to my keepers, is that of creatingMr. W.R. Hearst, pointing his eyes toward the White House and endowinghim with a perilous Jacksonian ambition to defile it. The Hearst isdistinctly a treasure.

On the whole, I have done, I think, tolerably well, and when Icontemplate the fertility and originality of my inventions, the queerunearthliness and grotesque actions of the characters whom I have

evolved, isolated and am cultivating, I cannot help thinking that ifHeaven had not made me a lunatic my peculiar talent might have made mean entertaining writer.

EPIGRAMS OF A CYNIC



If every hypocrite in the United States were to break his leg to-daythe country could be successfully invaded to-morrow by the warlikehypocrites of Canada.

To Dogmatism the Spirit of Inquiry is the same as the Spirit of Evil,and to pictures of the latter it appends a tail to represent the note ofinterrogation.

"Immoral" is the judgment of the stalled ox on the gamboling lamb.

In forgiving an injury be somewhat ceremonious, lest your magnanimity beconstrued as indifference.

True, man does not know woman. But neither does woman.

Age is provident because the less future we have the more we fear it.

Reason is fallible and virtue invincible; the winds vary and the needleforsakes the pole, but stupidity never errs and never intermits. Sinceit has been found that the axis of the earth wabbles, stupidity isindispensable as a standard of constancy.

In order that the list of able women may be memorized for use atmeetings of the oppressed sex, Heaven has considerately made it brief.

Firmness is my persistency; obstinacy is yours.

A little heap of dust,A little streak of rust,A stone without a name--Lo! hero, sword and fame.

Our vocabulary is defective; we give the same name to woman's lack oftemptation and man's lack of opportunity.

"You scoundrel, you have wronged me," hissed the philosopher. "May youlive forever!"

The man who thinks that a garnet can be made a ruby by setting it inbrass is writing "dialect" for publication.

"Who art thou, stranger, and what dost thou seek?" "I am Generosity, andI seek a person named Gratitude." "Then thou dost not deserve to findher." "True. I will go about my business and think of her no more. Butwho art thou, to be so wise?" "I am Gratitude--farewell forever."

There was never a genius who was not thought a fool until he disclosedhimself; whereas he is a fool then only.

The boundaries that Napoleon drew have been effaced; the kingdoms that

he set up have disappeared. But all the armies and statecraft of Europecannot unsay what you have said.

Strive not for singularity in dress;Fools have the more and men of sense the less.To look original is not worth while,But be in mind a little out of style.

A conqueror arose from the dead. "Yesterday," he said, "I ruled half theworld." "Please show me the half that you ruled," said an angel,



ascertain if he knows how to hold his pen.

The most charming view in the world is obtained by introspection.

Love is unlike chess, in that the pieces are moved secretly and theplayer sees most of the game. But the looker-on has one incomparableadvantage: he is not the stake.

It is not for nothing that tigers choose to hide in the jungle, forcommerce and trade are carried on, mostly, in the open.

We say that we love, not whom we will, but whom we must. Our judgmentneed not, therefore, go to confession.

Of two kinds of temporary insanity, one ends in suicide, the other inmarriage.

If you give alms from compassion, why require the beneficiary to be "adeserving object?" No other adversity is so sharp as destitution ofmerit.

Bereavement is the name that selfishness gives to a particularprivation.

O proud philanthropist, your hope is vainTo get by giving what you lost by gain.With every gift you do but swell the cloudOf witnesses against you, swift and loud--Accomplices who turn and swear you splitYour life: half robber and half hypocrite.You're least unsafe when most intact you holdYour curst allotment of dishonest gold.

The highest and rarest form of contentment is aproval of the success ofanother.

If Inclination challenge, stand and fight--

From Opportunity the wise take flight.

What a woman most admires in a man is distinction among men. What a manmost admires in a woman is devotion to himself.

Those who most loudly invite God's attention to themselves when in perilof death are those who should most fervently wish to escape hisobservation.

When you have made a catalogue of your friend's faults it is only fairto supply him with a duplicate, so that he may know yours.

How fascinating is Antiquity!--in what a golden haze the ancients lived

their lives! We, too, are ancients. Of our enchanting time Posterity'sgreat poets will sing immortal songs, and its archaeologists willreverently uncover the foundations of our palaces and temples. Meantimewe swap jack-knives.

Observe, my son, with how austere a virtue the man without a cent putsaside the temptation to manipulate the market or acquire a monopoly.

For study of the good and the bad in woman two women are a needlessexpense.



"There's no free will," says the philosopher;"To hang is most unjust."

"There is no free will," assents the officer;"We hang because we must."

Hope is an explorer who surveys the country ahead. That is why we knowso much about the Hereafter and so little about the Heretofore.

Remembering that it was a woman who lost the world, we should accept theact of cackling geese in saving Rome as partial reparation.

There are two classes of women who may do as they please; those who arerich and those who are poor. The former can count on assent, the latteron inattention.

When into the house of the heart Curiosity is admitted as the guest ofLove she turns her host out of doors.

Happiness has not to all the same name: to Youth she is known as theFuture; Age knows her as the Dream.

"Who art thou, there in the mire?" "Intuition. I leaped all the wayfrom, where thou standest in fear on the brink of the bog." "A great

feat, madam; accept the admiration of Reason, sometimes known asDryfoot."

In eradicating an evil, it makes a difference whether it is uprooted orrooted up. The difference is in the reformer.

The Audible Sisterhood rightly affirms the equality of the sexes: no manis so base but some woman is base enough to love him.

Having no eyes in the back of the head, we see ourselves on the verge ofthe outlook. Only he who has accomplished the notable feat of turningabout knows himself the central figure in the universe.

Truth is so good a thing that falsehood can not afford to be without it.

If women did the writing of the world, instead of the talking, men wouldbe regarded as the superior sex in beauty, grace and goodness.

Love is a delightful day's journey. At the farther end kiss yourcompanion and say farewell.

Let him who would wish to duplicate his every experience prate of thevalue of life.

The game of discontent has its rules, and he who disregards them cheats.It is not permitted to you to wish to add another's advantages or

possessions to your own; you are permitted only to wish to be another.

The creator and arbiter of beauty is the heart; to the male rattlesnakethe female rattlesnake is the loveliest thing in nature.

Thought and emotion dwell apart. When the heart goes into the head thereis no dissension; only an eviction.

If you want to read a perfect book there is only one way: write it.



"Where goest thou, Ignorance?" "To fortify the mind of a maiden againsta peril." "I am going thy way. My name is Knowledge." "Scoundrel! Thouart the peril."

A prude is one who blushes modestly at the indelicacy of her thoughtsand virtuously flies from the temptation of her desires.

The man who is always taking you by the hand is the same who if you werehungry would take you by the cafe.

When a certain sovereign wanted war he threw out a diplomaticintimation; when ready, a diplomat.

If public opinion were determined by a throw of the dice, it would inthe long run be half the time right.

The gambling known as business looks with austere disfavor upon thebusiness known as gambling.

A virtuous widow is the most loyal of mortals; she is faithful to thatwhich is neither pleased nor profited by her fidelity.

Of one who was "foolish" the creators of our language said that he was"fond." That we have not definitely reversed the meanings of the words

should be set down to the credit of our courtesy.

Rioting gains its end by the power of numbers. To a believer in thewisdom and goodness of majorities it is not permitted to denounce asuccessful mob.

Artistically set to graceThe wall of a dissecting-place,A human pericardiumWas fastened with a bit of gum,While, simply underrunning it,The one word, "Charity," was writTo show the student band that hovered

About it what it once had covered.

Virtue is not necessary to a good reputation, but a good reputation ishelpful to virtue.

When lost in a forest go always down hill. When lost in a philosophy ordoctrine go up-ward.

We submit to the majority because we have to. But we are not compelledto call our attitude of subjection a posture of respect.

Pascal says that an inch added to the length of Cleopatra's nose wouldhave changed the fortunes of the world. But having said this, he has

said nothing, for all the forces of nature and all the power ofdynasties could not have added an inch to the length of Cleopatra'snose.

Our luxuries are always masquerading as necessaries. Woman is the onlynecessary having the boldness and address to compel recognition as aluxury.

"I am the seat of the affections," said the heart. "Thank you," said thejudgment, "you save my face."



"Who art thou that weepest?" "Man." "Nay, thou art Egotism. I am theScheme of the Universe. Study me and learn that nothing matters." "Thenhow does it happen that I weep?"

A slight is less easily forgiven than an injury, because it impliessomething of contempt, indifference, an overlooking of our importance;whereas an injury presupposes some degree of consideration. "Theblackguards!" said a traveler whom Sicilian brigands had releasedwithout ransom; "did they think me a person of no consequence?"

The people's plaudits are unheard in hell.

Generosity to a fallen foe is a virtue that takes no chances.

If there was a world before this we must all have died impenitent.

We are what we laugh at. The stupid person is a poor joke, the clever, agood one.

If every man who resents being called a rogue resented being one thiswould be a world of wrath.

Force and charm are important elements of character, but it counts for

little to be stronger than honey and sweeter than a lion.

Grief and discomfiture are coals that cool:Why keep them glowing with thy sighs, poor fool?

A popular author is one who writes what the people think. Genius invitesthem to think something else.

Asked to describe the Deity, a donkey would represent him with long earsand a tail. Man's conception is higher and truer: he thinks of him assomewhat resembling a man.

Christians and camels receive their burdens kneeling.

The sky is a concave mirror in which Man sees his own distorted imageand seeks to propitiate it.

Honor thy father and thy mother that thy days may be long in the land,but do not hope that the life insurance companies will offer theespecial rates.

Persons who are horrified by what they believe to be Darwin's theory ofthe descent of Man from the Ape may find comfort in the hope of hisreturn.

A strong mind is more easily impressed than a weak; you shall not so

readily convince a fool that you are a philosopher as a philosopher thatyou are a fool.

A cheap and easy cynicism rails at everything. The master of the artaccomplishes the formidable task of discrimination.

When publicly censured our first instinct is to make everybody acodefendant.

O lady fine, fear not to lead



To Hymen's shrine a clown:Love cannot level up, indeed,

But he can level down.

Men are polygamous by nature and monogamous for opportunity. It is afaithful man who is willing to be watched by a half-dozen wives.

The virtues chose Modesty to be their queen. "I did not know that I wasa virtue," she said. "Why did you not choose Innocence?" "Because of herignorance," they replied. "She knows nothing but that she is a virtue."

It is a wise "man's man" who knows what it is that he despises in a"ladies' man."

If the vices of women worshiped their creators men would boast of theadoration they inspire.

The only distinction that democracies reward is a high degree ofconformity.

Slang is the speech of him who robs the literary garbage carts on theirway to the dumps.

A woman died who had passed her life in affirming the superiority of her

sex. "At last," she said, "I shall have rest and honors." "Enter," saidSaint Peter; "thou shalt wash the faces of the dear little cherubim."

To woman a general truth has neither value nor interest unless she canmake a particular application of it. And we say that women are notpractical!

The ignorant know not the depth of their ignorance, but the learned knowthe shallowness of their learning.

He who relates his success in charming woman's heart may be assured ofhis failure to charm man's ear.

What poignant memories the shadows bringWhat songs of triumph in the dawning ring!By night a coward and by day a king.

When among the graves of thy fellows, walk with circumspection; thineown is open at thy feet.

As the physiognomist takes his own face as the highest type andstandard, so the critic's theories are imposed by his own limitations.

"Heaven lies about us in our infancy," and our neighbors take up thetale as we mature.

"My laws," she said, "are of myself a part:I read them by examining my heart."

"True," he replied; "like those to Moses known,Thine also are engraven upon stone."

Love is a distracted attention: from contemplation Of one's self oneturns to consider one's dream.

"Halt!--who goes there?" "Death." "Advance, Death, and give thecountersign." "How needless! I care not to enter thy camp tonight. Thou



shalt enter mine." "What! I a deserter?" "Nay, a great soldier. Thoushalt overcome all the enemies of mankind." "Who are they?" "Life andthe Fear of Death."

The palmist looks at the wrinkles made by closing the hand and says theysignify character. The philosopher reads character by what the hand mostloves to close upon.

Ah, woe is his, with length of living cursed,Who, nearing second childhood, had no first.Behind, no glimmer, and before no ray--night at either end of his dark day.

A noble enthusiasm in praise of Woman is not incompatible with aspirited zeal in defamation of women.

The money-getter who pleads his love of work has a lame defense, forlove of work at money-getting is a lower taste than love of money.

He who thinks that praise of mediocrity atones for disparagement ofgenius is like one who should plead robbery in excuse of theft.

The most disagreeable form of masculine hypocrisy is that which findsexpression in pretended remorse for impossible gallantries.

Any one can say that which is new; any one that which is true. For thatwhich is both new and true we must go duly accredited to the gods andawait their pleasure.

The test of truth is Reason, not Faith; for to the court of Reason mustbe submitted even the claims of Faith.

"Whither goest thou?" said the angel. "I know not." "And whence hastthou come?" "I know not." "But who art thou?" "I know not." "Then thouart Man. See that thou turn not back, but pass on to the place whencethou hast come."

If Expediency and Righteousness are not father and son they are the mostharmonious brothers that ever were seen.

Train the head, and the heart will take care of itself; a rascal is onewho knows not how to think.

Do you to others as you wouldThat others do to you;

But see that you no service goodWould have from others that they could

Not rightly do.

Taunts are allowable in the case of an obstinate husband: balky horses

may best be made to go by having their ears bitten.

Adam probably regarded Eve as the woman of his choice, and exacted acertain gratitude for the distinction of his preference.

A man is the sum of his ancestors; to reform him you must begin with adead ape and work downward through a million graves. He is like thelower end of a suspended chain; you can sway him slightly to the rightor the left, but remove your hand and he falls into line with the otherlinks.



He who thinks with difficulty believes with alacrity. A fool is anatural proselyte, but he must be caught young, for his convictions,unlike those of the wise, harden with age.

These are the prerogatives of genius: To know without having learned; todraw just conclusions from unknown premises; to discern the soul ofthings.

Although one love a dozen times, yet will the latest love seem thefirst. He who says he has loved twice has not loved once.

Men who expect universal peace through invention of destructive weaponsof war are no wiser than one who, noting the improvement of agriculturalimplements, should prophesy an end to the tilling of the soil.

To parents only, death brings an inconsolable sorrow. When the young dieand the old live, nature's machinery is working with the friction thatwe name grief.

Empty wine bottles have a bad opinion of women.

Civilization is the child of human ignorance and conceit. If Man knewhis insignificance in the scheme of things he would not think it worth

while to rise from barbarity to enlightenment. But it is only throughenlightenment that he can know.

Along the road of life are many pleasure resorts, but think not that bytarrying in them you will take more days to the journey. The day of yourarrival is already recorded.

The most offensive egotist is he that fears to say "I" and "me." "Itwill probably rain"--that is dogmatic. "I think it will rain"--that isnatural and modest. Montaigne is the most delightful of essayistsbecause so great is his humility that he does not think it importantthat we see not Montaigne. He so forgets himself that he employs noartifice to make us forget him.

On fair foundations Theocrats unwiseRear superstructures that offend the skies."Behold," they cry, "this pile so fair and tall!Come dwell within it and be happy all."But they alone inhabit it, and find,Poor fools, 'tis but a prison for the mind.

If thou wilt not laugh at a rich man's wit thou art an anarchist, and ifthou take not his word thou shalt take nothing that he hath. Make haste,therefore, to be civil to thy betters, and so prosper, for prosperity isthe foundation of the state.

Death is not the end; there remains the litigation over the estate.

When God makes a beautiful woman, the devil opens a new register.

When Eve first saw her reflection in a pool, she sought Adam and accusedhim of infidelity.

"Why dost thou weep?" "For the death of my wife. Alas! I shall neveragain see her!" "Thy wife will never again see thee, yet she does notweep."



What theology is to religion and jurisprudence to justice, etiquette isto civility.

"Who art thou that despite the piercing cold and thy robe's raggednessseemest to enjoy thyself?" "Naught else is enjoyable--I am Contentment.""Ha! thine must be a magic shirt. Off with it! I shiver in my fineattire." "I have no shirt. Pass on, Success."

Ignorance when inevitable is excusable. It may be harmless, evenbeneficial; but it is charming only to the unwise. To affect a spuriousignorance is to disclose a genuine.

Because you will not take by theft what you can have by cheating, thinknot yours is the only conscience in the world. Even he who permits youto cheat his neighbor will shrink from permitting you to cheat himself.

"God keep thee, stranger; what is thy name?" "Wisdom. And thine?""Knowledge. How does it happen that we meet?" "This is an intersectionof our paths." "Will it ever be decreed that we travel always the sameroad?" "We were well named if we knew."

Nothing is more logical than persecution. Religious tolerance is a kindof infidelity.

Convictions are variable; to be always consistent is to be sometimesdishonest.

The philosopher's profoundest conviction is that which he is mostreluctant to express, lest he mislead.

When exchange of identities is possible, be careful; you may choose aperson who is willing.

The most intolerant advocate is he who is trying to convince himself.

In the Parliament of Otumwee the Chancellor of the Exchequer proposed a

tax on fools. "The right honorable and generous gentleman," said amember, "forgets that we already have it in the poll tax."

"Whose dead body is that?" "Credulity's." "By whom was he slain?""Credulity." "Ah, suicide." "No, surfeit. He dined at the table ofScience, and swallowed all that was set before him."

Don't board with the devil if you wish to be fat.

Pray do not despise your delinquent debtor; his default is no proof ofpoverty.

Courage is the acceptance of the gambler's chance: a brave man bets

against the game of the gods.

"Who art thou?" "A philanthropist. And thou?" "A pauper." "Away! youhave nothing to relieve my needs."

Youth looks forward, for nothing is behind! Age backward, for nothing isbefore.



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