Chapter 14

As time goes on the Hon. Slote finds his uses. He visits the departments with persistency. He is followed by a trail of officeseekers from home. He finds that he must wait like a servant in the ante-rooms of the secretaries. He does not wield much influence. His party leaders realize the value of his vote and order him to cast it when they want it. The qualities of the man bring him forward. He has been a heeler in the small politics of his own county and he becomes a wrestler with two or three hundred heelers from other parts of the republic. The professional widow, clad in the sable habiliments of woe, takes him into a quiet corner and leans against him hard. The Hon. Slote becomes wildly excited and promises to leg for her bill. He legs for it until it passes and goes up to the court of claims. Then the widow knows him no more. A young lady, with freshly colored cheeks and golden hair streaming down her back, looks at him tenderly in the House restaurant. He follows her outside the Capitol and boards a car with her and scrapes acquaintance with her, and goes back to his lean but fiery wife some time that night, looking and feeling like a dissipated tom cat stealing homeward over the roofs in the gray of a chilly morning. He is introduced to the poker game at Chamberlin's and finds that he can hold more big hands and get more of them beaten than in any place he ever saw in his life. He discovers that the whisky sold in the Capitol is sudden death at a distance of 150 yards against the wind. He draws his first month's wage of $416 and finds that his resolution to save $316 of it might as well not have been made. His mileage money has been spent long before. The fact is borne in on him that it is necessary only that he answer to his name at 12 o'clock roll call. He will not be allowed to make speeches anyhow and can, if he chooses, fill in his time talking to the professional widow and the young lady of the restaurant.

At the end of the two years' term he returns to his home a wiser man. He encourages the idea that in order to get good results it is necessary to return a congressman for many sessions. He has had a taste of the fleshpots. He is sent back. At the next session he is an "old member." His capacity for chicanery has been increased by experience. Having little morals to start with, he is now as utterly conscienceless as it is possible for a man to be and keep out of jail. He gets his bills through by "fine work." He prefers to be known as a mole that works under ground. He has formed an ability to add materially to his income. He would get rich, but for the fact that his expenses have increased with his earnings. He has from one to four female employes of the government "on his staff." He seeks constantly for youthful typewriters. He has learned to dress in a manner that does not shock the populace. His voice takes on an unctuous greasy timbre. He has become something of an authority on canvas-back and wines. His head is full of "schemes" and the pre-requisite of them all is governmental appropriation. In return for his vote in favor of several more or less iniquitous measures, grabs and steals, he has obtained appropriations for the federal building at Bungtown and the light house at Jim Ned creek. The money for the deep water harbor at Squashville is carried in the general rivers and harbors bill and he has hopes that the federal court will sit at Eden the next year. He is more solid with his constituents. Many of them have been made postmasters and railway postal clerks and inspectors of various kinds. One of them has even been given a consulate at Demerara and writes many letters home bearing strange looking stamps. The Hon. Slote at this period is puffy under the eyes. Three Turkish baths a week keep him going. His wife has learned not to question him too closely, and, possible, has found consolations of her own.

So he goes on from year to year. He does not sink any lower in the scale of morality, because already he is about as low as he can get. When a man reaches a stage where he depends for his living altogether on public office and to obtain that office is compelled to fight politicians with their own weapons, not much more need be said than a simple statement of the case. When the day of his decapitation arrives--and it comes to him soon or late--he is apt to develop into a lobbyist. Having been a congressman gives him the right to the floor of the House or Senate. He will be found later on championing any bill that has money in it, no matter how patent the steal.

This description of the Hon. Bardwell Slote, of Cohosh, is not in any way overdrawn. It is, in fact, conservative, If an exact portraiture of him were given, the ICONOCLAST would be unmailable. There are some men in the American House of Representatives who are ornaments to the Republic. They are honest, patriotic and intelligent. But they are woefully few. Slote may stand for the ruck of them. They are immoral and pestiferous demagogues, robbing the public whose pay they draw, and willing to go any length to maintain their seats. Washington is notoriously a rotten city, sexually and politically, and the representatives in Congress, more than any other component of the body civic, help to make it so.

This state of affairs will continue until men are chosen by the people distinctly for merit and past services, and for these things only. There are in the state of Texas to-day, and in every other state of the Union, for that matter, a hundred demagogues who are known to be demagogues. They have fed like buzzards upon the rotting offal of politics and the people continue to vote for them. Every now and then the ICONOCLAST reaches out and whacks one of them a fell blow upon his sconce, but, having tied up his head, he once again returns to his business of craving alms at the hands of his fellows.

If I wanted to send a daughter of mine to perdition, I would leave her in Washington dependent upon the influence of some congressman on the wrong side of forty. If I wished to insure for my son a liberal and eternal dose of hell-fire, I would set before him any one of two hundred representatives and tell him to follow their example in all things. The girl might land as a leader in low-necked bare-armed and swell-busted society or in a bagnio and the boy might land in Congress or in the penitentiary. Washington, D. C., November 23, 1897.

MONDE AND DEMI MONDE.

BY ETHELYN LESLIE HUSTON.

Once upon a time in the city of Detroit there lived a society woman who was very wealthy. Her home was one of the most regal of the Woodward avenue mansions. Her aristocratic limbs were clothed in the softest of silks, her delicate hands were weighed down with costliest jewels, her retinue of servants were worthy the princely hospitalities she extended to those of her august order, and her charities--upon occasion--were as munificent as the gifts of gods.

This woman was very fair to look upon, and her life seemed a path of rose leaves upon which all the graces smiled. But there was a canker at the heart of all this loveliness, the deadly breath of the Upas tree sometimes pierced its incense, the hidden head of a coiled asp now and then stirred the laces nestling at her breast. And the tiny asp that slept on her heart was Rumor, that she could not kill, yet whose sting meant death. And when it moved, her lips whitened with fear, but she soothed it back to the warmth of slumber and strewed lavish gifts on the altar of charity. And then for awhile, the asp slept. And so it was that upon one of these occasions the asp moved restlessly, through the soft music of the cultured voices around her there crept an ominous hiss as the little green head parted the perfumed lace.

And the woman knew that her frailties were many and the hiss was Truth, and that all her loveliness was but a whited sepulcher that hid the ghastly bones of a murdered womanhood.

So with her jeweled hand she soothed the asp and gathered about her the women of her kind and told them that as the man of Nazarath had walked among the fallen so ought they. And these women arranged that they should go to the Magdalens of their city and teach them the error of their way and lead them gently into the treadmill of factory and sweat-shop to earn their daily bread and butter and olives.

So in a holy band of six they sought the gilded haunt of sin and asked Madame R----if they might talk for a while with her-er-young ladies. The former smilingly acquiesced and they were courteously ushered into a stately drawing-room, where a number of the-er-young ladies listened with equally smiling interest to their dissertations on the beauties of a moral life. She of the asp moved to the rear of the drawing-room, where a woman with a delicate, refined face was sitting at a grand piano. Her eyes had a touch of tragedy and a great weariness in their depths, but as they rested gravely on her guest there was the faintest soupcon of amusement under their drooping lids. "My dear," quoth the grande dame, very gently, "forgive me if I intrude on delicate ground, but I want to ask--to know--that is--," very regretfully, "just tell me why do you lead a sinful life?"

The other woman was silent for a moment, then she spoke with equal gentleness:

"Madame, I was deserted when a girl-wife with a little child to support. I led this sinful life to support my baby and myself. And now, may I ask in return what is your reason?"

Here the chronicle ended, but the incident is still fresh in the memories of the City of the Straits' most exclusive 150. It is reluctantly admitted by those who labor sincerely among the world's unfortunates that the reformation of a fallen woman is more difficult than the twelve labors of Hercules. They are of two classes--the naturally depraved and the victim of circumstances. The former is utterly hopeless because her nature is too coarse-fibred to even realize, let alone heed, her own infamy. The latter is equally hopeless because she realizes too much. And how reform the half-world when society leads so gaily? "We dance along Death's icy brink, but is the dance less fun?" If morals are lax for sheer amusement, among those of the purple, what wonder if Moses' tablet grew dim to the people! Did the glorious and glittering sin of the French patricians teach the grisette patience with her lowly lot? Or did not her frantic fingers twist in the soft, perfumed tresses of proud heads, with shrieks for the guillotine the more fierce because of the toil-worn hands?

But she of the monde draws her costly laces over the little asps and gives with the dainty hand of a pictured Lady Bountiful, while her word smiles approval. And she of the half-world, who realizes too much!--what she is, who gave heart and soul and body to a supreme self-abnegation only to be struck back from the blaze of her heaven with the brazen clamor of its closing gates clashing through her stunted brain--she gathers the rags of her life around her and flies, a haunted and a hunted thing to the blackest depths, that can strangle thought and memory and brain. She laughs, too, over her whited sepulchre, but it is a laugh with painted lips and a merriment whose end is madness. We do not ask her for charity,--when we remember her at all, it is to clutch her wages of sin from her grasp to add to the city's tax. And it is not the green asp of Rumor that sleeps in her breast, covered by jewelled fingers, but under her thin hand burns the flame of Vathek, eating always with its crimson torment till heart and reason are charred and black and dead.

We cannot forgive her, so we fine her. Her name is in the Black List, not the Blue Book. She sins and suffers, while the other sins and smiles, and we lash the woman while we laud the wanton.

Of what avail are our home and refuge and retreat--empty shells of stiff formula and strict red tape? Hospitals to the coarse class, perhaps, but is it there a racked soul would turn while in her tottering brain the armed hosts of heaven and hell wage war?

Of what avail are creed and dogma and ritual, when we ourselves "bow the knee to pomp that loves to varnish guilt"? Of what avail our benevolence that offers, not the Christ-touch of pity and understanding, but the bitter bread of craven servitude and Pharisaical condescension, that says "thou art vile and lost for all time?"

We laud the wanton because she has wealth and power. She buys our favor with her wines and feasts, and blinds our willing eyes with her gifts and charities, and we only murmur with pensive gentleness "who shall judge!"

We are such cultured black-mailers, such refined bribe-seekers, such sensitive sycophants, while she obeys the eleventh commandment and is properly discreet she feeds us epicurean favors as she feeds her English pug bon-bons. And we are careful that the face of the dog shall express the greater intelligence.

And the woman with the flame in her heart? From her we have nothing to gain so--what would you? Her nature was too great to be discreet. She sinned grandly, but the height of her sin made deeper the depths of her soul abasement and her self-torment was too horrible to clothe itself in the tawdry draperies of diplomacy. She bared herself to the whips of the avenging furies, she cowered before the wrath of outraged God, and to her there was no guerdon possible for the shattered chrystal of her girlhood. When her heaven thrust her out, to her there was only left the world's hell of lost souls. And we in our wisdom accept her own sentence and our lips are silent. We feast the wanton who is wise and bracket Marguerite with Messalina. We kiss the one and curse the other, because the one is a hypocrite in the halls of splendor and the other honest in the haunts of shame. We hover around the one with flatteries and soft courtesies, and we hound down the other with pitiless vengeance, human and divine.

And in all this does our world show its shallowness and its immeasurable stupidity. How dare woman say to her sister woman, "I am better than thou!" In how much has she been tried and tempted? How much does she know of life and its hideous tests? How much does she know woman's love that is at once her glory and her shame, her crown and her crucifix, her heaven and her Calvary? How dare she judge? Has she ever faced the uphill battle where her two hands alone fought the ravenous wolves of Want and Hunger? Has she ever slipped her bared arm thro' the iron staples and held it there, while they howled in fury outside, and this iron cut and bruised and tore flesh and nerve,--till her teeth sank through tongue and lips and her eyes grew misty and dim with torture worse than death? Has she ever done all this--while her strength reeled and failed and through it all she cursed God for the white fear in the faces of those who loved and lived upon her? Has she ever felt that sickening GIVE, as the hell-hounds swept her back and down, and in her blind despair she would clutch at aid though it were steeped in all the infamies from here to hades? Has she ever known all this?--she who would draw her silken shirts aside? Then if she have not, let her strip her heart of its stainless selfishness and her limbs of their ignorant ease; let her go out into the world where women live and strive and suffer, and let her humbly crawl to the feet of those women whose toil worn hands and weary faces and scarred hearts and souls shame her shallow usefulness, and let her lay her mouth in the dust and cry "Peccavi!"

How dare she judge! Who is she, with her pitiless eyes and useless hands and ignorant heart and narrow life,--who is she to question lives that in all their ruins are as grand, compared to hers, as a ruined temple compared to a child's painted toy. Would she write of Rome with the pearl and gold bauble on her dainty, inlaid desk? Would she measure the Pantheon with the little yardstick of her own intellect? Would she weigh Caesar's life and motives on the jeweled letter-scales of her own experience? Would she gauge Jove by the character of her curate?

If she can do this, then is she competent to voice her judgment on the most profound of all mysteries--human life. Boise City, Idaho, November 12.

MACHIAVELLI.

BY WILLIAM MARION REEDY.

One of the best books issued this year is the thin pamphlet, you might call it, which contains Mr. John Morley's lecture on Machiavelli. It will repay any reader from what standpoint soever he may approach the character. "The veering gusts of public judgment have carried incessantly along, from country to country, and from generation to generation, with countless mutations of aspect and of inuendo, the sinister renown of Machiavelli."

Truly this man of all men, since Judas, has attained an immortality of infamy. Long was it thought that the common domestic title of the devil, "Old Nick," was an abbreviation of Machiavelli's Christian name. Hudibras fathered that myth, but now we know, Mr. Morley says, that the familiar appellation of the Evil One is a remnant of Norse mythology, deriving from Nyke, the water- goblin.

For three centuries all the evils of all political systems and policies have been attributed to the evils of Machiavelli's logic. Church and State alike have claimed he was the champion of the other's cause. He was Jesuit and atheist as it suited the turn of any vituperative polemist. He was Reformer and "Romanist" as the advocates of Rome or Reformation happened to interpret him. His is, certainly, an unique greatness. There has been in his work, as in all great works, something for all men; but that something has been always, for three centuries, something bad. It is no wonder, therefore, that there prevailed once, a belief that the Devil himself had written his chief book. I have always had an idea that Goethe in drawing Mephistopheles, glanced from the tail of his mind's eye at Machiavelli for a model. Machiaveli appears to come nearer than any human being to realizing the Goethe conception of Intellectual Evil.

The man, still, may be infamous, but--he is intensely human. The baseness of him has its basal strength in his founding upon man. He is the only realist philosopher. Besides him Bacon is a dreamer. Machiavelli was and is the master misanthrope, and,--God help us!--we must admit that his misanthropy only too well is founded on fact. He seems to have been the most perfect incarnation of that "accomplished and infamous Italy," which gave us the Borgias and the terrible Elizabethan plays of Tourneur, Webster and Ford, with their plots of incest and murder, that Italy which was a veritable Hell out of which rose the Renaissance. He was the philosophy of that Italy. He first said, in effect, that nothing succeeds like success. He first cast aside Plato and his dreaming and Aristotle and his elements. He was the father of the philosophy of "practical politics." Francis Bacon learned of Machiavelli, who "wrote what men do and not what they ought to do." This is the philosophy of fact. He dealt with men as he found them. He was a sublime, almost a diabolical opportunist I have often thought Benjamin Franklin, with his "honesty is the best policy," is another Machiavelli, only touched a little with the pharisaism of the Puritan. With the Italian anything that would win is the best policy, and this is his honest estimate of men. The best policy was the policy adopted, after looking the facts of life and of human nature squarely in the face and finding that the end was to be attained easiest either by honesty or dishonesty. To "get there," as we say, was the faith of Machiavelli.

Idea and ideal meant nothing to the author of "The Prince." What we know as "moral forces" this Italian ignored. He judged humanity by its lowest average of motive or intelligence. There was but one general law, for him, and that was that it was right to deceive, if force were of dubious effect, in affairs of State. It were well to be honest, if one could, as a ruler of the State, but it was his duty to rule and triumph by any means between the extremes of simple lying on the one hand, and poisons or other assassination on the other.

Machiavelli was born in 1469. He was a governmental secretary in Florence and met many of the strangely fine and fiendish characters of that time. He went on four missions to the King of France; was an intimate of Caesar Borgia; was an emissary of the Florentine republic to Pope Julius II, and was with Maximilian to Innsbruck. Those were stormy times, and Machiavelli studied the storms. He belonged to the popular party--and his masterpiece is a manual for tyrants. After 1512, with the return of the Medici, he lost his place, was imprisoned, was put to the torture, was amnestied by Leo X and withdrew to San Casciano, where he lived a life almost idyllic in its manner, to judge by a description from his own pen which Mr. Morley has incorporated in his lecture. It was there he wrote the book "The Prince," at forty- five, dedicating it to Lorenzo the Magnificent. The dedication was a bit of palaver to the tyrant who had destroyed Florentine freedom. It was several years before he was rewarded by a small employment and then he was commissioned to write the history of Florence which he finished and dedicated to Leo X, in 1527. Here, also, it is supposed, he wrote a comedy, much praised and unremembered. He was a shrewd man, as his writings aver, yet he made a failure of his own life, to a large extent. He was cheerful in his ill-fortune, however, and he "clung to public things," and, after his comedy, wrote the dialogues of the "Art of War," to induce his countrymen to substitute for mercenary armies a national militia--to-day one of the organic ideas of the European system. Just as Machiavelli entered public life Savonarola had gone to the stake for an idea. The spirit of Dante touched him not at all. He was a man of his time, but not of the very best of his time. And yet he wrote that he loved his country with his whole soul. Mr. Morley says, "and one view of Machiavelli is that he was always the lion masquerading in the fox's skin, an impassioned patriot, under all his craft and jest and bitter mockery. Even Mazzini, who explained the ruin of Italy by the fact that Machiavelli prevailed over Dante, admits that he had 'a profoundly heart.' " Machiavelli died in 1527.