The Complete H.P. Lovecraft Collection (Xist Classics)

by H. P. Lovecraft

  The superior imaginative inner life of the cat, resulting in superior self-possession, is well known. A dog is a pitiful thing, depending wholly on companionship, and utterly lost except in packs or by the side of his master. Leave him alone and he does not know what to do except bark and howl and trot about till sheer exhaustion forces him to sleep. A cat, however, is never without the potentialities of contentment. Like a superior man, he knows how to be alone and happy. Once he looks about and finds no one to amuse him, he settles down to the task of amusing himself; and no one really knows cats without having occasionally peeked stealthily at some lively and well-balanced kitten which believes itself to be alone. Only after such a glimpse of unaffected tail-chasing grace and unstudied purring can one fully understand the charm of those lines which Coleridge wrote with reference to the human rather than the feline young

  “. . . a limber elf,

  Singing, dancing to itself.”

  But whole volumes could be written on the playing of cats, since the varieties and aesthetic aspects of such sportiveness are infinite. Be it sufficient to say that in such pastimes many cats have exhibited traits and actions which psychologists authentically declare to be motivated by genuine humour and whimsicality in its purest sense; so that the task of ‘making a cat laugh’ may not be so impossible a thing even outside the borders of Cheshire. In short, a dog is an incomplete thing. Like an inferior man, he needs emotional stimuli from outside, and must set something artificial up as a god and motive. The cat, however, is perfect in himself. Like the human philosopher, he is a self-sufficient entity and microcosm. He is a real and integrated being because he thinks and feels himself to be such, whereas the dog can conceive of himself only in relation to something else. Whip a dog and he licks your hand—faugh! The beast has no idea of himself except as an inferior part of an organism whereof you are a superior part—he would no more think of striking back at you than you would think of pounding your own head when it punishes you with a headache. But whip a cat and watch it glare and move backward hissing in outraged dignity and self-respect! One more blow, and it strikes you in return; for it is a gentleman and your equal, and will accept no infringement on its personality and body of privileges. It is only in your house anyway because it wishes to be, or perhaps even as a condescending favour to yourself. It is the house, not you, it likes; for philosophers realise that human beings are at best only minor adjuncts to scenery. Go one step too far, and it leaves you altogether. You have mistaken your relationship to it and imagined you are its master, and no real cat can tolerate that breach of good manners. Henceforward it will seek companions of greater discrimination and clearer perspective. Let anaemic persons who believe in ‘turning the other cheek’ console themselves with cringing dogs—for the robust pagan with the blood of Nordic twilights in his veins there is no beast like the cat; intrepid steed of Freya, who can boldly look even Thor and Odin full in the face and stare contemplatively with great round eyes of undimmed yellow or green.

  And so, Sir (I employ the singular since I cannot imagine that you, O Jacobe Ferdinande, would have the truly feline cruelty to spring all these ten-plus pages on a deserving club which has never done you any harm), I believe I have outlined for you with some fulness the divers reasons why, in my opinion and in the smartly timed title-phrase of Mr. Van Doren, “gentlemen prefer cats”. The reply of Mr. Terhune in a subsequent issue of the Tribune appears to me beside the point; insomuch as it is less a refutation of facts than a mere personal affirmation of the author’s membership in that conventional “very human” majority who take affection and companionship seriously, enjoy being important to something alive, measure merit by devotion to human purposes, hate a “parasite” on mere ethical grounds without consulting the right of beauty to exist for its own sake, and therefore love man’s noblest and most faithful friend, the perennial dog. I suppose Mr. Terhune loves horses and babies also, for they go conventionally together in the great hundred-per-center’s credo as highly essential likings for every good and lovable heman of the Arrow Collar and Harold Bell Wright hero school, even though the motor car and dear Mrs. Sanger have done much to reduce the last two items.

  Dogs, then, are peasants and the pets of peasants; cats are gentlemen and the pets of gentlemen. The dog is for him who places crude feeling and outgrown ethics and humanocentricity above austere and disinterested beauty; who just loves ‘folks and folksiness’ and doesn’t mind sloppy clumsiness if only something will truly care for him. (Tableau of dog across master’s grave—cf. Landseer, “The Old Shepherd’s Chief Mourner”.) The guy who isn’t much for highbrow stuff, but is always on the square and don’t (sic) often find the Saddypost or the N.Y. World too deep for him; who hadn’t much use for Valentino, but thinks Doug Fairbanks is just about right for an evening’s entertainment. Wholesome—constructive—non-morbid—civic-minded—domestic—(I forgot to mention the radio) normal—that’s the sort of go-getter that had ought to go in for dogs.

  The cat is for the aristocrat—whether by birth or inclinations or both—who admires his fellow-aristocrats (even if Little Belknap isn’t especially fond of Felis). He is for the man who appreciates beauty as the one living force in a blind and purposeless universe, and who worships that beauty in all its forms without regard for the sentimental and ethical illusions of the moment. For the man who knows the hollowness of feeling and the emptiness of human objects and aspirations, and who therefore clings solely to what is real—as beauty is real because it pretends to no significance beyond the emotion which it excites and is. For the man who feels sufficient in the cosmos, and asks no false perspective of exaltation; who is moved by no mawkish scruples of conventional prejudice, but loves repose and strength and freedom and luxury and superiority and sufficiency and contemplation; who as a strong fearless soul wishes something to respect instead of something to lick his face and accept his alternate blows and strokings; who seeks a proud and beautiful equal in the peerage of individualism rather than a cowed and cringing satellite in the hierarchy of fear, subservience, and devotion. The cat is not for the brisk, selfimportant little worker with a “mission”, but for the enlightened dreaming poet who knows that the world contains nothing really worth doing. The dilettante—the connoisseur—the decadent, if you will, though in a healthier age than this there were things for such men to do, so that they were the planners and leaders of those glorious pagan times. The cat is for him who does things not for empty duty but for power, pleasure, splendour, romance, and glamour—for the harpist who sings alone in the night of old battles, or the warrior who goes out to fight such battles for beauty, glory, fame, and the splendour of a kingly court athwart which no shadow of weakness or democracy falls. For him who will be lulled by no sops of prose and usefulness, but demands for his effort the ease and beauty and ascendancy and cultivation which alone make effort worth while. For the man who knows that play, not work, and leisure, not bustle, are the great things of life; and that the round of striving merely in order to strive some more is a bitter irony of which the civilised soul accepts as little as it can.

  Beauty, sufficiency, ease, and good manners—what more can civilisation require? We have them all in the divine little monarch who lounges gloriously on his silken cushion before the hearth. Loveliness and joy for their own sake—pride and harmony and coördination—spirit, restfulness, and completeness—all here are present, and need but a sympathetic disillusionment for worship in full measure. What fully civilised soul but would eagerly serve as high-priest of Bast? The star of the cat, I think, is just now in the ascendant, as we emerge little by little from the dreams of ethics and democracy which clouded the nineteenth century and raised the grubbing and unlovely dog to the pinnacle of sentimental regard. Whether a renaissance of monarchy and beauty will restore our Western civilisation, or whether the forces of disintegration are already too powerful for even the fascist sentiment to check, none may yet say; but in the present moment of cynical world-unmasking between the pretence o
f the eighteenhundreds and the ominous mystery of the decades ahead we have at least a flash of the old pagan perspective and the old pagan clearness and honesty.

  And one idol lit up by that flash, seen fair and lovely on a dream-throne of silk and gold under a chryselephantine dome, is a shape of deathless grace not always given its due among groping mortals—the haughty, the unconquered, the mysterious, the luxurious, the Babylonian, the impersonal, the eternal companion of superiority and art—the type of perfect beauty and the brother of poetry—the bland, grave, competent, and patrician cat.

  The Despised Pastoral

  Among the many and complex tendencies observable in modern poetry, or what answers for poetry in this age, is a decided but unjust scorn of the honest old pastoral, immortalised by Theocritus and Virgil, and revived in our own literature by Spenser.

  Nor is this unfavourable attitude confined alone to the formal eclogue whose classical elements are so well described and exemplified by Mr. Pope. Whenever a versifier adorns his song with the pleasing and innocent imagery of this type of composition, or borrows its mild and sweet atmosphere, he is forthwith condemned as an irresponsible pedant and fossil by every little-wit critic in Grub-Street.

  Modern bards, in their endeavour to display with seriousness and minute verisimilitude the inward operations of the human mind and emotions, have come to look down upon the simple description of ideal beauty, or the straightforward presentation of pleasing images for no other purpose than to delight the fancy. Such themes they deem trivial and artificial, and altogether unworthy of an art whose design they take to be the analysis and reproduction of Nature in all her moods and aspects.

  But in this belief, the writer cannot but hold that our contemporaries are misjudging the true province and functions of poesy. It was no starched classicist, but the exceedingly unconventional Edgar Allan Poe, who roundly denounced the melancholy metaphysicians and maintained that true poetry has for its first object “pleasure, not truth”, and “indefinite pleasure instead of definite pleasure”. Mr. Poe, in another essay, defined poetry as “the rhythmical creation of beauty”, intimating that its concern for the dull or ugly aspects of life is slight indeed. That the American bard and critic was fundamentally just in his deductions, seems well proved by a comparative survey of those poems of all ages which have lived, and those which have fallen into deserved obscurity.

  The English pastoral, based upon the best models of antiquity, depicts engaging scenes of Arcadian simplicity, which not only transport the imagination through their intrinsic beauty, but recall to the scholarly mind the choicest remembrances of classical Greece and Rome. Though the combination of rural pursuits with polished sentiments and diction is patently artificial, the beauty is not a whit less; nor do the conventional names, phrases, and images detract in the least from the quaint agreeableness of the whole. The magic of this sort of verse is to any unprejudiced mind irresistible, and is capable of evoking a more deliciously placid and refreshing train of pictures in the imagination, than may be obtained from any more realistic species of composition. Every untainted fancy begets ideal visions of which the pastoral forms a legitimate and artistically necessary reflection.

  It is not impossible that the intellectual upheaval attendant upon the present conflict will bring about a general simplification and rectification of taste, and an appreciation of the value of pure imaginary beauty in a world so full of actual misery, which may combine to restore the despised pastoral to its proper station.

  Literary Composition

  In a former article our readers have been shewn the fundamental sources of literary inspiration, and the leading prerequisites to expression. It remains to furnish hints concerning expression itself—its forms, customs, and technicalities—in order that the young writer may lose nothing of force or charm in presenting his ideas to the public.

  Grammar

  A review of the elements of English grammar would be foreign to the purpose of this department. The subject is one taught in all common schools, and may be presumed to be understood by every aspirant to authorship. It is necessary, however, to caution the beginner to keep a reliable grammar and dictionary always beside him, that he may avoid in his compositions the frequent errors which imperceptibly corrupt even the purest ordinary speech. As a general rule, it is well to give close critical scrutiny to all colloquial phrases and expressions of doubtful parsing, as well as to all words and usages which have a strained or unfamiliar sound. The human memory is not to be trusted too far, and most minds harbour a considerable number of slight linguistic faults and inelegancies picked up from random discourse or from the pages of newspapers, magazines, and popular modern books.

  Types of Mistakes

  Most of the mistakes of young authors, aside from those gross violations of syntax which ordinary education corrects, may perhaps be enumerated as follows.

  (1) Erroneous plurals of nouns, as vallies or echos.

  (2) Barbarous compound nouns, as viewpoint or upkeep.

  (3) Want of correspondence in number between noun and verb where the two are widely separated or the construction involved.

  (4) Ambiguous use of pronouns.

  (5) Erroneous case of pronouns, as whom for who, and vice versa, or phrases like “between you and I”, or “Let we who are loyal, act promptly.”

  (6) Erroneous use of shall and will, and of other auxiliary verbs.

  (7) Use of intransitive for transitive verbs, as “he was graduated from college”, or vice versa, as “he ingratiated with the tyrant”.

  (8) Use of nouns for verbs, as “he motored to Boston”, or “he voiced a protest”.

  (9) Errors in moods and tenses of verbs, as “If I was he, I should do otherwise”, or “He said the earth was round.”

  (10) The split infinitive, as “to calmly glide”.

  (11) The erroneous perfect infinitive, as “Last week I expected to have met you.”

  (12) False verb-forms, as “I pled with him.”

  (13) Use of like for as, as “I strive to write like Pope wrote.”

  (14) Misuse of prepositions, as “The gift was bestowed to an unworthy object”, or “The gold was divided between the five men.”

  (15) The superfluous conjunction, as “I wish for you to do this.”

  (16) Use of words in wrong senses, as “The book greatly intrigued me”, “Leave me take this”, “He was obsessed with the idea”, or “He is a meticulous writer.”

  (17) Erroneous use of non-Anglicised foreign forms, as “a strange phenomena”, or “two stratas of clouds”.

  (18) Use of false or unauthorised words, as burglarise or supremest.

  (19) Errors of taste, including vulgarisms, pompousness, repetition, vagueness, ambiguousness, colloquialism, bathos, bombast, pleonasm, tautology, harshness, mixed metaphor, and every sort of rhetorical awkwardness.

  (20) Errors of spelling and punctuation, and confusion of forms such as that which leads many to place an apostrophe in the possessive pronoun its.

  Of all blunders, there is hardly one which might not be avoided through diligent study of simple textbooks on grammar and rhetoric, intelligent perusal of the best authors, and care and forethought in composition. Almost no excuse exists for their persistent occurrence, since the sources of correction are so numerous and so available. Many of the popular manuals of good English are extremely useful, especially to persons whose reading is not as yet extensive; but such works sometimes err in being too pedantically precise and formal. For correct writing, the cultivation of patience and mental accuracy is essential. Throughout the young author’s period of apprenticeship, he must keep reliable dictionaries and textbooks at his elbow; eschewing as far as possible that hasty extemporaneous manner of writing which is the privilege of more advanced students. He must take no popular usage for granted, nor must he ever hesitate, in case of doubt, to fall back on the authority of his books.

  Reading

  No aspiring author should content himself with a mer
e acquisition of technical rules. As Mrs. Renshaw remarked in the preceding article, “Impression should ever precede and be stronger than expression.” All attempts at gaining literary polish must begin with judicious reading, and the learner must never cease to hold this phase uppermost. In many cases, the usage of good authors will be found a more effective guide than any amount of precept. A page of Addison or of Irving will teach more of style than a whole manual of rules, whilst a story of Poe’s will impress upon the mind a more vivid notion of powerful and correct description and narration than will ten dry chapters of a bulky text-book. Let every student read unceasingly the best writers, guided by the admirable Reading Table which has adorned the United Amateur during the past two years.

  It is also important that cheaper types of reading, if hitherto followed, be dropped. Popular magazines inculcate a careless and deplorable style which is hard to unlearn, and which impedes the acquisition of a purer style. If such things must be read, let them be skimmed over as lightly as possible. An excellent habit to cultivate is the analytical study of the King James Bible. For simple yet rich and forceful English, this masterly production is hard to equal; and even though its Saxon vocabulary and poetic rhythm be unsuited to general composition, it is an invaluable model for writers on quaint or imaginative themes. Lord Dunsany, perhaps the greatest living prose artist, derived nearly all of his stylistic tendencies from the Scriptures; and the contemporary critic Boyd points out very acutely the loss sustained by most Catholic Irish writers through their unfamiliarity with the historic volume and its traditions.