Behind the Beyond, and Other Contributions to Human Knowledge

The hours of Parisian gaiety are late. Ordinary dinner is eaten at about seven o'clock, but fashionable dinners begin at eight or eight thirty. Theatres open at a quarter to nine and really begin at nine o'clock. Special features and acts,—famous singers and vaudeville artists—are brought on at eleven o'clock so that dinner-party people may arrive in time to see them. The theatres come out at midnight. After that there are the night suppers which flourish till two or half past. But if you wish, you can go between the theater and supper to some such side-long place as the Moulin Rouge or the Bal Tabarin, which reach the height of their supposed merriment at about one in the morning.

At about two or two thirty the motors come whirling home, squawking louder than ever, with a speed limit of fifty miles an hour. Only the best of them can run faster than that. Quiet, conservative people in Paris like to get to bed at three o'clock; after all, what is the use of keeping late hours and ruining one's health and complexion? If you make it a strict rule to be in bed by three, you feel all the better for it in the long run—health better, nerves steadier, eyes clearer—and you're able to get up early—at half-past eleven—and feel fine.

Those who won't or don't go to bed at three wander about the town, eat a second supper in an all-night restaurant, circulate round with guides, and visit the slums of the Market, where gaunt-eyed wretches sleep in crowded alleys in the mephitic air of a summer night, and where the idle rich may feed their luxurious curiosity on the sufferings of the idle poor.

The dinners, the theaters, the boulevards, and the rest of it are all fun enough, at any rate for one visit in a lifetime. The "real wicked" part of it is practically fake—served up for the curious foreigner with money to throw away. The Moulin Rouge whirls the wide sails of its huge sign, crimson with electric bulbs, amid the false glaze of the Place Blanche. Inside of it there is more red—the full red of bad claret and the bright red of congested faces and painted cheeks. Part of the place is a theater with a vaudeville show much like any other. Another part is a vast "promenoir" where you may walk up and down or sit at a little table and drink bad brandy at one franc and a half. In a fenced off part are the Oriental Dances, a familiar feature of every Parisian Show. These dances—at twenty cents a turn—are supposed to represent all the languishing allurement of the Oriental houri—I think that is the word. The dancers in Paris—it is only fair to state—have never been nearer to the Orient than the Faubourg St. Antoine, where they were brought up and where they learned all the Orientalism that they know. Their "dance" is performed with their feet continuously on the ground—never lifted, I mean—and is done by gyrations of the stomach, beside which the paroxysms of an overdose of Paris green are child's play. In seeing these dances one realizes all the horrors of life in the East.

Not everyone, however, can be an Oriental dancer in a French pleasure show. To qualify you must be as scrawny as a Parisian cab-horse, and it appears as if few débutantes could break into the profession under the age of forty. The dances go on at intervals till two in the morning, after which the Oriental houri crawls to her home at the same time as the Parisian cab-horse—her companion in arms.

Under the Moulin Rouge, and in all similar places, is a huge dance hall: It has a "Hungarian Orchestra"—a fact which is proved by the red and green jackets, the tyrolese caps, and by the printed sign which says, "This is a Hungarian Orchestra." I knew that they were Hungarians the night I saw them, because I distinctly heard one of them say, "what t'ell do we play next boys?" The reference to William Tell was obvious. After every four tunes the Orchestra are given a tall stein of beer, and they all stand up and drink it, shouting "Hoch!" or "Ha!" or "Hoo!" or something of the sort. This is supposed to give a high touch of local colour. Everybody knows how Hungarians always shout out loud when they see a glass of beer. I've noticed it again and again in sugar refineries.

The Hungarians have to drink the beer whether they like it or not—it's part of their contract. I noticed one poor fellow who was playing the long bassoon, and who was doing a double night-shift overtime. He'd had twenty-four pints of beer already, and there were still two hours before closing time. You could tell what he was feeling like by the sobbing of his instrument. But he stood up every now and then and yelled "Hoch!" or "Hiccough!"—or whatever it was—along with the others.

On the big floor in front of the Hungarians the dance goes on. Most of the time the dances are endless waltzes and polkas shared in by the nondescript frequenters of the place, while the tourist visitors sit behind a railing and watch. To look at, the dancing is about as interesting, nothing more or less, than the round dances at a Canadian picnic on the first of July.

Every now and then, to liven things up, comes the can-can. In theory this is a wild dance, breaking out from sheer ebullience of spirit, and shared in by a bevy of merry girls carried away by gaiety and joy of living. In reality the can-can is performed by eight or ten old nags,—ex-Oriental dancers, I should think,—at eighty cents a night. But they are deserving women, and work hard—like all the rest of the brigade in the factory of Parisian gaiety.

After the Moulin Rouge or the Bal Tabarin or such, comes, of course, a visit to one of the night cafés of the Montmartre district. Their names in themselves are supposed to indicate their weird and alluring character—the Café of Heaven, the Café of Nothingness, and,—how dreadful—the Café of Hell. "Montmartre," says one of the latest English writers on Paris, "is the scene of all that is wild, mad, and extravagant. Nothing is too grotesque, too terrible, too eccentric for the Montmartre mind." Fiddlesticks! What he means is that nothing is too damn silly for people to pay to go to see.

Take, for example, the notorious Café of Hell. The portals are low and gloomy. You enter in the dark. A pass-word is given—"Stranger, who cometh here?"—"More food for worms." You sit and eat among coffins and shrouds. There are muffled figures shuffling around to represent monks in cowls, saints, demons, and apostles. The "Angel Gabriel" watches at the door. "Father Time" moves among the eaters. The waiters are dressed as undertakers. There are skulls and cross-bones in the walls. The light is that of dim tapers. And so on.

And yet I suppose some of the foreign visitors to the Café of Hell think that this is a truly French home scene, and discuss the queer characteristics of the French people suggested by it.

I got to know a family in Paris that worked in one of these Montmartre night cafés—quiet, decent people they were, with a little home of their own in the suburbs. The father worked as Beelzebub mostly, but he could double with St. Anthony and do a very fair St. Luke when it was called for. The mother worked as Mary Magdalene, but had grown so stout that it was hard for her to hold it. There were two boys, one of whom was working as John the Baptist, but had been promised to be promoted to Judas Iscariot in the fall; they were good people, and worked well, but were tired of their present place. Like everyone else they had heard of Canada and thought of coming out. They were very anxious to know what openings there were in their line; whether there would be any call for a Judas Iscariot in a Canadian restaurant, or whether a man would have any chance as St. Anthony in the West.

I told them frankly that these jobs were pretty well filled up.

Listen! It is striking three. The motors are whirling down the asphalt street. The brilliant lights of the boulevard windows are fading out. Here, as in the silent woods of Canada, night comes at last. The restless city of pleasure settles to its short sleep.

THE RETROACTIVE EXISTENCE OF MR. JUGGINS

The Retroactive Existence of Mr. Juggins

I  FIRST met Juggins,—really to notice him,—years and years ago as a boy out camping. Somebody was trying to nail up a board on a tree for a shelf and Juggins interfered to help him.

"Stop a minute," he said, "you need to saw the end of that board off before you put it up." Then Juggins looked round for a saw, and when he got it he had hardly made more than a stroke or two with it before he stopped. "This saw," he said, "needs to be filed up a bit." So he went and hunted up a file to sharpen the saw, but found that before he could use the file he needed to put a proper handle on it, and to make a handle he went to look for a sapling in the bush, but to cut the sapling he found that he needed to sharpen up the axe. To do this, of course, he had to fix the grindstone so as to make it run properly. This involved making wooden legs for the grindstone. To do this decently Juggins decided to make a carpenter's bench. This was quite impossible without a better set of tools. Juggins went to the village to get the tools required, and, of course, he never came back.

He was re-discovered—weeks later—in the city, getting prices on wholesale tool machinery.

After that first episode I got to know Juggins very well. For some time we were students at college together. But Juggins somehow never got far with his studies. He always began with great enthusiasm and then something happened. For a time he studied French with tremendous eagerness. But he soon found that for a real knowledge of French you need first to get a thorough grasp of Old French and Provençal. But it proved impossible to do anything with these without an absolutely complete command of Latin. This Juggins discovered could only be obtained, in any thorough way, through Sanskrit, which of course lies at the base of it. So Juggins devoted himself to Sanskrit until he realised that for a proper understanding of Sanskrit one needs to study the ancient Iranian, the root-language underneath. This language however is lost.

So Juggins had to begin over again. He did, it is true, make some progress in natural science. He studied physics and rushed rapidly backwards from forces to molecules, and from molecules to atoms, and from atoms to electrons, and then his whole studies exploded backward into the infinities of space, still searching a first cause.

Juggins, of course, never took a degree, so he made no practical use of his education. But it didn't matter. He was very well off and was able to go straight into business with a capital of about a hundred thousand dollars. He put it at first into a gas plant, but found that he lost money at that because of the high price of the coal needed to make gas. So he sold out for ninety thousand dollars and went into coal mining. This was unsuccessful because of the awful cost of mining machinery. So Juggins sold his share in the mine for eighty thousand dollars and went in for manufacturing mining machinery. At this he would have undoubtedly made money but for the enormous cost of gas needed as motive-power for the plant. Juggins sold out of the manufacture for seventy thousand, and after that he went whirling in a circle, like skating backwards, through the different branches of allied industry.

He lost a certain amount of money each year, especially in good years when trade was brisk. In dull times when everything was unsalable he did fairly well.

Juggins' domestic life was very quiet.

Of course he never married. He did, it is true, fall in love several times; but each time it ended without result. I remember well his first love story for I was very intimate with him at the time. He had fallen in love with the girl in question utterly and immediately. It was literally love at first sight. There was no doubt of his intentions. As soon as he had met her he was quite frank about it. "I intend," he said, "to ask her to be my wife."

"When?" I asked; "right away?"

"No," he said, "I want first to fit myself to be worthy of her."

So he went into moral training to fit himself. He taught in a Sunday school for six weeks, till he realised that a man has no business in Divine work of that sort without first preparing himself by serious study of the history of Palestine. And he felt that a man was a cad to force his society on a girl while he is still only half acquainted with the history of the Israelites. So Juggins stayed away. It was nearly two years before he was fit to propose. By the time he was fit, the girl had already married a brainless thing in patent leather boots who didn't even know who Moses was.

Of course Juggins fell in love again. People always do. And at any rate by this time he was in a state of moral fitness that made it imperative.

So he fell in love—deeply in love this time—with a charming girl, commonly known as the eldest Miss Thorneycroft. She was only called eldest because she had five younger sisters; and she was very poor and awfully clever and trimmed all her own hats. Any man, if he's worth the name, falls in love with that sort of thing at first sight. So, of course, Juggins would have proposed to her; only when he went to the house he met her next sister: and of course she was younger still; and, I suppose, poorer: and made not only her own hats but her own blouses. So Juggins fell in love with her. But one night when he went to call, the door was opened by the sister younger still, who not only made her own blouses and trimmed her own hats, but even made her own tailor-made suits. After that Juggins backed up from sister to sister till he went through the whole family, and in the end got none of them.

Perhaps it was just as well that Juggins never married. It would have made things very difficult because, of course, he got poorer all the time. You see after he sold out his last share in his last business he bought with it a diminishing life annuity, so planned that he always got rather less next year than this year, and still less the year after. Thus, if he lived long enough, he would starve to death.

Meantime he has become a quaint-looking elderly man, with coats a little too short and trousers a little above his boots—like a boy. His face too is like that of a boy, with wrinkles.

And his talk now has grown to be always reminiscent. He is perpetually telling long stories of amusing times that he has had with different people that he names.

He says for example—

"I remember a rather queer thing that happened to me in a train one day–"

And if you say—"When was that Juggins?"—he looks at you in a vague way as if calculating and says,—"in 1875, or 1876, I think, as near as I recall it—"

I notice, too, that his reminiscences are going further and further back. He used to base his stories on his recollections as a young man, now they are further back.

The other day he told me a story about himself and two people that he called the Harper brothers,—Ned and Joe. Ned, he said was a tremendously powerful fellow.

I asked how old Ned was and Juggins said that he was three. He added that there was another brother not so old, but a very clever fellow about,—here Juggins paused and calculated—about eighteen months.

So then I realised where Juggins retroactive existence is carrying him to. He has passed back through childhood into infancy, and presently, just as his annuity runs to a point and vanishes, he will back up clear through the Curtain of Existence and die,—or be born, I don't know which to call it.

Meantime he remains to me as one of the most illuminating allegories I have met.

MAKING A MAGAZINE

(The Dream of a Contributor)

Making a Magazine

I  DREAMT one night not long ago that I was the editor of a great illustrated magazine. I offer no apology for this: I have often dreamt even worse of myself than that.

In any case I didn't do it on purpose: very often, I admit, I try to dream that I am President Wilson, or Mr. Bryan, or the Ritz-Carlton Hotel, or a share of stock in the Standard Oil Co. for the sheer luxury and cheapness of it. But this was an accident. I had been sitting up late at night writing personal reminiscences of Abraham Lincoln. I was writing against time. The presidential election was drawing nearer every day and the market for reminiscences of Lincoln was extremely brisk, but, of course, might collapse any moment. Writers of my class have to consider this sort of thing. For instance, in the middle of Lent, I find that I can do fairly well with "Recent Lights on the Scriptures." Then, of course, when the hot weather comes, the market for Christmas poetry opens and there's a fairly good demand for voyages in the Polar Seas. Later on, in the quiet of the autumn I generally write some "Unpublished Letters from Goethe to Balzac," and that sort of thing.

But it's a wearing occupation, full of disappointments, and needing the very keenest business instinct to watch every turn of the market.

I am afraid that this is a digression. I only wanted to explain how a man's mind could be so harassed and overwrought as to make him dream that he was an editor.

I knew at once in my dream where and what I was. As soon as I saw the luxury of the surroundings,—the spacious room with its vaulted ceiling, lit with stained glass,—the beautiful mahogany table at which I sat writing with a ten-dollar fountain pen, the gift of the manufacturers,—on embossed stationery, the gift of the embossers,—on which I was setting down words at eight and a half cents a word and deliberately picking out short ones through sheer business acuteness;—as soon as I saw;—this I said to myself—