As a statement of post-mortem and super-terrestrial fact, the religion that the Jews have foisted upon the world seems to me to be as vast a curse as the influenza that we inherit from the Tatars or the democratic fallacies set afloat by the French Revolution. The one thing that can be said in favor of it is that it is not true, and yet we suffer from it almost as much as if it were true. But with it, encasing it and preserving it, there has come something that is positively valuable—something, indeed, that is beyond all price—and that is Jewish poetry. To compare it to the poetry of any other race is wholly impossible; it stands completely above all the rest; it is as far beyond the next best as German music is beyond French music, or French painting beyond English painting, or the English drama beyond the Italian drama. There are single chapters in the Old Testament that are worth all the poetry ever written in the New World and nine-tenths of that written in the Old. The Jews of those ancient days had imagination, they had dignity, they had ears for sweet sound, they had, above all, the faculty of grandeur. The stupendous music that issued from them has swept their barbaric demonology along with it, setting at naught the collective intelligence of the human species; they embalmed their idiotic taboos and fetishes in undying strains, and so gave them some measure of the same immortality. A race of lawgivers? Bosh! Leviticus is as archaic as the Code of Manu, and the Decalogue is a fossil. A race of seers? Bosh again! The God they saw survives only as a bogey-man, a theory, an uneasy and vexatious ghost. A race of traders and sharpers? Bosh a third time! The Jews are as poor as the Spaniards. But a race of poets, my lords, a race of poets! It is a vision of beauty that has ever haunted them. And it has been their destiny to transmit that vision, enfeebled, perhaps, but still distinct, to other and lesser peoples, that life might be made softer for the sons of men, and the goodness of the Lord God—whoever He may be—might not be forgotten.
IX
THE COMSTOCKIAN PREMISS
It is argued against certain books, by virtuosi of moral alarm, that they depict vice as attractive. This recalls the king who hanged a judge for deciding that an archbishop was a mammal.
X
THE LABIAL INFAMY
After five years of search I have been able to discover but one book in English upon the art of kissing, and that is a very feeble treatise by a savant of York, Pa., Dr. R. McCormick Sturgeon. There may be others, but I have been quite unable to find them. Kissing, for all one hears of it, has not attracted the scientists and literati; one compares its meagre literature with the endless books upon the other phenomena of love, especially divorce and obstetrics. Even Dr. Sturgeon, pioneering bravely, is unable to get beyond a sentimental and trivial view of the thing he vivisects, and so his book is no more than a compendium of mush. His very description of the act of kissing is made up of sonorous gabble about heaving bosoms, red lips, electric sparks and such-like imaginings. What reason have we for believing, as he says, that the lungs are "strongly expanded" during the act? My own casual observation inclines me to hold that the opposite is true, that the lungs are actually collapsed in a pseudo-asthmatic spasm. Again, what is the ground for arguing that the lips are "full, ripe and red?" The real effect of the emotions that accompany kissing is to empty the superficial capillaries and so produce a leaden pallor. As for such salient symptoms as the temperature, the pulse and the rate of respiration, the learned pundit passes them over without a word. Mrs. Elsie Clews Parsons would be a good one to write a sober and accurate treatise upon kissing. Her books upon "The Family" and "Fear and Conventionality" indicate her possession of the right sort of learning. Even better would be a work by Havelock Ellis, say, in three or four volumes. Ellis has devoted his whole life to illuminating the mysteries of sex, and his collection of materials is unsurpassed in the world. Surely there must be an enormous mass of instructive stuff about kissing in his card indexes, letter files, book presses and archives.
Just why the kiss as we know it should have attained to its present popularity in Christendom is probably one of the things past finding out. The Japanese, a very affectionate and sentimental people, do not practise kissing in any form; they regard the act, in fact, with an aversion matching our own aversion to the rubbing of noses. Nor is it in vogue among the Moslems, nor among the Chinese, who countenance it only as between mother and child. Even in parts of Christendom it is girt about by rigid taboos, so that its practise tends to be restricted to a few occasions. Two Frenchmen or Italians, when they meet, kiss each other on both cheeks. One used to see, indeed, many pictures of General Joffre thus bussing the heroes of Verdun; there even appeared in print a story to the effect that one of them objected to the scratching of his moustache. But imagine two Englishmen kissing! Or two Germans! As well imagined the former kissing the latter! Such a display of affection is simply impossible to men of Northern blood; they would die with shame if caught at it. The Englishman, like the American, never kisses if he can help it. He even regards it as bad form to kiss his wife in a railway station, or, in fact, anywhere in sight of a third party. The Latin has no such compunctions. He leaps to the business regardless of place or time; his sole concern is with the lady. Once, in driving from Nice to Monte Carlo along the lower Corniche road, I passed a hundred or so open taxicabs containing man and woman, and fully 75 per cent. of the men had their arms around their companions, and were kissing them. These were not peasants, remember, but well-to-do persons. In England such a scene would have caused a great scandal; in most American States the police would have charged the offenders with drawn revolvers.