Here is the hieroglyphic of a hand: [Ill.u.s.tration] Roman equivalent, the letter D. The human hand, magnified till it is as big as the whole screen, is as useful in the moving picture alphabet as the letter D in the printed alphabet. This hand may open a lock. It may pour poison in a bottle. It may work a telegraph key. Then turning the white side of the cardboard uppermost we inscribe something to the effect that this hand may write on the wall, as at the feast of Belshazzar. Or it may represent some such conception as Rodin's Hand of G.o.d, discussed in the Sculpture-in-motion chapter.

Here is a duck: [Ill.u.s.tration] Roman equivalent, the letter Z. In the motion pictures this bird, a somewhat z-shaped animal, suggests the finality of Arcadian peace. It is the last and fittest ornament of the mill-pond. Nothing very terrible can happen with a duck in the foreground. There is no use turning it over. It would take Maeterlinck or Swedenborg to find the mystic meaning of a duck. A duck looks to me like a caricature of an alderman.

Here is a sieve: [Ill.u.s.tration] Roman equivalent, H. A sieve placed on the kitchen-table, close-up, suggests domesticity, hired girl humors, broad farce. We will expect the bride to make her first cake, or the flour to begin to fly into the face of the intrusive ice-man. But, as to the other side of the cardboard, the sieve has its place in higher symbolism. It has been recorded by many a sage and singer that the Almighty Powers sift men like wheat.

Here is the picture of a bowl: [Ill.u.s.tration] Roman equivalent, the letter K. A bowl seen through the photoplay window on the cottage table suggests Johnny's early supper of bread and milk. But as to the white side of the cardboard, out of a bowl of kindred form Omar may take his moonlit wine, or the higher G.o.ds may lift up the very wine of time to the lips of men, as Swinburne sings in Atalanta in Calydon.

Here is a lioness: [Ill.u.s.tration] Roman equivalent, the letter L. The lion or lioness creeps through the photoplay jungle to give the primary picture-word of terror in this new universal alphabet. The present writer has seen several valuable lions unmistakably shot and killed in the motion pictures, and charged up to profit and loss, just as steam-engines or houses are sometimes blown up or burned down. But of late there is a disposition to use the trained lion (or lioness) for all sorts of effects. No doubt the king and queen of beasts will become as versatile and humbly useful as the letter L itself: that is, in the commonplace routine photoplay. We turn the cardboard over and the lion becomes a resource of glory and terror, a symbol of cruel persecutions or deathless courage, sign of the zodiac that Poe in Ulalume calls the Lair of the Lion.

Here is an owl: [Ill.u.s.tration] Roman equivalent, the letter M. The only use of the owl I can record is to be inscribed on the white surface. In The Avenging Conscience, as described in chapter ten, the murderer marks the ticking of the heart of his victim while watching the swinging of the pendulum of the old clock, then in watching the tapping of the detective's pencil on the table, then in the tapping of his foot on the floor. Finally a handsome owl is shown in the branches outside hoot-hooting in time with the action of the pencil, and the pendulum, and the dead man's heart.

But here is a wonderful thing, an actual picture that has lived on, retaining its ancient imitative sound and form: [Ill.u.s.tration] the letter N, the drawing of a wave, with the sound of a wave still within it. One could well imagine the Nile in the winds of the dawn making such a sound: "NN, N, N," lapping at the reeds upon its banks. Certainly the glittering water scenes are a dominant part of moving picture Esperanto.

On the white reverse of the symbol, the spiritual meaning of water will range from the metaphor of the purity of the dew to the sea as a sign of infinity.

Here is a window with closed shutters: [Ill.u.s.tration] Latin equivalent, the letter P. It is a reminder of the technical outline of this book. The Intimate Photoplay, as I have said, is but a window where we open the shutters and peep into some one's cottage. As to the soul meaning in the opening or closing of the shutters, it ranges from Noah's opening the hatches to send forth the dove, to the promises of blessing when the Windows of Heaven should be opened.

Here is the picture of an angle: [Ill.u.s.tration] Latin equivalent, Q.

This is another reminder of the technical outline. The photoplay interior, as has been reiterated, is small and three-cornered. Here the heroine does her plotting, flirting, and primping, etc. I will leave the spiritual interpretation of the angle to Emerson, Swedenborg, or Maeterlinck.

Here is the picture of a mouth: [Ill.u.s.tration] Latin equivalent, the letter R. If we turn from the dictionary to the monuments, we will see that the Egyptians used all the human features in their pictures. We do not separate the features as frequently as did that ancient people, but we conventionalize them as often. Nine-tenths of the actors have faces as fixed as the masks of the Greek chorus: they have the hero-mask with the protruding chin, the villain-frown, the comedian-grin, the fixed innocent-girl simper. These formulas have their place in the broad effects of Crowd Pictures and in comedies. Then there are sudden abandonments of the mask. Griffith's pupils, Henry Walthall and Blanche Sweet, seem to me to be the greatest people in the photoplays: for one reason their faces are as sensitive to changing emotion as the surfaces of fair lakes in the wind. There is a pa.s.sage in Enoch Arden where Annie, impersonated by Lillian Gish, another pupil of Griffith, is waiting in suspense for the return of her husband. She changes from lips of waiting, with a touch of apprehension, to a delighted laugh of welcome, her head making a half-turn toward the door. The audience is so moved by the beauty of the slow change they do not know whether her face is the size of the screen or the size of a postage-stamp. As a matter of fact it fills the whole end of the theatre.

Thus much as to faces that are not hieroglyphics. Yet fixed facial hieroglyphics have many legitimate uses. For instance in The Avenging Conscience, as the play works toward the climax and the guilty man is breaking down, the eye of the detective is thrown on the screen with all else hid in shadow, a watching, relentless eye. And this suggests a special talisman of the old Egyptians, a sign called the Eyes of Horus, meaning the all-beholding sun.

Here is the picture of an inundated garden: [Ill.u.s.tration] Latin equivalent, the letter S. In our photoplays the garden is an ever-present resource, and at an instant's necessity suggests the glory of nature, or sweet privacy, and kindred things. The Egyptian lotus garden had to be inundated to be a success. Ours needs but the hired man with the hose, who sometimes supplies broad comedy. But we turn over the cardboard, for the deeper meaning of this hieroglyphic. Our gardens can, as of old, run the solemn range from those of Babylon to those of the Resurrection.

If there is one sceptic left as to the hieroglyphic significance of the photoplay, let him now be discomfited by page fifty-nine, Standard Dictionary. The last letter in this list is a la.s.so: [Ill.u.s.tration]. The equivalent of the la.s.so in the Roman alphabet is the letter T. The crude and facetious would be apt to suggest that the equivalent of the la.s.so in the photoplay is the word trouble, possibly for the hero, but probably for the villain. We turn to the other side of the symbol. The noose may stand for solemn judgment and the hangman, it may also symbolize the snare of the fowler, temptation. Then there is the spider web, close kin, representing the cruelty of evolution, in The Avenging Conscience.

This list is based on the rows of hieroglyphics most readily at hand. Any volume on Egypt, such as one of those by Maspero, has a mult.i.tude of suggestions for the man inclined to the idea.

If this system of pasteboard scenarios is taken literally, I would like to suggest as a beginning rule that in a play based on twenty hieroglyphics, nineteen should be the black realistic signs with obvious meanings, and only one of them white and inexplicably strange. It has been proclaimed further back in this treatise that there is only one witch in every wood. And to ill.u.s.trate further, there is but one scarlet letter in Hawthorne's story of that name, but one wine-cup in all of Omar, one Bluebird in Maeterlinck's play.

I do not insist that the prospective author-producer adopt the hieroglyphic method as a routine, if he but consents in his meditative hours to the point of view that it implies.

The more fastidious photoplay audience that uses the hieroglyphic hypothesis in a.n.a.lyzing the film before it, will acquire a new tolerance and understanding of the avalanche of photoplay conceptions, and find a promise of beauty in what have been properly cla.s.sed as mediocre and stereotyped productions.

The nineteenth chapter has a discourse on the Book of the Dead. As a connecting link with that chapter the reader will note that one of the marked things about the Egyptian wall-paintings, pictures on the mummy-case wrappings, papyrus inscriptions, and architectural conceptions, is that they are but enlarged hieroglyphics, while the hieroglyphics are but reduced fac-similes of these. So when a few characters are once understood, the highly colored Egyptian wall-paintings of the same things are understood. The hieroglyphic of Osiris is enlarged when they desire to represent him in state. The hieroglyphic of the soul as a human-headed hawk may be in a line of writing no taller than the capitals of this book. Immediately above may be a big painting of the soul, the same hawk placed with the proper care with reference to its composition on the wall, a pure decoration.

The transition from reduction to enlargement and back again is as rapid in Egypt as in the photoplay. It follows, among other things, that in Egypt, as in China and j.a.pan, literary style and mere penmanship and brushwork are to be conceived as inseparable. No doubt the Egyptian scholar was the man who could not only compose a poem, but write it down with a brush. Talent for poetry, deftness in inscribing, and skill in mural painting were probably gifts of the same person. The photoplay goes back to this primitive union in styles.

The stages from hieroglyphics through Phoenician and Greek letters to ours, are of no particular interest here. But the fact that hieroglyphics can evolve is important. Let us hope that our new picture-alphabets can take on richness and significance, as time goes on, without losing their literal values. They may develop into something more all-pervading, yet more highly wrought, than any written speech.

Languages when they evolve produce stylists, and we will some day distinguish the different photoplay masters as we now delight in the separate tang of O. Henry and Mark Twain and Howells. When these are ancient times, we will have scholars and critics learned in the flavors of early moving picture traditions with their histories of movements and schools, their grammars, and anthologies.

Now some words as to the Anglo-Saxon language and its relation to pictures. In England and America our plastic arts are but beginning.

Yesterday we were preeminently a word-civilization. England built her mediaeval cathedrals, but they left no legacy among craftsmen. Art had to lean on imported favorites like Van Dyck till the days of Sir Joshua Reynolds and the founding of the Royal Society. Consider that the friends of Reynolds were of the circle of Doctor Johnson. Literary tradition had grown old. Then England had her beginning of landscape gardening. Later she saw the rise of Constable, Ruskin, and Turner, and their iridescent successors. Still to-day in England the average leading citizen matches word against word,--using them as algebraic formulas,--rather than picture against picture, when he arranges his thoughts under the eaves of his mind. To step into the Art world is to step out of the beaten path of British dreams. Shakespeare is still king, not Rossetti, nor yet Christopher Wren. Moreover, it was the book-reading colonial who led our rebellion against the very royalty that founded the Academy. The public-speaking American wrote the Declaration of Independence. It was not the work of the painting or cathedral-building Englishman. We were led by Patrick Henry, the orator, Benjamin Franklin, the printer.

The more characteristic America became, the less she had to do with the plastic arts. The emigrant-train carried many a Bible and Dictionary packed in beside the guns and axes. It carried the Elizabethan writers, aesop's Fables, Blackstone's Commentaries, the revised statutes of Indiana, Bunyan's Pilgrim's Progress, Parson Weems' Life of Washington.

But, obviously, there was no place for the Elgin marbles. Giotto's tower could not be loaded in with the dried apples and the seedcorn.

Yesterday morning, though our arts were growing every day, we were still more of a word-civilization than the English. Our architectural, painting, and sculptural history is concerned with men now living, or their immediate predecessors. And even such work as we have is pretty largely a cult by the wealthy. This is the more a cause for misgiving because, in a democracy, the arts, like the political parties, are not founded till they have touched the county chairman, the ward leader, the individual voter. The museums in a democracy should go as far as the public libraries. Every town has its library. There are not twenty Art museums in the land.

Here then comes the romance of the photoplay. A tribe that has thought in words since the days that it worshipped Thor and told legends of the cunning of the tongue of Loki, suddenly begins to think in pictures. The leaders of the people, and of culture, scarcely know the photoplay exists. But in the remote villages the players mentioned in this work are as well known and as fairly understood in their general psychology as any candidates for president bearing political messages. There is many a babe in the proletariat not over four years old who has received more pictures into its eye than it has had words enter its ear. The young couple go with their first-born and it sits gaping on its mother's knee.

Often the images are violent and unseemly, a chaos of rawness and squirm, but scattered through the experience is a delineation of the world. Pekin and China, Harvard and Ma.s.sachusetts, Portland and Oregon, Benares and India, become imaginary playgrounds. By the time the hopeful has reached its geography lesson in the public school it has travelled indeed. Almost any word that means a picture in the text of the geography or history or third reader is apt to be translated unconsciously into moving picture terms. In the next decade, simply from the development of the average eye, cities akin to the beginnings of Florence will be born among us as surely as Chaucer came, upon the first ripening of the English tongue, after Caedmon and Beowulf. Sculptors, painters, architects, and park gardeners who now have their followers by the hundreds will have admirers by the hundred thousand. The voters will respond to the aspirations of these artists as the back-woodsmen followed Poor Richard's Almanac, or the trappers in their c.o.o.n-skin caps were fired to patriotism by Patrick Henry.

This ends the second section of the book. Were it not for the pa.s.sage on The Battle Hymn of the Republic, the chapters thus far might be ent.i.tled: "an open letter to Griffith and the producers and actors he has trained."

Contrary to my prudent inclinations, he is the star of the piece, except on one page where he is the villain. This stardom came about slowly. In making the final revision, looking up the producers of the important reels, especially those from the beginning of the photoplay business, numbers of times the photoplays have turned out to be the work of this former leading man of Nance O'Neil.

No one can pretend to a full knowledge of the films. They come faster than rain in April. It would take a man every day of the year, working day and night, to see all that come to Springfield. But in the photoplay world, as I understand it, D.W. Griffith is the king-figure.

So far, in this work I have endeavored to keep to the established dogmas of Art. I hope that the main lines of the argument will appeal to the people who have cla.s.sified and related the beautiful works of man that have preceded the moving pictures. Let the reader make his own essay on the subject for the local papers and send the clipping to me. The next photoplay book that may appear from this hand may be construed to meet his point of view. It will try to agree or disagree in clear language.

Many a controversy must come before a method of criticism is fully established.

BOOK III

MORE PERSONAL SPECULATIONS AND AFTERTHOUGHTS NOT BROUGHT FORWARD SO DOGMATICALLY

At this point I climb from the oracular platform and go down through my own chosen underbrush for haphazard adventure. I renounce the platform.

Whatever it may be that I find, pawpaw or may-apple or spray of willow, if you do not want it, throw it over the edge of the hill, without ado, to the birds or squirrels or kine, and do not include it in your controversial discourse. It is not a part of the dogmatic system of photoplay criticism.

CHAPTER XIV

THE ORCHESTRA, CONVERSATION, AND THE CENSORSHIP

Whenever the photoplay is mixed in the same programme with vaudeville, the moving picture part of the show suffers. The film is rushed through, it is battered, it flickers more than commonly, it is a little out of focus. The house is not built for it. The owner of the place cannot manage an art gallery with a circus on his hands. It takes more brains than one man possesses to pick good vaudeville talent and bring good films to the town at the same time. The best motion picture theatres are built for photoplays alone. But they make one mistake.

Almost every motion picture theatre has its orchestra, pianist, or mechanical piano. The perfect photoplay gathering-place would have no sound but the hum of the conversing audience. If this is too ruthless a theory, let the music be played at the intervals between programmes, while the advertis.e.m.e.nts are being flung upon the screen, the lights are on, and the people coming in.

If there is something more to be done on the part of the producer to make the film a telling one, let it be a deeper study of the pictorial arrangement, with the tones more carefully balanced, the sculpture vitalized. This is certainly better than to have a raw thing bullied through with a music-programme, furnished to bridge the weak places in the construction. A picture should not be released till it is completely thought out. A producer with this goal before him will not have the time or brains to spare to write music that is as closely and delicately related to the action as the action is to the background. And unless the tunes are at one with the scheme they are an intrusion. Perhaps the moving picture maker has a twin brother almost as able in music, who possesses the faculty of subordinating his creations to the work of his more brilliant coadjutor. How are they going to make a practical national distribution of the accompaniment? In the metropolitan theatres Cabiria carried its own musicians and programme with a rich if feverish result.

In The Birth of a Nation, music was used that approached imitative sound devices. Also the orchestra produced a subst.i.tute for old-fashioned stage suspense by long drawn-out syncopations. The finer photoplay values were thrown askew. Perhaps these two performances could be successfully vindicated in musical policy. But such a defence proves nothing in regard to the typical film. Imagine either of these put on in Rochester, Illinois, population one hundred souls. The reels run through as well as on Broadway or Michigan Avenue, but the local orchestra cannot play the music furnished in annotated sheets as skilfully as the local operator can turn the reel (or watch the motor turn it!).

The big social fact about the moving picture is that it is scattered like the newspaper. Any normal accompaniment thereof must likewise be adapted to being distributed everywhere. The present writer has seen, here in his home place, population sixty thousand, all the films discussed in this book but Cabiria and The Birth of a Nation. It is a photoplay paradise, the spoken theatre is practically banished. Unfortunately the local moving picture managers think it necessary to have orchestras. The musicians they can secure make tunes that are most squalid and horrible.

With fathomless imbecility, hoochey koochey strains are on the air while heroes are dying. The Miserere is in our ears when the lovers are reconciled. Ragtime is imposed upon us while the old mother prays for her lost boy. Sometimes the musician with this variety of sympathy abandons himself to thrilling improvisation.

My thoughts on this subject began to take form several years ago, when the film this book has much praised, The Battle Hymn of the Republic, came to town. The proprietor of one theatre put in front of his shop a twenty-foot sign "The Battle Hymn of the Republic, by Harriet Beecher Stowe, brought back by special request." He had probably read Julia Ward Howe's name on the film forty times before the sign went up. His a.s.sistant, I presume his daughter, played "In the Shade of the Old Apple Tree" hour after hour, while the great film was rolling by. Many old soldiers were coming to see it. I asked the a.s.sistant why she did not play and sing the Battle Hymn. She said they "just couldn't find it." Are the distributors willing to send out a musician with each film?

Many of the Springfield producers are quite able and enterprising, but to ask for music with photoplays is like asking the man at the news stand to write an editorial while he sells you the paper. The picture with a great orchestra in a far-off metropolitan Opera House, may be cla.s.sed by fanatic partisanship with Grand Opera. But few can get at it. It has nothing to do with Democracy.

Of course people with a mechanical imagination, and no other kind, begin to suggest the talking moving picture at this point, or the phonograph or the mechanical piano. Let us discuss the talking moving picture only.

That disposes of the others.