class="x-ebookmaker-pageno" title="[Pg 43]"/>

THE CIRCUS AND OTHER ESSAYS

THE CIRCUS

I

RESTRAINT is perhaps the most conspicuous literary virtue of the artists in words who have the pleasant task of describing in programs, in newspaper advertisements, and on posters the excellences of circuses. The litterateur who, possessed of an intimate knowledge of the circus, merely calls it "a new, stupendous, dazzling, magnificent, spectacular, educational, and awe-inspiring conglomeration of marvels, mysteries, mirth, and magic," deserves praise for a verbal economy almost Greek. For he is not verbose and extravagant, he is taciturn and thrifty; he deliberately uses the mildest instead of the strongest of the adjectives at his disposal.

Shyly, it seems, but in fact artfully, he uses modest terms—"new," for example, and "spectacular" and "educational." These are not necessarily words of praise. An epidemic may be new, an earthquake may be spectacular, and even a session of school may be educational. Yet the adjectives proper to these catastrophes are actually applied—in letters of gold and silver and purple—to the circus!

The laureate of the circus, with an æsthetic shrewdness which places him at once on a level with Walter Pater (whose description of the "Mona Lisa," by the by, is an admirable example of Circus press-agent writing) considers, and rejects as too bewilderingly true, the mightiest of the adjectives that fit his theme. Discreetly he calls it "new" instead of "immemorial"; "educational" instead of "religious." He does not, as he might, call the circus poetic, he does not call it aristocratic, he does not call it democratic. Yet all these great words are, as he well knows, his to use. The consciousness of his power makes him gentle.

His abnegation becomes the more startlingly virtuous when it is considered that he resists the temptation to use that fascinating device, paradox. For the circus is paradox itself—this reactionary and futuristic exhibition, full of Roman chariots and motor cycles, of high romance and grotesque realism, this demonstration of democracy and aristocracy, equality and subordination, worldliness and religion.

The press agent may, without fear of logical contradiction, call the circus religious. In the old days, he frequently called it a "moral exhibition." This was to forestall or answer the attacks of the Puritan divines of New England, who railed against the great canvas monster which invaded the sanctity of their villages.

"Moral" was justly used. For surely courage, patience, and industry are the three qualities most obviously exhibited by the silk-and-spangle clad men and women who dance on the perilous wire, fly through space on swiftly swinging bars, and teach a spaniel's tricks to the man-eating lion.

But the religious value, the formally religious value, of the circus is even more obvious than its moral value. For the circus, more than any other secular institution on the face of the earth, exemplifies—it may be said, flaunts—that virtue which is the very basis of religion, the virtue of faith.

Now, faith is the acceptance of truth without proof. The man who is told and believes that something contrary to his experience will happen has faith. And he who considers the psychology of the audience at a circus, he who (there are scientists sufficiently egotistic) looks into his own soul while a troupe of aërial acrobats are before his physical eyes, will see faith, strong and splendid.

It is not (as some pessimists who never went to a circus would have us believe) the expectation that the performer will fall and be dashed to pieces that makes people enjoy a dangerous act. People are like that only in the novels of D. H. Lawrence and the merry pastoral ballads of John Masefield. The circus audience gets its pleasure chiefly from its wholly illogical belief that the performer will not fall and be dashed to pieces; that is, from the exercise of faith. The audience enjoys its irrational faith that Mme. Dupin will safely accomplish the irrational feat of hanging by her teeth from a wire and supporting the weight of all the gold and pink persons who theoretically constitute her family. They enjoy the exercise of this faith, and they enjoy its justification. They really believe, just because a particularly incredible-looking poster tells them so, that there are in the side-show a man with three legs, a woman nine feet tall, and a sword swallower. They give up their money gladly, not to find that the poster was wrong, but because they have faith that it is right. There are no rationalists at the circus.

The audience has faith, and the performers—where would they be without it?—in small fragments, red and white on the tanbark floor. "If the sun and moon should doubt," remarked William Blake, "they'd immediately go out." If the lady who rides the motor cycle around the interior of the hollow brass ball, or the gentleman who balances a pool table, two lighted lamps and a feather on his left ear should doubt, they would go out just as promptly. The Peerless Equestrienne believes that she will land on her feet on the cantering white horse's broad rosined back after that double cart-wheel. By faith the walls of Jericho fell down. By faith the Eight Algerian Aërial Equilibrists stayed up.

You may, of course, try this on your son. As he absorbs the strawed grape juice (degenerate substitute for the pink lemonade of antiquity!), munches the sibilant popcorn and the peanuts which the elephants declined, you may pour into his ears this disquisition on the religiosity of the greatest show on earth. In fact, the best time to preach to a child is while he is staring, with eyes as round as the balloons he is soon to acquire, at the splendors of the three rings. For then there is not the slightest chance of his answering you back, or hearing you.

They are modern enough for anyone, these wandering players. The gymnasts are at home on motor cycles, the clowns sport with burlesque aëroplanes. Yet they are wholesomely reactionary in other respects than those of having chariot races and such unaging feats of skill and strength as may have cheered the hearts of Cæsar's legionaries. They are reactionary in that they turn man's newest triumphs into toys. The motor cycle loses its dignity and is no longer an imposing proof of the truth of materialistic philosophy when a girl, built, it seems, of Dresden china, rides it on one wheel over hurdles and through a hoop of flame. And see! Yorick himself, with his old painted grin and suit of motley, makes a Blériot the butt of infinite jest.

The circus is vulgar. Its enemies say so; its friends, with grateful hearts assent. It is vulgar, of the crowd. To no play upon the stage can this lofty praise be given. For the circus as it is to-day would thrill and amuse and delight not only the crowd that to-day see it, but the crowd that might come from the days before the Flood, or from the days of our great-grandchildren's children. When Adam watched with pleased astonishment an agile monkey leap among the branches of an Eden tree, and laughed at the foolish face of a giraffe, he saw a circus. Delightedly now would he sit upon a rickety chair beneath a canvas roof, smell the romantic aroma of elephant and trampled grass, and look at wonders.

So it is that the vulgarity of the appeal of the circus—its