He is like an old Chinaman who should laugh at Europeans for wearing ludicrous top-hats and curling up their pig-tails inside them; because obviously all men have pig-tails, as all monkeys have tails. Or he is like an old Chinese lady who should justly deride the high-heeled shoes of the West, considering them a needless addition to the sufficiently tight and secure bandaging of the foot; for, of course, all women bind up their feet, as all women bind up their hair. What these Celestial thinkers would not think of, or allow for, is the wild possibility that we do not have pig-tails although we do have top-hats, or that our ladies are not silly enough to have Chinese feet, though they are silly enough to have high-heeled shoes. Nor should we necessarily have come an inch nearer to the Chinese extravagances even if the chimney-pot hat rose higher than a factory chimney or the high heels had evolved into a sort of stilts. By the same fallacy the Englishman will not only curse the French peasant as a miser, but will also try to tip him as a beggar. That is, he will first complain of the man having the surliness of an independent man, and then accuse him of having the servility of a dependent one. Just as the hypothetical Chinaman cannot believe that we have top-hats but not pig-tails, so the Englishman cannot believe that peasants are not snobs even when they are savages. Or he sees that a Paris paper is violent and sensational; and then supposes that some millionaire owns twenty such papers and runs them as a newspaper trust. Surely the Yellow Press is present everywhere to paint the map yellow, as the British Empire to paint it red. It never occurs to such a critic that the French paper is violent because it is personal, and personal because it belongs to a real and responsible person, and not to a ring of nameless millionaires. It is a pamphlet, and not an anonymous pamphlet. In a hundred other cases the same truth could be illustrated; the situation in which the black man first assumes that all mankind is black, and then accuses the rest of the artificial vice of painting their faces red and yellow, or the hypocrisy of white-washing themselves after the fashion of whited sepulchres. The particular case of it now before us is that of the English misunderstanding of America; and it is based, as in all these cases, on the English misunderstanding of England.
For the truth is that England has suffered of late from not having enough of the free shooting of Hannibal Chollop; from not understanding enough that the libation of freedom must sometimes be quaffed in blood. The prosperous Englishman will not admit this; but then the prosperous Englishman will not admit that he has suffered from anything. That is what he is suffering from. Until lately at least he refused to realise that many of his modern habits had been bad habits, the worst of them being contentment. For all the real virtue in contentment evaporates, when the contentment is only satisfaction and the satisfaction is only self-satisfaction. Now it is perfectly true that America and not England has seen the most obvious and outrageous official denials of liberty. But it is equally true that it has seen the most obvious flouting of such official nonsense, far more obvious than any similar evasions in England. And nobody who knows the subconscious violence of the American character would ever be surprised if the weapons of Chollop began to be used in that most lawful lawlessness. It is perfectly true that the libation of freedom must sometimes be drunk in blood, and never more (one would think) than when mad millionaires forbid it to be drunk in beer. But America, as compared with England, is the country where one can still fancy men obtaining the libation of beer by the libation of blood. Vulgar plutocracy is almost omnipotent in both countries; but I think there is now more kick of reaction against it in America than in England. The Americans may go mad when they make laws; but they recover their reason when they disobey them. I wish I could believe that there was as much of that destructive repentance in England; as indeed there certainly was when Cobbett wrote. It faded gradually like a dying fire through the Victorian era; and it was one of the very few realities that Dickens did not understand. But any one who does understand it will know that the days of Cobbett saw the last lost fight for English democracy; and that if he had stood at that turning of the historic road, he would have wished a better fate to the frame-breakers and the fury against the first machinery, and luck to the Luddite fires.
Anyhow, what is wanted is a new Martin Chuzzlewit, told by a wiser Mark Tapley. It is typical of something sombre and occasionally stale in the mood of Dickens when he wrote that book, that the comic servant is not really very comic. Mark Tapley is a very thin shadow of Sam Weller. But if Dickens had written it in a happier mood, there might have been a truer meaning in Mark Tapley’s happiness. For it is true that this illogical good humour amid unreason and disorder is one of the real virtues of the English people. It is the real advantage they have in that adventure all over the world, which they were recently and reluctantly induced to call an Empire. That receptive ridicule remains with them as a secret pleasure when they are colonists—or convicts. Dickens might have written another version of the great romance, and one in which America was really seen gaily by Mark instead of gloomily by Martin. Mark Tapley might really have made the best of America. Then America would have lived and danced before us like Pickwick’s England, a fairyland of happy lunatics and lovable monsters, and we might still have sympathised as much with the rhetoric of Lafayette Kettle as with the rhetoric of Wilkins Micawber, or with the violence of Chollop as with the violence of Boythorn. That new Martin Chuzzlewit will never be written; and the loss of it is more tragic than the loss of Edwin Drood. But every man who has travelled in America has seen glimpses and episodes in that untold tale; and far away on the Red-Indian frontiers or in the hamlets in the hills of Pennsylvania, there are people whom I met for a few hours or for a few moments, whom I none the less sincerely like and respect because I cannot but smile as I think of them. But the converse is also true; they have probably forgotten me; but if they remember they laugh.
The Spirit of America
I SUGGEST THAT DIPLOMATISTS of the internationalist school should spend some of their money on staging farces and comedies of cross-purposes, founded on the curious and prevalent idea that England and America have the same language. I know, of course, that we both inherit the glorious tongue of Shakespeare, not to mention the tune of the musical glasses; but there have been moments when I thought that if we spoke Greek and they spoke Latin we might understand each other better. For Greek and Latin are at least fixed, while American at least is still very fluid. I do not know the American language, and therefore I do not claim to distinguish between the American language and the American slang. But I know that highly theatrical developments might follow on taking the words as part of the English slang or the English language. I have already given the example of calling a person ‘a regular guy,’ which in the States is a graceful expression of respect and esteem, but which on the stage, properly handled, might surely lead the way towards a divorce or duel or something lively. Sometimes coincidence merely clinches a mistake, as it so often clinches a misprint. Every proof-reader knows that the worst misprint is not that which makes nonsense but that which makes sense; not that which is obviously wrong but that which is hideously right. He who has essayed to write ‘he got the book,’ and has found it rendered mysteriously as ‘he got the boob’ is pensively resigned. It is when it is rendered quite lucidly as ‘he got the boot’ that he is moved to a more passionate mood of regret. I have had conversations in which this sort of accident would have wholly misled me, if another accident had not come to the rescue. An American friend of mine was telling me of his adventures as a cinema-producer down in the south-west where real Red Indians were procurable. He said that certain Indians were ‘very bad actors.’ It passed for me as a very ordinary remark on a very ordinary or natural deficiency. It would hardly seem a crushing criticism to say that some wild Arab chieftain was not very good at imitating a farmyard; or that the Grand Llama of Thibet was rather clumsy at making paper boats. But the remark might be natural in a man travelling in paper boats, or touring with an invisible farmyard for his menagerie. As my friend was a ci
nema-producer, I supposed he meant that the Indians were bad cinema actors. But the phrase has really a high and austere moral meaning, which my levity had wholly missed. A bad actor means a man whose actions are bad or morally reprehensible. So that I might have embraced a Red Indian who was dripping with gore, or covered with atrocious crimes, imagining there was nothing the matter with him beyond a mistaken choice of the theatrical profession. Surely there are here the elements of a play, not to mention a cinema play. Surely a New England village maiden might find herself among the wigwams in the power of the formidable and fiendish ‘Little Blue Bison,’ merely through her mistaken sympathy with his financial failure as a Film Star. The notion gives me glimpses of all sorts of dissolving views of primeval forests and flamboyant theatres; but this impulse of irrelevant theatrical production must be curbed. There is one example, however, of this complication of language actually used in contrary senses, about which the same figure can be used to illustrate a more serious fact.
Suppose that, in such an international interlude, an English girl and an American girl are talking about the fiancé of the former, who is coming to call. The English girl will be haughty and aristocratic (on the stage), the American girl will of course have short hair and skirts and will be cynical; Americans being more completely free from cynicism than any people in the world. It is the great glory of Americans that they are not cynical; for that matter, English aristocrats are hardly ever haughty; they understand the game much better than that. But on the stage, anyhow, the American girl may say, referring to her friend’s fiancé, with a cynical wave of the cigarette, ‘I suppose he’s bound to come and see you.’ And at this the blue blood of the Vere de Veres will boil over; the English lady will be deeply wounded and insulted at the suggestion that her lover only comes to see her because he is forced to do so. A staggering stage quarrel will then ensue, and things will go from bad to worse; until the arrival of an Interpreter who can talk both English and American. He stands between the two ladies waving two pocket dictionaries, and explains the error on which the quarrel turns. It is very simple; like the seed of all tragedies. In English ‘he is bound to come and see you’ means that he is obliged or constrained to come and see you. In American it does not. In American it means that he is bent on coming to see you, that he is irrevocably resolved to do so, and will surmount any obstacle to do it. The two young ladies will then embrace as the curtain falls.
Now when I was lecturing in America I was often told, in a radiant and congratulatory manner, that such and such a person was bound to come and hear me lecture. It seemed a very cruel form of conscription, and I could not understand what authority could have made it compulsory. In the course of discovering my error, however, I thought I began to understand certain American ideas and instincts that lie behind this American idiom. For as I have urged before, and shall often urge again, the road to international friendship is through really understanding jokes. It is in a sense through taking jokes seriously. It is quite legitimate to laugh at a man who walks down the street in three white hats and a green dressing gown, because it is unfamiliar; but after all the man has some reason for what he does; and until we know the reason we do not understand the story, or even understand the joke. So the outlander will always seem outlandish in custom or costume; but serious relations depend on our getting beyond the fact of difference to the things wherein it differs. A good symbolical figure for all this may be found among the people who say, perhaps with a self-revealing simplicity, that they are bound to go to a lecture.
If I were asked for a single symbolic figure summing up the whole of what seems eccentric and interesting about America to an Englishman, I should be satisfied to select that one lady who complained of Mrs. Asquith’s lecture and wanted her money back. I do not mean that she was typically American in complaining; far from it. I, for one, have a great and guilty knowledge of all that amiable American audiences will endure without complaint. I do not mean that she was typically American in wanting her money; quite the contrary. That sort of American spends money rather than hoards it; and when we convict them of vulgarity we acquit them of avarice. Where she was typically American, summing up a truth individual and indescribable in any other way, is that she used these words: ‘I’ve risen from a sick-bed to come and hear her, and I want my money back.’
The element in that which really amuses an Englishman is precisely the element which, properly analysed, ought to make him admire an American. But my point is that only by going through the amusement can he reach the admiration. The amusement is in the vision of a tragic sacrifice for what is avowedly a rather trivial object. Mrs. Asquith is a candid lady of considerable humour; and I feel sure she does not regard the experience of hearing her read her diary as an ecstasy for which the sick should thus suffer martyrdom. She also is English; and had no other claim but to amuse Americans and possibly to be amused by them. This being so, it is rather as if somebody said, ‘I have risked my life in fire and pestilence to find my way to the music hall,’ or, ‘I have fasted forty days in the wilderness sustained by the hope of seeing Totty Toddles do her new dance.’ And there is something rather more subtle involved here. There is something in an Englishman which would make him feel faintly ashamed of saying that he had fasted to hear Totty Toddles, or risen from a sick-bed to hear Mrs. Asquith. He would feel that it was undignified to confess that he had wanted mere amusement so much; and perhaps that he had wanted anything so much. He would not like, so to speak, to be seen rushing down the street after Totty Toddles, or after Mrs. Asquith, or perhaps after anybody. But there is something in it distinct from a mere embarrassment at admitting enthusiasm. He might admit the enthusiasm if the object seemed to justify it; he might perfectly well be serious about a serious thing. But he cannot understand a person being proud of serious sacrifices for what is not a serious thing. He does not like to admit that a little thing can excite him; that he can lose his breath in running, or lose his balance in reaching, after something that might be called silly.
Now that is where the American is fundamentally different. To him the enthusiasm itself is meritorious. To him the excitement itself is dignified. He counts it a part of his manhood to fast or fight or rise from a bed of sickness for something, or possibly for anything. His ideal is not to be a lock that only a worthy key can open, but a ‘live wire’ that anything can touch or anybody can use. In a word, there is a difference in the very definition of virility and therefore of virtue. A live wire is not only active, it is also sensitive. Thus sensibility becomes actually a part of virility. Something more is involved than the vulgar simplification of the American as the irresistible force and the Englishman as the immovable post. As a fact, those who speak of such things nowadays generally mean by something irresistible something simply immovable, or at least something unalterable, motionless even in motion, like a cannon ball; for a cannon ball is as dead as a cannon. Prussian militarism was praised in that way—until it met a French force of about half its size on the banks of the Marne. But that is not what an American means by energy; that sort of Prussian energy is only monotony without repose. American energy is not a soulless machine; for it is the whole point that he puts his soul into it. It is a very small box for so big a thing; but it is not an empty box. But the point is that he is not only proud of his energy, he is proud of his excitement. He is not ashamed of his emotion, of the fire or even the tear in his manly eye, when he tells you that the great wheel of his machine breaks four billion butterflies an hour.
That is the point about American sport; that it is not in the least sportive. It is because it is not very sportive that we sometimes say it is not very sporting. It has the vices of a religion. It has all the paradox of original sin in the service of aboriginal faith. It is sometimes untruthful because it is sincere. It is sometimes treacherous because it is loyal. Men lie and cheat for it as they lied for their lords in a feudal conspiracy, or cheated for their chieftains in a Highland feud. We may say that the vassal
readily committed treason; but it is equally true that he readily endured torture. So does the American athlete endure torture. Not only the self-sacrifice but the solemnity of the American athlete is like that of the American Indian. The athletes in the States have the attitude of the athletes among the Spartans, the great historical nation without a sense of humour. They suffer an ascetic régime not to be matched in any monasticism and hardly in any militarism. If any tradition of these things remains in a saner age, they will probably be remembered as a mysterious religious order of fakirs or dancing dervishes, who shaved their heads and fasted in honour of Hercules or Castor and Pollux. And that is really the spiritual atmosphere though the gods have vanished; and the religion is subconscious and therefore irrational. For the problem of the modern world is that it has continued to be religious when it has ceased to be rational. Americans really would starve to win a cocoa-nut shy. They would fast or bleed to win a race of paper boats on a pond. They would rise from a sick-bed to listen to Mrs. Asquith.
What I Saw in America Page 23