Nonfiction > Christopher Morley, ed. > Modern Essays > 30. Beyond Life
Christopher Morley, ed. (1890–1957).  Modern Essays. 1921.
30. Beyond Life
By James Branch Cabell
        To my taste, Beyond Life, an all-night soliloquy put into the mouth of the author’s alter ego Charteris, is the most satisfying of Mr. Cabell’s books. Its point of view is deftly sharpened, its manner is urbane and charming, without posture or allegorical pseudo-romantics. From this book I have taken the two closing sections, which form a beautiful and significant whole.
  James Branch Cabell, born in Richmond, Virginia, in 1879, graduated from William and Mary College in 1898. He had some newspaper experience in Richmond and on the New York Herald, and began publishing in 1904. Not until 1915, until Mr. McBride, the New York publisher, and his untiring literary assistant, Mr. Guy Holt (to whom much of Cabell’s appreciation is due), began their work, did critics begin to take him at all seriously. Since that time Mr. Cabell’s reputation has been enormously enhanced by the idiotic suppression of his novel Jurgen. The Cabell cult has been almost too active in zeal, but there can be no doubt of his very real and refreshing imaginative talent.

I ASK of literature precisely those things of which I feel the lack in my own life. I appeal for charity, and implore that literature afford me what I cannot come by in myself.…
  For I want distinction for that existence which ought to be peculiarly mine, among my innumerable fellows who swarm about earth like ants. Yet which one of us is noticeably, or can be appreciably different, in this throng of human ephemeræ and all their millions and inestimable millions of millions of predecessors and oncoming progeny? And even though one mote may transiently appear exceptional, the distinction of those who in their heydays are “great” personages—much as the Emperor of Lilliput overtopped his subjects by the breadth of Captain Gulliver’s nail—must suffer loss with time, and must dwindle continuously, until at most the man’s recorded name remains here and there in sundry pedants’ libraries. There were how many dynasties of Pharaohs, each one of whom was absolute lord of the known world, and is to-day forgotten? Among the countless popes who one by one were adored as the regent of Heaven upon earth, how many persons can to-day distinguish? and does not time breed emperors and czars and presidents as plentiful as blackberries, and as little thought of when their season is out? For there is no perpetuity in human endeavor: we strut upon a quicksand: and all that any man may do for good or ill is presently forgotten, because it does not matter. I wail to a familiar tune, of course, in this lament for the evanescence of human grandeur and the perishable renown of kings. And indeed to the statement that imperial Cæsar is turned to clay and Mizraim now cures wounds, and that in short Queen Anne is dead, we may agree lightly enough; for it is, after all, a matter of no personal concern: but how hard it is to concede that the banker and the rector and the traffic-officer, to whom we more immediately defer, and we ourselves, and the little gold heads of our children, may be of no importance, either.… In art it may so happen that the thing which a man makes endures to be misunderstood and gabbled over: yet it is not the man himself. We retain the Iliad, but oblivion has swallowed Homer so deep that many question if he ever existed at all.… So we pass as a cloud of gnats, where I want to live and be thought of, if only by myself, as a distinguishable entity. And such distinction is impossible in the long progress of suns, whereby in thought to separate the personality of any one man from all others that have lived, becomes a task to stagger Omniscience.…   2
  I want my life, the only life of which I am assured, to have symmetry or, in default of that, at least to acquire some clarity. Surely it is not asking very much to wish that my personal conduct be intelligible to me! Yet it is forbidden to know for what purpose this universe was intended, to what end it was set a-going, or why I am here, or even what I had preferably do while here. It vaguely seems to me that I am expected to perform an allotted task, but as to what it is I have no notion.… And indeed, what have I done hitherto, in the years behind me? There are some books to show as increment, as something which was not anywhere before I made it, and which even in bulk will replace my buried body, so that my life will be to mankind no loss materially. But the course of my life, when I look back, is as orderless as a trickle of water that is diverted and guided by every pebble and crevice and grass-root it encounters. I seem to have done nothing with pre-meditation, but rather, to have had things done to me. And for all the rest of my life, as I know now, I shall have to shave every morning in order to be ready for no more than this!… I have attempted to make the best of my material circumstances always; nor do I see to-day how any widely varying course could have been wiser or even feasible: but material things have nothing to do with that life which moves in me. Why, then, should they direct and heighten and provoke and curb every action of life? It is against the tyranny of matter I would rebel—against life’s absolute need of food, and books, and fire, and clothing, and flesh, to touch and to inhabit, lest life perish.… No, all that which I do here or refrain from doing lacks clarity, nor can I detect any symmetry anywhere, such as living would assuredly display, I think, if my progress were directed by any particular motive.… It is all a muddling through, somehow, without any recognizable goal in view, and there is no explanation of the scuffle tendered or anywhere procurable. It merely seems that to go on living has become with me a habit.…   3
  And I want beauty in my life. I have seen beauty in a sunset and in the spring woods and in the eyes of divers women, but now these happy accidents of light and color no longer thrill me. And I want beauty in my life itself, rather than in such chances as befall it. It seems to me that many actions of my life were beautiful, very long ago, when I was young in an evanished world of friendly girls, who were all more lovely than any girl is nowadays. For women now are merely more or less good-looking, and as I know, their looks when at their best have been painstakingly enhanced and edited.… But I would like this life which moves and yearns in me, to be able itself to attain to comeliness, though but in transitory performance. The life of a butterfly, for example, is just a graceful gesture: and yet, in that its loveliness is complete and perfectly rounded in itself, I envy this bright flicker through existence. And the nearest I can come to my ideal is punctiliously to pay my bills, be polite to my wife, and contribute to deserving charities: and the program does not seem, somehow, quite adequate. There are my books, I know; and there is beauty “embalmed and treasured up” in many pages of my books, and in the books of other persons, too, which I may read at will: but this desire inborn in me is not to be satiated by making marks upon paper, nor by deciphering them.… In short, I am enamored of that flawless beauty of which all poets have perturbedly divined the existence somewhere, and which life as men know it simply does not afford nor anywhere foresee.…   4
  And tenderness, too—but does that appear a mawkish thing to desiderate in life? Well, to my finding human beings do not like one another. Indeed, why should they, being rational creatures? All babies have a temporary lien on tenderness, of course: and therefrom children too receive a dwindling income, although on looking back, you will recollect that your childhood was upon the whole a lonesome and much put-upon period. But all grown persons ineffably distrust one another.… In courtship, I grant you, there is a passing aberration which often mimics tenderness, sometimes as the result of honest delusion, but more frequently as an ambuscade in the endless struggle between man and woman. Married people are not ever tender with each other, you will notice: if they are mutually civil it is much: and physical contacts apart, their relation is that of a very moderate intimacy. My own wife, at all events, I find an unfailing mystery, a Sphinx whose secrets I assume to be not worth knowing: and, as I am mildly thankful to narrate, she knows very little about me, and evinces as to my affairs no morbid interest. That is not to assert that if I were ill she would not nurse me through any imaginable contagion, nor that if she were drowning I would not plunge in after her, whatever my delinquencies at swimming: what I mean is that, pending such high crises, we tolerate each other amicably, and never think of doing more.… And from our blood-kin we grow apart inevitably. Their lives and their interests are no longer the same as ours, and when we meet it is with conscious reservations and much manufactured talk. Besides, they know things about us which we resent.… And with the rest of my fellows, I find that convention orders all our dealings, even with children, and we do and say what seems more or less expected. And I know that we distrust one another all the while, and instinctively conceal or misrepresent our actual thoughts and emotions when there is no very apparent need.… Personally, I do not like human beings because I am not aware, upon the whole, of any generally distributed qualities which entitle them as a race to admiration and affection. But toward people in books—such as Mrs. Millamant, and Helen of Troy, and Bella Wilfer, and Mélusine, and Beatrix Esmond—I may intelligently overflow with tenderness and caressing words, in part because they deserve it, and in part because I know they will not suspect me of being “queer” or of having ulterior motives.…   5
  And I very often wish that I could know the truth about just any one circumstance connected with my life.… Is the phantasmagoria of sound and noise and color really passing or is it all an illusion here in my brain? How do you know that you are not dreaming me, for instance? In your conceded dreams, I am sure, you must invent and see and listen to persons who for the while seem quite as real to you as I do now. As I do, you observe, I say! and what thing is it to which I so glibly refer as I? If you will try to form a notion of yourself, of the sort of a something that you suspect to inhabit and partially to control your flesh and blood body, you will encounter a walking bundle of superfluities: and when you mentally have put aside the extraneous things—your garments and your members and your body, and your acquired habits and your appetites and your inherited traits and your prejudices, and all other appurtenances which considered separately you recognize to be no integral part of you,—there seems to remain in those pearlcolored brain-cells, wherein is your ultimate lair, very little save a faculty for receiving sensations, of which you know the larger portion to be illusory. And surely, to be just a very gullible consciousness provisionally existing among inexplicable mysteries, is not an enviable plight. And yet this life—to which I cling tenaciously—comes to no more. Meanwhile I hear men talk about “the truth”; and they even wager handsome sums upon their knowledge of it: but I align myself with “jesting Pilate,” and echo the forlorn query that recorded time has left unanswered.…   6
  Then, last of all, I desiderate urbanity. I believe this is the rarest quality in the world. Indeed, it probably does not exist anywhere. A really urbane person—a mortal open-minded and affable to conviction of his own shortcomings and errors, and unguided in anything by irrational blind prejudices—could not but in a world of men and women be regarded as a monster. We are all of us, as if by instinct, intolerant of that which is unfamiliar: we resent its impudence: and very much the same principle which prompts small boys to jeer at a straw-hat out of season induces their elders to send missionaries to the heathen. The history of the progress of the human race is but the picaresque romance of intolerance, a narrative of how—what is it Milton says?—“truth never came into the world but, like a bastard, to the ignominy of him that brought her forth, till time hath washed and salted the infant, declared her legitimate, and churched the father of his young Minerva.” And I, who prattle to you, very candidly confess that I have no patience with other people’s ideas unless they coincide with mine: for if the fellow be demonstrably wrong I am fretted by his stupidity, and if his notion seem more nearly right than mine I am infuriated.… Yet I wish I could acquire urbanity, very much as I would like to have wings. For in default of it, I cannot even manage to be civil to that piteous thing called human nature, or to view its parasites, whether they be politicians or clergymen or popular authors, with one-half the commiseration which the shifts they are put to, quite certainly, would rouse in the urbane.…   7
  So I in point of fact desire of literature, just as you guessed, precisely those things of which I most poignantly and most constantly feel the lack in my own life. And it is that which romance affords her postulants. The philtres of romance are brewed to free us from this unsatisfying life that is calendared by fiscal years, and to contrive a less disastrous elusion of our own personalities than many seek dispersedly in drink and drugs and lust and fanaticism, and sometimes in death. For, beset by his own rationality, the normal man is goaded to evade the strictures of his normal life, upon the incontestable ground that it is a stupid and unlovely routine; and to escape likewise from his own personality, which bores him quite as much as it does his associates. So he hurtles into these very various roads from reality, precisely as a goaded sheep flees without notice of what lies ahead.…   8
  And romance tricks him, but not to his harm. For, be it remembered that man alone of animals plays the ape to his dreams. Romance it is undoubtedly who whispers to every man that life is not a blind and aimless business, not all a hopeless waste and confusion; and that his existence is a pageant (appreciatively observed by divine spectators), and that he is strong and excellent and wise: and to romance he listens, willing and thrice willing to be cheated by the honeyed fiction. The things of which romance assures him are very far from true: yet it is solely by believing himself a creature but little lower than the cherubim that man has by interminable small degrees become, upon the whole, distinctly superior to the chimpanzee: so that, however extravagant may seem these flattering whispers to-day, they were immeasurably more remote from veracity when men first began to listen to their sugared susurrus, and steadily the discrepancy lessens. To-day these things seem quite as preposterous to calm consideration as did flying yesterday: and so, to the Gradgrindians, romance appears to discourse foolishly, and incurs the common fate of prophets: for it is about to-morrow and about the day after to-morrow, that romance is talking, by means of parables. And all the while man plays the ape to fairer and yet fairer dreams, and practice strengthens him at mimickry.…   9
  To what does the whole business tend?—why, how in heaven’s name should I know? We can but be content to note that all goes forward, toward something.… It may be that we are nocturnal creatures perturbed by rumors of a dawn which comes inevitably, as prologue to a day wherein we and our children have no part whatever. It may be that when our arboreal propositus descended from his palm-tree and began to walk upright about the earth, his progeny were forthwith committed to a journey in which to-day is only a way-station. Yet I prefer to take it that we are components of an unfinished world, and that we are but as seething atoms which ferment toward its making, if merely because man as he now exists can hardly be the finished product of any Creator whom one could very heartily revere. We are being made into something quite unpredictable, I imagine: and through the purging and the smelting, we are sustained by an instinctive knowledge that we are being made into something better. For this we know, quite incommunicably, and yet as surely as we know that we will to have it thus.  10
  And it is this will that stirs in us to have the creatures of earth and the affairs of earth, not as they are, but “as they ought to be,” which we call romance. But when we note how visibly it sways all life we perceive that we are talking about God.  11


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