1912 The Eighth Sin. Oxford: B. H. BLACKWELL.
Out of print
1917 Parnassus on Wheels
1917 Songs for a Little House
1918 Shandygaff
1919 The Rocking Horse
1919 The Haunted Bookshop
1919 In the Sweet Dry and Dry. Written in
collaboration with Bart Haley. Out of
print
1919 Mince Pie
1920 Travels in Philadelphia. DAVID MCKAY COMPANY
1920 Kathleen
1920 Hide and Seek
1920 Pipefuls
1921 Tales from a Rolltop Desk
1921 Plum Pudding
1921 Chimneysmoke
1921 Modern Essays (an anthology, selected and
with an introduction and biographical
notes by Christopher Morley). HARCOURT, BRACE & COMPANY
1922 Thursday Evening (a one-act play). STEWART & KIDD COMPANY
1922 Translations from the Chinese
1922 Where the Blue Begins
1922 Rehearsal (a one-act play), included in
A Treasury of Plays for Women, edited by
Frank Shay. LITTLE, BROWN & COMPANY
1923 The Powder of Sympathy
1923 Pandora Lifts the Lid (with DON MARQUIS)
1923 Parson’s Pleasure

Sources on Christopher Morley

Christopher Morley: A Biographical Sketch. Booklet published by DOUBLEDAY, PAGE & CO., 1922.

Private Information.

22. The Prophecies of
Lothrop Stoddard

i

PROPHECY is a very old business. It has become our habit to think of ourselves as a people without prophets; and yet there was never a time when mankind had more seers or more interesting ones. What is H. G. Wells but a prophesier, and from whom do we receive counsel if not from Mr. Chesterton? Mr. Shaw is our Job’s comforter, and George Horace Lorimer, on the editorial page of Saturday Evening Post, calls us to repentance. A few years ago I had the adventure of reading Madison Grant’s The Passing of the Great Race, an impassioned proclamation of the merits of the blond Nordic race, and a lamentation over its decay. At that time such a book was in the nature of a revelation whether you gave faith to its assertions and proofs or scoffed at them. The thing that struck me was the impossibility (as it seemed to me) of any reader remaining unmoved; I thought him bound to be carried to a high pitch of enthusiastic affirmation or else roused to fierce resentment and furious denial. And so, in the event, I believe it mainly turned out. At that time, although he was the author of several books, I had not heard of Lothrop Stoddard, unless as a special writer and correspondent for magazines. It was not until April, 1920, that The Rising Tide of Color Against White World-Supremacy was published. Even so, attention is not readily attracted to a book of this type. Many who have since read it with excitement knew nothing of the volume until, in a speech at Birmingham, Alabama, on 26 October, 1921, President Harding said: “Whoever will take the time to read and ponder Mr. Lothrop Stoddard’s book on The Rising Tide of Color ... must realise that our race problem here in the United States is only a phase of a race issue that the whole world confronts.” The late Lord Northcliffe, returning from a trip around the world, declared: “Two far-seeing books, The New World of Islam and The Rising Tide of Color, should be in the library of every one who wants to know something about the world of 1950.” Several months before he died, Northcliffe spoke again to a newspaper correspondent: “Have you read The Rising Tide of Color? Then I want you to read it. I want every white man to read it.”

ii

The New World of Islam followed The Rising Tide of Color from Mr. Stoddard’s pen, or more probably, as authors work nowadays, from his typewriter. It brings out with detail and vividness a situation which Hilaire Belloc made vivid also in his American lectures in the spring of 1923, when he remarked that, after all, we must remember it was only two hundred years since the armies of Mohammed stood outside the walls of Vienna. But Mr. Belloc in a lecture had no time for details; he stressed the remarkable spiritual unity (something beyond merely religious unity) of Islam, tending to match the condition of Europe in those centuries when it was possible to lead Crusade after Crusade. Mr. Stoddard, however, is a master of detail. His book on the Mohammedan world is compact of facts and figures, and concludes with one of the most significant maps the world allows to be drawn today. For it is not a day of satisfactory map-making; too much is changing; but the great patches of green on the chart at the close of The New World of Islam do not change. The day is never past when some dark-skinned Mahdi, like that false one in Lytton Strachey’s portrait of “Chinese” Gordon, may sit his horse “letting the scene grow under his eyes,” watching the assembly of turbulent but vast and unanimous armies, looking down upon the thousands of upturned, fanatical faces, in a scene “dark and violent and beautiful” ... and of enormous import to the peoples of the earth.

His study of the coloured races and their gradual predominance and his account of Islam seem to me to be but preparatory, however, to Mr. Stoddard’s book on The Revolt Against Civilization. This has already passed through many editions, like the two preceding volumes. “The reason why The Revolt Against Civilization has attracted such an extraordinary amount of attention is not far to seek,” comments the Saturday Evening Post. “It is, so far as we know, the first successful attempt to present a scientific explanation of the worldwide epidemic of unrest that broke out during the Great War and still rages in both hemispheres.” The book is a considered and noteworthily documented argument against the Underman—to be conceived of as the opposite of Nietzsche’s Superman. It was Macaulay who remarked that if civilization is again overthrown it will not be by the barbarian from without but by the barbarian within—and Mr. Stoddard’s case is, quite simply, that we have in our civilisation an immense mass of inferior men, of Undermen, who will drag us down and whom we cannot lift up. Nor is he among those who advocate terrorism. He would grant and secure to those whom he regards as the foes of civilisation a wider freedom of thought and speech than would many who share his view of the actual situation. And as a prophet is not allowed any longer to prophesy unless he is prepared with a programme—must not cry, “Woe! Woe!” unless he does so constructively—Mr. Stoddard closes his book with two chapters in which he disregards with something like a surgeon’s magnificence and coolness the rooted prejudices and inherited opinions of ordinary men and women. This, he says very clearly and with precision, is the path out; and he suggests that we go to no further compromise than may be absolutely inevitable in our mixed circumstances. Nothing is more admirable in this American prophet than his daring unless it is the level admixture of his common sense.