"The winners fall by the wayside," wrote Terry, "while the losers must ever on--hearkening to some high request, hastening toward a nameless goal. I am loser, for my motives are large and my actions small. In my desire to embrace the universe I may neglect a comrade. I can be as hard as my life and as cruel as its finish. I have only an ideal, and whenever anything or anybody gets in the way of it I am ruthless in feeling. I must not give up all that I have--what is in my imagination: I have nothing else."

Yes, Terry is hard. He "pa.s.ses up" remorselessly not only the individual, but all society; but it is the hardness of the idealist, of the man who is still religious in the sense that he sees a beyond-world with which to compare this world and find it totally lacking. So, more and more he "pa.s.sed up" Marie, found her more and more lacking, more and more human. The fact of her being a social outcast no longer had its strong appeal. He became hard and cruel to her through idealism, just as she had been hard and cruel to him through sensuality and false philosophy. But her hardness never equalled his fine scorn.

For a year or two preceding this point in the situation I had been living in Europe, and had met a good many men and women who had given a larger part of their lives to the making of a social experiment. Some of them, discouraged, had returned to a "bourgeois" manner of life, some even to a "bourgeois" philosophy. Almost all of the anarchists I have known lost their philosophy and enthusiasm with middle age, and experience with the actual const.i.tution of things, combined with disillusion regarding the ideal. Most of them had been hurt or broken by their attempt, but they all retained a certain something, a certain remaining dignity of having struggled against the inevitable, and had acquired insight into some of the deeper things in life, though having lost some of the childlike simplicity which is a characteristic of the social rebel.

I saw a great deal of an old Frenchman, who had known Bakunin, and had been astute in the dangerous work of the "International" in England and Germany. An a.s.sociate of William Morris and the other English anarchists who at that time called themselves socialists, my friend came in contact with much that was distinguished in mind and energy; he afterward carried the propaganda of revolutionary socialism to Germany, where he was arrested and imprisoned for five years. He is now a handsome, white-haired, well-preserved old man, with fine simple manners and joy in simple things, love of children and of long conversations with friends, good will and peace. He has retained a certain mild contempt for the "bourgeois," for people who prefer an easy time in this world to an attempt, even a foolish one, for radical improvement. But he knows the world now, and I fancy many of his illusions are gone.

Another of my radical friends is now only thirty-six years old; but already he is tired and discouraged, socially speaking. He is a Frenchman, too, with all the easy mental grace and intellectual culture of his race. Soon after his student days at the Sorbonne, the social fever of our day, which burns in the blood of all who are sensitive, took possession of him. Like Terry, he was drawn emotionally to an interest in the social outcast; like Terry, a girl in that cla.s.s interested him, and he took up the cause of the girls, and led an attack against the _policiers des moeurs_, the special police who attempt to regulate prost.i.tution in Paris. He spent all the money he had in the attempt, lost his respectable friends, and, after several years of fruitless effort, hope left him. When I met him he was living quietly, in bohemian fashion, drawing a very small salary and devoting himself to abstract philosophy, to science, and to pessimistic memories of the days of his social enthusiasm, or what he now calls his social illusions.

One of the most pathetic social experiments I have known was made by a young girl, whom I also knew at Paris. She generously determined that she would have no s.e.x prejudices; and for several years she strove against the terribly strong social feeling in that regard. Not only theoretically but practically she persisted in thinking and acting in a way which the world calls immoral. She wanted to show that a girl could be good and yet not what the world calls chaste. She did not believe that s.e.x-relations had anything to do with real morality. In one way, she has been successful. She is as good now--better--as when she began her experiment. She is broader and finer and bigger; but she has suffered. She has been disappointed in her idealism, disappointed in the way men have met her frank generosity, she has been injured in a worldly way. Her strongest desires are those of all good women--she deeply wants the necessary shelter for children and social quiet and pleasure, and these essentials are denied her because of her idealism. She half feels this now and is tired and discouraged.

Another woman who has paid heavily for her "social" interests is in quite a different position. She is married to a man who is also a social idealist. He is so emotionally occupied with "society" that nature and life in its more eternal and necessary aspects touch him lightly. He hardly realises their existence. She tries to follow him in this direction; strains her woman's nature, which is a large one, to the uttermost. It is probable that the loss of his child was due to this idealistic contempt for old wisdom. Not a moment must be lost, not a thought devoted to anything but the revolution; this necessitated social activity, and that exclusively. Where was the opportunity for the quiet development and care of an infant? The children of the "radicals" are few, and as a rule do not grow up in the best conditions.

This certainly is a terrible sacrifice entailed upon the social idealist.

Writers in France and in Europe generally are much more interested in radical ideas of society and politics than they are in this country. The most distinguished among them are from the American point of view radical, at least. There is hardly a play of note produced in France or Germany that does not in some way trench upon modern social problems.

Anatole France is a philosophical anarchist, and so is Octave Misbeau.

It is not a disreputable thing to be so in France. An Emma Goldman there would be an object of respect. The prime minister of France was generally regarded as an anarchist before he went into office. A man of the type of Herve would be deemed a madman here. Even a man as little radical as Jaures would be considered a terrible social danger in America and could not conceivably have the power he exerts in France, where they have a respect for ideas as such.

But, combined with this interest in social things and this willingness to entertain the most radical ideas, there is a note of pessimism and disillusionment. Anatole France's work shows this double tendency well.

He reflects the social revolt and lack of respect for the old society in a most subtle way, but also he mirrors the failing hope of the social enthusiast. He has a deep sympathy for the social idealist, but nearly every book suggests the inevitable wreckage of enthusiasm on the rocks of actuality.

When, after an absence of several years, I returned from Europe and went again to Chicago, I found Terry alone, disheartened, and different from the Terry I had known. Soon I saw that in him had taken place a process not unlike that which had happened to my friends abroad and which was reflected in European literature. His letters and Marie's had already indicated, as we have seen, his social disappointment. But I found him more bitter even than I had expected; cut off even from the anarchists, nourishing almost insanely his individuality, full of Nietzsche's philosophy of egotism, rejecting everything pa.s.sionately, turning from his friends, turning from himself. Old society had long been dead for him and now he had no hope for the new!

Besides, Marie was not with him: she had revolted and run away. I had expected to see her in Chicago; she had written me that she would be there, but when I arrived I learned from Terry and Katie that she had gone away. During the few weeks preceding my return to Chicago, the quarrels between the three had grown in poignancy. Terry, unlike some of the disappointed anarchists I have known, could not settle back into an easy acceptance of life. With him it was all or nothing. More and more fiercely he rejected all society, even, as we have seen anarchist society. Of course, Marie came more and more in the way of this general anathema. She was young and pleasure-loving, and at last her nature could no longer stand this general rejection, the absence of the simple pleasures of life. It was not their quarrels, even when they came to blows, that determined her action. It was a revolt from the radical sterility of Terry's philosophy. Katie furnished her with the necessary money, and she went away to California. There this tired creature, this civilised product of the slums, this thoughtful prost.i.tute, this striving human being full of the desire for life and as eager for excellence as is the moth for the star, went into camp, and there, in the bosom of nature, her terrible fatigue was well expressed in the great sense of relief that resulted: a new birth, as it were, a refreshing reaction from slum life and overstrained mental intensity.

This new birth and this reaction from Terry's philosophy are well expressed in her letters to Terry and to me. To me she wrote:

"I have not dared to write you before for fear of your anger toward me for my abrupt dismissal of our plans of meeting, but I could not help it. The life instinct in me would not be doomed, but was insistent in its demands and made me flee from insanity and death. So here I am, far away from civilisation, from the madding crowd, away up in the mountains, making a last effort to live the straight free life of Nature's children, a suckling at the b.r.e.a.s.t.s of Mother Earth. And truly her milk is pa.s.sing sweet and goes to the head like wine, for I feel intoxicated with the beauty and joy of all things here in this new, wonderful world. I did not know that such beauty existed, and my appreciation of it is so intense that it produces sensations of physical pain. I live much as the birds do, or at least try to--no thought of the morrow, or of the past, except when I receive a letter from dear old Katie or from Terry. Katie asks me if I have found a job yet, and Terry has some sweet reflections about death or dead things. But I recover in an amazingly short time from these blows, climb to the mountain-top, extend my arms to the heavens, and embrace pa.s.sionately the great, grand, throbbing stillness.

"I have been here now a whole month and have not yet wearied of it for a moment. Each day brings a new, wonderful experience; and each day I feel a real part of the great wonderful scheme of things. Indeed, I am becoming a part of nature. I have grown so straight and tall, and so beautifully thin and supple that I can dart in and out of the stream without b.u.mping myself against the rocks, can climb steep hills, and let the winds blow me where they will. I should not be at all surprised to awaken some morning and find that I had become one of the tall reeds that sway to and fro along the banks of our mountain stream.

"In one of my brief periods of returning civilisation, just after receiving a terrible letter from Terry, I had myself weighed at the store and post-office of the town not far away from our camp; my weight was exactly eighty pounds! It seemed to me that I was fading away into something wild and strange. But I have never felt such physical and mental well-being since I can remember. I hardly need to eat, but our camp cook actually forces me to swallow something. He is a German 'radical' of the old school. Frightfully tired of the radical bunch as I am, I like this simple old man. He is like a part of Nature, has lived on her bosom all his life, and loves her and no other. We have visitors at our camp occasionally, and they bring things to eat and drink. When they are gone, the cook and I live on what is left and get along as best we may. There are lots of wild fruits and nuts growing about here and they are delicious. Neither of us has any money nor care for the morrow.

"After I arrived here, all the bitterness of life vanished. I thought and felt very beautifully of Terry, and always shall, for I have made an ideal of him, and his grand, n.o.ble head, like a blazing tiger-lily perched upon a delicate and slender stem, will always be for me the greatest, most wonderful recollection of all the years. But I have no longer any desire to be with him, yet I do love and adore him, my own wonderful, sweet, great Terry!"

To Terry she wrote: "I am intoxicated by all this beauty and love the very air and earth. I feel the ecstasy of the aesthetic fanatic. Were I not disturbed by thoughts of you, I would indeed become another Eve before the fall, though I have strange desires and my blood beats as in the veins of married women. But no lovers can quench my fever. All the tiresome males are far away and I feel new-born and free. The air is scented with balsam and bey, and a pure crystal stream flows through this valley between two hills covered with giant redwood trees, and rare orchids of the most curious shape and colour toss wantonly in the breeze on the tree and hilltops. Birds and fishes and reptiles disport themselves in the sunshine, and giant b.u.t.terflies of the most marvellous colours flutter so bravely among the ferns and flowers. There are no tents here in our camp, but we are covered with the fragrant branches of the spicy pines and nutmeg trees. It is a Paradise, and I think of you always when I am in the midst of beauty.

"My trip here included an eighteen-mile walk--in one day--think of that!

I am getting as thin and strong as a greyhound. I don't wear clothes at all, but when I do, it is the old man's overalls, which I put on to go to town to get groceries or call for the mail. At night, our old cook builds a huge fire of redwood logs, and then his tongue loosens and he quotes poetry by the column or talks of his experience as a preacher, actor, village schoolmaster, and vagabond. Without a cent he travels all over California, as strong and rugged as any redwood tree that grows in this wonderful valley.

"It is so secluded here that no one would suspect campers were about.

The trail leads down a steep descent. How stately it is between the huge stems of the trees, along our beautiful creek, cool and clear as crystal, and filled with trout and other fishes. There I sit in the sun and allow the water to pour over my shoulders."

In another letter to Terry she writes:

"Our sylvan retreat has been somewhat disturbed by the advent of Mrs.

Johns, her children and her dog. Annie is also here, but they will not remain long, it is too quiet, too lonely, and the nights are too mysterious and uncanny, strange noises to disturb the slumbers of the timid. And besides there is nothing to do, no hurry or bustle or activity. The spirit of repose, of rest, of sweet laziness broods over this spot, inviting us to dream away the hours among the spicy pine trees. And for two such active ladies it is very dull here. Even when they go to town they return disgusted and weary in spirit because of the slowness of the natives, who are half Spanish, half Mexican. Even the beautiful trail winding in and out among the mountains does not compensate them for the dreadful slowness of the natives. I, however, love this slowness and converse amicably with the natives. And when I am a little active I go fishing, or climb about, or take a lesson in Spanish from my old philosopher-cook. I am now learning a little peasant song, the refrain being, 'Hula, tula, Palomita,' and it does sound so beautiful that I repeat it over and over. It means, 'Fly, fly, little dove!'

"The fishing I do not care for much. It is exciting for a time, but soon grows a bit too strenuous for my lazy temper. The little stream is filled with trout; one has flies for bait which have to be kept on the move continually. Walking and jerking the lines out of the water continually soon makes my arms and legs tired. I like best of all to lie in a bed of fragrant leaves, my head in the shade and the rest of me in the sun, the murmur of the brook in my ears, the skies mirrored in my eyes, fantastic dreams in my mind--in these you are seldom absent. At night I sleep as I have never slept--a deep, dreamless slumber. I awake to a cold plunge in the stream. Oh, it just suits me! I am tired of people, tired of tears and laughter, of men that 'laugh and weep,' and 'of what may come hereafter, for men that sow to reap.'"

A letter from Terry came like a dart into her solitude and for a moment disturbed her mood--her deeply hygienic, fruitful mood. She wrote to him:

"Your letter was a dreadful, an overwhelming shock. It aroused pa.s.sions in me which I thought were laid to rest. But, after getting very drunk, I had sense enough to sleep over it, so that this morning I am almost my new self again. Last night I felt like cursing you with all the wrath of the earth and heaven. The last three weeks I have been camping here, caught in the spell of the wonder and beauty of nature. I have written you the half crazy rhapsodies of a girl intoxicated with the joy of life and health. Now I do indeed think that life is beautiful and worth the living. No, I do not worry about you. I am as happy and care-free as the birds, and live in and for the moment. Everything in the past is dead. Only when your letter came, these old things of my old self raised their heads for a little time, but they too shall die speedily, if I mistake not. Life is too wonderful, too beautiful to be marred thus by the ends of frayed and worn-out pa.s.sions, by memories or regrets of you. I have become happy, healthy, and free, free without hardness, and in my freedom and joy I have found my love, my beautiful Terry, whom I may love pa.s.sionately, tenderly and for ever, the dear ideal one. Is it not wonderful? I crown myself with flowers and go forth to meet him every day. I kneel at his feet and caress his dear hands.

For I love him dearly, this very new Terry. Yet, my dear, if you should come near me, I mean, you, my old poisonous Terry, I would flee from you as from a pest. I would loath myself and the sun and flowers and all the other beautiful things of earth. I do not think of you at all, my old Terry, but I think of you and love and adore you, my new, wonderful Terry, and I make myself beautiful for you. So, my dear old Terry, I will leave you to 'lice and liberty,' to your 'hard free life,' and I will now lave myself with the pure crystal waters and make myself clean again, and then look on the sun once more and dream again of my own adorable Terry."

In this letter, Marie said, by implication, a deep truth about social revolt. She could never have lived her life without him, this strange, poetic man. He awoke in this outcast, rather vicious girl, a keen longing for the excellent, for the pleasures of the intelligence and the temperament; he gave her an a.s.sured sense of her own essential dignity and worth; defended her against the society that rejected her. This was a truly Christ-like thing to do, and this she could never forget or do without. So, in her wilderness, she holds fast to her ideal Terry. But with this idealist she could not live, practically. The growing irritation felt by him because of his radical mal-adjustment to this world rendered him step by step more impossible to live with. Harshness, injustice, became forced upon him as qualities of his acts. How could he be fair when he had no understanding of the nature of actuality? It is probable that no woman can ever get so far away from actuality as a few rare idealists of the male s.e.x. Marie's relative good sense, her vitality and love of life, finally rebelled against an idealism so exquisite that it became cruelty and almost madness. And this is the way with the world. The world cannot, in the end, endure the idealist, though it has great need of him. The world can endure a certain amount of irritation, a certain amount of fundamental revolt, but when that revolt reaches the point of absolute rejection, the world rebels, the worm turns. Marie represents the world and the worm.

Plato said there should be no poets in his Republic. Poets are too disturbing, they fit into no social organisation, for the truth they see is larger and often other than the truth of mankind's housekeeping, of human society. So they are against society. They are for nature, both G.o.d's nature and man's nature, but man's organisation arouses their pa.s.sionate hostility. Therefore, said Plato, let us have no poets in our Republic. But Plato was a poet, and he probably knew that poets, though inimical to the actual working of any actual society, yet are necessary to keep alive the deeper ideals of humankind, to arouse perpetually the instinct for something better than what we have, something deeply better, something radically better, not the mere improvements, palliatives, of the practical man and the conservative, bourgeois reformer.

CHAPTER XV

_Terry's Finish_

Terry had given Marie life, and she had finally used this vitality to free herself from him and his too exigent idealism. The result of his relation to her seems from this point of view pathetically ironical; but it is only a symbol of the ironical pathos of his relation to society in general; he and his kind act as a stimulant and a tonic to the society which rejects and crushes them. The anarchist is in a double sense the victim of society. He is, in the first place, generally a "labour"

victim, is generally the maimed result of our factory system; and, in the second place, his philosophy, needed by society, reacts against himself and turns the world against him. So he is a double victim, a reiterated social sacrifice.

When I went to Chicago this last time I found Terry, as I have said, despondent and disillusioned; and intensely savage in his rejection, not only of capitalistic society, but apparently of all society. In a way, he had left his old moorings, the "proletariat" no longer appealed to him. This mood was not a part of his philosophy: it was an expression of his disappointment, of his disillusionment. He talked about his own life and Marie's with an almost brutal frankness. He seemed to take a sad pleasure in stripping the illusion of human worth and beauty to the bare bones. In spite of his words, in spite of his previous letters, it seemed clear to me that Marie had not lost her hold on him entirely, and that he deeply felt her defection. Through her he had failed socially and personally. Around her much of his life, intellectual and personal, had been wound. Lingeringly he talked of her, of her qualities; he seemed to try to steel himself against all need of human relation; incidentally he rejected me and other friends, finding us wanting.

Marie, too, was not perfect, and must be "pa.s.sed up"; but his mind rested, in spite of himself, on this woman and his life with her. Some of the things he said and wrote to me about this time indicate his present mood toward me, Marie, the anarchists, proletariat, and the world in general.

A year or two ago he wrote me: "No one, very close to me geographically, can ever get much out of me. This is a family trait and is too deep for me. So don't be downcast if we should ever meet again and you should find me as stoical as some crustacean of the past. Some such antediluvian feeling animates me to take advantage of your distance and clamour up out of the depths."

He did, indeed, "clamour up out of the depths" very eloquently, but when I saw him in Chicago I found that I had somehow "lost touch," like the rest of the world, with him. He felt it and wrote me:

"While you were in Italy, I sent you a letter in which I represented myself as one clamouring up out of the depths of his being to you who might understand. Now I sincerely and deeply regret having made this attempt with you. In the same letter I predicted that your return might find me back in the depths of my being, where I belong. I regret I did not stay there when you came along. This feeling is due to no fault of yours or mine; but points to the fact that I must become still more exclusive and circ.u.mspect."

Of Marie he wrote: "This attachment between two human beings is in all circ.u.mstances very terrible. The bond between Marie and myself was as strong as death, and partly so because of our great and essential differences. The first night we spent together struck one of the deep things in our discord. I was too nervous and sensitive to touch her that night, and in the morning she bitterly reproached me. The first book that really aroused her to the meaning of life was '_Mademoiselle de Maupin_.' Deeper than this difference was her galling interference in my affairs which never prompted me to meddle in hers. And her failure to appreciate or reciprocate my respect for the integrity of her personality is the hardest blow she can ever give to me. I have the same fatal charge to make against almost all men; the exceptions are so few and doubtful that I doubt whether I can ever gain from another that intense receptive att.i.tude which I am willing to bestow. Fortunately for me, this illusion that there are such intense perceivers re-creates itself out of the veriest dust and dross of humanity. Like Sh.e.l.ley's 'Cloud,' my illusion may change, but it cannot die. Now I am in a state of mind when I am willing to let everything go by default--everything except my last illusion, that I can never let myself out to anyone. To Marie--and to you--and one or two others--I have been sorely tempted to lay myself out--but not even the moon can seduce me to reveal myself. My dead and buried self is my first and last seduction. This is crazy, of course, but I am heartily sick of all the 'sense' I know or can know. I believe, however, that I have lived so close to the 'truth' that its shadow has been cast over all my life. If, in the last a.n.a.lysis, all is illusion, I shall stick to the most powerful one--myself. My feeling for Marie arises largely from the fact that she is an expression of the irreparable part of my life--of its deepest essence.

"A year ago to-day, on the thirteenth of August," he wrote, "occurred my first, last, and only breakaway from the best pal I have ever hoped to have, Marie. Now that it has pa.s.sed, I see it in its proper proportions, just as if it had happened to someone else, but to one as near and dear to me as myself. I have broken away from the Mob, too. My sympathy for what is called the People has been worn down to a mere thread that might easily be broken and turn me against them. When one has been stoned long enough, one may easily turn into something as hard as stone itself.

I am like the knight of old, turned inside out. I am developing a coating of internal mail, as so many of the attacks come from within.

But worse than attacks from within or without is the sordid security and mental inertia of all the people about me: they are strangling me just as surely as if they put a rope around my neck. By day they hurry on like ghosts about their business, and by night they gather in the little tombs of many rooms they call their homes.

"You may call it madness, this my cutting off of all things. I know that I have kept off madness a long while now. I have shrunk from 'business'

to social anarchy and pure beings, from these again I have shrunk to books and poetry, from these again into the solitude of myself where only I am really at home. Though I have lost my general bearings, I still stand at the helm of myself. I am going to pieces on the rocks of the world, but I still inhabit the realm of the soul.

"When I could no longer see my ideals rise out of my work, I quit that work; for then the work was no longer an expression of myself. This is the origin of all modern problems. A man stands to his job because of the visions that come to him only when at work. He sees in imagery his own possibilities arise out of the thing on which he is at work, and easily links himself to his fellows. Thus does the worker make of his eternal cerebral rehearsals an endless chain of imaged solidarity binding him in a maze from which he can never think his way out. The fixed gaze of those who try to grasp the abstract is proof of this.

"When I could no longer see my ideals arise out of human solidarity, I quit my fanatical belief in the possibility of a Utopia. So that now I am not even an anarchist. I am ready to pa.s.s it all up."

When I saw Terry for the last time, and found him in this almost crazy crisis of extreme individualism, where he hopelessly "pa.s.sed up"

everything--human society, love and friendship, all the things his warm and loving Irish heart really desired, I felt that here indeed was a complete expression of the spirit of revolt. It was so extreme that I and no one else could follow him in it. It had pa.s.sed beyond the point where social rebellion may be useful or stimulating or suggestive poetically and had reached the sad absurdity of all extreme att.i.tudes.

One lesson Terry's proud and strenuous soul has never learned: that the deeper and simpler things in social growth we must take on faith. We cannot demand an ideal reason or justification for all social organisation, for the ways that human beings have of living together.

The elementary social forms at least must be instinctively and blindly accepted. To go beyond in one's rejection the anarchism of the social communist into what is called individualistic anarchism is mere egotistic madness and has as its only value the possible poetry of a unified personal expression. Into this it was that Terry fell, and of course he could find no support for it except in his own soul, which could not bear the strain. No soul could, for, struggle as we may, we are largely social and cannot stand alone. Terry's life well shows the sympathetic source of social rebellion and its justification, but it also shows the ultimate sterility of its extreme expression.

The latest word I have about Marie is that she is at work "keeping house for a respectable family" in San Francisco. Her experience in camping-out seems to have rendered her normal to, for her, an extreme degree. Going to work certainly represented as radical a reaction from Terry and his philosophy as well could be imagined. A friend of mine in San Francisco writes of her: "She is now to all appearances a good, respectable girl. She wants to live a new life, is working hard, and is trying to break away from smoking. Sometimes she feels the restraint severely, and comes to our house where she knows she can smoke and express herself. She is in better health, and I think now is in close enough touch with nature not to want to go back for nourishment to ideas and the slum."