Delphi Complete Works of Ambrose Bierce (Illustrated)

by Bierce, Ambrose

  Some one — Colonel Ingersoll, I fancy — has said that Washington is a steel engraving. That is hardly an adequate conception, being derived from the sense of sight only; the ear has something to say in the matter, and there is much in a name. Before my studies of his character had effaced my childish impression I used always to picture him in the act of bending over a tub.

  There are two George Washingtons — the natural and the artificial. They are now equally “great,” but the former was choke-full of the old Adam. He swore like “our army in Flanders,” loved a bottle like a brother and had an inter-colonial reputation as a lady-killer. He was, indeed, a singularly interesting and magnetic old boy — one whom any sane and honest lover of the picturesque in life and character would deem it an honor and an education to have known in the flesh. He is now known to but few; you must dig pretty deeply into the tumulus of rubbishy panegyric — scan pretty closely the inedited annals of his time, in order to see him as he was. Criss-crossed upon these failing parchments of the past are the lines of the sleek Philistine, the smug patriot and the lessoning moraler, making a palimpsest whereof all that is legible is false and all that is honest is blotted out. The detestable anthropolater of the biographical gift has pushed his glowing pen across the page, to the unspeakable darkening of counsel. In short, Washington’s countrymen see him through a glass dirtily. The image is unlovely and unloved. You can no more love and revere the memory of the biographical George Washington than you can an isosceles triangle or a cubic foot of interstellar space.

  The portrait-painters began it — Gilbert Stuart and the rest of them. They idealized all the humanity out of the poor patriot’s face and passed him down to the engravers as a rather sleepy-looking butcher’s block. There is not a portrait of Washington extant which a man of taste and knowledge would suffer to hang on the wall of his stable. Then the historians jumped in, raping all the laurels from the brows of the man’s great contemporaries and piling them in confusion upon his pate. They made him a god in wisdom, and a giant in arms; whereas, in point of ability and service, he was but little, if at all, superior to any one of a half-dozen of his now over-shadowed but once illustrious co-workers in council and camp, and in no way comparable with Hamilton. He towers above his fellows because he stands upon a pile of books. — #

  The supreme indignity to the memory of this really worthy man has been performed by the Sunday-scholiasts, the pietaries, the truly good, the example-to-American-youth folk. These canting creatures have managed to make him of his last remaining rag of flesh and drain out his ultimate red corpuscle of human blood. In order that he may be acceptable to themselves they have made him a bore to everyone else. To give him value as an “example” to the unripe intelligences of their following they have whitewashed him an inch thick, draped him, fig-leafed him and gilded him out of all semblance to man. To prepare his character for the juvenile moral tooth they have boned it, and to make it digestible to the juvenile moral paunch, unsalted it by maceration in the milk-and-water of their own minds. And so we have him today. In a single century the great-hearted gentleman of history has become the good boy of literature — the public prig. Washington is the capon of our barnyard Pantheon — revised and edited for the table.

  JOHN SMITH’S ANCESTORS

  READER mine, wisest of mortals that you are, do you feel sure that you know how to deal with a proposition, which is at the same time unquestionable and impossible — which must be true, yet can not be true? Do you know just what degree of intellectual hospitality to give to such a proposition — whether to receive and entertain it (and if so how) or cast it from you, and how to do that? Possibly you were never consciously at bay before a proposition of that kind, and therefore lack the advantage of skill in its disposal. Attend, then, O child of mortality — consider and be wise:

  You have, or have had, two parents — whom God prosper if they live and rest if dead. Each of them had two parents; in other words, you had at some time and somewhere four grandparents, and right worthy persons they were, I’ll be sworn, albeit you may not be able to name them without stopping to take thought. Of great-grandparents you surely had no fewer than eight — that is to say, no further away than three generations your ancestors numbered eight persons, now in heaven. In countries which are pleased to call themselves civilized and enlightened “a generation” means about thirty-four years. Not long ago it meant thirty-three, but improved methods of distribution, sanitation and so forth have added a year to the average duration of human life, though they have not pointed out any profitable use to make of the addition. All this amounts to saying (acceptably, I trust) that at each remove of thirty-four years back toward Adam and his time you double the number of your ancestors. Among so many some, naturally, were truly modest persons, and I don’t know that you would care to have so much said about them as I shall have to say; so, if you please, we will speak of Mr. John Smith’s instead.

  John Smith, then, whom I know very well, and greatly esteem, and who is approaching middle age, had, about 34 years ago, two ancestors. About 102 years ago, say in the year of grace 1792, he had eight — though he did not have himself. You can do the rest of the figuring yourself if you care to go on and are unwilling to take my word for what follows. — the astonishing state of things which I am about to thrust upon your attention. Just keep doubling the number of John Smith’s ancestors until you get the number 1,073,741,824. Now when do you suppose it was that Mr. Smith had that number of living ancestors? Make your calculation, allowing 34 years for each time that you have multiplied by two, and you will find that it was about the year 879. It seems a rather modern date and a goodish number of persons to be concerning themselves, however unconsciously, in the begetting of Neighbor John, but that is not “where it hurts.” The point is that the number of his ancestors, so far as we have gone, is about the number of the earth’s inhabitants at that date — little and big; white, black, brown, yellow and blue; males, females and girls. I do not care to point out Mr. Smith’s presumption in professing himself an Anglo-Saxon — with all that mixed blood in the veins of him; perhaps he has never made this calculation and does not know from just what stock he has the honor to have descended, though truly this distinguished scion of*an illustrious race might seem to be justified in calling himself a Son of Earth.

  But is he not more than that? In the generation immediately preceding the one under consideration the number of the gentleman’s ancestors must have been twice as great, namely, 2,147,483,648 — more than two thousand millions, or some five hundred millions more than Earth is infested with even now. Where did all those people live? — in Mars? And to what political or other causes was due the migration to Earth, en masse, of their sons and daughters in the next generation?

  Does the reader care to follow up Mr. Smith’s long illustrious line any further — back to the wee, sma’ years of the Christian era, for example? Well and good, but I warn him that geometrical progression, as he has already observed, “counts up.” Long before his calculations have reached back to the first merry Christmas he will find Mr. Smith’s ancestors — if they were really all terrestrial in their habits — piled many-deep over the entire surface of all the continents, islands and ice-floes of this distracted globe. A decent respect for the religious convictions of my countrymen forbids me even to hint at what the calculation would show if carried back to the time of Adam and Eve.

  It will perhaps be observed that I have left out of consideration the circumstance that John Smith (my particular John) is not the sole living inhabitant of Earth to-day: there are others, though mostly of the same name, whose ancestors would somewhat swell the totals. In mercy to the reader I have ignored them, one man being sufficient for my purpose.

  Must not John Smith have had all those ancestors? Certainly. Could all those ancestors of John Smith have existed? Certainly not. Have I not, therefore, as I promised to do, conducted the reader against “a proposition which is at the same time unquestionable and impossible” —
a statement “which must be true, yet can not be true”? According to the best of my belief he is there. And there I leave him. Any gentleman not content to remain there with his face to the wall is at liberty to go over it or through it if he can. Doubtless the world will be delighted to hear him expose the fallacy of my reasoning and the falsehood of my figures. And I shall be pleased myself.

  1894.

  THE MOON IN LETTERS

  FOR some months my friends had been benumbing the membranes of my two ears with praises of the then newest literary pet, who exulted in a name disagreeably suggestive of Death on a Pale Horse, Mr. H. Rider Haggard, and I meekly assented to his greatness. They had insisted that I read him, but this monstrous demand I had hitherto had the strength to resist. But we all have our moments of weakness, so I squandered twenty-five cents on the “Seaside” edition of the great man’s greatest work, King Solomon’s Mines. On page 84 I found something that interested me, something astronomical, showing how keenly the famous author observes the commonest phenomena of nature. Turning down a leaf and bearing the matter in mind, I read on. At page 97 I turned down another leaf, and at page 112 a third. On these three pages are related astronomical events occurring in Africa on the evening of June 2, the evening of June 3, and at about midday June 4, respectively. Let us summarize them by quotation: June 2 (p. 84): “The sun sunk and the world was wreathed in shadows. But not for long, for see, in the east there is a glow, then a bent edge of silver light, and at last the full bow of the crescent moon peeps above the plain.”

  June 3 (p. 97): “About 10 the full moon came up in splendor.”

  June 4 (p. 112): “I glanced up at the sun and to my intense joy saw that we had made no mistake. On the edge of its brilliant surface was a faint rim of shadow.” Which grows to a total eclipse.

  What else ensues I am unable to say. A writer who believes that the new moon can rise in the east soon after sunset and the full moon at 10 o’clock; who thinks the second of these remarkable phenomena can occur twenty-four hours after the first, and itself be followed some fourteen hours later by an eclipse of the sun — such a man may be a gifted writer, but I am not a gifted reader. I wash my mind of him, and sentence him to the good opinion of his admirers.

  Another sinner on my list of authors ignorant in respect of the moon’s movements and phases is William Black. In the third chapter of his Princess of Thule is the following sentence: “Was Sheila about to sing in this clear strange twilight while they sat there and watched the yellow moon come up behind the Southern hills?” The spectacle of the moon rising in the south is one which Heaven has denied to all except the characters in Black’s novels. It is not surprising that Sheila “was about to sing”: she must have felt something of the exultation which swells the bosom of that favored child of Destiny, the small boy who has crept in under the canvas when the menagerie people are painting the tiger.

  It may be borne in mind that Black’s south-rising moon came up during the twilight — that is to say, shortly after sunset. It would be, therefore, nearly “half-full” to the eye of the terrestrial observer; but referring to a later hour of the same evening Black says: “There into the beautiful dome rose the golden crescent of the moon, warm in color as though it still retained the last rays of the sunset.” Concerning the last clause of this astonishing sentence it may be asked from what source Black supposed the moon’s light to be derived, or if he regarded her as self-luminous. The truth probably is that he had no definite ideas about the matter at all. He was in the same comfortable mental state as the worthy countryman who, being asked what he thought of total depravity, promptly replied that if it was in the Bible he was in favor of it.

  In dismissing Black I can not forbear to add that even if the moon could rise in the south; even if rising in the south it should continue rising into the dome when it should be setting; even if rising in the south soon after sunset a half-moon, as it would necessarily be, and continuing to rise into the dome when it should be setting, it could dwindle to a crescent, it could not be of a warm color. The crescent moon is as cold in color as a new dime — almost as cold as a quarter-dollar. In a bench-show of astronomers I doubt if Black would have been awarded a blue ribbon.

  I have been reading a story by Mr. Edgar Saltus: “A Maid of Athens” — a story which, like a forgotten candle, burns on well enough to the end and then dies in its own grease. But that is not the point; I find this passage:

  “Beneath descending night, the sky was gold-barred and green. In the east the moon glittered like a sickle of tin.”

  I shall have to add Mr. Saltus to my company of authors with private systems of astronomy. The imagination robust enough to conceive a crescent moon in the east at nightfall might even claim a place in a dime museum.

  Spielhagan has his full moon on the horizon at midnight by the castle clock.

  But the novelists are not alone in their ignorance of what is before their eyes all their blessed lives: the poets know no more than they. In her Songs of the Night-Watches Jean Ingelow compels “a slender moon” to “float up from behind” a person looking at the sunset sky, and afterward makes the full moon “behind some ruined roof swim up” at daybreak. To rout out the moon so early and make it get up, when it must have been up all night attending to its duty as a full moon of orderly habits, is a trifle heartless. In “Daylight and Moonlight,” Longfellow, who seems imperfectly to have known how the latter was produced, tells of a time when at midday he saw the moon

  Sailing high, but faint and white

  As a schoolboy’s paper kite.

  Now if it was sailing high at noon it must have been, as seen from earth, nearly on a line with the sun — that is to say, but little more than “new” — that is to say, invisible in the daytime. But that is not the worst of this business. A new moon is not only invisible at noon, but sets soon after sunset, and would give but little light if it did not. Yet this unearthly observer after relating how night came on adds:

  Then the moon, in all her pride,

  Like a spirit glorified,

  Filled and overflowed the night

  With revelations of her light.

  It is mournful to think that this popular poet lived out his long serene life without anybody suspecting his condition, nor offering him the comforts of an asylum.

  I have found similar blunders in the poems of Wordsworth, Coleridge, Schiller, Moore, Shelley, Tennyson and Bayard Taylor. Of course a poet is entitled to any kind of universe that may best suit his purpose, and if he could give us better poetry by making the moon rise “full-orbed” in the northwest and set like a “tin sickle” in the zenith I should go in for letting him have his fling. But I do not discern any gain in “sweetness and light” from these despotic readjustments of the relations among sun, earth and moon, and must set it all down to the account of ignorance, which, in any degree and however excusable, is not a thing to be admired. Concerning nothing is it more general, more deep, more dark, more invincible, nor withal, more needless, than it is with regard to movements and visible aspects of our satellite. How one can have eyes and not know the pranks of the several heavenly bodies is possibly obvious to Omniscience, but a finite mind cannot rightly understand it.

  We will suppose that our planet is without a satellite. The nights are brilliant or starless, as the clouds may determine, but in all the measureless reaches of space is no world having a visible disk, with vicissitudes of light and shadow. One day a famous man of science announces in the public prints a startling discovery. He has found an orb, smaller than the earth but of considerable magnitude, moving in such a direction and at such a rate of speed that at a stated time the next year it will have approached our sphere so closely as to be caught by its attractive power and held, a prisoner, wheeling round and round in a vain endeavor to escape. He goes on to explain that the invisible tether will be, astronomically speaking, but a stone’s throw in length: the captive world will have in fact the astonishing propinquity of only a quarter of a million mile
s! We shall be able to see, even with unassisted eyes, the very mountains and valleys upon its surface, while a glass of moderate power will show, not only these mountains (many times higher than those of our own orb) with perfect definition, their long black shadows projected upon the plains, but will reveal the details of extinct craters wide enough to engulf a terrestrial province, and how deep Heaven knows. Upon this strange new world, the great man goes on to say, we shall be able to observe the mutations of its day and night, tracing the lines of its dawn and sunset exactly as, if we were there, we could observe the more rapid changes upon the body of our own planet; and surely it would be worth something to stand away from our spinning orb and take in all its visible vicissitudes in one comprehensive view.

  It is easy to see the effect of such an announcement, verified by the apparition of the orb at the calculated place and time. All the civilized nations would be in a ferment. The newspapers would be full of the subject. Journalism would be conducted by the astronomers and nothing but the coming orb would be talked of; many would go mad from excitement. And when the celestial monster, moving aimless through space, should swim into the earth’s attraction and go whirling in its new orbit how we should study it, attentive to its every visible aspect, alertly sensible to its changes and profoundly moved by the desolate sublimity of its stupendous scenery. For a half of every lunar month the churches, lyceums, theaters — all the places of instruction or amusement where people now assemble by artificial light would close at sunset and the whole population would take to the hills. Colleges, societies and clubs would be founded for the new knowledge; every human being, with opportunity and capacity, would become a specialist in selenography and selenology — a lunar expert, devoted to his science. Not to know all about the moon would be considered as discreditable as illiteracy is considered now. Well, the moon we have always with us, and not one man in a thousand nor one author in a hundred knows any more about it than that it is frequently invisible and commonly not round. On other subjects there is less ignorance: at least three in a thousand know that the stars are not the same as the planets, though two of the three are unable to say what is a planet and what is a star.