Backlog Studies

C >> Charles Dudley Warner >> Backlog Studies


MANDEVILLE. I know an excellent Conservative who would, I think,
suit you; he says that he does not see how a man who indulges in the
theory and practice of total abstinence can be a consistent believer
in the Christian religion.

HERBERT. Well, I can understand what he means: that a person is
bound to hold himself in conditions of moderation and control, using
and not abusing the things of this world, practicing temperance, not
retiring into a convent of artificial restrictions in order to escape
the full responsibility of self-control. And yet his theory would
certainly wreck most men and women. What does the Parson say?

THE PARSON. That the world is going crazy on the notion of individual
ability. Whenever a man attempts to reform himself, or anybody else,
without the aid of the Christian religion, he is sure to go adrift,
and is pretty certain to be blown about by absurd theories, and
shipwrecked on some pernicious ism.

THE FIRE-TENDER. I think the discussion has touched bottom.




III

I never felt so much the value of a house with a backlog in it as
during the late spring; for its lateness was its main feature.
Everybody was grumbling about it, as if it were something ordered
from the tailor, and not ready on the day. Day after day it snowed,
night after night it blew a gale from the northwest; the frost sunk
deeper and deeper into the ground; there was a popular longing for
spring that was almost a prayer; the weather bureau was active;
Easter was set a week earlier than the year before, but nothing
seemed to do any good. The robins sat under the evergreens, and
piped in a disconsolate mood, and at last the bluejays came and
scolded in the midst of the snow-storm, as they always do scold in
any weather. The crocuses could n't be coaxed to come up, even with
a pickaxe. I'm almost ashamed now to recall what we said of the
weather only I think that people are no more accountable for what
they say of the weather than for their remarks when their corns are
stepped on.

We agreed, however, that, but for disappointed expectations and the
prospect of late lettuce and peas, we were gaining by the fire as
much as we were losing by the frost. And the Mistress fell to
chanting the comforts of modern civilization.

THE FIRE-TENDER said he should like to know, by the way, if our
civilization differed essentially from any other in anything but its
comforts.

HERBERT. We are no nearer religious unity.

THE PARSON. We have as much war as ever.

MANDEVILLE. There was never such a social turmoil.

THE YOUNG LADY. The artistic part of our nature does not appear to
have grown.

THE FIRE-TENDER. We are quarreling as to whether we are in fact
radically different from the brutes.

HERBERT. Scarcely two people think alike about the proper kind of
human government.

THE PARSON. Our poetry is made out of words, for the most part, and
not drawn from the living sources.

OUR NEXT DOOR. And Mr. Cumming is uncorking his seventh phial. I
never felt before what barbarians we are.

THE MISTRESS. Yet you won't deny that the life of the average man is
safer and every way more comfortable than it was even a century ago.

THE FIRE-TENDER. But what I want to know is, whether what we call
our civilization has done any thing more for mankind at large than to
increase the ease and pleasure of living? Science has multiplied
wealth, and facilitated intercourse, and the result is refinement of
manners and a diffusion of education and information. Are men and
women essentially changed, however? I suppose the Parson would say
we have lost faith, for one thing.

MANDEVILLE. And superstition; and gained toleration.

HERBERT. The question is, whether toleration is anything but
indifference.

THE PARSON. Everything is tolerated now but Christian orthodoxy.

THE FIRE-TENDER. It's easy enough to make a brilliant catalogue of
external achievements, but I take it that real progress ought to be
in man himself. It is not a question of what a man enjoys, but what
he can produce. The best sculpture was executed two thousand years
ago. The best paintings are several centuries old. We study the
finest architecture in its ruins. The standards of poetry are
Shakespeare, Homer, Isaiah, and David. The latest of the arts,
music, culminated in composition, though not in execution, a century
ago.

THE MISTRESS. Yet culture in music certainly distinguishes the
civilization of this age. It has taken eighteen hundred years for
the principles of the Christian religion to begin to be practically
incorporated in government and in ordinary business, and it will take
a long time for Beethoven to be popularly recognized; but there is
growth toward him, and not away from him, and when the average
culture has reached his height, some other genius will still more
profoundly and delicately express the highest thoughts.

HERBERT. I wish I could believe it. The spirit of this age is
expressed by the Calliope.

THE PARSON. Yes, it remained for us to add church-bells and cannon
to the orchestra.

OUR NEXT DOOR. It's a melancholy thought to me that we can no longer
express ourselves with the bass-drum; there used to be the whole of
the Fourth of July in its patriotic throbs.

MANDEVILLE. We certainly have made great progress in one art,--that
of war.

THE YOUNG LADY. And in the humane alleviations of the miseries of
war.

THE FIRE-TENDER. The most discouraging symptom to me in our
undoubted advance in the comforts and refinements of society is the
facility with which men slip back into barbarism, if the artificial
and external accidents of their lives are changed. We have always
kept a fringe of barbarism on our shifting western frontier; and I
think there never was a worse society than that in California and
Nevada in their early days.

THE YOUNG LADY. That is because women were absent.

THE FIRE-TENDER. But women are not absent in London and New York,
and they are conspicuous in the most exceptionable demonstrations of
social anarchy. Certainly they were not wanting in Paris. Yes,
there was a city widely accepted as the summit of our material
civilization. No city was so beautiful, so luxurious, so safe, so
well ordered for the comfort of living, and yet it needed only a
month or two to make it a kind of pandemonium of savagery. Its
citizens were the barbarians who destroyed its own monuments of
civilization. I don't mean to say that there was no apology for what
was done there in the deceit and fraud that preceded it, but I simply
notice how ready the tiger was to appear, and how little restraint
all the material civilization was to the beast.

THE MISTRESS. I can't deny your instances, and yet I somehow feel
that pretty much all you have been saying is in effect untrue. Not
one of you would be willing to change our civilization for any other.
In your estimate you take no account, it seems to me, of the growth
of charity.

MANDEVILLE. And you might add a recognition of the value of human
life.

THE MISTRESS. I don't believe there was ever before diffused
everywhere such an element of good-will, and never before were women
so much engaged in philanthropic work.

THE PARSON. It must be confessed that one of the best signs of the
times is woman's charity for woman. That certainly never existed to
the same extent in any other civilization.

MANDEVILLE. And there is another thing that distinguishes us, or is
beginning to. That is, the notion that you can do something more
with a criminal than punish him; and that society has not done its
duty when it has built a sufficient number of schools for one class,
or of decent jails for another.

HERBERT. It will be a long time before we get decent jails.

MANDEVILLE. But when we do they will begin to be places of education
and training as much as of punishment and disgrace. The public will
provide teachers in the prisons as it now does in the common schools.

THE FIRE-TENDER. The imperfections of our methods and means of
selecting those in the community who ought to be in prison are so
great, that extra care in dealing with them becomes us. We are
beginning to learn that we cannot draw arbitrary lines with
infallible justice. Perhaps half those who are convicted of crimes
are as capable of reformation as half those transgressors who are not
convicted, or who keep inside the statutory law.

HERBERT. Would you remove the odium of prison?

THE FIRE-TENDER. No; but I would have criminals believe, and society
believe, that in going to prison a man or woman does not pass an
absolute line and go into a fixed state.

THE PARSON. That is, you would not have judgment and retribution
begin in this world.

OUR NEXT DOOR. Don't switch us off into theology. I hate to go up
in a balloon, or see any one else go.

HERBERT. Don't you think there is too much leniency toward crime and
criminals, taking the place of justice, in these days?

THE FIRE-TENDER. There may be too much disposition to condone the
crimes of those who have been considered respectable.

OUR NEXT DOOR. That is, scarcely anybody wants to see his friend
hung.

MANDEVILLE. I think a large part of the bitterness of the condemned
arises from a sense of the inequality with which justice is
administered. I am surprised, in visiting jails, to find so few
respectable-looking convicts.

OUR NEXT DOOR. Nobody will go to jail nowadays who thinks anything
of himself.

THE FIRE-TENDER. When society seriously takes hold of the
reformation of criminals (say with as much determination as it does
to carry an election) this false leniency will disappear; for it
partly springs from a feeling that punishment is unequal, and does
not discriminate enough in individuals, and that society itself has
no right to turn a man over to the Devil, simply because he shows a
strong leaning that way. A part of the scheme of those who work for
the reformation of criminals is to render punishment more certain,
and to let its extent depend upon reformation. There is no reason
why a professional criminal, who won't change his trade for an honest
one, should have intervals of freedom in his prison life in which he
is let loose to prey upon society. Criminals ought to be discharged,
like insane patients, when they are cured.

OUR NEXT DOOR. It's a wonder to me, what with our multitudes of
statutes and hosts of detectives, that we are any of us out of jail.
I never come away from a visit to a State-prison without a new spasm
of fear and virtue. The faculties for getting into jail seem to be
ample. We want more organizations for keeping people out.

MANDEVILLE. That is the sort of enterprise the women are engaged in,
the frustration of the criminal tendencies of those born in vice. I
believe women have it in their power to regenerate the world morally.

THE PARSON. It's time they began to undo the mischief of their
mother.

THE MISTRESS. The reason they have not made more progress is that
they have usually confined their individual efforts to one man; they
are now organizing for a general campaign.

THE FIRE-TENDER. I'm not sure but here is where the ameliorations of
the conditions of life, which are called the comforts of this
civilization, come in, after all, and distinguish the age above all
others. They have enabled the finer powers of women to have play as
they could not in a ruder age. I should like to live a hundred years
and see what they will do.

HERBERT. Not much but change the fashions, unless they submit
themselves to the same training and discipline that men do.

I have no doubt that Herbert had to apologize for this remark
afterwards in private, as men are quite willing to do in particular
cases; it is only in general they are unjust. The talk drifted off
into general and particular depreciation of other times. Mandeville
described a picture, in which he appeared to have confidence, of a
fight between an Iguanodon and a Megalosaurus, where these huge
iron-clad brutes were represented chewing up different portions of
each other's bodies in a forest of the lower cretaceous period. So
far as he could learn, that sort of thing went on unchecked for
hundreds of thousands of years, and was typical of the intercourse of
the races of man till a comparatively recent period. There was also
that gigantic swan, the Plesiosaurus; in fact, all the early brutes
were disgusting. He delighted to think that even the lower animals
had improved, both in appearance and disposition.

The conversation ended, therefore, in a very amicable manner, having
been taken to a ground that nobody knew anything about.




NINTH STUDY


I

Can you have a backlog in July? That depends upon circumstances.

In northern New England it is considered a sign of summer when the
housewives fill the fireplaces with branches of mountain laurel, and,
later, with the feathery stalks of the asparagus. This is often,
too, the timid expression of a tender feeling, under Puritanic
repression, which has not sufficient vent in the sweet-william and
hollyhock at the front door. This is a yearning after beauty and
ornamentation which has no other means of gratifying itself.

In the most rigid circumstances, the graceful nature of woman thus
discloses itself in these mute expressions of an undeveloped taste.
You may never doubt what the common flowers growing along the pathway
to the front door mean to the maiden of many summers who tends them;
--love and religion, and the weariness of an uneventful life. The
sacredness of the Sabbath, the hidden memory of an unrevealed and
unrequited affection, the slow years of gathering and wasting
sweetness, are in the smell of the pink and the sweet-clover. These
sentimental plants breathe something of the longing of the maiden who
sits in the Sunday evenings of summer on the lonesome front
doorstone, singing the hymns of the saints, and perennial as the
myrtle that grows thereby.

Yet not always in summer, even with the aid of unrequited love and
devotional feeling, is it safe to let the fire go out on the hearth,
in our latitude. I remember when the last almost total eclipse of
the sun happened in August, what a bone-piercing chill came over the
world. Perhaps the imagination had something to do with causing the
chill from that temporary hiding of the sun to feel so much more
penetrating than that from the coming on of night, which shortly
followed. It was impossible not to experience a shudder as of the
approach of the Judgment Day, when the shadows were flung upon the
green lawn, and we all stood in the wan light, looking unfamiliar to
each other. The birds in the trees felt the spell. We could in
fancy see those spectral camp-fires which men would build on the
earth, if the sun should slow its fires down to about the brilliancy
of the moon. It was a great relief to all of us to go into the
house, and, before a blazing wood-fire, talk of the end of the world.

In New England it is scarcely ever safe to let the fire go out; it is
best to bank it, for it needs but the turn of a weather-vane at any
hour to sweep the Atlantic rains over us, or to bring down the chill of
Hudson's Bay. There are days when the steam ship on the Atlantic glides
calmly along under a full canvas, but its central fires must always be
ready to make steam against head-winds and antagonistic waves. Even in
our most smiling summer days one needs to have the materials of a
cheerful fire at hand. It is only by this readiness for a change that
one can preserve an equal mind. We are made provident and sagacious by
the fickleness of our climate. We should be another sort of people if
we could have that serene, unclouded trust in nature which the Egyptian
has. The gravity and repose of the Eastern peoples is due to the
unchanging aspect of the sky, and the deliberation and regularity of
the great climatic processes. Our literature, politics, religion, show
the effect of unsettled weather. But they compare favorably with the
Egyptian, for all that.




II

You cannot know, the Young Lady wrote, with what longing I look back
to those winter days by the fire; though all the windows are open to
this May morning, and the brown thrush is singing in the
chestnut-tree, and I see everywhere that first delicate flush of
spring, which seems too evanescent to be color even, and amounts to
little more than a suffusion of the atmosphere. I doubt, indeed, if the
spring is exactly what it used to be, or if, as we get on in years [no
one ever speaks of "getting on in years" till she is virtually settled
in life], its promises and suggestions do not seem empty in comparison
with the sympathies and responses of human friendship, and the
stimulation of society. Sometimes nothing is so tiresome as a perfect
day in a perfect season.

I only imperfectly understand this. The Parson says that woman is
always most restless under the most favorable conditions, and that
there is no state in which she is really happy except that of change.
I suppose this is the truth taught in what has been called the "Myth
of the Garden." Woman is perpetual revolution, and is that element
in the world which continually destroys and re-creates. She is the
experimenter and the suggester of new combinations. She has no
belief in any law of eternal fitness of things. She is never even
content with any arrangement of her own house. The only reason the
Mistress could give, when she rearranged her apartment, for hanging a
picture in what seemed the most inappropriate place, was that it had
never been there before. Woman has no respect for tradition, and
because a thing is as it is is sufficient reason for changing it.
When she gets into law, as she has come into literature, we shall
gain something in the destruction of all our vast and musty libraries
of precedents, which now fetter our administration of individual
justice. It is Mandeville's opinion that women are not so
sentimental as men, and are not so easily touched with the unspoken
poetry of nature; being less poetical, and having less imagination,
they are more fitted for practical affairs, and would make less
failures in business. I have noticed the almost selfish passion for
their flowers which old gardeners have, and their reluctance to part
with a leaf or a blossom from their family. They love the flowers
for themselves. A woman raises flowers for their use. She is
destruct-ion in a conservatory. She wants the flowers for her lover,
for the sick, for the poor, for the Lord on Easter day, for the
ornamentation of her house. She delights in the costly pleasure of
sacrificing them. She never sees a flower but she has an intense but
probably sinless desire to pick it.

It has been so from the first, though from the first she has been
thwarted by the accidental superior strength of man. Whatever she
has obtained has been by craft, and by the same coaxing which the sun
uses to draw the blossoms out of the apple-trees. I am not surprised
to learn that she has become tired of indulgences, and wants some of
the original rights. We are just beginning to find out the extent to
which she has been denied and subjected, and especially her condition
among the primitive and barbarous races. I have never seen it in a
platform of grievances, but it is true that among the Fijians she is
not, unless a better civilization has wrought a change in her behalf,
permitted to eat people, even her own sex, at the feasts of the men;
the dainty enjoyed by the men being considered too good to be wasted
on women. Is anything wanting to this picture of the degradation of
woman? By a refinement of cruelty she receives no benefit whatever
from the missionaries who are sent out by--what to her must seem a
new name for Tantalus--the American Board.

I suppose the Young Lady expressed a nearly universal feeling in her
regret at the breaking up of the winter-fireside company. Society
needs a certain seclusion and the sense of security. Spring opens
the doors and the windows, and the noise and unrest of the world are
let in. Even a winter thaw begets a desire to travel, and summer
brings longings innumerable, and disturbs the most tranquil souls.
Nature is, in fact, a suggester of uneasiness, a promoter of
pilgrimages and of excursions of the fancy which never come to any
satisfactory haven. The summer in these latitudes is a campaign of
sentiment and a season, for the most part, of restlessness and
discontent. We grow now in hot-houses roses which, in form and
color, are magnificent, and appear to be full of passion; yet one
simple June rose of the open air has for the Young Lady, I doubt not,
more sentiment and suggestion of love than a conservatory full of
them in January. And this suggestion, leavened as it is with the
inconstancy of nature, stimulated by the promises which are so often
like the peach-blossom of the Judas-tree, unsatisfying by reason of
its vague possibilities, differs so essentially from the more limited
and attainable and home-like emotion born of quiet intercourse by the
winter fireside, that I do not wonder the Young Lady feels as if some
spell had been broken by the transition of her life from in-doors to
out-doors. Her secret, if secret she has, which I do not at all
know, is shared by the birds and the new leaves and the blossoms on
the fruit trees. If we lived elsewhere, in that zone where the poets
pretend always to dwell, we might be content, perhaps I should say
drugged, by the sweet influences of an unchanging summer; but not
living elsewhere, we can understand why the Young Lady probably now
looks forward to the hearthstone as the most assured center of
enduring attachment.

If it should ever become the sad duty of this biographer to write of
disappointed love, I am sure he would not have any sensational story
to tell of the Young Lady. She is one of those women whose
unostentatious lives are the chief blessing of humanity; who, with a
sigh heard only by herself and no change in her sunny face, would put
behind her all the memories of winter evenings and the promises of
May mornings, and give her life to some ministration of human
kindness with an assiduity that would make her occupation appear like
an election and a first choice. The disappointed man scowls, and
hates his race, and threatens self-destruction, choosing oftener the
flowing bowl than the dagger, and becoming a reeling nuisance in the
world. It would be much more manly in him to become the secretary of
a Dorcas society.

I suppose it is true that women work for others with less expectation
of reward than men, and give themselves to labors of self-sacrifice
with much less thought of self. At least, this is true unless woman
goes into some public performance, where notoriety has its
attractions, and mounts some cause, to ride it man-fashion, when I
think she becomes just as eager for applause and just as willing that
self-sacrifice should result in self-elevation as man. For her,
usually, are not those unbought--presentations which are forced upon
firemen, philanthropists, legislators, railroad-men, and the
superintendents of the moral instruction of the young. These are
almost always pleasing and unexpected tributes to worth and modesty,
and must be received with satisfaction when the public service
rendered has not been with a view to procuring them. We should say
that one ought to be most liable to receive a "testimonial" who,
being a superintendent of any sort, did not superintend with a view
to getting it. But "testimonials" have become so common that a
modest man ought really to be afraid to do his simple duty, for fear
his motives will be misconstrued. Yet there are instances of very
worthy men who have had things publicly presented to them. It is the
blessed age of gifts and the reward of private virtue. And the
presentations have become so frequent that we wish there were a
little more variety in them. There never was much sense in giving a
gallant fellow a big speaking-trumpet to carry home to aid him in his
intercourse with his family; and the festive ice-pitcher has become a
too universal sign of absolute devotion to the public interest. The
lack of one will soon be proof that a man is a knave. The
legislative cane with the gold head, also, is getting to be
recognized as the sign of the immaculate public servant, as the
inscription on it testifies, and the steps of suspicion must ere-long
dog him who does not carry one. The "testimonial" business is, in
truth, a little demoralizing, almost as much so as the "donation;"
and the demoralization has extended even to our language, so that a
perfectly respectable man is often obliged to see himself "made the
recipient of" this and that. It would be much better, if
testimonials must be, to give a man a barrel of flour or a keg of
oysters, and let him eat himself at once back into the ranks of
ordinary men.




III

We may have a testimonial class in time, a sort of nobility here in
America, made so by popular gift, the members of which will all be
able to show some stick or piece of plated ware or massive chain, "of
which they have been the recipients." In time it may be a
distinction not to belong to it, and it may come to be thought more
blessed to give than to receive. For it must have been remarked that
it is not always to the cleverest and the most amiable and modest man
that the deputation comes with the inevitable ice-pitcher (and
"salver to match"), which has in it the magic and subtle quality of
making the hour in which it is received the proudest of one's life.
There has not been discovered any method of rewarding all the
deserving people and bringing their virtues into the prominence of
notoriety. And, indeed, it would be an unreasonable world if there
had, for its chief charm and sweetness lie in the excellences in it
which are reluctantly disclosed; one of the chief pleasures of living
is in the daily discovery of good traits, nobilities, and kindliness
both in those we have long known and in the chance passenger whose
way happens for a day to lie with ours. The longer I live the more I
am impressed with the excess of human kindness over human hatred, and
the greater willingness to oblige than to disoblige that one meets at
every turn. The selfishness in politics, the jealousy in letters,
the bickering in art, the bitterness in theology, are all as nothing
compared to the sweet charities, sacrifices, and deferences of
private life. The people are few whom to know intimately is to
dislike. Of course you want to hate somebody, if you can, just to
keep your powers of discrimination bright, and to save yourself from
becoming a mere mush of good-nature; but perhaps it is well to hate
some historical person who has been dead so long as to be indifferent
to it. It is more comfortable to hate people we have never seen. I
cannot but think that Judas Iscariot has been of great service to the
world as a sort of buffer for moral indignation which might have made
a collision nearer home but for his utilized treachery. I used to
know a venerable and most amiable gentleman and scholar, whose
hospitable house was always overrun with wayside ministers, agents,
and philanthropists, who loved their fellow-men better than they
loved to work for their living; and he, I suspect, kept his moral
balance even by indulgence in violent but most distant dislikes.
When I met him casually in the street, his first salutation was
likely to be such as this: "What a liar that Alison was! Don't you
hate him?" And then would follow specifications of historical
inveracity enough to make one's blood run cold. When he was thus
discharged of his hatred by such a conductor, I presume he had not a
spark left for those whose mission was partly to live upon him and
other generous souls.