XLVI
It was during my connection with Hearth and Home that I first met two men who greatly interested me. One of them was the newest of celebrities in American literature; the other was old enough to have been lampooned by Poe in his series of papers called "The Literati."
The one was Joaquin Miller, the other Thomas Dunn English.
Joaquin Miller
Joaquin Miller had recently returned in a blaze of glory from his conquest of London society and British literary recognition. He brought me a note of introduction from Mr. Richard Watson Gilder of the Century or Scribner's Monthly as I think the magazine was still called at that time. He wore a broad-brimmed hat of most picturesque type. His trousers—London made and obviously costly—were tucked into the most superior looking pair of high top boots I ever saw, and in his general make-up he was an interesting cross or combination of the "untutored child of nature" fresh from the plains, and the tailor-made man of fashion. More accurately, he seemed a carefully costumed stage representation of the wild Westerner that he professed to be in fact. I do not know that all this, or any of it, was affectation in the invidious sense of the term. I took it to be nothing more than a clever bit of advertising. He was a genuine poet—as who can doubt who has read him? He had sagacity and a keen perception both of the weakness and the strength of human nature. He wanted a hearing, and he knew the shortest, simplest, surest way to get it. Instead of publishing his poems and leaving it to his publisher to bring them to attention by the slow processes of newspaper advertising, he went to London, and made himself his own advertisement by adopting a picturesque pose, which was not altogether a pose, though it was altogether picturesque, and trusting the poems, to which he thus directed attention, to win favor for themselves.
In saying that his assumption of the rôle of untutored child of nature was not altogether an assumption, I mean that although his boyhood was passed in Indiana schools, and he was for a time a college student there, he had nevertheless passed the greater part of his young manhood in the wilds and among the men of the wilderness. If he was not in fact "untutored," he nevertheless owed very little to the schools, and scarcely anything to the systematic study of literature. His work was marked by crudenesses that were not assumed or in any wise fictitious, while the genuineness of poetic feeling and poetic perception that inspired it was unquestionably the spontaneous product of his own soul and mind.
In my editorial den he seated himself on my desk, though there was a comfortable chair at hand. Was that a bit of theatrical "business"? I think not, for the reason that Thomas Bailey Aldrich, the least affected of men, used nearly always to bestride a reversed chair with his hands resting upon its back, when he visited me in my office, as he sometimes did, to smoke a pipe in peace for half an hour and entertain me with his surprising way of "putting things," before "going off to suffer and be good by invitation," as he once said with reference to some reception engagement.
London had accepted Joaquin Miller's pose without qualification. Even the London comic journals, in satirizing it, seemed never to doubt its genuineness. But on this side of the water we had begun to hear rumors that this son of the plains and the mountains, this dweller in solitudes whose limitless silence he himself suggested in the lines:
"A land so lone that you wonder whether
The God would know it should you fall dead,"
was after all a man bred in civilization and acquainted with lands so far from lone that the coroner would be certain to hear of it promptly if death came to one without the intervention of a physician.
As he addressed me by my first name from the beginning, and in other ways manifested a disposition to put conventionalities completely aside, I ventured to ask him about one of these rumors, which particularly interested me.
"I hear, Mr. Miller," I said, "that you are my compatriot—that you are a Hoosier by birth, as I am—is it true?"
He sat in meditation for a time; then he said:
"George, I've told so many lies about my birth and all that, that there may be inconsistencies in them. I think I'd better not add to the inconsistencies."
I did not press the question. I asked him, instead, to let me have a poem for Hearth and Home.
Joaquin Miller's Notions of Dress
"I can't," he replied, "I haven't a line of unsold manuscript anywhere on earth, and just now I am devoting myself to horseback riding in Central Park. I've got a seven hundred dollar saddle and I must use it, and you, as an old cavalryman, know how utterly uninspiring a thing it is to amble around Central Park on a horse trained to regard a policeman as a person to be respected, not to say feared, in the matter of speed limits and the proper side of the trail, and all that sort of thing. But that saddle and these boots must be put to the use for which they were built, so I must go on riding in the park till they grow shabby, and I can't think in meter till I get away somewhere where the trees don't stand in rows like sentinels in front of a string of tents, and where the people don't all dress alike. Do you know that is the worst tomfoolery this idiotic world ever gave birth to? It is all right for British soldiers, because there must be some way in which the officers can tell in a crowd who is a soldier and who is not, and besides, regular soldiers aren't men anyhow. They're only ten-pins, to be set up in regular order by one man and bowled over by another.
"But what sense is there in men dressing in that way? You and I are tall and slender, but our complexions are different. We are free American citizens. Why should anybody who invites us both to dinner, expect that we shall wear the same sort of clothes? And not only that, why should they expect us to put on precisely the same sort of garments that the big-bellied banker, who is to be our fellow-guest, is sure to wear? It's all nonsense, I tell you. It is an idea born of the uninventive genius of an inane society whose constituent members are as badly scared at any suggestion of originality or individuality as a woman is at the apparition of a mouse in her bedchamber."
I told him I did not agree with him.
"The social rule in that respect seems to me a peculiarly sensible and convenient one," I said. "When a man is invited to anything, he knows exactly what to wear. If it be a daytime affair he has only to put on a frock coat with trousers of a lighter color; if it be an evening function a sparrowtailed coat, black trousers, a low cut vest, and a white tie equip him as perfectly as a dozen tailors could. In either case he need not give a thought to his clothes in order to be sure that his costume will be not only correct but so exactly like everybody's else that nobody present will think of it at all. It is a great saving of gray matter, and of money, too, and more important still, it sets men free. The great majority of us couldn't afford to go to any sort of function, however interesting, if we had to dress individually and competitively for it, as women do."
"Oh, of course," he answered, "the thing has its advantages, but it is dreadfully monotonous—what the children call 'samey, samey.'"
"By which you mean that it deprives one of all excuse for making himself conspicuous by his dress—and that is precisely what most of us do not want to do in any case. Besides, one needn't submit himself to the custom if he objects to it."
"That is so," he answered; "at any rate I don't."
His practice in the matter was extreme, of course. Even ten years after that he visited the Authors Club with his trousers in his boots, but at the time of my first meeting with him the rule of the "dress coat" was by no means confirmed. It was still a matter of choice with men whether they should wear it or not at evening functions, and its use at other times of day was still possible without provoking ridicule. At almost every banquet, dinner, or other evening function in those days there were sure to be a number of frock coats worn, and I remember that at the memorable breakfast given in Boston in celebration of Dr. Oliver Wendell Holmes's seventieth birthday in 1879, there were a few guests who wore evening dress, although we sat down to the breakfast at one o'clock and separated before the sun went down. I observed the same thing at two of the breakfasts given to Mr. Edmund Gosse in New York in the early eighties. It was not until near the middle of that decade that the late William Henry Hurlbut authoritatively laid down the law that "a gentleman must never appear without evening dress after six o'clock P.M., and never, never wear it before that hour, even at a wedding—even at his own wedding."
Dress Reform à la Stedman
I remember an incident that grew out of this once vexed question, which is perhaps worth recalling. When the Authors Club was founded in 1882, our chief concern was to make it and keep it an informal, brotherly organization of literary men by excluding from its rules and its practices everything that might impose restraint upon social liberty. We aimed at the better kind of Bohemianism—the Bohemianism of liberty, not license; the Bohemianism which disregards all meaningless formalities but respects the decencies and courtesies of social intercourse.
Edmund Clarence Stedman was an enthusiastic advocate of this policy. He was beset, he told me at the time, by a great fear that the club might go the way of other organizations with which he was connected; that it might lose its character as an association of authors in sympathy with each other's work and aspirations, and become merely an agency of fashion, a giver of banquets and receptions at which men should be always on dress parade. By way of averting that degeneracy he proposed for one thing that the members of the club should address each other always by their first names, as schoolboys do. This proved to be impracticable in a club which included such men as Dr. Drisler, Dr. Youmans, President Noah Porter, Bishop Hurst, Parke Godwin, James Russell Lowell, and others of like dignity—together with a lot of younger men who made their first acquaintance with these in the club itself. But another of Stedman's suggestions met with ready acceptance. He proposed that we should taboo evening dress at our meetings. In playful humor he suggested that if any member should appear at a meeting of the club in that conventional garb, he should be required to stand up before all the company, explain himself, and apologize.
We laughingly adopted the rule, and the first person who fell a victim to it was Stedman himself. About ten o'clock one night he entered the club in full dinner dress. Instantly he was arraigned and, standing in the midst of what he called "the clamorous mob," entered upon his explanation. He had come, he said, directly from a philistine dinner at which the garb he wore was as inexorably necessary as combed hair or polished boots or washed hands; his home was far away, and he had been forced to choose between coming to the club in evening dress and not coming at all. Of the two calamities he had chosen the former as the primrose path—a path he had always followed instead of the stormy and thorny one, he said, whenever liberty of choice had been his. Then by way of "fruits meet for repentance," he drew from his pocket a black cravat and in the presence of the club substituted it for the white one he had been wearing. At that time no other than a white cravat was permitted with evening dress, so that by this substitution of a black one, he took himself out of the category of the condemned and became again a companion in good-fellowship over the punch and pipes.