Damn! Part 5

The purified and dephlogisticated music of the future, to be sure, will never appeal to the mob, which will keep on demanding its chance to gloat over gaudy, voluptuous women, and fat, scandalous tenors. The mob, even disregarding its insatiable appet.i.te for the improper, is a natural hero wors.h.i.+per. It loves, not the beautiful, but the strange, the unprecedented, the astounding; it suffers from an incurable _heliogabalisme_. A soprano who can gargle her way up to G sharp in altissimo interests it almost as much as a contralto who has slept publicly with a grand duke. If it cannot get the tenor who receives $3,000 a night, it will take the tenor who fought the manager with bung-starters last Tuesday. But this is merely saying that the tastes and desires of the mob have nothing to do with music as an art. For its ears, as for its eyes, it demands anecdotes--on the one hand the Suicide symphony, "The Forge in the Forest," and the general run of Italian opera, and on the other hand such things as "The Angelus," "Playing Grandpa" and the so-called "Mona Lisa." It cannot imagine art as devoid of moral content, as beauty pure and simple. It always demands something to edify it, or, failing that, to shock it.

These concepts, of the edifying and the shocking, are closer together in the psyche than most persons imagine. The one, in fact, depends upon the other: without some definite notion of the improving it is almost impossible to conjure up an active notion of the improper. All salacious art is addressed, not to the d.a.m.ned, but to the consciously saved; it is Sunday-school superintendents, not bartenders, who chiefly patronize peep-shows, and know the dirty books, and have a high artistic admiration for sopranos of superior gluteal development. The man who has risen above the petty ethical superst.i.tions of Christendom gets little pleasure out of impropriety, for very few ordinary phenomena seem to him to be improper. Thus a Frenchman, viewing the undraped statues which bedizen his native galleries of art, either enjoys them in a purely aesthetic fas.h.i.+on--which is seldom possible save when he is in liquor--or confesses frankly that he doesn't like them at all; whereas the visiting Americano is so powerfully shocked and fascinated by them that one finds him, the same evening, in places where no respectable man ought to go. All art, to this fellow, must have a certain bawdiness, or he cannot abide it. His favorite soprano, in the opera house, is not the fat and middle-aged lady who can actually sing, but the girl with the bare back and translucent drawers. Condescending to the concert hall, he is bored by the posse of enemy aliens in funereal black, and so demands a vocal soloist--that is, a gaudy creature of such advanced corsetting that she can make him forget Bach for a while, and turn his thoughts pleasantly to amorous intrigue.

In all this, of course, there is nothing new. Other and better men have noted the damage that the personal equation does to music, and some of them have even sought ways out. For example, Richard Strauss. His so-called ballet, "Josefs Legend," produced in Paris just before the war, is an attempt to write an opera without singers. All of the music is in the orchestra; the folks on the stage merely go through a pointless pantomime; their main function is to entertain the eye with s.h.i.+fting colors. Thus, the romantic sentiments of Joseph are announced, not by some eye-rolling tenor, but by the first, second, third, fourth, fifth, sixth, seventh and eighth violins (it is a Strauss score!), with the incidental aid of the wood-wind, the bra.s.s, the percussion and the rest of the strings. And the heroine's reply is made, not by a soprano with a cold, but by an honest man playing a flute. The next step will be the subst.i.tution of marionettes for actors. The removal of the orchestra to a sort of trench, out of sight of the audience, is already an accomplished fact at Munich. The end, perhaps, will be music purged of its current ptomaines. In brief, music.

x.x.xVI

ZOOS

I often wonder how much sound and nouris.h.i.+ng food is fed to the animals in the zoological gardens of America every week, and try to figure out what the public gets in return for the cost thereof. The annual bill must surely run into millions; one is constantly hearing how much beef a lion downs at a meal, and how many tons of hay an elephant dispatches in a month. And to what end? To the end, princ.i.p.ally, that a horde of superintendents and keepers may be kept in easy jobs. To the end, secondarily, that the least intelligent minority of the population may have an idiotic show to gape at on Sunday afternoons, and that the young of the species may be instructed in the methods of amour prevailing among chimpanzees and become privy to the technic employed by jaguars, hyenas and polar bears in ridding themselves of lice.

So far as I can make out, after laborious visits to all the chief zoos of the nation, no other imaginable purpose is served by their existence.

One hears constantly, true enough (mainly from the gentlemen they support) that they are educational. But how? Just what sort of instruction do they radiate, and what is its value? I have never been able to find out. The sober truth is that they are no more educational than so many firemen's parades or displays of sky-rockets, and that all they actually offer to the public in return for the taxes wasted upon them is a form of idle and witless amus.e.m.e.nt, compared to which a visit to a penitentiary, or even to Congress or a state legislature in session, is informing, stimulating and enn.o.bling.

Education your grandmother! Show me a schoolboy who has ever learned anything valuable or important by watching a mangy old lion snoring away in its cage or a family of monkeys fighting for peanuts. To get any useful instruction out of such a spectacle is palpably impossible; not even a college professor is improved by it. The most it can imaginably impart is that the stripes of a certain sort of tiger run one way and the stripes of another sort some other way, that hyenas and polecats smell worse than Greek 'bus boys, that the Latin name of the racc.o.o.n (who was unheard of by the Romans) is _Procyon lotor_. For the dissemination of such ba.n.a.l knowledge, absurdly emitted and defectively taken in, the taxpayers of the United States are mulcted in hundreds of thousands of dollars a year. As well make them pay for teaching policemen the theory of least squares, or for instructing roosters in the laying of eggs.

But zoos, it is argued, are of scientific value. They enable learned men to study this or that. Again the facts blast the theory. No scientific discovery of any value whatsoever, even to the animals themselves, has ever come out of a zoo. The zoo scientist is the old woman of zoology, and his alleged wisdom is usually exhibited, not in the groves of actual learning, but in the yellow journals. He is to biology what the late Camille Flammarion was to astronomy, which is to say, its court jester and reductio ad absurdum. When he leaps into public notice with some new pearl of knowledge, it commonly turns out to be no more than the news that Marie Bashkirtseff, the Russian lady walrus, has had her teeth plugged with zinc and is expecting twins. Or that Pishposh, the man-eating alligator, is down with locomotor ataxia. Or that Damon, the grizzly, has just finished his brother Pythias in the tenth round, chewing off his tail, nose and remaining ear.

Science, of course, has its uses for the lower animals. A diligent study of their livers and lights helps to an understanding of the anatomy and physiology, and particularly of the pathology, of man. They are necessary aids in devising and manufacturing many remedial agents, and in testing the virtues of those already devised; out of the mute agonies of a rabbit or a calf may come relief for a baby with diphtheria, or means for an archdeacon to escape the consequences of his youthful follies. Moreover, something valuable is to be got out of a mere study of their habits, instincts and ways of mind--knowledge that, by a.n.a.logy, may illuminate the parallel doings of the _genus h.o.m.o_, and so enable us to comprehend the primitive mental processes of Congressmen, morons and the rev. clergy.

But it must be obvious that none of these studies can be made in a zoo.

The zoo animals, to begin with, provide no material for the biologist; he can find out no more about their insides than what he discerns from a safe distance and through the bars. He is not allowed to try his germs and specifics upon them; he is not allowed to vivisect them. If he would find out what goes on in the animal body under this condition or that, he must turn from the inhabitants of the zoo to the customary guinea pigs and street dogs, and buy or steal them for himself. Nor does he get any chance for profitable inquiry when zoo animals die (usually of lack of exercise or ignorant doctoring), for their carca.s.ses are not handed to him for autopsy, but at once stuffed with gypsum and excelsior and placed in some museum.

Least of all do zoos produce any new knowledge about animal behavior.

Such knowledge must be got, not from animals penned up and tortured, but from animals in a state of nature. A college professor studying the habits of the giraffe, for example, and confining his observations to specimens in zoos, would inevitably come to the conclusion that the giraffe is a sedentary and melancholy beast, standing immovable for hours at a time and employing an Italian to feed him hay and cabbages.

As well proceed to a study of the psychology of a juris-consult by first immersing him in Sing Sing, or of a juggler by first cutting off his hands. Knowledge so gained is inaccurate and imbecile knowledge. Not even a college professor, if sober, would give it any faith and credit.

There remains, then, the only true utility of a zoo: it is a childish and pointless show for the unintelligent, in brief, for children, nursemaids, visiting yokels and the generality of the defective. Should the taxpayers be forced to sweat millions for such a purpose? I think not. The sort of man who likes to spend his time watching a cage of monkeys chase one another, or a lion gnaw its tail, or a lizard catch flies, is precisely the sort of man whose mental weakness should be combatted at the public expense, and not fostered. He is a public liability and a public menace, and society should seek to improve him.

Instead of that, we spend a lot of money to feed his degrading appet.i.te and further paralyze his mind. It is precisely as if the community provided free champagne for dipsomaniacs, or hired lecturers to convert the army to the doctrines of the Bolsheviki.

Of the abominable cruelties practised in zoos it is unnecessary to make mention. Even a.s.suming that all the keepers are men of delicate natures and ardent zoophiles (which is about as safe as a.s.suming that the keepers of a prison are all sentimentalists, and weep for the sorrows of their charges), it must be plain that the work they do involves an endless war upon the native instincts of the animals, and that they must thus inflict the most abominable tortures every day. What could be a sadder sight than a tiger in a cage, save it be a forest monkey climbing dispairingly up a barked stump, or an eagle chained to its roost? How can man be benefitted and made better by robbing the seal of its arctic ice, the hippopotamus of its soft wallow, the buffalo of its open range, the lion of its kings.h.i.+p, the birds of their air?

I am no sentimentalist, G.o.d knows. I am in favor of vivisection unrestrained, so long as the vivisectionist knows what he is about. I advocate clubbing a dog that barks unnecessarily, which all dogs do. I enjoy hangings, particularly of converts to the evangelical faiths. The crunch of a c.o.c.kroach is music to my ears. But when the day comes to turn the prisoners of the zoo out of their cages, if it is only to lead them to the swifter, kinder knife of the _schochet_, I shall be present and rejoicing, and if any one present thinks to suggest that it would be a good plan to celebrate the day by shooting the whole zoo faculty, I shall have a revolver in my pocket and a sound eye in my head.

x.x.xVII

ON HEARING MOZART

The only permanent values in the world are truth and beauty, and of these it is probable that truth is lasting only in so far as it is a function and manifestation of beauty--a projection of feeling in terms of idea. The world is a charnel house of dead religions. Where are all the faiths of the middle ages, so complex and yet so precise? But all that was essential in the beauty of the middle ages still lives....

This is the heritage of man, but not of men. The great majority of men are not even aware of it. Their partic.i.p.ation in the progress of the world, and even in the history of the world, is infinitely remote and trivial. They live and die, at bottom, as animals live and die. The human race, as a race, is scarcely cognizant of their existence; they haven't even definite number, but stand grouped together as _x_, the quant.i.ty unknown ... and not worth knowing.

x.x.xVIII

THE ROAD TO DOUBT

The first effect of what used to be called natural philosophy is to fill its devotee with wonder at the marvels of G.o.d. This explains why the pursuit of science, so long as it remains superficial, is not incompatible with the most naif sort of religious faith. But the moment the student of the sciences pa.s.ses this stage of childlike amazement and begins to investigate the inner workings of natural phenomena, he begins to see how ineptly many of them are managed, and so he tends to pa.s.s from awe of the Creator to criticism of the Creator, and once he has crossed that bridge he has ceased to be a believer. One finds plenty of neighborhood physicians, amateur botanists, high-school physics teachers and other such quasi-scientists in the pews on Sunday, but one never sees a Huxley there, or a Darwin, or an Ehrlich.

x.x.xIX

A NEW USE FOR CHURCHES

The argument by design, it may be granted, establishes a reasonable ground for accepting the existence of G.o.d. It makes belief, at all events, quite as intelligible as unbelief. But when the theologians take their step from the existence of G.o.d to the goodness of G.o.d they tread upon much less firm earth. How can one see any proof of that goodness in the senseless and intolerable sufferings of man--his helplessness, the brief and troubled span of his life, the inexplicable disproportion between his deserts and his rewards, the tragedy of his soaring aspiration, the worse tragedy of his dumb questioning? Granting the existence of G.o.d, a house dedicated to Him naturally follows. He is all-important; it is fit that man should take some notice of Him. But why praise and flatter Him for His unspeakable cruelties? Why forget so supinely His failures to remedy the easily remediable? Why, indeed, devote the churches exclusively to wors.h.i.+p? Why not give them over, now and then, to justifiable indignation meetings?

Perhaps men will incline to this idea later on. It is not inconceivable, indeed, that religion will one day cease to be a poltroonish acquiescence and become a vigorous and insistent criticism. If G.o.d can hear a pet.i.tion, what ground is there for holding that He would not hear a complaint? It might, indeed, please Him to find His creatures grown so self-reliant and reflective. More, it might even help Him to get through His infinitely complex and difficult work. Theology has already moved toward such notions. It has abandoned the primitive doctrine of G.o.d's arbitrariness and indifference, and subst.i.tuted the doctrine that He is willing, and even eager, to hear the desires of His creatures--_i.

e._, their private notions, born of experience, as to what would be best for them. Why a.s.sume that those notions would be any the less worth hearing and heeding if they were cast in the form of criticism, and even of denunciation? Why hold that the G.o.d who can understand and forgive even treason could not understand and forgive remonstrance?

XL

THE ROOT OF RELIGION

The idea of literal truth crept into religion relatively late: it is the invention of lawyers, priests and cheese-mongers. The idea of mystery long preceded it, and at the heart of that idea of mystery was an idea of beauty--that is, an idea that this or that view of the celestial and infernal process presented a satisfying picture of form, rhythm and organization. Once this view was adopted as satisfying, its professional interpreters and their dupes sought to reinforce it by declaring it true. The same flow of reasoning is familiar on lower planes. The average man does not get pleasure out of an idea because he thinks it is true; he thinks it is true because he gets pleasure out of it.

XLI

FREE WILL

Free will, it appears, is still a Christian dogma. Without it the cruelties of G.o.d would strain faith to the breaking-point. But outside the fold it is gradually falling into decay. Such men of science as George W. Crile and Jacques Loeb have dealt it staggering blows, and among laymen of inquiring mind it seems to be giving way to an apologetic sort of determinism--a determinism, one may say, tempered by defective observation. The late Mark Twain, in his secret heart, was such a determinist. In his "What Is Man?" you will find him at his farewells to libertarianism. The vast majority of our acts, he argues, are determined, but there remains a residuum of free choices. Here we stand free of compulsion and face a pair or more of alternatives, and are free to go this way or that.

A pillow for free will to fall upon--but one loaded with disconcerting brickbats. Where the occupants of this last trench of libertarianism err is in their a.s.sumption that the pulls of their antagonistic impulses are exactly equal--that the individual is absolutely free to choose which one he will yield to. Such freedom, in practise, is never encountered.

When an individual confronts alternatives, it is not alone his volition that chooses between them, but also his environment, his inherited prejudices, his race, his color, his condition of servitude. I may kiss a girl or I may not kiss her, but surely it would be absurd to say that I am, in any true sense, a free agent in the matter. The world has even put my helplessness into a proverb. It says that my decision and act depend upon the time, the place--and even to some extent, upon the girl.

Examples might be multiplied _ad infinitum_. I can scarcely remember performing a wholly voluntary act. My whole life, as I look back upon it, seems to be a long series of inexplicable accidents, not only quite unavoidable, but even quite unintelligible. Its history is the history of the reactions of my personality to my environment, of my behavior before external stimuli. I have been no more responsible for that personality than I have been for that environment. To say that I can change the former by a voluntary effort is as ridiculous as to say that I can modify the curvature of the lenses of my eyes. I know, because I have often tried to change it, and always failed. Nevertheless, it has changed. I am not the same man I was in the last century. But the gratifying improvements so plainly visible are surely not to be credited to me. All of them came from without--or from unplumbable and uncontrollable depths within.

The more the matter is examined the more the residuum of free will shrinks and shrinks, until in the end it is almost impossible to find it. A great many men, of course, looking at themselves, see it as something very large; they slap their chests and call themselves free agents, and demand that G.o.d reward them for their virtue. But these fellows are simply idiotic egoists, devoid of a critical sense. They mistake the acts of G.o.d for their own acts. Of such sort are the c.o.xcombs who boast about wooing and winning their wives. They are brothers to the fox who boasted that he had made the hounds run....