The Collected Works of Ambrose Bierce, Volume 1
Ambrose Bierce
Ambrose Gwinnett Bierce (1842-1914) was an American editorialist, journalist, short-story writer and satirist, today best known for his The Devil's Dictionary (1911). He wrote some of his books under the pseudonyms Dod Grile and J. Milton Sloluck. Bierce's lucid, unsentimental style has kept him popular when many of his contemporaries have been consigned to oblivion. His dark, sardonic views and vehemence as a critic earned him the nickname, "Bitter Bierce. " Such was his reputation that it was said his judgment on any piece of prose or poetry could make or break a writer's career. His short stories are considered among the best of the 19th century, providing a popular following based on his roots. He wrote realistically of the terrible things he had seen in the war in such stories as An Occurrence at Owl Creek Bridge, Killed at Resaca, and Chickamauga. His works include: The Fiend's Delight (1873), Cobwebs from an Empty Skull (1874), Black Beetles in Amber (1892), Fantastic Fables (1899), Shapes of Clay (1903), A Son of the Gods, and A Horseman in the Sky (1907), Write It Right (1909) and A Cynic Looks at Life (1912).
The Collected Works of
Ambrose Bierce
Volume 1
1909
Contents
ASHES OF THE BEACON
THE LAND BEYOND THE BLOW
Thither
Sons of the Fair Star
An Interview with Gnarmag-Zote
The Tamtonians
Marooned on Ug
The Dog in Gangewag
A Conflagration in Ghargaroo
An Execution in Batrugia
The Jumjum of Gokeetle-Guk
The Kingdom of Tortirra
Hither
FOR THE AHKOOND
JOHN SMITH, LIBERATOR
BITS OF AUTOBIOGRAPHY
On a Mountain
What I Saw of Shiloh
A Little of Chickamauga
The Crime at Pickett’s Mill
Four Days in Dixie
What Occurred at Franklin
‘Way Down in Alabam’
Working for an Empress
Across the Plains
The Mirage
A Sole Survivor
Ashes of the Beacon
Return to Table of Contents
An Historical Monograph Written in 4930
Of the many causes that conspired to bring about the lamentable failure of “self-government” in ancient America the most general and comprehensive was, of course, the impracticable nature of the system itself. In the light of modern culture, and instructed by history, we readily discern the folly of those crude ideas upon which the ancient Americans based what they knew as “republican institutions,” and maintained, as long as maintenance was possible, with something of a religious fervor, even when the results were visibly disastrous. To us of to-day it is clear that the word “self-government” involves a contradiction, for government means control by something other than the thing to be controlled. When the thing governed is the same as the thing governing there is no government, though for a time there may be, as in the case under consideration there was, a considerable degree of forbearance, giving a misleading appearance of public order. This, however, soon must, as in fact it soon did, pass away with the delusion that gave it birth. The habit of obedience to written law, inculcated by generations of respect for actual government able to enforce its authority, will persist for a long time, with an ever lessening power upon the imagination of the people; but there comes a time when the tradition is forgotten and the delusion exhausted. When men perceive that nothing is restraining them but their consent to be restrained, then at last there is nothing to obstruct the free play of that selfishness which is the dominant characteristic and fundamental motive of human nature and human action respectively. Politics, which may have had something of the character of a contest of principles, becomes a struggle of interests, and its methods are frankly serviceable to personal and class advantage. Patriotism and respect for law pass like a tale that is told. Anarchy, no longer disguised as “government by consent,” reveals his hidden hand, and in the words of our greatest living poet,
lets the curtain fall,
And universal darkness buries all!
The ancient Americans were a composite people; their blood was a blend of all the strains known in their time. Their government, while they had one, being merely a loose and mutable expression of the desires and caprices of the majority—that is to say, of the ignorant, restless and reckless—gave the freest rein and play to all the primal instincts and elemental passions of the race. In so far and for so long as it had any restraining force, it was only the restraint of the present over the power of the past—that of a new habit over an old and insistent tendency ever seeking expression in large liberties and indulgences impatient of control. In the history of that unhappy people, therefore, we see unveiled the workings of the human will in its most lawless state, without fear of authority or care of consequence. Nothing could be more instructive.
Of the American form of government, although itself the greatest of evils afflicting the victims of those that it entailed, but little needs to be said here; it has perished from the earth, a system discredited by an unbroken record of failure in all parts of the world, from the earliest historic times to its final extinction. Of living students of political history not one professes to see in it anything but a mischievous creation of theorists and visionaries—persons whom our gracious sovereign has deigned to brand for the world’s contempt as “dupes of hope purveying to sons of greed.” The political philosopher of to-day is spared the trouble of pointing out the fallacies of republican government, as the mathematician is spared that of demonstrating the absurdity of the convergence of parallel lines; yet the ancient Americans not only clung to their error with a blind, unquestioning faith, even when groaning under its most insupportable burdens, but seem to have believed it of divine origin. It was thought by them to have been established by the god Washington, whose worship, with that of such dii minores as Gufferson, Jaxon and Lincon (identical probably with the Hebru Abrem) runs like a shining thread through all the warp and woof of the stuff that garmented their moral nakedness. Some stones, very curiously inscribed in many tongues, were found by the explorer Droyhors in the wilderness bordering the river Bhitt (supposed by him to be the ancient Potomac) as lately as the reign of Barukam IV. These stones appear to be fragments of a monument or temple erected to the glory of Washington in his divine character of Founder and Preserver of republican institutions. If this tutelary deity of the ancient Americans really invented representative government they were not the first by many to whom he imparted the malign secret of its inauguration and denied that of its maintenance.
Although many of the causes which finally, in combination, brought about the downfall of the great American republic were in operation from the beginning—being, as has been said, inherent in the system—it was not until the year 1995 (as the ancients for some reason not now known reckoned time) that the collapse of the vast, formless fabric was complete. In that year the defeat and massacre of the last army of law and order in the lava beds of California extinguished the final fires of enlightened patriotism and quenched in blood the monarchical revival. Thenceforth armed opposition to anarchy was confined to desultory and insignificant warfare waged by small gangs of mercenaries in the service of wealthy individuals and equally feeble bands of prescripts fighting for their lives. In that year, too, “the Three Presidents” were driven from their capitals, Cincinnati, New Orleans and Duluth, their armies dissolving by desertion and themselves meeting death at the hands of the popul
ace.
The turbulent period between 1920 and 1995, with its incalculable waste of blood and treasure, its dreadful conflicts of armies and more dreadful massacres by passionate mobs, its kaleidoscopic changes of government and incessant effacement and redrawing of boundaries of states, its interminable tale of political assassinations and proscriptions—all the horrors incident to intestinal wars of a naturally lawless race—had so exhausted and dispirited the surviving protagonists of legitimate government that they could make no further head against the inevitable, and were glad indeed and most fortunate to accept life on any terms that they could obtain.
But the purpose of this sketch is not bald narration of historic fact, but examination of antecedent germinal conditions; not to recount calamitous events familiar to students of that faulty civilization, but to trace, as well as the meager record will permit, the genesis and development of the causes that brought them about. Historians in our time have left little undone in the matter of narration of political and military phenomena. In Golpek’s “Decline and Fall of the American Republics,” in Soseby’s “History of Political Fallacies,” in Holobom’s “Monarchical Renasence,” and notably in Gunkux’s immortal work, “The Rise, Progress, Failure and Extinction of The Connected States of America” the fruits of research have been garnered, a considerable harvest. The events are set forth with such conscientiousness and particularity as to have exhausted the possibilities of narration. It remains only to expound causes and point the awful moral.
To a delinquent observation it may seem needless to point out the inherent defects of a system of government which the logic of events has swept like political rubbish from the face of the earth, but we must not forget that ages before the inception of the American republics and that of France and Ireland this form of government had been discredited by emphatic failures among the most enlightened and powerful nations of antiquity: the Greeks, the Romans, and long before them (as we now know) the Egyptians and the Chinese. To the lesson of these failures the founders of the eighteenth and nineteenth century republics were blind and deaf. Have we then reason to believe that our posterity will be wiser because instructed by a greater number of examples? And is the number of examples which they will have in memory really greater? Already the instances of China, Egypt, Greece and Rome are almost lost in the mists of antiquity; they are known, except by infrequent report, to the archæologist only, and but dimly and uncertainly to him. The brief and imperfect record of yesterdays which we call History is like that traveling vine of India which, taking new root as it advances, decays at one end while it grows at the other, and so is constantly perishing and finally lost in all the spaces which it has over-passed.
From the few and precious writings that have descended to us from the early period of the American republic we get a clear if fragmentary view of the disorders and lawlessness affecting that strange and unhappy nation. Leaving the historically famous “labor troubles” for more extended consideration, we may summarize here a few of the results of hardly more than a century and a quarter of “self-government” as it existed on this continent just previously to the awful end. At the beginning of the “twentieth century” a careful study by trustworthy contemporary statisticians of the public records and those apparently private ones known as “newspapers” showed that in a population of about 80,000,000 the annual number of homicides was not less than 10,000; and this continued year after year to increase, not only absolutely, but proportionately, until, in the words of Dumbleshaw, who is thought to have written his famous “Memoirs of a Survivor” in the year 1908 of their era, “it would seem that the practice of suicide is a needless custom, for if a man but have patience his neighbor is sure to put him out of his misery.” Of the 10,000 assassins less than three per cent. were punished, further than by incidental imprisonment if unable to give bail while awaiting trial. If the chief end of government is the citizen’s security of life and his protection from aggression, what kind of government do these appalling figures disclose? Yet so infatuated with their imaginary “liberty” were these singular people that the contemplation of all this crime abated nothing of the volume and persistence of their patriotic ululations, and affected not their faith in the perfection of their system. They were like a man standing on a rock already submerged by the rising tide, and calling to his neighbors on adjacent cliffs to observe his superior security.
When three men engage in an undertaking in which they have an equal interest, and in the direction of which they have equal power, it necessarily results that any action approved by two of them, with or without the assent of the third, will be taken. This is called—or was called when it was an accepted principle in political and other affairs—“the rule of the majority.” Evidently, under the malign conditions supposed, it is the only practicable plan of getting anything done. A and B rule and overrule C, not because they ought, but because they can; not because they are wiser, but because they are stronger. In order to avoid a conflict in which he is sure to be worsted, C submits as soon as the vote is taken. C is as likely to be right as A and B; nay, that eminent ancient philosopher, Professor Richard A. Proctor (or Proroctor, as the learned now spell the name), has clearly shown by the law of probabilities that any one of the three, all being of the same intelligence, is far likelier to be right than the other two.
It is thus that the “rule of the majority” as a political system is established. It is in essence nothing but the discredited and discreditable principle that “might makes right”; but early in the life of a republic this essential character of government by majority is not seen. The habit of submitting all questions of policy to the arbitrament of counting noses and assenting without question to the result invests the ordeal with a seeming sanctity, and what was at first obeyed as the command of power comes to be revered as the oracle of wisdom. The innumerable instances—such as the famous ones of Galileo and Keeley—in which one man has been right and all the rest of the race wrong, are overlooked, or their significance missed, and “public opinion” is followed as a divine and infallible guide through every bog into which it blindly stumbles and over every precipice in its fortuitous path. Clearly, sooner or later will be encountered a bog that will smother or a precipice that will crush. Thoroughly to apprehend the absurdity of the ancient faith in the wisdom of majorities let the loyal reader try to fancy our gracious Sovereign by any possibility wrong, or his unanimous Ministry by any possibility right!
During the latter half of the “nineteenth century” there arose in the Connected States a political element opposed to all government, which frankly declared its object to be anarchy. This astonishing heresy was not of indigenous growth: its seeds were imported from Europe by the emigration or banishment thence of criminals congenitally incapable of understanding and valuing the blessings of monarchical institutions, and whose method of protest was murder. The governments against which they conspired in their native lands were too strong in authority and too enlightened in policy for them to overthrow. Hundreds of them were put to death, thousands imprisoned and sent into exile. But in America, whither those who escaped fled for safety, they found conditions entirely favorable to the prosecution of their designs.
A revered fetish of the Americans was “freedom of speech”: it was believed that if bad men were permitted to proclaim their evil wishes they would go no further in the direction of executing them—that if they might say what they would like to do they would not care to do it. The close relation between speech and action was not understood. Because the Americans themselves had long been accustomed, in their own political debates and discussions, to the use of unmeaning declamations and threats which they had no intention of executing, they reasoned that others were like them, and attributed to the menaces of these desperate and earnest outcasts no greater importance than to their own. They thought also that the foreign anarchists, having exchanged the tyranny of kings for that of majorities, would be content with their new and better lot and become in time good
and law-abiding citizens.
The anarchist of that far day (thanks to the firm hands of our gracious sovereigns the species is now extinct) was a very different person from what our infatuated ancestors imagined him. He struck at government, not because it was bad, but because it was government. He hated authority, not for its tyranny, but for its power. And in order to make this plain to observation he frequently chose his victim from amongst those whose rule was most conspicuously benign.
Of the seven early Presidents of the American republic who perished by assassination no fewer than four were slain by anarchists with no personal wrongs to impel them to the deed—nothing but an implacable hostility to law and authority. The fifth victim, indeed, was a notorious demagogue who had pardoned the assassin of the fourth.
The field of the anarchist’s greatest activity was always a republic, not only to emphasize his impartial hatred of all government, but because of the inherent feebleness of that form of government, its inability to protect itself against any kind of aggression by any considerable number of its people having a common malevolent purpose. In a republic the crust that confined the fires of violence and sedition was thinnest.
No improvement in the fortunes of the original anarchists through immigration to what was then called the New World would have made them good citizens. From centuries of secret war against particular forms of authority in their own countries they had inherited a bitter antagonism to all authority, even the most beneficent. In their new home they were worse than in their old. In the sunshine of opportunity the rank and sickly growth of their perverted natures became hardy, vigorous, bore fruit. They surrounded themselves with proselytes from the ranks of the idle, the vicious, the unsuccessful. They stimulated and organized discontent. Every one of them became a center of moral and political contagion. To those as yet unprepared to accept anarchy was offered the milder dogma of Socialism, and to those even weaker in the faith something vaguely called Reform. Each was initiated into that degree to which the induration of his conscience and the character of his discontent made him eligible, and in which he could be most serviceable, the body of the people still cheating themselves with the false sense of security begotten of the belief that they were somehow exempt from the operation of all agencies inimical to their national welfare and integrity. Human nature, they thought, was different in the West from what it was in the East: in the New World the old causes would not have the old effects: a republic had some inherent vitality of its own, entirely independent of any action intended to keep it alive. They felt that words and phrases had some talismanic power, and charmed themselves asleep by repeating “liberty,” “all men equal before the law,” “dictates of conscience,” “free speech” and all manner of such incantation to exorcise the spirits of the night. And when they could no longer close their eyes to the dangers environing them; when they saw at last that what they had mistaken for the magic power of their form of government and its assured security was really its radical weakness and subjective peril—they found their laws inadequate to repression of the enemy, the enemy too strong to permit the enactment of adequate laws. The belief that a malcontent armed with freedom of speech, a newspaper, a vote and a rifle is less dangerous than a malcontent with a still tongue in his head, empty hands and under police surveillance was abandoned, but all too late. From its fatuous dream the nation was awakened by the noise of arms, the shrieks of women and the red glare of burning cities.
The Collected Works of Ambrose Bierce, Volume 1 Page 1
