The Complete Essays of Charles Dudley Warner Part 1

The Complete Essays of C. D. Warner.

by Charles Dudley Warner.

ROSE AND CHRYSANTHEMUM

The Drawer will still bet on the rose. This is not a wager, but only a strong expression of opinion. The rose will win. It does not look so now.

To all appearances, this is the age of the chrysanthemum. What this gaudy flower will be, daily expanding and varying to suit the whim of fas.h.i.+on, no one can tell. It may be made to bloom like the cabbage; it may spread out like an umbrella--it can never be large enough nor showy enough to suit us. Undeniably it is very effective, especially in ma.s.ses of gorgeous color. In its innumerable shades and enlarging proportions, it is a triumph of the gardener. It is a rival to the a.n.a.line dyes and to the marabout feathers. It goes along with all the conceits and fantastic unrest of the decorative art. Indeed, but for the discovery of the capacities of the chrysanthemum, modern life would have experienced a fatal hitch in its development. It helps out our age of plush with a flame of color. There is nothing shamefaced or retiring about it, and it already takes all provinces for its own. One would be only half-married--civilly, and not fas.h.i.+onably--without a chrysanthemum wedding; and it lights the way to the tomb. The maiden wears a bunch of it in her corsage in token of her blooming expectations, and the young man flaunts it on his coat lapel in an effort to be at once effective and in the mode. Young love that used to express its timid desire with the violet, or, in its ardor, with the carnation, now seeks to bring its emotions to light by the help of the chrysanthemum. And it can express every shade of feeling, from the rich yellow of prosperous wooing to the brick-colored weariness of life that is hardly distinguishable from the liver complaint. It is a little stringy for a boutonniere, but it fills the modern-trained eye as no other flower can fill it. We used to say that a girl was as sweet as a rose; we have forgotten that language. We used to call those tender additions to society, on the eve of their event into that world which is always so eager to receive fresh young life, "rose-buds"; we say now simply "buds," but we mean chrysanthemum buds.

They are as beautiful as ever; they excite the same exquisite interest; perhaps in their maiden hearts they are one or another variety of that flower which bears such a sweet perfume in all literature; but can it make no difference in character whether a young girl comes out into the garish world as a rose or as a chrysanthemum? Is her life set to the note of display, of color and show, with little sweetness, or to that retiring modesty which needs a little encouragement before it fully reveals its beauty and its perfume? If one were to pa.s.s his life in moving in a palace car from one plush hotel to another, a bunch of chrysanthemums in his hand would seem to be a good symbol of his life. There are aged people who can remember that they used to choose various roses, as to their color, odor, and degree of unfolding, to express the delicate shades of advancing pa.s.sion and of devotion. What can one do with this new favorite? Is not a bunch of chrysanthemums a sort of take-it-or-leave-it declaration, boldly and showily made, an offer without discrimination, a tender without romance? A young man will catch the whole family with this flaming message, but where is that sentiment that once set the maiden heart in a flutter? Will she press a chrysanthemum, and keep it till the faint perfume reminds her of the sweetest moment of her life?

Are we exaggerating this astonis.h.i.+ng rise, development, and spread of the chrysanthemum? As a fas.h.i.+on it is not so extraordinary as the hoop-skirt, or as the neck ruff, which is again rising as a background to the lovely head. But the remarkable thing about it is that heretofore in all nations and times, and in all changes of fas.h.i.+on in dress, the rose has held its own as the queen of flowers and as the finest expression of sentiment.

But here comes a flaunting thing with no desirable perfume, looking as if it were cut with scissors out of tissue-paper, but capable of taking infinite varieties of color, and growing as big as a curtain ta.s.sel, that literally captures the world, and spreads all over the globe, like the Canada thistle. The florists have no eye for anything else, and the biggest floral prizes are awarded for the production of its eccentricities. Is the rage for this flower typical of this fast and flaring age?

The Drawer is not an enemy to the chrysanthemum, nor to the sunflower, nor to any other gorgeous production of nature. But it has an old-fas.h.i.+oned love for the modest and un.o.btrusive virtues, and an abiding faith that they will win over the strained and strident displays of life.

There is the violet: all efforts of cultivation fail to make it as big as the peony, and it would be no more dear to the heart if it were quadrupled in size. We do, indeed, know that satisfying beauty and refinement are apt to escape us when we strive too much and force nature into extraordinary display, and we know how difficult it is to get mere bigness and show without vulgarity. Cultivation has its limits. After we have produced it, we find that the biggest rose even is not the most precious; and lovely as woman is, we instinctively in our admiration put a limit to her size. There being, then, certain laws that ultimately fetch us all up standing, so to speak, it does seem probable that the chrysanthemum rage will end in a gorgeous sunset of its splendor; that fas.h.i.+on will tire of it, and that the rose, with its secret heart of love; the rose, with its exquisite form; the rose, with its capacity of shyly and reluctantly unfolding its beauty; the rose, with that odor--of the first garden exhaled and yet kept down through all the ages of sin --will become again the fas.h.i.+on, and be more pa.s.sionately admired for its temporary banishment. Perhaps the poet will then come back again and sing. What poet could now sing of the "awful chrysanthemum of dawn"?

THE RED BONNET

The Drawer has no wish to make Lent easier for anybody, or rather to diminish the benefit of the penitential season. But in this period of human anxiety and repentance it must be said that not enough account is made of the moral responsibility of Things. The doctrine is sound; the only difficulty is in applying it. It can, however, be ill.u.s.trated by a little story, which is here confided to the reader in the same trust in which it was received. There was once a lady, sober in mind and sedate in manner, whose plain dress exactly represented her desire to be inconspicuous, to do good, to improve every day of her life in actions that should benefit her kind. She was a serious person, inclined to improving conversation, to the reading of bound books that cost at least a dollar and a half (fifteen cents of which she gladly contributed to the author), and she had a distaste for the gay society which was mainly a flutter of ribbons and talk and pretty faces; and when she meditated, as she did in her spare moments, her heart was sore over the frivolity of life and the emptiness of fas.h.i.+on. She longed to make the world better, and without any priggishness she set it an example of simplicity and sobriety, of cheerful acquiescence in plainness and inconspicuousness.

One day--it was in the autumn--this lady had occasion to buy a new hat.

From a great number offered to her she selected a red one with a dull red plume. It did not agree with the rest of her apparel; it did not fit her apparent character. What impulse led to this selection she could not explain. She was not tired of being good, but something in the jauntiness of the hat and the color pleased her. If it were a temptation, she did not intend to yield to it, but she thought she would take the hat home and try it. Perhaps her nature felt the need of a little warmth. The hat pleased her still more when she got it home and put it on and surveyed herself in the mirror. Indeed, there was a new expression in her face that corresponded to the hat. She put it off and looked at it. There was something almost humanly winning and temptatious in it. In short, she kept it, and when she wore it abroad she was not conscious of its incongruity to herself or to her dress, but of the incongruity of the rest of her apparel to the hat, which seemed to have a sort of intelligence of its own, at least a power of changing and conforming things to itself. By degrees one article after another in the lady's wardrobe was laid aside, and another subst.i.tuted for it that answered to the demanding spirit of the hat. In a little while this plain lady was not plain any more, but most gorgeously dressed, and possessed with the desire to be in the height of the fas.h.i.+on. It came to this, that she had a tea-gown made out of a window-curtain with a flamboyant pattern.

Solomon in all his glory would have been ashamed of himself in her presence.

But this was not all. Her disposition, her ideas, her whole life, was changed. She did not any more think of going about doing good, but of amusing herself. She read nothing but stories in paper covers. In place of being sedate and sober-minded, she was frivolous to excess; she spent most of her time with women who liked to "frivol." She kept Lent in the most expensive way, so as to make the impression upon everybody that she was better than the extremest kind of Lent. From liking the sedatest company she pa.s.sed to liking the gayest society and the most fas.h.i.+onable method of getting rid of her time. Nothing whatever had happened to her, and she is now an ornament to society.

This story is not an invention; it is a leaf out of life. If this lady that autumn day had bought a plain bonnet she would have continued on in her humble, sensible way of living. Clearly it was the hat that made the woman, and not the woman the hat. She had no preconception of it; it simply happened to her, like any accident--as if she had fallen and sprained her ankle. Some people may say that she had in her a concealed propensity for frivolity; but the hat cannot escape the moral responsibility of calling it out if it really existed. The power of things to change and create character is well attested. Men live up to or live down to their clothes, which have a great moral influence on manner, and even on conduct. There was a man run down almost to vagabondage, owing to his increasingly shabby clothing, and he was only saved from becoming a moral and physical wreck by a remnant of good-breeding in him that kept his worn boots well polished. In time his boots brought up the rest of his apparel and set him on his feet again. Then there is the well-known example of the honest clerk on a small salary who was ruined by the gift of a repeating watch--an expensive timepiece that required at least ten thousand a year to sustain it: he is now in Canada.

Sometimes the influence of Things is good and sometimes it is bad. We need a philosophy that shall tell us why it is one or the other, and fix the responsibility where it belongs. It does no good, as people always find out by reflex action, to kick an inanimate thing that has offended, to smash a perverse watch with a hammer, to break a rocking-chair that has a habit of tipping over backward. If Things are not actually malicious, they seem to have a power of revenging themselves. We ought to try to understand them better, and to be more aware of what they can do to us. If the lady who bought the red hat could have known the hidden nature of it, could have had a vision of herself as she was transformed by it, she would as soon have taken a viper into her bosom as have placed the red tempter on her head. Her whole previous life, her feeling of the moment, show that it was not vanity that changed her, but the inconsiderate a.s.sociation with a Thing that happened to strike her fancy, and which seemed innocent. But no Thing is really powerless for good or evil.

THE LOSS IN CIVILIZATION

Have we yet hit upon the right idea of civilization? The process which has been going on ever since the world began seems to have a defect in it; strength, vital power, somehow escapes. When you've got a man thoroughly civilized you cannot do anything more with him. And it is worth reflection what we should do, what could we spend our energies on, and what would evoke them, we who are both civilized and enlightened, if all nations were civilized and the earth were entirely subdued. That is to say, are not barbarism and vast regions of uncultivated land a necessity of healthful life on this globe? We do not like to admit that this process has its cycles, that nations and men, like trees and fruit, grow, ripen, and then decay. The world has always had a conceit that the globe could be made entirely habitable, and all over the home of a society constantly growing better. In order to accomplish this we have striven to eliminate barbarism in man and in nature:

Is there anything more unsatisfactory than a perfect house, perfect grounds, perfect gardens, art and nature brought into the most absolute harmony of taste and culture? What more can a man do with it? What satisfaction has a man in it if he really gets to the end of his power to improve it? There have been such nearly ideal places, and how strong nature, always working against man and in the interest of untamed wildness, likes to riot in them and reduce them to picturesque destruction! And what sweet sadness, pathos, romantic suggestion, the human mind finds in such a ruin! And a society that has attained its end in all possible culture, entire refinement in manners, in tastes, in the art of elegant intellectual and luxurious living--is there nothing pathetic in that? Where is the primeval, heroic force that made the joy of living in the rough old uncivilized days? Even throw in goodness, a certain amount of altruism, gentleness, warm interest in unfortunate humanity--is the situation much improved? London is probably the most civilized centre the world has ever seen; there are gathered more of the elements of that which we reckon the best. Where in history, unless some one puts in a claim for the Frenchman, shall we find a Man so nearly approaching the standard we have set up of civilization as the Englishman, refined by inheritance and tradition, educated almost beyond the disturbance of enthusiasm, and cultivated beyond the chance of surprise? We are speaking of the highest type in manner, information, training, in the acquisition of what the world has to give. Could these men have conquered the world? Is it possible that our highest civilization has lost something of the rough and admirable element that we admire in the heroes of Homer and of Elizabeth? What is this London, the most civilized city ever known? Why, a considerable part of its population is more barbarous, more hopelessly barbarous, than any wild race we know, because they are the barbarians of civilization, the refuse and slag of it, if we dare say that of any humanity. More hopeless, because the virility of savagery has measurably gone out of it. We can do something with a degraded race of savages, if it has any stamina in it.

What can be done with those who are described as "East-Londoners"?

Every great city has enough of the same element. Is this an accident, or is it a necessity of the refinement that we insist on calling civilization? We are always sending out missionaries to savage or perverted nations, we are always sending out emigrants to occupy and reduce to order neglected territory. This is our main business. How would it be if this business were really accomplished, and there were no more peoples to teach our way of life to, and no more territory to bring under productive cultivation? Without the necessity of putting forth this energy, a survival of the original force in man, how long would our civilization last? In a word, if the world were actually all civilized, wouldn't it be too weak even to ripen? And now, in the great centres, where is acc.u.mulated most of that we value as the product of man's best efforts, is there strength enough to elevate the degraded humanity that attends our highest cultivation? We have a gay confidence that we can do something for Africa. Can we reform London and Paris and New York, which our own hands have made?

If we cannot, where is the difficulty? Is this a hopeless world? Must it always go on by spurts and relapses, alternate civilization and barbarism, and the barbarism being necessary to keep us employed and growing? Or is there some mistake about our ideal of civilization? Does our process too much eliminate the rough vigor, courage, stamina of the race? After a time do we just live, or try to live, on literature warmed over, on pretty coloring and drawing instead of painting that stirs the soul to the heroic facts and tragedies of life? Where did this virile, blood-full, throbbing Russian literature come from; this Russian painting of Verestchagin, that smites us like a sword with the consciousness of the tremendous meaning of existence? Is there a barbaric force left in the world that we have been daintily trying to cover and apologize for and refine into gentle agreeableness?

These questions are too deep for these pages. Let us make the world pleasant, and throw a cover over the refuse. We are doing very well, on the whole, considering what we are and the materials we have to work on.

And we must not leave the world so perfectly civilized that the inhabitants, two or three centuries ahead, will have nothing to do.

SOCIAL SCREAMING

Of all the contrivances for amus.e.m.e.nt in this agreeable world the "Reception" is the most ingenious, and would probably most excite the wonder of an angel sent down to inspect our social life. If he should pause at the entrance of the house where one is in progress, he would be puzzled. The noise that would greet his ears is different from the deep continuous roar in the streets, it is unlike the hum of millions of seventeen-year locusts, it wants the musical quality of the spring conventions of the blackbirds in the chestnuts, and he could not compare it to the vociferation in a lunatic asylum, for that is really subdued and infrequent. He might be incapable of a.n.a.lyzing this, but when he caught sight of the company he would be compelled to recognize it as the noise of our highest civilization. It may not be perfect, for there are limits to human powers of endurance, but it is the best we can do. It is not a chance affair. Here are selected, picked out by special invitation, the best that society can show, the most intelligent, the most accomplished, the most beautiful, the best dressed persons in the community--all receptions have this character. The angel would notice this at once, and he would be astonished at the number of such persons, for the rooms would be so crowded that he would see the hopelessness of attempting to edge or wedge his way through the throng without tearing off his wings. An angel, in short, would stand no chance in one of these brilliant a.s.semblies on account of his wings, and he probably could not be heard, on account of the low, heavenly pitch of his voice. His inference would be that these people had been selected to come together by reason of their superior power of screaming. He would be wrong.

--They are selected on account of their intelligence, agreeableness, and power of entertaining each other. They come together, not for exercise, but pleasure, and the more they crowd and jam and struggle, and the louder they scream, the greater the pleasure. It is a kind of contest, full of good-humor and excitement. The one that has the shrillest voice and can scream the loudest is most successful. It would seem at first that they are under a singular hallucination, imagining that the more noise there is in the room the better each one can be heard, and so each one continues to raise his or her voice in order to drown the other voices. The secret of the game is to pitch the voice one or two octaves above the ordinary tone. Some throats cannot stand this strain long; they become rasped and sore, and the voices break; but this adds to the excitement and enjoyment of those who can scream with less inconvenience.

The angel would notice that if at any time silence was called, in order that an announcement of music could be made, in the awful hush that followed people spoke to each other in their natural voices, and everybody could be heard without effort. But this was not the object of the Reception, and in a moment more the screaming would begin again, the voices growing higher and higher, until, if the roof were taken off, one vast shriek would go up to heaven.

This is not only a fas.h.i.+on, it is an art. People have to train for it, and as it is a unique amus.e.m.e.nt, it is worth some trouble to be able to succeed in it. Men, by reason of their stolidity and deeper voices, can never be proficients in it; and they do not have so much practice--unless they are stock-brokers. Ladies keep themselves in training in their ordinary calls. If three or four meet in a drawing-room they all begin to scream, not that they may be heard--for the higher they go the less they understand each other--but simply to acquire the art of screaming at receptions. If half a dozen ladies meeting by chance in a parlor should converse quietly in their sweet, ordinary home tones, it might be in a certain sense agreeable, but it would not be fas.h.i.+onable, and it would not strike the prevailing note of our civilization. If it were true that a group of women all like to talk at the same time when they meet (which is a slander invented by men, who may be just as loquacious, but not so limber-tongued and quick-witted), and raise their voices to a shriek in order to dominate each other, it could be demonstrated that they would be more readily heard if they all spoke in low tones. But the object is not conversation; it is the social exhilaration that comes from the wild exercise of the voice in working off a nervous energy; it is so seldom that in her own house a lady gets a chance to scream.

The dinner-party, where there are ten or twelve at table, is a favorite chance for this exercise. At a recent dinner, where there were a dozen uncommonly intelligent people, all capable of the most entertaining conversation, by some chance, or owing to some nervous condition, they all began to speak in a high voice as soon as they were seated, and the effect was that of a dynamite explosion. It was a cheerful babel of indistinguishable noise, so loud and shrill and continuous that it was absolutely impossible for two people seated on the opposite sides of the table, and both shouting at each other, to catch an intelligible sentence. This made a lively dinner. Everybody was animated, and if there was no conversation, even between persons seated side by side, there was a glorious clatter and roar; and when it was over, everybody was hoa.r.s.e and exhausted, and conscious that he had done his best in a high social function.

This topic is not the selection of the Drawer, the province of which is to note, but not to criticise, the higher civilization. But the inquiry has come from many cities, from many women, "Cannot something be done to stop social screaming?" The question is referred to the scientific branch of the Social Science a.s.sociation. If it is a mere fas.h.i.+on, the a.s.sociation can do nothing. But it might inst.i.tute some practical experiments. It might get together in a small room fifty people all let loose in the ordinary screaming contest, measure the total volume of noise and divide it by fifty, and ascertain how much throat power was needed in one person to be audible to another three feet from the latter's ear. This would sift out the persons fit for such a contest. The investigator might then call a dead silence in the a.s.sembly, and request each person to talk in a natural voice, then divide the total noise as before, and see what chance of being heard an ordinary individual had in it. If it turned out in these circ.u.mstances that every person present could speak with ease and hear perfectly what was said, then the order might be given for the talk to go on in that tone, and that every person who raised the voice and began to scream should be gagged and removed to another room. In this room could be collected all the screamers to enjoy their own powers. The same experiment might be tried at a dinner-party, namely, to ascertain if the total hum of low voices in the natural key would not be less for the individual voice to overcome than the total scream of all the voices raised to a shriek. If scientific research demonstrated the feasibility of speaking in an ordinary voice at receptions, dinner-parties, and in "calls," then the Drawer is of opinion that intelligible and enjoyable conversation would be possible on these occasions, if it becomes fas.h.i.+onable not to scream.

DOES REFINEMENT KILL INDIVIDUALITY?

Is it true that cultivation, what we call refinement, kills individuality? Or, worse than that even, that one loses his taste by over-cultivation? Those persons are uninteresting, certainly, who have gone so far in culture that they accept conventional standards supposed to be correct, to which they refer everything, and by which they measure everybody. Taste usually implies a sort of selection; the cultivated taste of which we speak is merely a comparison, no longer an individual preference or appreciation, but only a reference to the conventional and accepted standard. When a man or woman has reached this stage of propriety we are never curious any more concerning their opinions on any subject. We know that the opinions expressed will not be theirs, evolved out of their own feeling, but that they will be the cut-and-dried results of conventionality.

It is doubtless a great comfort to a person to know exactly how to feel and what to say in every new contingency, but whether the zest of life is not dulled by this ability is a grave question, for it leaves no room for surprise and little for emotion. O ye belles of Newport and of Bar Harbor, in your correct and conventional agreement of what is proper and agreeable, are you wasting your sweet lives by rule? Is your compact, graceful, orderly society liable to be monotonous in its gay repet.i.tion of the same thing week after week? Is there nothing outside of that envied circle which you make so brilliant? Is the Atlantic sh.o.r.e the only coast where beauty may lounge and spread its net of enchantment? The Atlantic sh.o.r.e and Europe? Perhaps on the Pacific you might come back to your original selves, and find again that freedom and that charm of individuality that are so attractive. Some sparkling summer morning, if you chanced to drive four-in-hand along the broad beach at Santa Barbara, inhaling, the spicy breeze from the Sandwich Islands, along the curved sh.o.r.e where the blue of the sea and the purple of the mountains remind you of the Sorrentine promontory, and then dashed away into the canon of Montecito, among the vineyards and orange orchards and live-oaks and palms, in vales and hills all ablaze with roses and flowers of the garden and the hothouse, which bloom the year round in the gracious sea-air, would you not, we wonder, come to yourselves in the sense of a new life where it is good form to be enthusiastic and not disgraceful to be surprised? It is a far cry from Newport to Santa Barbara, and a whole world of new sensations lies on the way, experiences for which you will have no formula of experience. To take the journey is perhaps too heroic treatment for the disease of conformity--the sort of malaria of our exclusive civilization.

The Drawer is not urging this journey, nor any break-up of the social order, for it knows how painful a return to individuality may be. It is easier to go on in the subordination of one's personality to the strictly conventional life. It expects rather to record a continually perfected machinery, a life in which not only speech but ideas are brought into rule. We have had something to say occasionally of the art of conversation, which is in danger of being lost in the confused babel of the reception and the chatter of the dinner-party--the art of listening and the art of talking both being lost. Society is taking alarm at this, and the women as usual are leaders in a reform. Already, by reason of clubs-literary, scientific, economic--woman is the well-informed part of our society. In the "Conversation Lunch" this information is now brought into use. The lunch, and perhaps the dinner, will no longer be the occasion of satisfying the appet.i.te or of gossip, but of improving talk.

The giver of the lunch will furnish the topic of conversation. Two persons may not speak at once; two persons may not talk with each other; all talk is to be general and on the topic a.s.signed, and while one is speaking, the others must listen. Perhaps each lady on taking her seat may find in her napkin a written slip of paper which shall be the guide to her remarks. Thus no time is to be wasted on frivolous topics. The ordinary natural flow of rejoinder and repartee, the swirling of talk around one obstacle and another, its winding and rippling here and there as individual whim suggests, will not be allowed, but all will be improving, and tend to that general culture of which we have been speaking. The ladies' lunch is not to be exactly a debating society, but an open occasion for the delivery of matured thought and the acquisition of information.

The object is not to talk each other down, but to improve the mind, which, unguided, is apt to get frivolous at the convivial board. It is notorious that men by themselves at lunch or dinner usually shun grave topics and indulge in persiflage, and even descend to talk about wine and the made dishes. The women's lunch of this summer takes higher ground. It will give Mr. Browning his final estimate; it will settle Mr. Ibsen; it will determine the suffrage question; it will adjudicate between the total abstainers and the halfway covenant of high license; it will not hesitate to cut down the tariff.

The Drawer antic.i.p.ates a period of repose in all our feverish social life. We shall live more by rule and less by impulse. When we meet we shall talk on set topics, determined beforehand. By this concentration we shall be able as one man or one woman to reach the human limit of cultivation, and get rid of all the aberrations of individual a.s.sertion and feeling. By studying together in clubs, by conversing in monotone and by rule, by thinking the same things and exchanging ideas until we have none left, we shall come into that social placidity which is one dream of the nationalists--one long step towards what may be called a prairie mental condition--the slope of Kansas, where those who are five thousand feet above the sea-level seem to be no higher than those who dwell in the Missouri Valley.

THE DIRECTOIRE GOWN

We are all more or less devoted to 'liberte', 'egalite', and considerable 'fraternite', and we have various ways of showing it. It is the opinion of many that women do not care much about politics, and that if they are interested at all in them, they are by nature aristocrats. It is said, indeed, that they care much more about their dress than they do about the laws or the form of government. This notion arises from a misapprehension both of the nature of woman and of the significance of dress.

Men have an idea that fas.h.i.+ons are haphazard, and are dictated and guided by no fixed principles of action, and represent no great currents in politics or movements of the human mind. Women, who are exceedingly subtle in all their operations, feel that it is otherwise. They have a prescience of changes in the drift of public affairs, and a delicate sensitiveness that causes them to adjust their raiment to express these changes. Men have written a great deal in their bungling way about the philosophy of clothes. Women exhibit it, and if we should study them more and try to understand them instead of ridiculing their fas.h.i.+ons as whims bred of an inconstant mind and mere desire for change, we would have a better apprehension of the great currents of modern political life and society.

Many observers are puzzled by the gradual and insidious return recently to the mode of the Directoire, and can see in it no significance other than weariness of some other mode. We need to recall the fact of the influence of the centenary period upon the human mind. It is nearly a century since the fas.h.i.+on of the Directoire. What more natural, considering the evidence that we move in spirals, if not in circles, that the signs of the anniversary of one of the most marked periods in history should be shown in feminine apparel? It is woman's way of hinting what is in the air, the spirit that is abroad in the world. It will be remembered that women took a prominent part in the destruction of the Bastile, helping, indeed, to tear down that odious structure with their own hands, the fall of which, it is well known, brought in the cla.s.sic Greek and republican simplicity, the subtle meaning of the change being expressed in French gowns. Naturally there was a reaction from all this towards aristocratic privileges and exclusiveness, which went on for many years, until in France monarchy and empire followed the significant leaders.h.i.+p of the French modistes. So strong was this that it pa.s.sed to other countries, and in England the impulse outlasted even the Reform Bill, and skirts grew more and more bulbous, until it did not need more than three or four women to make a good-sized a.s.sembly. This was not the result of, a whim about clothes, but a subtle recognition of a spirit of exclusiveness and defense abroad in the world. Each woman became her own Bastile. Men surrounded it and thundered against it without the least effect. It seemed as permanent as the Pyramids. At every male attack it expanded, and became more aggressive and took up more room. Women have such an exquisite sense of things--just as they have now in regard to big obstructive hats in the theatres. They know that most of the plays are inferior and some of them are immoral, and they attend the theatres with head-dresses that will prevent as many people as possible from seeing the stage and being corrupted by anything that takes place on it. They object to the men seeing some of the women who are now on the stage. It happened, as to the private Bastiles, that the women at last recognized a change in the sociological and political atmosphere of the world, and without consulting any men of affairs or caring for their opinion, down went the Bastiles. When women attacked them, in obedience to their political instincts, they collapsed like punctured balloons. Natural woman was measurably (that is, a capacity of being measured) restored to the world. And we all remember the great political revolutionary movements of 1848.

Now France is still the arbiter of the modes. Say what we may about Berlin, copy their fas.h.i.+on plates as we will, or about London, or New York, or Tokio, it is indisputable that the woman in any company who has on a Paris gown--the expression is odious, but there is no other that in these days would be comprehended--"takes the cake." It is not that the women care for this as a mere matter of apparel. But they are sensitive to the political atmosphere, to the philosophical significance that it has to great impending changes. We are approaching the centenary of the fall of the Bastile. The French have no Bastile to lay low, nor, indeed, any Tuileries to burn up; but perhaps they might get a good way ahead by demolis.h.i.+ng Notre Dame and reducing most of Paris to ashes. Apparently they are on the eve of doing something. The women of the world may not know what it is, but they feel the approaching recurrence of a period.

Their movements are not yet decisive. It is as yet only tentatively that they adopt the mode of the Directoire. It is yet uncertain--a sort of Boulangerism in dress. But if we watch it carefully we shall be able to predict with some a.s.surance the drift in Paris. The Directoire dress points to another period of republican simplicity, anarchy, and the rule of a popular despot.

It is a great pity, in view of this valuable instinct in women and the prophetic significance of dress, that women in the United States do not exercise their gifts with regard to their own country. We should then know at any given time whether we are drifting into Blaineism, or Clevelandism, or centralization, or free-trade, or extreme protection, or rule by corporations. We boast greatly of our smartness. It is time we were up and dressed to prove it.