Book Scanning…

I’ve scanned a LOT of books. Page by page by page on a flatbed scanner. Occasionally, over the past few years I’ve used digital cameras to photograph sections or a short number of pages.
At some point I ran across various websites for folks building digital camera based book scanners. This is an amazing collision of things I love – building shit, culling great shit from old books and magazines. Anyway, if you’re remotely interested at all, I’m starting this post to collect some URLs on the topic…

http://bookliberator.org

http://diybookscanner.org

http://bkrpr.org

Over the next year I’m going to start on a build.

Jailbirds by Jim Tully – The American Mercury, 1928

Scanned and OCRed on Sept.8th, 2010 by Kevin I. Slaugther. Read “Thieves and Vagabonds” by Tully as well.

JAILBIRDS

BY JIM TULLY

THE jail room was thirty-five feet long, twenty-five feet wide, and seven feet high. In this large cage were fifty prisoners. Some had been sentenced and were serving jail terms; others awaited trial, or removal to the penitentiary.

The floor was of thick sheet-metal. Around the walls and ceilings were heavy iron bars, painted a ghastly yellow. On each side of the cage was a row of cells, a dozen in all. Each cell was about five by six feet. There were four hammocks in each, one above the other, two on each side. Each hammock contained a filthy blanket.

The oldest inmates had the choice of blankets and hammocks. The prisoner in jail the longest was the court of last appeal in all disputes.

In case of his release, to go to the penitentiary—or freedom—, the next in order of seniority took his place.

Between the rows of cells was a long pine table. A bench was on each side of it. There was room for only sixteen men on the benches.

Cards were not allowed in the jail, but somehow there was always a game in progress. Cigarettes, cigars, and plugs of chewing tobacco were the stakes.

Each prisoner, upon his arrival, had been deprived of all his possessions, with the exception of tobacco and handkerchiefs.

The daily routine began at five o’clock in the morning.

A guard awoke the inmates by pounding on the steel bars with an iron weight.

There arose from hammock, benches, table and floor as disheveled and terrible a group as ever pleaded for justice before merciless judges.

Swollen from sleep and grim from life, each face was a study for a philosophical misanthrope.

The odor of unwashed bodies was accentuated by the complete lack of ventilation.

There was but one faucet, and at it fifty men washed their faces. They pushed each other out of line like free citizens boarding street-cars.

The senior prisoner was allowed to keep a safety razor. He would shave any of his brothers in misery for the equivalent of fifty cents in cigarettes or tobacco. He plied his trade with the grimness of an executioner.

The blade was duller than a sergeant of police. The water was cold. The only soap available was a cake of coarse yellow naptha. The operation was violent and bloody.

At five-thirty they were called to break-fast. Half the men had not had a chance to wash.

They now stood, two by two, at a steel door which opened into another tank, in which was a long pine table.

Steaming hot chicory in a tin cup, two slices of hard bread, a spoonful of hash and a raw onion made all un-happy for the day.

Ten minutes were allowed in which to eat. It was impossible to gulp the boiling chicory in that time.

While the prisoners breakfasted, trus-ties swabbed the cells. They returned to wet floors and the same odors.

Any cigarettes or trinkets accidentally left in the cells were gone–stolen by the trusties.

Old magazines and daily newspapers strayed into the jail. Every line was read.

If a prisoner had arrived since the preceding morning, he was tried immediately after breakfast by a kangaroo court.

The charge was that of breaking into the jail without the consent of the in-mates. As in the outside world, judge, lawyers and jury took their places in the curriculum of injustice.

The blindfolded prisoner was led before the assembly. The senior prisoner, who was the judge, subjected him to a series of questions.

What was his age? What was he in for? Would he have an auburn or a brunette maiden to ease the loneliness of prison? Did he have dandruff—or any of the nameless diseases? Would he desire his breakfast brought to him by the chosen maiden as he lolled in bed? Would he have his chosen maiden bow-legged or pigeon-toed, or both? Or did he prefer a youthful virgin with a darker skin?

When the poor devil tried to name his preference, he was told to shut up. A roar of mocking laughter followed.

He was then given his instructions and told the rules of the prison. The violation of those rules would mean the infliction of so many lashes with a leather belt from the hand of the senior prisoner.

He was placed upon a blanket in the centre of the room. Suddenly the blanket was jerked from under his feet . He sprawled, still blindfolded, upon the floor.

Never was more moronic entertainment offered in American lodges. After he had nursed his bruises, the bandage was re-moved from the new arrival’s eyes. He was then made one of the bunch.

If a prisoner offered resistance to the kangaroo court, he was given the silence. No one talked to him during the day.

The following morning he was called before the court again. If he still offered resistance he was given the silence again, until at last he bowed to the majesty of prison law.

Few held out more than one day.

II

Guards brought in and took out different prisoners from early morning until late at night.

Some would leave to face juries of their uncaught peers amid the ironical good wishes and ribald sneers of the other prisoners.

The clanking of the iron doors and the calling of convict names by guards and trusties were the oases in the steel desert of monotony.

The next meal was at two o’clock. Chicory, bread, stew or beans. It was the last meal of the day.

A huge, gorilla-like Negro was the comedian of the tank. His crooked black arms hung to his knees. His lips were the size of doughnuts cut in half.

He had been released from the penitentiary four months before. After serving ten years as a two-time loser, he was now sentenced again for burglary. He laughed from morning until night.

“I’s a bad niggah, I is! Tain’t no use lettin’ dis niggah free no moah, nohow. I jist go percolatin’ ’round wit’ a gat an’ gits in trouble agin. I’se too bad a niggah to be loose exceptin’ on a chain.”

His eyes glistening with mirthful tears, he would laugh at his monstrous joke like a film comedian.

“I jis’ do a little burglin,’ an’ hot damn, de cops git me! An’ now dey takes dis heah niggah back home to de Big House agin.”

He would laugh again, louder than be-fore, his great lips shaking.

A pyromaniac was in the jail.

A tall, thin ghost of a man touching the shores of fifty, his eyes were blank, his mouth open. He faced a twenty-year sentence for arson. His gray hair straggled over a scar on his forehead. One shoulder drooped. One leg was shorter than the other.

He shuffled like a man paralyzed.

The ends of his fingers were blistered from holding burning matches. His eyes followed every match that lit a cigarette or pipe, in the hands of other prisoners. He did not smoke. He borrowed matches whenever possible. He would hold the burning piece of wood beneath his fingers. The blaze was lost in the blistered flesh. Prisoners would give him matches just to watch him sit in the corner and strike them on the floor.

Each hour was livened by a song from the Negro:

Standin’ on Fouth street,
Lookin’ up Main,
Cop come along
An’ ask me mah name.

I tol’ him mah name,
It was Dennis McGee,
I got seben wild wimmen
Aworkin’ foh me!

Ashes to ashes
An dus’ to dus’,
Was dey eber a woman
A burglah could trust?

A group would soon gather around him. To the stamping of feet and clapping of hands, the Negro would sing:

He took her to de tailah shop
To have her mouf made small,
She swallowed up de tailah,
De tailah-shop an’ all. . . .

Massa had no hooks an’ nails,
Nor anything like dat,
So on dis darky’s nose he used
To hang his coat an’ hat.

Ashes to ashes
An dus’ to dus’,
Was dey eber a woman
A burglah could trust?

III

A conglomerate gathering of frayed ras-cals, they were completely detached from the outside world. Regardless of color, innocence or guilt, they fraternized one with the other. Some tried to keep hearts from breaking; others tried only to kill the monotony of the hours. Thrown to-gether by the steel bars of circumstance, they snarled, quarreled, and cursed. Many seemed to bear all their burdens easier than propinquity.

One man among them held himself aloof.

Accused of forgery, with the certainty of conviction and a long term, he walked nervously up and down the tank. Even in misery he made no comradeship with more illiterate and braver rascals. His body was taut, his eyes swollen and strained at a door that did not open—for him.

Slowly the madness came upon him. Each night he sobbed and groaned. He may as well have thrown particles of ice at the sun.

Each time the iron door clanged he would suddenly rush forward and ex-claim, “Yes, sir! I’m ready!”

All but the pyromaniac laughed.

The door would let another prisoner out or in—and clang shut.

The forger would stand transfixed for a moment, and gaze at the iron-grey door. At last it opened for him.

One trusty took his head, another his feet. He was hurried out one morning with a leather strap around a swollen purple throat—a suicide.

The Negro laughed as he told his decrepit mates: “He’ll git up to Heaven and de good Lawd, He’ll say, `What foh you done fohged ma name foh? Ahse goin’ to put you to writin’ down de names of de preachehs an’ judges who keeps comin’ to Hell forebeh and ebeh.’ . . .”

A trusty brought in a paper which con-tained the picture of the forger’s wife and daughter. The young girl was posed by the photographer so as to show her beauti-ful legs. Her picture was fastened to the wall.

Otherwise life went on in the prison as though the forger had not lived among the men who knew of neither dawn nor dusk.

All day the electric lights burned. At night, all of them save a dim bulb over the door were switched out.

The pyromaniac would sit on his cot and bum a last match before going to sleep.

At intervals in the night, the main lights were switched on and off. The door clanged open and shut. A new face appeared in the morning.

A dope fiend, eaten with disease, was always well supplied with “snow.” The guards either knew or feigned ignorance for money. The prisoners knew. A stool-pigeon told a guard. No action was taken.

A friend regularly brought him clean handkerchiefs. The hem contained cocaine. Sometimes a spot soaked in morphine would be marked with a lead pencil. The saturated cloth would be soaked in a spoon of water. A match under the spoon, a safety pin jabbed into the arm, … dreams again!

Tobacco smoke circled, heavy as fog, about the steel room.

Men paced up and down, up and down, like automatons on a wire stretched across the empty chasm of life. It was night al-ways—with never a ray of day in the jail. . . or in their hearts. The Negro burglar alone was happy.

After many days the monotonous hum of voices would tell on their nerves.

They ached for solitude away from iron bars and caged men.

Each night a trusty came with a large can of Epsom salts. Coarse food, no exer-cise, bad air and overwrought nerves made indigestion king.

Ignorance and false pride sustained the inmates. Pride and hope. Alone, they might have given way to tears.

The Negro hoped for chicken again—in fifteen years.

Minds dulled with too much revery, with too much smoking, too many incessant tunes, often took on the illusion that they had always been behind the bars.

Among the two or three-time losers there was always much talk. Notes were com-pared. Denver Shorty, Texas Gyp, and Gimp the Red, each with a coterie of friends about him, talked of robbed banks and bullets in the night.

Young first offenders, actuated by the ego that makes the Pope and the yegg twin brothers, listened with awe.

“I blazed it out with the rube marshal and heard him fall in the alley. Another yap threw a bullet against the wall in back o’ me. . . . We got away with twenty grand—but Sailor Pete fell. A rube dis-trict attorney took three thousand an’ got him off with a little rap of a year. We sprung him in ten months.”

And Denver Shorty called, “Ain’t that so, Gimp?”

Gimp answered, “Yeah—what is it?”

In this world of iron bars and dim lights, ego paraded with braggadocio. Many lies were told.

“My kid brother’s only twelve years old, but he’s the best thief you ever saw,” was Texas Gyp’s contribution.

Young lads never before in jail told tales of long incarcerations for desperate crimes. Like snobs the world over, they wished to edge into the society which they admired.

Two brothers were in for automobile stealing. The younger, not over eighteen, was taken out of the jail one morning at nine o’clock.

The older brother walked the jail, mum-bling: “If those cops are givin’ the kid the third degree, I’ll kill ‘em.”

A guard brought the boy into the jail that afternoon. His face was black and blue. He staggered from exhaustion.

Ferocious hulks of life gathered about guard and boy. Among them was the brother. The guard, to whom the beaten boy had been delivered by the police, now met a heavy fist with his jaw.

A riot started. Other guards dragged their comrade out of the jail. The young criminal’s brother was knocked unconscious with a blackjack, and dragged out of the door. He died next day in a hospital.

The younger brother, bleeding and groaning all night, was taken away in an ambulance.

Added to the charge of stealing against him was the new one of resisting an officer.

The trusties were really the rulers of the little world. Their unpaid services added to the graft of the jailer. Like others of their kind, they assumed a great dignity with their little authority.

Prisoners serving jail sentences, they had privileges. They could run errands.

They had ample time to eat their meals. They were given as much food as they liked. Nonentities in the outer world, they were despots in a shutaway wilderness of iron.

Many of them were reluctant to leave when their terms expired. One had been a trusty at alternating periods for twenty years. Old, hopeless, broken, derelict, he would purposely commit small crimes in order to reenter the jail and become a trusty again.

He had never been in the Big House, or penitentiary. He scorned all those who had. Like most criminals, petty and great, he was really a moralist at heart.

Nearing seventy, bent double, with an awful leer on his face, he was known as Old Babyface in mockery. Intensely a Christian, he pored over his Bible with fanatical eyes. As bitter as St. Paul, and meaner in heart than Calvin, life had put glue on his fingers.

They stuck to everything.

He told everything to the guards . . . stole every-thing from the men.

Youths facing the State penitentiary the first time eagerly asked him questions about the Big House. He told them be-tween sneers of the hard way of crime.

IV

A newcomer slept in a heroin stupor.

There was blood on his hands and clothes. The morning paper came. A man was dead.

He was the murderer. The prisoners stared at his neck in silence.

He slept peacefully in the last moments of untroubled oblivion he was ever to have.

His hat was on the floor beside him. His shirt was torn to the belt. His collar was gone. His four-in-hand scarf was in a hard knot, as though a hand had pulled it tight.

He did not remember the quarrel.

A clean-shaven fellow had been brought into the jail with the murderer. His eyes were furtive and rheumy. His manner was a conciliatory apology. He told with weak gusto of being caught in the at-tempt to rob with a deadly weapon. He established himself on terms of familiarity with everybody in the jail. But the two-time losers, with an air of suspicion, with-drew from him.

“They got ‘im in here to pump the guy that bumped the fellow off. Then they’ll use it agin him at the trial,” was Gimp the Red’s comment.

It went around the jail, like gossip at a woman’s club. The new arrival was a stool-pigeon.

Gimp the Red and Denver Shorty were in the wash-room with a dozen other prisoners.

The loquacious fellow with the furtive eyes was among them.

There was a sudden groan. A fist crashed at the base of his brain. His eyes went tight shut with pain. Blows whistling with sudden speed smashed his face and body. A foot caught him in the groin. Bleeding, twisted, groaning, he writhed on the slippery floor.

The prisoners regained composure and washed themselves in the nonchalant manner of men at a hunt club.

A guard came, asked many questions, made many threats.

No one seemed to know who hit the stool-pigeon.

The bleeding mongrel was taken away. The prisoners went without breakfast that morning.

The old plan of the police to have one criminal win another’s confidence and be-tray him had been frustrated.

A few weeks later the murderer returned from the court-room. In his ears still rang, “To be hanged by the neck until you are dead, and may God have mercy on your soul!”

His hands, in steel bracelets, were before him. His eyes stared unseeing.

The handcuffs were removed. His cell door was closed. The guard left.

He fell wearily to his cot. His head sagged low. As if unable to hold it up, he placed his elbows on his knees and rested his jaw in the palms of his hands, in the manner of Rodin’s “Thinker.”

Only the pyromaniac noticed him.

He looked at the bent-over figure for several minutes. Walking to his cell door, he asked, “Have you got a match?”

The man lifted his furrowed face.

“Yes.”

He rose unsteadily and handed the pyro-maniac a small box of matches.

The incendiary’s eyes glowed. “Thanks—thanks!” And then, “Is it all over?”

“Yeap —I drew the rope. They’re stretchin’ it now, I suppose.”

The pyromaniac lit a match. It burned into his fingers as he watched.

“Well, it don’t make much difference,” he finally said. “Everybody kicks the bucket sooner or later.”

The condemned man rolled a cigarette. The pyromaniac held a match for him.

He watched the blaze while the murderer smoked feverishly.

“You know,” he said, lighting another match, “I wouldn’t be afraid to die. I’d rather like it. I wish this place’d burn up now.”

“But I’d want the judge in it,” snapped the murderer, “and that damn pie-faced jury. I raved in my sleep last night at the hangman—he painted my neck white where it was swollen an’ purple. . . an’ he put me in an iron coffin an’ gave me a hammer, sayin’, ‘Here, pal, you kin pound your way out.’ They dropped me through the trap—and I laughed and wriggled my way outta the rope.” He felt his throat. “I wish to God it was over.”

“It don’t take long,” said the pyromaniac. “Not over a minute.”

“No, it’s the waitin’ that kills. I gave the guy I bumped a better deal. He only died once.”

“O’ course you’ll have a preacher at the last,” suggested the pyromaniac.

“If they send me a preacher they’ll hang me twice,” was the answer.

Over his face passed clouds of reality.

“But, Bralen,” continued the pyromaniac, “it wouldn’t do no good to have the judge and jury die. . . they’d just get others.”

The murderer looked at the incendiary between puffs of smoke.

“Besides, you shouldn’t feel that way about ‘em. They hain’t no worse’n us—just different.”

He struck another match.

“If you die feelin’ happy towards every-body, you’ll wake up in tother world with your soul clean like fire.”

“Maybe you’re right,” answered the man about to die.

The incendiary walked to a group of prisoners.

“Bralen got the rope,” he said.

V

It was evening.

The Negro was starting for the peni-tentiary. He sang like one going on a glori-ous adventure:

Hang up de fiddle and de bow,

Lay down de shovel and de hoe,

Deys no moah stealin foh pooh ol’ Ned,

He’s goin wheah de bad niggah’s go.

He walked about getting ready, an antediluvian monster with the gift of laughter, his doughnut-lipped mouth open from ear to ear.

With crooked short legs, gigantic chest and baggy green-striped pants, the frayed bottoms of which dragged on the floor, and with a collarless shirt that was grimy and tom, he faced the meaningless futil-ity of his chaotic life with the laughter of a fool.

The fat guard waited, his hard lower lip and undershot jaw twisted in a smile at the Negro.

“Come on here, Rastus—time to go. They cain’t wait your Pullman all night, you know.”

“Dat’s all right, Mistah Guand. Tell ‘em foh me dat Geohge Washington Jones’ll be comin’ right along, an’ tell none o’ dem boys to come to de train to meet me, ’cause I’se been deah befoah.”

His eyes turned to the murderer’s cell.

“Ah’ll be waitin’ foh you, boy.”

“Go on, you black devil—an’ chew on a bone like an ape!”

The Negro laughed louder than ever.

“jis’ heah dat white boy talk! You bettah jist say all you kin, ’cause dey’s goin to buhn youh neck till it pops, an’ make it all red!”

The murderer stood up, his hands grip-ping the cell door until his fingers were white.

His heavy lantern-jaw was hard set. He scowled at the Negro. The Negro went on: “Bettah grin a little, white boy . . . ’cause you’se goin’ to dance till youh knees cave in—an’ you bettah pray hand too, Mistah Man, ’cause deys gonna hang you so fast it’ll be three days befoah de Lawd knows you’se daid.”

“Come on, Rastus,” laughed the guard.

The Negro put a shapeless hat on a bul-let head and shouted, “So long, eberybody! See you all in jail! Why dey allus takes you away at night so’s you cain’t see no purty country is moah’n I know.”

Guard and convict moved toward the door. It opened. Another guard entered. “Bring Bralen,” he said.

The murderer’s cell was opened. He was handcuffed to the Negro.

One smiled. The other frowned.

They marched away.

“Men Versus The Man” HL Mencken & Robert Rives LaMonte

I finished my first book on my Kindle. I really enjoyed th reading experience, and moreso the note-taking/highliting feature. It’s because of the latter I’m able to bring you every single passage that I highlighted. With a few button clicks one can highlight a selection and it’s automatically saved into a text file that you can access on the memory when you plug it in via USB cable.

I didn’t even know this book existed, and last time I searched Google Books for “Mencken” I know it wasn’t there. when I read the title page I was immediatly sold on the book:

Men Versus the Man:

A CORRESPONDENCE BETWEEN

ROBERT RIVES LA MONTE, Socialist

AND

H. L. MENCKEN, Individualist
New York, Henry Holt & Co., 1910

That it was free to download helped with the immediate sale as well.

Oh boy, Mencken vs. a Socialist, this’ll be a hoot. I was reading it with such enthusiastic partisanship that when I picked up my Kindle after a break, I was mistaken in who I was reading. I thought it was the advocate of universal brotherhood and read his words like they were poisoned turds. Luckily it was only a few paragraphs in did I realize I was reading Menken’s words and I went back over them and realized they were brilliantly witty and a joy to consume.

I’ll leave the rest of this post to Mencken, a better writer by an infinite multiple. I will note that there may be some typos mixed throughout. The text was OCRed by Google, and I noticed a number of errors when reading.


All quotes that follow are from Mencken:

==========

Now, all the illusions which have afflicted the human race since its days of nonage may be divided into two classes. First come those which have arisen out of the imperfection of our powers of perception; and secondly come those that have arisen out of errors made in the interpretation of facts accurately observed. An excellent example of the first class is the familiar doctrine, held today by the ignorant, and until very recently by all, that the disease called malaria is caused by breathing impure air. Tested by the evidence of the naked eye, this doctrine seemed entirely sound. But by and by men began to use microscopes to aid their eyes, and one day, seized by a happy thought, an enterprising man took the trouble to place a drop of blood from a malaria patient’s veins beneath his glass. Since then the old doctrine has been put aside forever by all whose beliefs are worth hearing, and we know that malaria is caused, not by impure air, but by various minute parasites of the class of sporozoa. The human race, within historic times, has rejected thousands of delusions of this class, but many yet remain. As we perfect apparatus to reinforce our dull senses they will go overboard, one by one. The delusions and illusions of the second class resolve themselves into two grand, or king delusions. One of them is the notion that a human being, by his words or acts, is capable of suspending or modifying the immutable laws which govern ” the universe. The other is the notion that a human being is able to make laws for himself which shall have the force of the immutable laws aforesaid. Out of the first of these delusions springs the doctrine of the efficacy of prayer, and with it all of the world’s vast and bizarre stock of religions. Out of the second springs the ancient science of morality, with all its multitude of efforts to combat the eternal and inexorable law that the strong shall prevail over the weak. The latest of such*’ efforts is comprehended in the political theory called Socialism. It is the most fatuous of the whole lot, for it proposes, not only to make human laws as immutable as natural laws, but actually to make them supersede and nullify those natural laws. Here, indeed, we behold human beings on the topmost pinnacle of bombastic folly. I can imagine no more stupendous egotism.
==========
I am no apologist for the existing order of things. Like Huxley, I believe that the management of the universe is by no means perfect, but such as it is, we must accept it. If you point out that human progress, as I have defined it, involves the practical enslavement of two-thirds of the human race, my answer is that I can’t help it. If you point out that a slave always runs the risk of being oppressed by a particularly cruel master, I answer that a master always runs the risk of having his brains knocked out by a particularly enterprising slave. If you point out that, by my scheme of progress, it is only the upper stratum that actually progresses, I answer that only the upper stratum is capable of progressing unaided.
==========
The mob is inert and moves ahead only when it is dragged or driven. It clings to its delusions with a pertinacity that is appalling. A geological epoch is required to rid it of a single error, and it is so helpless and cowardly that every fresh boon it receives, every lift upon its slow journey upward, must come to it as a free gift from its betters— as a gift not only free, but also forced. Great men have fought and died for the truth for a thousand years, and yet the average low-caste white man of to-day, throughout Christendom, still believes that Friday is an unlucky day, still believes that ghosts walk the earth, and still holds to an immovable faith in signs, portents, resurrections, redemptions, miracles, prophecies, hells, gehennas, and political panaceas.
==========
Herein you will discern my first and last objection to Socialism. I believe, in a word, that it overlooks certain ineradicable characteristics of the human animal, and certain immutable laws of the biological process. Going further, I believe that these characteristics and laws deserve to be fostered and obeyed rather than opposed, for to their influence we owe all that we have of progress. Every comfort that we have to-day was devised by some man who yearned to get more out of life than the men about him; every great truth that ” helps us face existence bravely and confidently was unearthed by some philosopher who yearned to be honored above all other philosophers; every law that gives us safety and order was written by some law-maker who yearned to see his own notion of security and order prevail over the notions of others. Just as every micro-organism in the sea ooze fights for that pin point of space which will give it life while its fellows die, just so every man fights for that microscopic degree of superiority which gives him eminence over his fellowman—better food, a better coat, more leisure, greater honor, respect and love, and a more poignant and widespread feeling of something lacking after he is gone. You Socialists, seeing part of this dimly, talk of a ” materialistic conception of history,” and say Karl Marx invented it. But you are wrong, for it was invented for all time on the day that the first living cells began to fight over their first meal.
==========
…the majority of persons who succumb to preventable and curable diseases to-day go down to their graves, not so much because they are poor, as because they are ignorant—because they are handicapped by the low-caste man’s chronic and ineradicable suspiciousness, orthodoxy, stupidity, lack of foresight, and inability to learn.
==========
My own city of Baltimore, on account of its wealth of hospitals and clinics, has been called the medical capital of the New World. Its hospitals are open to all, and those who cannot pay are given treatment free. It is possible for a man without a cent in his pocket to profit by the skill of the greatest physicians and surgeons in America. Beyond the city boundaries are free sanitoria for the treatment of tuberculosis and other infectious diseases. Medicines and nursing are free. Those too ill to move are treated and nursed in their homes. The attentions for which visitors from all parts of the country pay thousands of dollars are free to every indigent citizen. And yet the death-rate of Baltimore is higher than that of any other city of its size in the United States. The Christian Scientists, of course, say that this is because there are so many hospitals, but the real reason lies in the fact that among Baltimore’s 600,000 inhabitants there are 100,000 negroes and 200,000 ignorant and superstitious foreigners. The negroes, when they grow ill, take patent medicines or send for some frowsy quack of their own race. When they grow worse, they summon a filthy black ecclesiastic and begin to pray to God. The result is that the death-rate among the lowest classes of these semi-human savages is fully sixty per thousand per annum. This is just about five times the normal death-rate among civilized white men. Is the negro—or low-caste white man—to blame for his poverty and ignorance ? No more, I think, than he is to blame for his filthiness and dishonesty. He can’t help being lazy and he can’t help being stupid, for he is a low-caste man, and he has a low-caste mind. That mind is unable to grasp any but the most elemental concepts. Tell him, as his pastors tell him, that if he gives five cents to the church he will be saved from hell, and he can understand it. But try to make him grasp the complicated chains of ratiocination whereby civilized man has determined that vaccination will almost infallibly prevent smallpox and rabies, that quinine will cure malaria, and that a long and complex treatment will arrest tuberculosis—and he is as pitifully helpless as the average college professor in the presence of a problem not solved in the textbooks.
==========
We vaccinate negroes, not because they want to be vaccinated or because we harbor a yearning to preserve their useless lives, but because we don’t want them to fall ill of smallpox in our kitchens and stables, and so expose us to inconvenience, danger, and expense. With few exceptions, they are piously opposed to baring their arms, and regard the necessity for so doing as proof positive that they are down-trodden and oppressed. Let them choose for themselves, and they would be dying of smallpox to-day just as copiously as they are dying of tuberculosis.
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In their vain rebellion against the very things which make life bearable for them, they reveal the eternal philosophy of the low-caste man. He is forever down-trodden and oppressed. He is forever opposed to a surrender of his immemorial superstitions, prejudices, swinishness, and inertia. He is forever certain that, if only some god would lend him a hand and give him his just rights, he would be rich, happy, and care-free. And he is forever and utterly wrong.
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Well, then, what virtues do I demand in the man who claims enrollment in the highest caste? Briefly, I demand that he possess, to an unusual and striking degree, all of those qualities, or most of them, which most obviously distinguish the average man from the average baboon. If you look into the matter, you will find that the chief of these qualities is a sort of restless impatience with things as they are—a sort of insatiable desire to help along the evolutionary process. The man who possesses this quality is ceaselessly eager to increase and fortify his mastery of his environment. He has a vast curiosity and a vast passion for solving the problems it unfolds before him. His happiness lies in the consciousness that he has made some progress to-day in comprehending and turning to his uses those forces which menaced him yesterday. His eye is fixed, not upon heaven, but upon earth; not upon eternity, but upon to-morrow. He enters the world infinitely superior to a mere brute, and when he leaves it his superiority may be expressed (in bad algebra) by infinity plus x. By his life and labors, the human race, or some part of it, makes some measurable progress, however small, upward from the ape.
==========
The educated negro of to-day is a failure, not because he meets insuperable difficulties in life, but because he is a negro. His brain is not fitted for the higher forms of mental effort; his ideals, no matter how laboriously he is trained and sheltered, remain those of the clown. He is, in brief, a low-caste man, to the manner born, and j he will remain inert and inefficient until fifty generations of him have lived in civilization. And even then, the superior white race will be fifty generations ahead of him. I have used the negro as an example because in him the inherited marks of the low-caste man are peculiarly conspicuous.
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The efficient man of highest caste makes it his rule to accept the world as he finds it, and to work u out his own salvation with a light heart. His joy is in effort, in work, in progress. A difficulty over come, a riddle solved, an enemy vanquished, a fact proved, an error destroyed—in such things he finds the meaning of life and surcease from its sorrows. But the inefficient man, unable by his own hand and brain to cope with the conditions J which beset and menace him, seeks refuge, soon or late, in the notion that the world is out of joint. Sometimes he concludes, finally, that the horrors of existence are irremediable, and then he is ripe for religion, with its promises of repayment in some gaseous paradise beyond the grave. At other times he arrives at the idea that all would be well if there were some abysmal reconstruction of the scheme of things—some new deal of the cards, with four aces pushed his way. When this madness falls upon him he gropes about for a ready guide to the Utopia that arises nebulously in his brain. And thus it is that discontented, ignorant, helpless men subscribe to the poetical fancies of imaginative dreamers, and become single-taxers, Christian Scientists, Anarchists, or Socialists.
==========
The great objections to Socialism, as a philosophy, are that it encourages and aggravates the feeling of martyrdom which burns in the breasts of all such incompetents, and that it inflames them, at the same time, with the idea that their discomfort is due, not to the operation of natural laws, which benefit the world by ridding it automatically and harshly of the unfit, but to the deliberate and devilish cruelty of their betters. Your true Socialist is firmly convinced, before everything else, that his personal existence is of vast and undoubted value to the world, and that the world, if it were not a swindling felon, would reward him handsomely for remaining alive.
==========
Socialism is indissolubly linked with the doctrine that a man, merely by virtue of being a man, is fitted to take a hand in the adjudication of all the world’s most solemn and difficult causes. It insists that the voice of the ignorant shall be heard as respectfully as the voice * of the learned. It contends that the yearning of the hod-carrier for a high hat and a keg of beer shall receive as much consideration as the yearning of an Ehrlich for the secret of cancer. It maintains that the Russian-born tailor, filthy to his finger tips and the devotee of an outlandish, incomprehensible creed of nonsensical text-searching, shall be the equal of the men who conquer the wilderness and harness the lightning. It sees something portentous and holy in the trivial accident that the negro loafer, drowsing in his wallow, was born without a tail. It fastens a transcendental importance upon the word ” human ” and converts it into a synonym for ” intelligent,” ” honest,” ” wise “—for every adjective that distinguishes” one caste of men from the caste below it. You may protest all you please, and qualify your meaning of ” equality” however you please, but the fact remains that if this notion that one man is as good as another—” before God,” or ” as a citi zen “—be taken away, Socialism ceases to be intelligible to rational creatures,
==========
But am I arguing, I hear you ask, against government by the consent of the governed? Do I propose the overthrow of our democracy and the erection in its place of some form of absolute monarchy or oligarchy? Not at all. All things considered, I am convinced, as you are, that the republican form of government in vogue in the United States and England to-day is the best, safest, and most efficient government ever set up in the world. But its comparative safety and efficiency lie, not in the eternal truth of the somewhat florid strophes of the Declaration of Independence, but in the fact that those strophes must ever remain mere poetry. That is to say, its practice is beneficent because its theory is happily impossible. Once a year we reaffirm the doctrine that all men are free and equal. All the rest of the twelvemonth we devote our energies to proving that they are not.
==========
suppose that these swine actually recorded their own thoughts in the ballot-box ! Just suppose that the honest opinions of the Eastern Shore of Maryland, white and black, were transformed into laws upon the statute-books of the State! If they were, it would be a misdemeanor to call a Baptist clergyman an ass, and a felony to put a lock on a henhouse door.
==========
If it were actually possible to give every citizen an equal voice in the management of the world—if it were practicable to provide machinery whereby the collective will of the majority could be registered accurately, and made effective automatically and immediately— the democratic ideal would reduce itself to an absurdity in six months. There would be an end to all progress. Emotion would take the place of reason. It would be impossible to achieve coherent governmental policies. The mind of the government, as a government, would be the mind of the average citizen of the nether majority—a mind necessarily incapable of grasping the complex concepts formulated by the progressive minority. The more childish the idea the more eagerly it would be adopted and put into execution. The more unreasoning the prejudice, the more desperately it would be cherished and the longer it would survive.
==========
The clod-hopper’s distrust of his betters will be accentuated, rather than ameliorated by Socialism. Our scavenger, even after he is the political and economic equal of Dr. Eliot and Mr. Rockefeller, will still view such men with suspicion —if there be, indeed, any men of their sort in the socialistic state—because it is an inherent and ineradicable characteristic of all low-caste men to look with suspicion upon those whose ambitions, ethics, and ideals are more complex than theirs. The old hatred of the man who would rather read a book than bask in the sun has not died out in the world. The old cry of sorcery is still raised. And the low-caste man, whenever he has the chance, still prefers to trust himself to a delegate from his own caste, whose yearnings are his, and whose mental processes he can follow. Socialism can never change this.
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The negro loafer is not a victim of restricted opportunity and oppression. There are schools for him, and there is work for him, and he disdains both. That his forty-odd years of freedom have given him too little opportunity to show his mettle is a mere theory of the chair. As a matter of fact, the negro, in the mass, seems to be going backward. The most complimentary thing that can be said of an individual of the race today is that he is as industrious and honest a man as his grandfather, who was a slave. There are exceptional negroes of intelligence and ability, I am well aware, just as there are miraculous Russian Jews who do not live in filth; but the great bulk of the race is made up of inefficients. In the biological phrase, the negro runs true to type. There are few variations, except downward. I have known, I should say, at least five hundred negroes in my time, and of all these not more than ten have displayed any inclination whatever to rise above their racial level. Socialism, as I understand it, proposes to let these savages plunder civilization. It holds that they should get more pay for their loafing; that the comforts and luxuries which represent the ideals and ingenuity of the highest caste of human beings should be handed over, gratuitously, to these parasites. It proposes to heed and satisfy their yearnings, to take account of their opinions, to give them a hand in the government of the state, to dignify their laziness with sounding names, to hail them as brothers. I am unable, my dear La Monte, to subscribe to this scheme. I am far from a Southerner in prejudice and sympathies, though born on the borders of the South, but it seems to me that, so long as we refrain, in the case of the negro loafer, from the measures of extermination we have adopted in the case of parasites further down the scale, we are being amply and even excessively faithful to an ethical ideal which makes constant war upon expediency and common sense.
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You yourself are the anthropomorphist; not I. You still hold to the ancient theological doctrine that the human race is a race apart—that because it is molded ” in the image of God ” it is superior to natural laws which govern other races. In the days when men believed that Jerusalem was the capital of the universe this was a credible doctrine; but the history of all exact knowledge is the history of its gradual decay. When adventurers proved, despite St. Augustine’s masterly logic, that the earth was a sphere, it received a telling blow. When they proved, despite Moses, that the earth was but one of countless worlds, it received another. And when Darwin came, and his like, it ceased to be a living doctrine, and became a mere empty shell upon the garbage-pile of dead ideas. But you Socialists want to resurrect it. You ask us all to believe it, as John the Baptist believed it—despite a mass of evidence so enormous that one man can scarcely hope to master even its daily accretions.
==========
Saving only psychical research, no modern cult seems to be so well outfitted with college professors as Socialism.
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My own private view (the child, I must admit, of a very ardent wish) is that the idea of truthseeking will one day take the place of the idea of money-making. That is to say, I believe that the Huxleys and Behrings of the world will one day loom up, in the eye of the race, as greater heroes than the St. Pauls and Augustines, the William Conquerors and Alexanders, the Rockefellers, Cecil Rhodeses, Krupps, and Morgans. But that day is far distant. As yet there is scarcely a sign of its dawn. The name of Huxley is still as strange, to the common people, as that of Duns Scotus. His influence upon their daily thought is still infinitely remote and infinitesimal. They still pay numbskulls to mount pulpits and preach down at them the dead fallacies of a primeval necromancy. They still insist that Friday is an unlucky day, that blasphemy is a crime, that the Book of Revelation is authentic. The race is yet in its childhood. Its yearning for the truth is yet swallowed up by its yearning for a rock and a refuge.
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You Socialists, when you come to discuss the magnates, surplus values, bourgeoisie, and other fantastic fowl in your aviary of horrors, too often borrow a dialectic device from your blood brothers, the Christian Scientists. That is to say, you insist upon using private brands of epistemology and logic, unknown and incomprehensible to mere human beings, in the conduct of your philosophical feuds.
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There is, in a word, no irreducible minimum of compensation, due to every man by , virtue of his mere existence as a human being. No man has any right to life, save that which he proves by mastering his environment.
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You Socialists, in the very first paragraph of your philosophy, make one of the errors that I have mentioned in a preceding paragraph. That is to say, you give very unlike things the same name, and then assume that they are like. As examples of these unlike things, I can do no better than mention Thomas Henry Huxley and a man whom we may call the Rev. Jasper Johnson. On the surface you will find many points of resemblance between the two. Huxley was a male of the genus homo, and so is Johnson; Huxley had five fingers on each hand, and so has Johnson; Huxley expressed his ideas in the English language, and so does Johnson; Huxley was carnivorous and so is Johnson. Reckon up all these points of resemblance and you will find them almost infinite in number. But, reckon up, then, the points of difference between the two men, and you will find them equal to *n plus a million. In every characteristic, instinct, habit, and quality which serves to differentiate any man from any ape, Huxley was more lavishly endowed, perhaps, than any other individual man that ever lived; but in Johnson these characteristics, instinct, habits, and qualities, when they appear at all, are so faint that it is well-nigh impossible to detect them. Huxley, in a word, was an intellectual colossus; while Johnson, intellectually, scarcely exists at all. The one pushed the clock of progress ahead a hundred years; the other is a foul, ignorant, thieving, superstitious, self-appointed negro preacher of the Black Belt, whose mental life is made up of three ambitions—to eat a whole hog at one meal, to be a white man in heaven, and to meet a white woman, some day, in a lonely wood. And yet, by the socialistic and Christian philosophies, these men are equal. According to the Christian seers, they will kneel before the throne of God side by side, and spend eternity as brothers. According to the Socialist seers, they are equally fitted to deal with the great problems of society and the state, equally worthy of ease, protection, and leisure, and equally entitled to have the aid of their fellow-men in the achievement of their ambitions. I am unable, my dear La Monte, to grant this much. It seems to me, indeed, that the man who attempts to prove merely that Huxley and Johnson belong to the same order of living creatures has a staggering task ahead of him. The gap between them, I am convinced, is greater than that between Johnson and the anthropoid apes. Physically, true enough, there is probably only a difference in degree, but mentally there is an abysmal difference in kind. No conceivable course of training, however protracted, could convert Johnson into an imitation of Huxley. The one came into the world with certain inherited traits, certain invaluable forms of congenital efficiency, which the other can never hope to acquire. The one belonged to a caste of men whose value to the human race, and whose consequent right to life, no sane person would venture to deny; the other belongs to a caste whose value is obviously nil, and whose right to life, in consequence, must be proved before it is admitted.
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…in the struggle for existence an act is never actually moral or immoral, but only (in the broadest sense of the words) profitable or unprofitable, worth doing or not worth doing. The view of it taken by a moralist, however accomplished he may be, is always a mere opinion, and you can always find some other moralist to contradict it. To show you how nearly this is true, I need only recall to you that practically every act possible to human beings has been the storm-center of furious moral debates. To one man the act of eating flesh seems indecent, while to another it appears as the most agreeable operation imaginable. To one man the habit of taking money from ignorant folk, on the promise of getting them into heaven, seems the most dignified and honorable of human avocations, while to me it bears the aspect of a peculiarly heartless and nefarious form of fraud. To one man the soldier is a hero; to another, he is a vile loafer and chronic criminal. To one, marriage is a holy sacrament; to another, it is a dangerous vice.

A Titillating Tale of Love (ebook) Vintage Smut

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In continuing to figure out workflow and optimization for producing various kinds of ebooks, I’ve decided to add something new (that’s old) for you. This is a 32 page booklet (4×5″) that was written anonymously and printed in the cheapest possible manner. It was clearly written in the cheapest possible manner as well.They were often written as if English was the authors second language, and when a word had the correct letters, they were often in the wrong order. When everything was spelled correctly, the ink was only half pressed on the paper.
One of thousands of booklets printed to be sold under the counter 40 to 90 years ago. The highbrow version of the Tijuana Bible, these consisted of short explicit stories.
The original comes from the archives of Christopher R. Mealie.
Strangely enough, it seems this booklet is listed on Amazon.com!

Excerpt:
When I climbed on she guided it her-
self right through the tear in her pants. “Put
it in a little bit at a time,” she begged. “Wait,
wait, I can’t stand any more for a minute, it
hurts so. Now give me a little more. Oh God, I
want it .as much as you do, but it’s splitting,
me open.” For a little while she took it little.
by little though I was wild to drive it dear
home. Suddenly she let loose of it and threw
her arms around me. “Oh push it clear up me;
I don’t care how much it hurts, I love it.” I
needed no second invitation but pushed with
all my strength and felt Me maidenhead give
way. She gave a sort of muffled scream as I
rammed it home. “It’s killing me,” she moaned
and I love it. Break me open but don’t take
it out.”

Free Laffs & Juggs 40 page ebook preview…

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For those eagle-eyed and long-memoried, you’ll know I’ve already released a PDF version that was even longer. Well, THIS one is the result of one of my ongoing tests of prepping books for the Kindle and other ebook devices. It doesn’t reflect the print version, as it doesn’t have the folio markings, and the images are scaled to 600×800 pxls. This also lacks Mealie’s introduction. So, besides it being more readable on the Kindle, it’s an inferior version. But it does come with a full money-back guarantee.

I took some photos of the Kindle3 in the Amazon Leather Case with Light. The light is powered by the Kindle itself, and tucks away into the cover itself when not in use. I photographed it next to one of the larger Moleskines for comparison.

And we know that the things of the world belong to Satan.

There are many ways to understand Satanism as a philosophy, many tacs to take when discussing it. From literary or artistic to philosophical or religious.

Satanism proper is relevant in a Christian dominated society, but the philosophy behind it is universal. Outside of a Christian society, it would probably need to be called something else (unless there’s enough Christian influence that it is still a sort of exoticism). Changing the label doesn’t change the underlying content, though it can change how people view that content.

But while on vacation I ran across this little book:  ”The Joy of Womanhood: The Keepers of the Home Series” by Keepers of the Faith.

It seems to be a sort of workbook for Christian women to work out how they are fallen creatures by answering leading questions. I couldn’t bring myself to buy it, but when I saw one of the questions I had to at least snap a photo of it and post here.

“When you look at all the things in the world (And we know that the things of the world belong to Satan.) such as posessions, education, fame or fortune, what are some of the things you desire?”

Here. This is one of the angles, where I say “Yes, you’re right Christling, it is the Lord of This Earth that I pay tribute to. I enjoy my posessions, education, and fortune (though this latter thing is only on a theoretical level) and I want the same for my wife. You continue to reject these things, keep your kids home from school, don’t buy them anything, and continue to let them know they are nobody and will never amount to nothing.

The Third Annual Meeting of the HL Mencken Club – Oct. 22-23, 2010 – Baltimore, Maryland

The Third Annual Meeting of the HL Mencken Club

Oct. 22-23, 2010

Baltimore, Maryland

Friday, October 22:

7: 30 – 10 PM — Dinner

Paul Gottfried: “How the Left Won the Cold War”

John Derbyshire : “The PC Religion”

Saturday, October 23:

9 – 10 AM – PC Around the World

Grant Havers: “Canada: The Death of the West Up North”

TBA: “Eastern Europe: The Last Stand Against PC”

Ilana Mercer: “South Africa: A Warning”

10: 30 – 11: 30 AM – “Rights” Culture

Paul Gottfried: “The Civil Rights Act: PC’s Holy Shrine”

James Kalb: “PC: The Cultural Antichrist”

Richard Spencer: “‘When Will They Wake Up?”

12 – 2 PM — Lunch

12:45 Speaker: TBA

2:20 – 3 PM – Land of Illusions

Robert Weissberg: “Bad Students / Not Bad Schools”

Steve Sailer: “Can HBD Trump PC?”

Henry Harpending: ”The Evolutionary Left”

3:30 – 4:30 PM – Traditionalism, Subversion, and Counterrevolution

Christopher Kopff: “Back to the Future or Why the Past is More Important Than the Present”

James Russell: “The Churches’ Betrayal of European Christianity”

Tom Piatak: “Christophobia and its Discontents”

5:30 – 6:30 PM Plenary Session — Q&A

7:30 – 8:30 — Dinner

John Derbyshire: Reading from the Mencken Chrestomathy

Peter Brimelow: “Neo-Socialism, or How the Government Can Elect a New People”

10:00 — Hospitality Suite

10:30 — Late-night “Cigar & Bourbon” Session – “What Needs to Be Done?”

Book Nerd :: Where someone asks me to recommend books…

Someone writes:

I am enjoying reading your ‘Iron Youth Reader’ Vol 1.    Approve of your ‘self-directed study’ emphasis.  Further to this, which top ten books would you recommend or which had the profoundest positive effect on you?  Am always looking out for books that come with the highest recommendation from people with a similar outlook.

Thanks for writing, and that’s awesome that you’re enjoying the collection. I’m outrageously tardy in putting a second volume out, but I have released some pretty interesting titles in the meantime. It’s pretty much just me here punching away, trying to get some eyeballs on this stuff.

I like your question, but as a bibliophile the task of a Top 10 is daunting. It’s so easy to rank the most recent books higher, or forgetting ones that lead me to other great ideas, so putting an honest list together is going to take a bit of time.

I will say that the one book I’ve recommended most over the past few years has been Steven Pinker’s “The Blank Slate: The Modern Denial of Human Nature”. It has the advantage of being a fun read and not so “kooky” that I’d be hesitant to tell someone more… ahem… “normal” about it.

Then there’d be a book like “The Satanic Bible” and “The Devil’s Notebook”. It was my gateway drug in my youth to some really great thinkers, but did it with an appreciation for style, sleaziness and fun. LaVey was a deeply flawed anti-hero, and I mean that in the absolutely best way.

“Atheism: The Case Against God” was my first introduction to critical thinking about religion, my first Atheism book proper. I was godless before I read it, but I had good arguments afterwards.

The two books on groups psychology “The True Believer” by Hoffer and “The Crowd” by LeBon were important in dissuading me from ever really falling for populist rhetoric. Years later (for me) Stirner’s “The Ego and It’s Own” worked well in  those prior two, a smashing assault on statism, populism, socialism, anything outside of MEism… heh. Just now I’m reminded of the quote on my website from Norman Mailer’s “The Naked and the Dead”: “I hate everything which is not in myself.”

HL Mencken’s “Chrestomathy” would have to be on the list. I can’t get enough of his writing. From his own translation of “The Anti-Christ” to his three volumes of “The American Language”, it’s all fascinating and inspiring.

There’s also a slew of more “cultural” books that had a major influence on me that I don’t think are going to be important for others. From RE/Search’s “Industrial Culture Handbook” to Feral House’s “Apocalypse Culture”. Moynihan and Soderlind’s “Lords of Chaos”, Jim Goad’s “ANSWER Me!” and then later “The Redneck Manifesto” (it’s been over a decade since I’ve read that… I just checked and I couldn’t believe it. I bet it’s still good.)

Similar to what I find in Mencken, I’ve recently discovered Theodore Dalryple. First recommended to me by the co-author of the aformentioned “Lords of Chaos”, his “Life at the Bottom” should be read sometime after Luc Sante’s “Low Life”. A more fun book that I mentally connect with the two is “Tales of Times Square” by Josh Allen Friedman.

I would be remiss if I didn’t recommend Peter H. Gilmore’s “The Satanic Scriptures”, a book I was heavily involved with from nudging the author to finally publish, to overlooking every stage of production to promotion once it was released. In a way I feel the book is partly my own.

But that’s not an exhaustive consideration, just my struggling to scrape something together to serve as a rough list. I may try to do something better, but that could take a while, if the time it took me to just slap this together is any gauge. I would post it on my personal blog: http://www.kevinislaughter.com

Thanks again for writing, hope this at least gives you a few leads for further reading.
Kevin I. Slaughter

Periodical Nerd :: American Mercury Frenzy

The first issue of HL Mencken and George Jean Nathan’s The American Mercury had a German oriented spine.image

In the photo above, in the middle, are the first 5 issues… Vol.1 No.1 – Vol. 2 No. 1. The first issue had the text of the spine reading from bottom to top, rather than from top to bottom. Not sure why, but I do know that that’s how the spines of German books are done.

Next to those are 4 issues from the 1950s, including an article from George Lincoln Rockwell.

As is clear from the photograph, the three other items are bound collections of 4 issues that make up a volume.

I can’t remember if I posted this before, I might have, I’m not checking right now and you probably didn’t see it when I did:

From “Clinical Notes”, published in The American Mercury vol. 1 no. 2, Feb. 1924
by HL Mencken and George Jean Nathan

The beautiful day, the day of blue and gold and sunshine, is God’s gift to the plain people; the bad day, the day of gloom and gray and rain, He has reserved for the exclusive pleasure of the aristocracy. The artist, the connoisseur of emotions, the philosopher —these have no use for the fair day: it distracts them, summons them from their introspection and solitude, calls them into the open. On such a day, work and those pleasures dear to men with a taste for the sequestered are impossible: the outdoors beckons too persuasively and too disconcertingly. But when the world is full of wet and fog and the monotony of rain, then the artist, the connoisseur of quiet, the philosopher and all their brothers are happy. It is on such days, while the yokelry is eating dill pickles and cheese sandwiches on the roadsides, or riding in Fords through the Jersey swamps, or chasing small white balls across the grass with a repertoire of clubs, that men of soul and sadness revel in the happiness that only God’s elect can comprehend.

Book Nerd :: Mortensen, Kalb, Farrell, Gibson, Parker

Another sideways photo from the phone. I’m not sure why it does that…

image“William Mortensen, a Revival” – far too FEW plates of his work in this, the only collection published in decades. I’ve waited to buy it for some time, but that meant the expectations were high. There are some nice images, including a beautiful full color image of “The Tantric Sorcerer” from the 1930s. But then they take up a whole second page with his black and white version! Also, the fact that most of the writing is obsessed with gossiping about his sexual life and the “homoeroticism” of his work makes me think they’re really trying to appease the gays that run the art world. Yeah, enough of that.

“The Tyranny of Liberalism” by James Kalb. He’s a contributor to AltRight (that’s how I know his work). I’m having a hard time getting into this one, to be honest. I want to give it another whack at some point.

“The Myth of Male Power” by William P. Farrell. I’ve seen this so many times on The Spearhead, when I saw a used copy I picked it up. His talk at CATO is good. There’s one quote that echos something that I’ve been screaming for years: “It would be hard to find a single example in history in which a group that cast more than 50 percent of the vote got away with calling itself the victim.

“The Master Magicians” by Walter Gibson – Prestidigitation, not thaumaturgy. Bought it used, blind. Might be good, might not get to it.

“Not So Deep as a Well” by Dorothy Parker – a poorly kept copy of this collection of poems. I love that there is a page between the table of contents and the poems that has a large decorative element and the words “ENOUGH ROPE”. I have very few volumes of poetry, but I like DP. I’ll set it in the bathroom. There was a bookplate in this copy that has since been (almost entirely) removed. I’m torn about bookplates. I love the idea of an ex libris, and own a book about them, but it would just seem ridiculous to have my own made to paste into my own ragtag collection. When books were rarer, it made more sense, it seems. When you built a library of hardbound books, instead of a mishmash of mass-market paperbacks, trade paperbacks, oversized low-brow art books, etc.