Part 13

Let me explain. One of our more notable comedians (I purposely put it thus vaguely, partly out of discretion, partly with a bid for that interest which the mystery of anonymity is apt to confer upon an otherwise matter-of-fact narrative, as George Borrow well knew)—one of our most notable comedians, then, had asked me to accompany him to a “cinema” rehearsal wherein he was cast for the principal part. I eagerly accepted, because the art of the “cinema” is becoming so important in our daily life that one really ought to learn something about it, and, moreover, because the _cuisine_ of any art (see the Diary of the De Goncourts _passim_) is a fascinating thing in itself. Our rehearsal was to be miles away, in the far East of London, and the mere journey was a geographical adventure. The scene was a disused factory, and a disused factory has something of the romantic melancholy of a disaffected cathedral—not the romance of ruins, but the romance of a fabric still standing and valid, but converted to alien uses.

Our first question on arrival was, were we late? This question seems to be a common form of politeness with notable comedians, and is probably designed to take the wind out of the sails of possible criticism. No, we were not late—though everybody seemed to be suspiciously ready and, one feared, waiting. They were a crowd of ladies and gentlemen in elaborate evening dress, all with faces painted a rich _café au lait_ or else salmon-colour, and very odd such a crowd looked against the whitewashed walls and bare beams of the disused factory. The scenery looked even more odd. It presented the middle fragments of everything without any edges. There was a vast baronial hall, decorated with suits of armour and the heaviest furniture, but without either ceiling or walls. There was a staircase hung, so to speak, in the air, leading to a doorway, which was just the framework of a door, standing alone, let into nothing. It seemed uncanny, until you remembered the simple fact that the camera can cover just as much, or as little, of a scene as it chooses. Great glaring “cinema” lights—I had not seen them since the Beckett-Carpentier flight—cast an unearthly pallor upon the few unpainted faces. The crowd of painted ladies and gentlemen hung about, waiting for their scene with what seemed to me astonishing patience. But patience, I suspect, is a necessary virtue at all rehearsals, whether “spoken” or “silent.”

And that distinction brings me to the producer. It was for him that I should have liked to have thought of it. For he fell to talking to me about his art, the art of production, and of cinematography in general, and I found myself forced to make some comparisons with what I had, up to that moment, always thought of as the “regular” stage. But evidently, as Jeffery said of Wordsworth’s poem, this would never do. The producer might have thought I was reflecting upon his art, about which he was so enthusiastic, as something “irregular.” At last, after deplorable hesitation, I found my phrase—the “other” stage. Dreadfully tame, I admit, but safe; it hurt nobody. Even now, however, I have an uneasy feeling that the producer was not quite satisfied with it. I ought perhaps to have accompanied it with a shrug, some sign of apology for so much as recognizing the existence of “other” stages of anything else, in short, than what was, at that moment and on that spot, _the_ stage, the “silent” stage, the stage of moving pictures. It was like speaking of Frith’s “Derby Day” in the presence of a Cubist. Artistic enthusiasts must be allowed their little exclusions.

If the producer was an enthusiast, there was certainly a method in his enthusiasm. His table was covered with elaborate geometrical drawings, which, I was told, were first sketches for successive scenes. On pegs hung little schedules of the artists required for each scene, and of the scenes wherein each of the principals was concerned. Innumerable photographs, of course—photographs of scenes actually represented on the “film,” and of others not represented, experiments for the actual, final thing. For it is to be remembered that the producer of a “film” is relatively more important than the producer of a “spoken drama.” He is always part, and sometimes whole, author of the play. He has to conceive the successive phases of the action in detail, and to conceive them in terms of photography. Even with some one else’s play as a datum he has, I take it, to invent a good deal. For while the “spoken drama” can only show selected, critical moments of life, the “silent stage” aims at continuity and gives you the intervening moments. On the one stage, when a lady makes an afternoon call, you see her hostess’s drawing-room, and she walks in; on the other stage you see her starting from home, jumping into her Rolls-Royce, dashing through the crowded streets, knocking at the front door, being relieved of her cloak by the flunkey, mounting the stairs to the drawing-room, etc., etc. Indeed, this mania for continuity is a besetting sin of the “silent stage”; it leads to sheer irrelevance and the ruin of all proportion. My enthusiastic producer, it is only fair to say, was far too good an artist to approve it.

“At the first whistle, get ready,” shouted the producer, “at the second, slow waltz, please.” And then the baronial hall was filled by the crowd of exemplary patience and they danced with unaffected enjoyment, these gay people, just as though no camera were directed on them. The heroine appeared (she was the daughter of the house, and this was her first ball—indicated by a stray curl down her back), and her ravishing pink gown, evidently a choice product of the West-end, looked strange in a disused East-end factory. Of course she had adopted the inexorable “cinema” convention of a “Cupid’s bow” mouth. Here is the youngest of the arts already fast breeding its own conventions. Surely the variety of female lips might be recognized! Women’s own mouths are generally prettier, and certainly more suitable to their faces, than some rigidly fixed type. It would be ungallant to say that the leading lady’s “Cupid’s bow” did not become her, but the shape of her own mouth, I venture to suggest, would have been better still. And where was my friend the notable comedian all this time? Rigging himself out in evening clerical dress for the ball (he was the vicar of the parish), and evidently regarding his momentary deviation into “film” work (for the benefit of a theatrical charity) as great fun. Will the heroes of the “silent stage,” I wonder, ever deviate into “spoken drama”? It would be startling to hear Charlie Chaplin speak.

THE MOVIES

All is dark and an excellent orchestra is playing a Beethoven symphony. The attendant flashes you to your seat with her torch, you tumble over a subaltern, and murmur to yourself, with Musset’s Fantasio, “Quelles solitudes que tous ces corps humains!” For that is the first odd thing that strikes you about the movies; the psychology of the audience is not collective, but individual. You are not aware of your neighbour, who is shrouded from your gaze, and you take your pleasure alone. Thus you are rid of the “contagion of the crowd,” the claims of human sympathy, the imitative impulse, and thrown in upon yourself, a hermit at the mercy of the hallucinations that beset the solitary. You never applaud, for that is a collective action. What with the soothing flow of the music, the darkness, and the fact that your eye is fixed on one bright spot, you are in the ideal condition for hypnotism. But the suspected presence of others, vague shadows hovering near you, give your mood the last touch of the uncanny. You are a prisoner in Plato’s cave or in some crepuscular solitude of Maeterlinck. Anything might happen.

According to the programme what happens is called _The Prodigal Wife_. Her husband is a doctor and she pines for gaiety while he is busy at the hospital. It is her birthday and he has forgotten to bring her her favourite roses, which are in fact offered to her by another gentleman with more leisure and a better memory. Our own grievance against the husband, perhaps capricious, is his appalling straw hat—but then we equally dislike the lovers tail-coat, so matters are even, and the lady’s preference of No. 2 to No. 1 seems merely arbitrary. Anyhow, she goes off with No. 2 in a motor-car, “all out,” leaving the usual explanatory letter behind her, which is thrown on the screen for all of us to gloat over.

Here let me say that this profuse exhibition on the screen of all the correspondence in the case, letters, telegrams, copies of verses, last wills and testaments, the whole _dossier_, strikes me as a mistake. It under-values the intelligence of the audience, which is quite capable of guessing what people are likely to write in the given circumstances without being put to the indelicacy of reading it. As it is, you no sooner see some one handling a scrap of paper than you know you are going to have the wretched scrawl thrust under your nose. As if we didn’t know all about these things! As if it wouldn’t be pleasanter to leave the actual text to conjecture! I remember in _Rebellious Susan_ there is a packet of compromising letters shown to interested parties, whose vague comments, “Well, after _that_,” etc., sufficiently enlighten us without anything further. But now, when Lady Macbeth reads her lord’s letter, up it goes on the screen, blots and all. This is an abuse of the film, which finds it easier to exhibit a letter than to explain why it came to be written. As things are, the lady seems to have eloped in a hurry without sufficient grounds. No. 2 presents his roses, and, hey presto! the car is round the corner. No. 1 takes it very nobly, hugs his abandoned babe to his bosom, and pulls long faces (obligingly brought nearer the camera to show the furrows). The mother’s sin shall ever be hidden from the innocent child, and to see the innocent child innocently asking, “Where’s muvver?” and being answered with sad headshakes from the bereaved parent (now bang against the camera) is to bathe in sentimental photography up to the neck.

Thereafter the innocent child grows like (and actually inside) a rosebud till, as the petals fall off, she is revealed as a buxom young woman—the familiar photographic trick of showing one thing _through_ another being here turned to something like poetic advantage. But then the film again bolts with the theme. There is running water and a boat, things which no film can resist. Away go the girl and her sweetheart on a river excursion, loosening the painter, jumping in, shoving off, performing, in short, every antic which in photography can be compassed with a stream and a boat. We have forgotten all about the prodigal wife. But here she is again, her hair in grey _bandeaux_ and her lips, as the relentless camera shows you at short range, rouged with a hard outline. She has returned to her old home as the family nurse. For there is now another innocent babe, the doctor’s grandchild, to wax and wane with the advancing and receding camera, and to have its little “nightie” blown realistically by the usual wind as it stands on the stair-head. The doctor himself is as busy as ever, making wonderful pharmacological discoveries (newspaper extracts exhibited on the screen) in a laboratory blouse and dictating the results (notes shown on the screen) to an enterprising reporter.

And here there is another “rushed” elopement. “The art of drama,” said Dumas, “is the art of preparations.” But nothing has prepared us (save, perhaps, heredity) for the sudden freak of the prodigal wife’s daughter in running away with a lover so vague that you see only his hat (another hideous straw—_il ne manquait que ca_!) and the glow of his cigarette-end. Family nurse to the rescue! Tender expostulations, reminders about the innocent babe, and nick-of-time salvation of the “intending” runaway. Ultimate meeting of nurse and doctor; he is all forgiveness, but prodigal wives are not to be forgiven like that. No, she must go out into the snow, and you see her walking down the long path, dwindling, dwindling, from a full-sized nurse into a Euclidean point.

To sum up. The camera would do better if it would learn self-denial and observe the law of artistic economy, keep its people consistently in one plane and out of boats and motor cars, _soigner_ its crises a little more, and avoid publishing correspondence. And it should slacken its pace a bit. You may take the Heraclitean philosophy—πάντα χωρεῖ—a little too literally. The movies would be all the more moving for moving slower.

For the real fun of rapid motion, appropriately used, give me _Mutt and Jeff_. Mutt, buried in the sand, with a head like an egg, prompts an ostrich to lay another egg, from which emerges a brood of little ostriches. Jeff goes out to shoot them, but his shots glance off in harmless wreaths of smoke. When Mutt and Jeff exchange ideas you see them actually travelling like an electric spark along the wire, from brain to brain. The ostrich hoists Mutt out of the sand by the breeches. Collapse of Jeff. It suggests a drawing by Caran d’Ache in epileptic jerks. The natural history pictures, too, the deer and the birds, strike one as admirable examples of what animated photography can do for us in the way of instruction as well as amusement.... And the orchestra has been playing all this time, Beethoven and Mozart, a “separate ecstasy.” And again I stumble over the subaltern, and wonder to find people moving so slowly in Piccadilly Circus.

TIME AND THE FILM

There was a gentleman in Molière, frequently mentioned since and now for my need to be unblushingly mentioned again, who said to another gentleman, about never mind what, that _le temps ne fait rien à l’affaire_. But Molière belonged to that effete art the “spoken drama,” which we learn, from America, has sunk to be used mainly as an advertisement of the play which is subsequently to be filmed out of it. He wrote in the dark or pre-film ages, and could not know what an all-important part _le temps_ was to play in _l’affaire_ of the film. Among its innumerable and magnificent activities the film is an instructor of youth, and it seems, from a letter which the Rev. Dr. Lyttelton has written to _The Times_, it instructs at a pace which is a little too quick for the soaring human boy. “Elephants,” the reverend Doctor pathetically complains, “are shown scuttling about like antelopes,” and so the poor boy mixes up antelopes and elephants and gets his zoology all wrong. I should myself have innocently supposed that this magical acceleration of pace is one of the great charms of the film for the boy. It not only provides him with half-a-dozen pictures in the time it would have taken him to read one of them in print (to say nothing of his being saved the trouble of reading, learning the alphabet, and other pedagogic nuisances altogether), but it offers him something much more exciting and romantic than his ordinary experience. He knows that at the Zoo elephants move slowly, but here on the film they are taught, in the American phrase, to “step lively,” and are shown scuttling about like antelopes. A world wherein the ponderous and slow elephant is suddenly endowed by the magician’s wand with the lightness and rapidity of the antelope—what enhancement for boys, aye, and for grown-ups too!

Indeed, it seems to me that the greatest achievement of the film is its triumph over time. Some amateurs may find its chief charm in the perfect “Cupid’s bow” of its heroines’ mouths; others in the remarkable English prose of its explanatory accompaniments; others, again, in its exquisite humour of protagonists smothered in flour or soap-lather or flattened under runaway motor-cars. I admit the irresistible fascination of these delights and can quite understand how they come to be preferred to the high-class opera company which has been introduced at the Capitol, New York, to entertain “between pictures.” But I still think the prime merit of the film—the real reason for which last year more than enough picture films to encircle the earth at the Equator left the United States of America for foreign countries—lies in its ability to play as it will with time. The mere acceleration of pace (which is the ordinary game it plays)—the fierce galloping of horses across prairies, the miraculous speed of motor-cars, elephants scuttling about like antelopes—gives a sharp sense of exhilaration, of victory over sluggish nature. And even here there is an educational result that ought to console Dr. Lyttelton. The rate of plant growth is multiplied thousands of times so that we are enabled actually to see the plants growing, expanding from bud to flower under our eyes. But there is also the retardation of pace, which is even more wonderful. A diver is shown plunging into the water and swimming at a rate which allows the minutest movement of the smallest muscle to be clearly seen. This is an entirely beautiful thing; but I should suppose that the film, by its power of exhibiting movements naturally too quick for the eye at whatever slower rate is desired, must have extraordinary use for scientific investigations. This, at any rate, is a better use for the film than that sometimes claimed for it in the field of morality. I look with suspicion on those films, as I do on those “spoken” plays, that propose to do us good by exhibiting the details of this or that “social evil.” Some philanthropic societies, I believe, have introduced such pictures in all good faith. But many of their producers are, like the others, merely out to make money, and in every case I imagine their patrons to be drawn to them not by any moral impulse, but by a prurient curiosity—the desire to have a peep into the forbidden.

But to return to the question of time. It has its importance, too, in the “spoken drama,” but it ceases to be a question of visible pace. You cannot make real men and women scuttle about like antelopes. You can only play tricks with the clock. The act-drop is invaluable for getting your imaginary time outstripping your real time:—

jumping o’er times, Turning the accomplishment of many years Into an hour-glass.

In a moment it bridges over for you the gap between youth and age, as in _Sweethearts_. But there is another way of playing tricks with the clock, by making it stand still for some of your personages, while it ticks regularly for the rest. A. E. W. Mason, in one of his stories, gave an extra quarter of an hour now and then to one of the characters—that is to say, the clock stopped for them during that period, but not for him—and while _outside_ time, so to speak, he could do all sorts of things (if I remember rightly he committed a murder) without risk of detection. But the great magician of this kind is Barrie. The heroine of his _Truth about the Russian Dancers_ had a sudden desire for an infant, and within a half-hour was delivered of one; a remarkably rapid case of _parthenogenesis_. The infant was carried out and returned the next moment a child of ten. “He grows apace,” said somebody. These were cases of the clock galloping. With the heroine of _Mary Rose_ on the island it stands still, so that she returns twenty-five years later to her family precisely the same girl as she left them. We all know what pathetic effects Barrie gets out of this trick with the clock. But he has, of course, to assume supernatural intervention to warrant them. And there you have the contrast with the film. In the “spoken drama,” poor, decrepit old thing, they appeal to that silly faculty, the human imagination; whereas the film has only to turn some wheels quicker or slower and it is all done for you, under your nose, without any imagination at all. Elephants are scuttling about like antelopes and divers plunging into the water at a snail’s pace. No wonder that, according to our New York advices, “film magnates have made so much money that they have been able to buy chains of theatres throughout the country,” and that “everybody talks films in the United States.”

FUTURIST DANCING

That amazing propagandist, Signor Marinetti, of Milan, who favours me from time to time with his manifestos, now sends “La Danse Futuriste.” I confess that I have not a ha’porth of Futurism in my composition. I am what Signor Marinetti would himself call a Passéiste, a mere Pastist. Hence I have generally failed to discover any meaning in these manifestos, and have thrown them into the waste-paper basket. But as the present one happens to arrive at the same time as another Futurist tract—Signor Ardengo Soffici’s “Estetica Futurista”—I have read the two together, to see if one throws any light on the other. It is right to say that “the” Soffici (to adopt an Italianism) disclaims any connexion with “the” Marinetti, explaining that he puts forward a doctrine, whereas official Futurism has no doctrine, but only manifestos. It couldn’t have, he rather unkindly adds, seeing that its very nature is “anticultural and instinctolatrous.” (Rather jolly, don’t you think, the rich and varied vocabulary of these Italian gentlemen?) Nevertheless, I have ventured to study one document by the light of the other; and, if the result is only to make darkness visible, it is a certain gain, after all, to get anything visible in such a matter.

And first for the Marinetti. His manifesto begins by taking an historical survey of dancing through the ages. The earliest dances, he points out, reflected the terror of humanity at the unknown and the incomprehensible in the Cosmos. Thus round dances were rhythmical pantomimes reproducing the rotatory movement of the stars. The gestures of the Catholic priest in the celebration of Mass imitate these early dances and contain the same astronomical symbol—a statement calculated to provoke devout Catholics to fury. (I should like to hear the learned author of “The Golden Bough” on the anthropological side of it.) Then came the lascivious dances of the East, and their modern Parisian counterpart—or sham imitation. For this he gives a quasi-mathematical formula in the familiar Futurist style. “Parisian red pepper + buckler + lance + ecstasy before idols signifying nothing + nothing + undulation of Montmartre hips = erotic Pastist anachronism for tourists.” Golly, what a formula!

Before the war Paris went crazy over dances from South America: the Argentine _tango_, the Chilean _zamacueca_, the Brazilian _maxixe_, the Paraguayan _santafé_. Compliments to Diaghileff, Nijinsky (“the pure geometry” of dancing), and Isadora Duncan, “whose art has many points of contact with impressionism in painting, just as Nijinsky’s has with the forms and masses of Cézanne.” Under the influence of Cubist experiments, and particularly under the influence of Picasso, dancing became an autonomous art. It was no longer subject to music, but took its place. Kind words for Dalcroze; but “we Futurists prefer Loie Fuller and the nigger cake-walk (utilization of electric light and machinery).” Machinery’s the thing! “We must have gestures imitating the movements of motors, pay assiduous court to wings, wheels, pistons, prepare the fusion of man and machine, and so arrive at the metallism of Futurist dancing. Music is fundamentally nostalgic, and on that account rarely of any use in Futurist dancing. Noise, caused by friction and shock of solid bodies, liquids, or high-pressure gases, has become one of the most dynamic elements of Futurist poesy. Noise is the language of the new human-mechanical life.” So Futurist dancing will be accompanied by “organized noises” and the orchestra of “noise-makers” invented by Luigi Russolo. Finally, Futurist dancing will be:—

Inharmonious—Ungraceful—Asymmetrical—Dynamic—_Motlibriste_.