The Shadow On The Dial, and Other Essays - Ambrose Bierce (latest ebook reader .TXT) 📗

is necessary--even by the "fierce democracies" that madly renounce it. But in so far as government is not despotic it is not government. In Europe for the last one hundred years, the tendency of all government has been liberalization. The history of European politics during that period is a history of renunciation by the rulers and assumption by the ruled. Sovereign after sovereign has surrendered prerogative after prerogative; the nobility privilege after privilege. Mark the result: society honeycombed with treason; property menaced with partition; assassination studied as a science and practiced as an art; everywhere powerful secret organizations sworn to demolish the social fabric that the slow centuries have but just erected and unmindful that themselves will perish in the wreck. No heart in Europe can beat tranquilly under clean linen. Such is the gratitude, such is the wisdom, such the virtue of "The Masses." In 1863 Alexander II of Russia freed 25,000,000 serfs. In 1879 they had killed him and all joined the conspirators.

That ancient and various device, "a republican form of government," appears to be too good for all the peoples of the earth excepting one. It is partly successful in Switzerland; in France and America, where the majority is composed of persons having dark understandings and criminal instincts, it has broken down. In our case, as in every case, the momentum of successful revolution carried us too far. We rebelled against tyranny and having overthrown it, overthrew also the governmental form in which it had happened to be manifest. In their anger and their triumph our good old gran'thers acted somewhat in the spirit of the Irishman who cudgeled the dead snake until nothing was left of it, in order to make it "sinsible of its desthroction." They meant it all, too, the honest souls! For a long time after the setting up of the republic the republic meant active hatred to kings, nobles, aristocracies. It was held, and rightly held, that a nobleman could not breathe in America--that he left his title and his privileges on the ship that brought him over. Do we observe anything of that in this generation? On the landing of a foreign king, prince or nobleman--even a miserable "knight"--do we not execute sycophantic genuflexions? Are not our newspapers full of flamboyant descriptions and qualming adulation? Nay, does not our President himself--successor to Washington and Jefferson!--greet and entertain the "nation's guest"? Is not every American young woman crazy to mate with a male of title? Does all this represent no retrogression?--is it not the backward movement of the shadow on the dial? Doubtless the republican idea has struck strong roots into the soil of the two Americas, but he who rightly considers the tendencies of events, the causes that bring them about and the consequences that flow from them, will not be hot to affirm the perpetuity of republican institutions in the Western Hemisphere. Between their inception and their present stage of development there is scarcely the beat of a pendulum; and already, by corruption and lawlessness, the people of both continents, with all their diversities of race and character, have shown themselves about equally unfit. To become a nation of scoundrels all that any people needs is opportunity, and what we are pleased to call by the impossible name of "self-government" supplies it.

The capital defect of republican government is inability to repress internal forces tending to disintegration. It does not take long for a "self-governed" people to learn that it is not really governed--that an agreement enforcible by nobody but the parties to it is not binding. We are learning this very rapidly: we set aside our laws whenever we please. The sovereign power--the tribunal of ultimate jurisdiction--is a mob. If the mob is large enough (it need not be very large), even if composed of vicious tramps, it may do as it will. It may destroy property and life. It may without proof of guilt inflict upon individuals torments unthinkable by fire and flaying, mutilations that are nameless. It may call men, women and children from their beds and beat them to death with cudgels. In the light of day it may assail the very strongholds of law in the heart of a populous city, and assassinate prisoners of whose guilt it knows nothing. And these things--observe, O victims of kings--are habitually done. One would as well be at the mercy of one's sovereign as of one's neighbor.

For generations we have been charming ourselves with the magic of words. When menaced by some exceptionally monstrous form of the tyranny of numbers we have closed our eyes and murmured, "Liberty." When armed Anarchists threaten to quench the fires of civilization in a sea of blood we prate of the protective power of "free speech." If,


"Girt about by friends or foes,
A man may speak the thing he will,"


we fondly fancy that the thing he will speak is harmless--that immunity disarms his tongue of its poison, his thought of its infection. With a fatuity that would be incredible without the testimony of observation, we hold that an Anarchist free to go about making proselytes, free to purchase arms, free to drill and parade and encourage his dupes with a demonstration of their numbers and power, is less mischievous than an Anarchist with a shut mouth, a weaponless hand and under surveillance of the police. The Anarchist himself is persuaded of the superiority of our plan of dealing with him; he likes it and comes over in quantity, inpesting the political atmosphere with the "sweltered venom" engendered by centuries of oppression--comes over here, where he is not oppressed, and sets up as oppressor. His preferred field of malefaction is the country that is most nearly anarchical. He comes here, partly to better himself under our milder institutions, partly to secure immunity while conspiring to destroy them. There is thunder in Europe, but if the storm ever break it is in America that the lightning will fall, for here is a great vortex into which the decivilizing agencies are pouring without obstruction. Here gather the eagles to the feast, for the quarry is defenceless. Here is no power in government, no government. Here an enemy of order is thought to be least dangerous when suffered to preach and arm in peace. And here is nothing between him and his task of supervision--no pampered soldiery to repress his rising, no iron authority to lay him by the heels. The militia is fraternal, the magistracy elective. Europe may hold out a little longer. The Great Powers may make what stage-play they will, but they are not maintaining their incalculable armaments for aggression upon one another, for protection from one another, nor for fun. These vast forces are purely constabular--creatures and creators of discontent--phenomena of decivilization. Eventually they will fraternize with Disorder or become themselves Praetorian Guards more dangerous than the perils that have called them into existence.

It is easy to forecast the first stages of the End's approach: Rioting. Disaffection of constabulary and troops. Subversion of the Government A policy of decapitation. Upthrust of the serviceable Anarchist. His prompt effacement by his victorious ally and natural enemy, the Socialist. Free minting and printing of money--to every citizen a shoulder-load of the latter, to the printers a ton each. Divided counsels. Pandemonium. The man on horseback. Gusts of grape. ------?

Formerly the bearer of evil tidings was only slain; he is now ignored. The gods kept their secrets by telling them to Cassandra, whom no one would believe. I do not expect to be heeded. The crust of a volcano is electric the fumes are narcotic; the combined sensation is delightful no end. I have looked at the dial of civilization; I tell you the shadow is going back. That is of small importance to men of leisure, with wine-dipped wreaths upon their heads. They do not care to know.



CIVILIZATION

I.


THE question "Does civilization civilize?" is a fine example of _petitio principii_. and decides itself in the affirmative; for civilization must needs do that from the doing of which it has its name. But it is not necessary to suppose that he who propounds is either unconscious of his lapse in logic or desirous of digging a pitfall for the feet of those who discuss; I take it he simply wishes to put the matter in an impressive way, and relies upon a certain degree of intelligence in the interpretation.

Concerning uncivilized peoples we know but little except what we are told by travelers--who, speaking generally, can know very little but the fact of uncivilization as shown in externals and irrelevances, and are moreover, greatly given to lying. From the savages we hear very little. Judging them in all things by our own standards, in default of a knowledge of theirs, we necessarily condemn, disparage and belittle. One thing that civilization certainly has not done is to make us intelligent enough to understand that the opposite of a virtue is not necessarily a vice. Because we do not like the taste of one another it does not follow that the cannibal is a person of depraved appetite. Because, as a rule, we have but one wife and several mistresses each it is not certain that polygamy is everywhere--nor, for that matter, anywhere--either wrong or inexpedient. Our habit of wearing clothes does not prove that conscience of the body, the sense of shame, is charged with a divine mandate; for like the conscience of the spirit it is the creature of what it seems to create: it comes to the habit of wearing clothes. And for those who hold that the purpose of civilization is morality it may be said that peoples which are the most nearly naked are, in our sense, the most nearly moral. Because the brutality of the civilized slave owners and dealers created a conquering sentiment against slavery it is not intelligent to assume that slavery is a maleficent thing amongst Oriental peoples (for example) where the slave is not oppressed.

Some of these same Orientals whom we are pleased to term half-civilized have no regard for truth. "Takest thou me for a Christian dog," said one of them, "that I should be the slave of my word?" So far as I can perceive the "Christian dog" is no more the slave of his word than the True Believer, and I think the savage--allowing for the fact that his inveracity has dominion over fewer things--as great a liar as either of them. For my part, I do not know what, in all circumstances, is right or wrong; but I know, if right, it is at least stupid to judge an uncivilized people by the standards of morality and intelligence set up by civilized ones. An infinitesimal proportion of civilized men do not, and there is much to be said for civilization if they are the product of it.

Life in civilized countries is so complex that men there have more ways to be good than savages have, and more to be bad; more to be happy, and more to be miserable. And in each way to be good or bad, their generally superior knowledge--their knowledge of more things--enables them to commit greater excesses than the savage could widi the same opportunity. The civilized philanthropist wreaks upon his fellow creatures a ranker philanthropy, the civilized scoundrel a sturdier rascality. And--splendid triumph of enlightenment!--the two characters are, in civilisation, commonly combined in one person.

I know of no savage custom or habit of thought which has not its mate in civilized countries. For every mischievous or absurd practice of the natural man I can name you a dozen of the unnatural which are essentially the same. And nearly every custom of our barbarian ancestors in historic times survives in some form today. We make