eBook
Available on Compatible NOOK devices, the free NOOK App and in My Digital Library.
Related collections and offers
Overview
Product Details
| ISBN-13: | 9780752467559 |
|---|---|
| Publisher: | The History Press |
| Publication date: | 08/31/2011 |
| Sold by: | Barnes & Noble |
| Format: | eBook |
| Pages: | 224 |
| Sales rank: | 672,100 |
| File size: | 9 MB |
| Age Range: | 12 Years |
About the Author
Read an Excerpt
Titanic Victims and Villains
By Senan Molony
The History Press
Copyright © 2011 Senan MolonyAll rights reserved.
ISBN: 978-0-7524-6755-9
CHAPTER 1
THE EVIL THAT MEN DO
* * *
NATURE, NOSTRUMS, AND A MAN-MADE DISASTER
'Down, down, down, on the floor of the sea, two miles under the outlaw bergs, lies the Titanic,' opened Herbert Kaufman, editorial director of the Woman's World magazine, in a piece for the issue of June 1912. So far, so good. His introductory words are as true today as they were when he first penned them a century ago.
But Kaufman himself went down, down, down, from there, plumbing the depths of bathos and maudlin sentimentality. 'Under the outlaw bergs lies the Titanic,' he wrote, 'a splendid mausoleum of steel and brass, in whose shattered hold rests as fair a company of good knights and brave ladies as ever smiled in the face of death'.
Did they indeed, smile in the face of death? Never mind, for Kaufman continues: 'Soldier and sailor and merchant prince – play-actor and journalist – idler and drudge – peasant and nobleman – Saxon and Norman – Latin and Celt – Slav and Jew – strangers in motherhood, wrought into brotherhood, equal at last in the glory of their end.'
Kaufman would have the crippled ship as Camelot, her corridors clanking with errant knights, seeking damsels in distress – within the belly, indeed, of a damsel in distress – the chain-mailed Saxon jousting with narrow-eyed Norman for the right to rescue the nobleman's daughter. And look, forsooth, where yonder peasant's horse hath knocked the basket of apples ...
It is easy to scorn. The high-flown (overblown) literary conventions of 1912 are as much a world away from the twenty-first century as everything else belonging to the Edwardian era. But that does not make them, as manifestations of mindset, impenetrable to insight.
Kaufman's microcosm of the Titanic's passenger manifest betrays the hierarchy of the day, the human pyramid of hubris, from the great and the good to the down-and-out. The irrelevance of social station in the face of extinction is a point that is both old and obvious:
Sceptre and crown must tumble down, and in the earth be equal made
With the poor crooked scythe and spade.
The British dramatist James Shirley (1596–1666) wrote it in the seventeenth century.
But Kaufman goes further, venturing into race. Soldier and sailor and merchant prince are joined by Saxon, Slav, Celt and Jew. Strangers in motherhood, there is no co-sanguinity here. But the equality of death erases the naturally presumed inequality of worth. They are wrought into brotherhood by the glory of their end.
The glory of their end. The idler and the peasant came up to the mark by the mere fact of their yielding mortality, inheriting a crown of martyrdom that could not otherwise be theirs. Their glory was in yelping for life in the bone-cutting cold of Atlantic immersion. And the rich man yelped in the night with the best of them.
O death, where is thy sting? O grave, thy victory? One emigrant ship, among a hundred thousand voyages, has reduced the great 'melting pot' of immigration into a common communion. And out of that melting pot, that sinking barrel, is forged a wholly fictitious folly.
There was no eminence in their end. Individual acts of sacrifice, indeed of an undenied heroism, were matched by panicked wickedness, cowardice, callousness. Selflessness and selfishness marked 'nobleman and peasant' in equal measure, and not necessarily in that order of ascription.
The sinking keg went down, and all were not subsumed in any 'saving grace' of the Unsaved. Humans died as they have always done – in terror, dread and pain, aching anguish that may have eked its way to acceptance, if some were eased this way to eternity. There was no glory here, overarching all, as ten times one hundred died and five times one hundred more. It was wholesale slaughter.
The iceberg glides on. Here is the rock on which they perished, great Nature ever gradual in her grinding indifference. Neither innocent nor enemy, the availing ice easily mastered thin walls of steel and Titanic began to succumb.
Kaufman called them 'outlaw bergs', and ten thousand other scribes – it also being the age of execrable odes – reached for their nibs to blame the blameless, many invoking the immovability of Nature's object, as if she had a scheme toward which she inexorably worked.
The Earth goddess yielded in turn to God himself, especially for those to whom the task of consoling the bereaved had fallen. The fathom-falling Titanic was all part of His unfathomable plan. And God could not be blamed, even if some of the Babel of dying victims were said to have echoed, in their own tongues, the last cry of Christ on the cross: 'Eloi, Eloi, lama sabachthani?' – in Aramaic: 'My God, my God, why hast Thou forsaken me?'
The Los Angeles Evening Herald printed such an idea, and put it in the mouth of Sir Cosmo Duff Gordon, an aristocratic survivor who escaped with his wife Lucile in a lifeboat of just seven passengers and five crew; a chosen twelve.
The newspaper reported that the Duff Gordon boat (which incidentally refused to accept any additional passengers from another, overcrowded, craft) was close enough to the bobbing detritus after the sinking to hear such supplications as, 'My God, my God'. But Sir Cosmo said at the British Inquiry that there was silence when the ship went down. He heard only a 'confused wailing' afterwards, nothing distinct.
His wife, a high society couturier, was asked about a direct quote from her lips in the same publication: 'I remember the very last cry. It was a man's voice calling loudly, "My God, my God." He cried monotonously, in a dull, hopeless way.' But this Calvary-like final utterance was 'absolutely untrue', Lady Duff Gordon snorted. Hardly gospel, in other words.
Others, men of the cloth, nevertheless perceived very clear messages, and quickly too. Many cried out from their Sunday pulpits that God was not to be mocked. Their somewhat vengeful Creator appeared to have been almightily angered by advertising claims as to the 'practical unsinkability' of the new White Star liner.
Yet if not suffering from pearly-gate pique at the excesses of the marketing department, the Deity had still delivered deadly consummation for the crime of daring to presume that He would always indulge the caprice of man. Which is akin to having it both ways.
It may have been vanity that impelled the Titanic at 22½ knots, or 25 statute miles per hour, in the last stages of her service life. There may have been complacency in the sprint trip of a maiden voyage. And there undoubtedly was utter carelessness about the proximity of ice and the chances of collision.
But the idea of a punishing Providence embodied in ice seems faintly ludicrous today ... although in 1912 cartoons of an overtly spiritual dimension were commonplace. One showed the Titanic in the crook of a giant submerged palm, fingertips above the surface in imitation of the iceberg. 'In the hollow of His hand', ran the legend.
Which would be all very well, were it not for the fact that the offended Omnipotence did not display any Jovian ire when 'practical unsinkability' was first associated with the Olympic, Titanic's earlier sister ship, launched in 1910. Nor, indeed, when worse than overconfidence was uttered when the younger vessel foundered.
Yet all the lifeboats prospered on a sea of Galilean calm thereafter, even those shepherded together by the evidently salty-tongued Fifth Officer Harold Lowe.
'He had been so blasphemous during the two hours we were in his boat (No. 14) that the women at my end all thought he was under the influence of liquor', tutted passenger Daisy Minihan, to whom Lowe had allegedly snapped, 'Jump, God damn you, jump!' while attempting to transfer her to another lifeboat.
She probably deserved it, but God just then had 1,500 other things on hand to divert his attention. Another mortal said to have used the D-word (innocuous today, but in 1912 a chilling and dangerous claim that presumed to usurp the Final Judgement) was Quartermaster Robert Hichens in Lifeboat 6. Mrs Lucian Smith commented:
Our seaman was Hichens, who refused to row, but sat in the end of the boat wrapped in a blanket that one of the women had given him. I am not of the opinion that he was intoxicated, but a lazy, uncouth man, who had no respect for the ladies, and who was a thorough coward.
Odd, this. The idler and the drudge were supposed to have gone down – not to have been wrought into brotherhood with their betters, equal at last in the glory of their survival. No, it shouldn't quite work this way.
We look back through rose-tinted glasses, as if the modern myth of the Titanic has elevated all aboard her into a pantheon of universal nobility. Yet she was an emigrant ship, carrying the poor, the huddled masses, and the venal. Swedish passenger Gunnar Tenglin told the Burlington Daily Gazette on 25 April: 'I lost everything I had.' But then he added, revealingly: 'I had about $30 in a suitcase, concealed well, as there had been several robberies among passengers the day before the accident.'
Six days earlier the Waterford News had claimed that among the Titanic's third class passengers was 'one of the men connected with the alleged pilfering at Bonmahon mines.' There was only one man from that locality aboard, sixty-seven-year-old Frank Dwan, and his drowning may have prevented a costly libel case.
But even if steerage was not a nest of thieves, there is no reason to believe its composition differed from any general grouping of today. The passengers aboard the RMS Titanic, whether in first, second, or third class, were not an assembled array of saints, and neither were the crew.
Fireman Joe Mulholland, a stoker on the delivery trip from Belfast to Southampton, knew Thomas Andrews, the managing director of Harland & Wolff, who was lost in the disaster. He recalled half a century later that during that positioning voyage:
He [Andrews] came down to me and pointed to some of the insulting slogans about the Pope which had been chalked up on the smoke-box. Some of them were filthy and I had already heard about similar slogans, which had been painted on the hull before the Titanic was launched.
Mr Andrews said, 'Do you know anything about these slogans?'
I did not, so he said 'They are disgusting' and went off and returned with some sailors and had them removed.
(After the sinking had come rumours, wholly unsubstantiated, that the Titanic's official registration number had been devilishly arranged to be 3909–04, in order to approximate 'No Pope' when held up to a mirror. Her actual number was 131428.)
The reality is that coarseness and cheating were widely evident before the accident, (so much so that the White Star Line routinely warned about card sharps in on-board publications) – just as opposite values prevailed, then and afterwards, as in the case of a gentleman that scullion John Collins testified about.
This was the fellow who came up to a crowded overturned collapsible on which scores of Titanic survivors were clinging for dear life. 'We were all telling him not to get on. He said, 'That is all right, boys, keep cool. God bless you.' And the man swam on alone until seen no more.
God indeed works in mysterious ways, so that any catastrophe can be interpreted as being ultimately for purposes of goodness, since He allowed it to happen. And it need not be punishment – despite the early and altogether predictable appearance of a book by one Alma White who saw the Titanic tragedy as 'God speaking to the nations'.
In her terms, He was lecturing in somewhat forbidding tones, as if the sunken White Star vessel had been a kind of ocean-going Gomorrah in which every on-board indulgence – particularly in first class – mocked the Creator. He had therefore, in His own unmockability, promptly consigned this floating false idol to an appropriate abyss.
Ironically, the 1953 film Titanic, starring Clifford Webb and Barbara Stanwyck, had featured the entire ship's complement (that is, those remaining on board the great vessel after all the lifeboats had left) joining together at the rails to sing Nearer, My God, to Thee, as if they uniformly recognised the higher purpose to which they were all to be forfeit.
The actual occupants didn't. It is a striking feature of the Titanic shipwreck that although that hymn has become forever bound up with the disaster, not a single person referred to it, either by name or obliquely, at either the British or American Inquiries. Extolling their nearness to God, whatever the newspapers thought, seems to have been the furthest thing from their minds.
In an article entitled 'The Titanic – and God', carried in the June 1912 issue of the humanist and 'rationalist' Literary Guide, the early dissenter Joseph McCabe wrote:
It is a noble picture, this of six poor devils nervously fiddling a hymn as they slowly sank into the grave; though it is a pity they did not choose a less ghastly hymn, since the deepest hope and frantic endeavour of every man on board were to keep away from God, to avoid death. Nor does a single man or woman of the millions who are singing Nearer, my God, to Thee throughout England and the United States not shrink from its implication.
Yet from end to end of Britain, religious people are talking with weird or flippant confidence about the loss of the Titanic: the churches ring with a hymn that recalls to crowds of worshippers the last appalling moment when the great ship reared on her bows, and, with a shriek and moan that shook the night, a thousand men slid into the arms of death.
[Elsewhere he writes: 'No one, apparently, has proposed to set all the churches singing Eternal Father, strong to save ...']
The Press, fancying that it knows the mind of the community, hesitates not to raise above the horrible ruin it describes the dim outline of the Christian God; and bolder spirits even snap up stories of heroism as texts for resonant discourses on theimmortal spirit of man and the efficacy of the Christian religion in training it. In one hundred years literary antiquarians will read these things with amazement.
It is useful to challenge convention in this way, a century after McCabe, to see if there are routes to clearer thinking on what happened that night, and not just on the ever-tangled question of the Deity.
It was natural for newspapers, starved of actual news as the silent Carpathia brought survivors to New York and eschewed all wireless contact, to have filled up the news space with what they thought ought to have happened, or what would most thrill the hearts of their readers. The fact that most of the supposition was entirely off-target did not prevent some of the early speculation from taking root as perceived fact.
God would not appear to have authorised the disaster, nor was he recognised as its author by those actually present on the deep that night – although naturally, many will have prayed with a heart and a half as the dreadful situation developed. To latterly ascribe all that happened to an impenetrable mystery of God's power, let alone revenge, seems facile and rather to miss the point. Something undoubtedly caused the Titanic disaster, but it was not the Divinity – at least, not unless heavily abetted by an array of infinitely lesser beings.
Second class passenger Lawrence Beesley, in a book about his experiences, wrote of his fellow survivors:
I heard no one attribute all this to a Divine Power who ordains and arranges the lives of men, and as part of a definite scheme sends such calamity and misery in order to purify, to teach, to spiritualise. I do not say there were not people who thought and said they saw Divine Wisdom in it all – so inscrutable that we in our ignorance saw it not; but I did not hear it expressed.
He also opined: 'It should undoubtedly appeal more to our sense of justice to attribute these things to our own lack of consideration for others than to shift the responsibility onto a Power whom we first postulate as being all-wise and all-loving.'
And so the conceptualisation of monumental human extinction shrinks from an awestruck contemplation of eternity and all that lies beyond, to a narrower focus within the species. There is nothing either good or bad, but thinking makes it so, observes Hamlet in Act 2, Scene 2.
Shakespeare offers a further distillation in Julius Caesar: The evil that men do lives after them; the good is oft interred with their bones. If the poetic vision of the disaster would have us believe in bad men achieving goodness through the accident of dying alongside those of greater moral worth than themselves, then there was little immediate recognition of the sanctifying nature of escape.
Instead, perceptions would quickly turn the other way, as if, by some immutable natural law, it having first been ordained noble to die, it thereby became ignoble to endure. Good men may have achieved badness by the reverse yardstick ...
The Caesar against whom this principle, or rather instinct of human nature, was first tested was J. Bruce Ismay, the chairman and managing director of the White Star Line, whose vessel had broken its contract with its passengers for the Atlantic crossing by journeying instead to the bottom of that ocean.
(Continues...)
Excerpted from Titanic Victims and Villains by Senan Molony. Copyright © 2011 Senan Molony. Excerpted by permission of The History Press.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.
Table of Contents
Contents
Title Page,Epigraph,
TITANIC,
The Evil That Men Do Nature, nostrums, and a man-made disaster,
Comparisons are Odious Two Managing Directors, Majors, Margarets,
Conscience and the Captain Responsibility returns to the ship,
The Board and the Betrayed Officialdom and the stable door,
Further, Good Myth, from Thee Musicians, engineers, and surviving crew,
CALIFORNIAN,
A Gleam in the Night And other ones elsewhere,
Shadow and Substance The fictions in findings of fact,
In Black and White Reputation and demonisation,
A Gathering Darkness Time, the thief of truth,
Perceptions Phantasms and photogenics,
Distance and Discernment Infamy and infallibility,
Postscript,
Further Reading,
Plates Section,
Copyright,
Advert,