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Art of the Moving Picture, The

BOOK I—THE GENERAL PHOTOPLAY SITUATION IN AMERICA, JANUARY 1, 1922

Especially as Viewed from the Heights of the Civic Centre at Denver, Colorado, and the Denver Art Museum, Which Is to Be a Leading Feature of This Civic Centre

In the second chapter of book two, on page 8, the theoretical outline begins, with a discussion of the Photoplay of Action. I put there on record the first crude commercial films that in any way establish the principle. There can never be but one first of anything, and if the negatives of these films survive the shrinking and the warping that comes with time, they will still be, in a certain sense, classic, and ten years hence or two years hence will still be better remembered than any films of the current releases, which come on like newspapers, and as George Ade says:—"Nothing is so dead as yesterday's newspaper." But the first newspapers, and the first imprints of Addison's Spectator, and the first Almanacs of Benjamin Franklin, and the first broadside ballads and the like, are ever collected and remembered. And the lists of films given in books two and three of this work are the only critical and carefully sorted lists of the early motion pictures that I happen to know anything about. I hope to be corrected if I am too boastful, but I boast that my lists must be referred to by all those who desire to study these experiments in their beginnings. So I let them remain, as still vivid in the memory of all true lovers of the photoplay who have watched its growth, fascinated from the first. But I would add to the list of Action Films of chapter two the recent popular example, Douglas Fairbanks in The Three Musketeers. That is perhaps the most literal "Chase-Picture" that was ever really successful in the commercial world. The story is cut to one episode. The whole task of the four famous swordsmen of Dumas is to get the Queen's token that is in the hands of Buckingham in England, and return with it to Paris in time for the great ball. It is one long race with the Cardinal's guards who are at last left behind. It is the same plot as Reynard the Fox, John Masefield's poem—Reynard successfully eluding the huntsmen and the dogs. If that poem is ever put on in an Art Museum film, it will have to be staged like one of Æsop's Fables, with a man acting the Fox, for the children's delight. And I earnestly urge all who would understand the deeper significance of the "chase-picture" or the "Action Picture" to give more thought to Masefield's poem than to Fairbanks' marvellous acting in the school of the younger Salvini. The Mood of the intimate photoplay, chapter three, still remains indicated in the current films by the acting of Lillian Gish and Mary Pickford, when they are not roused up by their directors to turn handsprings to keep the people staring. Mary Pickford in particular has been stimulated to be over-athletic, and in all her career she has been given just one chance to be her more delicate self, and that was in the almost forgotten film:—A Romance of the Redwoods. This is one of the serious commercial attempts that should be revived and studied, in spite of its crudities of plot, by our Art Museums. There is something of the grandeur of the redwoods in it, in contrast to the sustained Botticelli grace of "Our Mary."

I am the one poet who has a right to claim for his muses Blanche Sweet, Mary Pickford, and Mae Marsh. I am the one poet who wrote them songs when they were Biograph heroines, before their names were put on the screen, or the name of their director. Woman's clubs are always asking me for bits of delicious gossip about myself to fill up literary essays. Now there's a bit. There are two things to be said for those poems. First, they were heartfelt. Second, any one could improve on them.

In the fourth chapter of book two I discourse elaborately and formally on The Motion Picture of Fairy Splendor. And to this carefully balanced technical discourse I would add the informal word, this New Year's Day, that this type is best illustrated by such fairy-tales as have been most ingratiatingly retold in the books of Padraic Colum, and dazzlingly illustrated by Willy Pogany. The Colum-Pogany School of Thought is one which the commercial producers have not yet condescended to illustrate in celluloid, and it remains a special province for the Art Museum Film. Fairy-tales need not be more than one-tenth of a reel long. Some of the best fairy-tales in the whole history of man can be told in a breath. And the best motion picture story for fifty years may turn out to be a reel ten minutes long. Do not let the length of the commercial film tyrannize over your mind, O young art museum photoplay director. Remember the brevity of Lincoln's Gettysburg address....

And so my commentary, New Year's Day, 1922, proceeds, using for points of more and more extensive departure the refrains and old catch-phrases of books two and three.

Chapter V—The Picture of Crowd Splendor, being the type illustrated by Griffith's Intolerance.

Chapter VI—The Picture of Patriotic Splendor, which was illustrated by all the War Films, the one most recently approved and accepted by the public being The Four Horsemen of the Apocalypse.

Chapter VII—The Picture of Religious Splendor, which has no examples, that remain in the memory with any sharpness in 1922, except The Faith Healer, founded on the play by William Vaughn Moody, the poet, with much of the directing and scenario by Mrs. William Vaughn Moody, and a more talked-of commercial film, The Miracle Man. But not until the religious film is taken out of the commercial field, and allowed to develop unhampered under the Church and the Art Museum, will the splendid religious and ritualistic opportunity be realized.

Chapter VIII—Sculpture-in-Motion, being a continuation of the argument of chapter two. The Photoplay of Action. Like the Action Film, this aspect of composition is much better understood by the commercial people than some other sides of the art. Some of the best of the William S. Hart productions show appreciation of this quality by the director, the photographer, and the public. Not only is the man but the horse allowed to be moving bronze, and not mere cowboy pasteboard. Many of the pictures of Charles Ray make the hero quite a bronze-looking sculpturesque person, despite his yokel raiment.

Chapter IX—Painting-in-Motion, being a continuation on a higher terrace of chapter three, The Intimate Photoplay. Charlie Chaplin has intimate and painter's qualities in his acting, and he makes himself into a painting or an etching in the midst of furious slapstick. But he has been in no films that were themselves paintings. The argument of this chapter has been carried much further in Freeburg's book, The Art of Photoplay Making.

Chapter X—Furniture, Trappings, and Inventions in Motion, being a continuation of the chapter on Fairy Splendor. In this field we find one of the worst failures of the commercial films, and their utterly unimaginative corporation promoters. Again I must refer them to such fairy books as those of Padraic Colum, where neither sword nor wing nor boat is found to move, except for a fairy reason.

I have just returned this very afternoon from a special showing of the famous imported film, The Cabinet of Dr. Caligari. Some of the earnest spirits of the Denver Art Association, finding it was in storage in the town, had it privately brought forth to study it with reference to its bearing on their new policies. What influence it will have in that most vital group, time will show.

Meanwhile it is a marvellous illustration of the meaning of this chapter and the chapter on Fairy Splendor, though it is a diabolical not a beneficent vitality that is given to inanimate things. The furniture, trappings, and inventions are in motion to express the haunted mind, as in Griffith's Avenging Conscience, described pages 121 through 132. The two should be shown together in the same afternoon, in the Art Museum study rooms. Caligari is undoubtedly the most important imported film since that work of D'Annunzio, Cabiria, described pages 55 through 57. But it is the opposite type of film. Cabiria is all out-doors and splendor on the Mediterranean scale. In general, imported films do not concern Americans, for we have now a vast range of technique. All we lack is the sense to use it.

The cabinet of Caligari is indeed a cabinet, and the feeling of being in a cell, and smothered by all the oppressions of a weary mind, does not desert the spectator for a minute.

The play is more important, technically, than in its subject-matter and mood. It proves in a hundred new ways the resources of the film in making all the inanimate things which, on the spoken stage, cannot act at all, the leading actors in the films. But they need not necessarily act to a diabolical end. An angel could have as well been brought from the cabinet as a murderous somnambulist, and every act of his could have been a work of beneficence and health and healing. I could not help but think that the ancient miracle play of the resurrection of Osiris could have been acted out with similar simple means, with a mummy case and great sarcophagus. The wings of Isis and Nephthys could have been spread over the sky instead of the oppressive walls of the crooked city. Lights instead of shadows could have been made actors and real hieroglyphic inscriptions instead of scrawls.

As it was, the alleged insane man was more sensible than most motion picture directors, for his scenery acted with him, and not according to accident or silly formula. I make these points as an antidote to the general description of this production by those who praise it.

They speak of the scenery as grotesque, strained, and experimental, and the plot as sinister. But this does not get to the root of the matter. There is rather the implication in most of the criticisms and praises that the scenery is abstract. Quite the contrary is the case. Indoors looks like indoors. Streets are always streets, roofs are always roofs. The actors do not move about in a kind of crazy geometry as I was led to believe. The scenery is oppressive, but sane, and the obsession is for the most part expressed in the acting and plot. The fair looks like a fair and the library looks like a library. There is nothing experimental about any of the setting, nothing unconsidered or strained or over-considered. It seems experimental because it is thrown into contrast with extreme commercial formulas in the regular line of the "movie trade." But compare The Cabinet of Dr. Caligari with a book of Rackham or Du Lac or Dürer, or Rembrandt's etchings, and Dr. Caligari is more realistic. And Eggers insists the whole film is replete with suggestions of the work of Pieter Breughel, the painter. Hundreds of indoor stories will be along such lines, once the merely commercial motive is eliminated, and the artist is set free. This film is an extraordinary variation of the intimate, as expounded in chapter three. It is drawing-in-motion, instead of painting-in-motion. Because it was drawing instead of painting, literary-minded people stepped to the hasty conclusion it was experimental. Half-tone effects are, for the most part, eliminated. Line is dominant everywhere. It is the opposite of vast conceptions like Theodora—which are architecture-in-motion. All the architecture of the Caligari film seems pasteboard. The whole thing happens in a cabinet.

It is the most overwhelming contrast to Griffith's Intolerance that could be in any way imagined. It contains, one may say, all the effects left out of Intolerance. The word cabinet is a quadruple pun. Not only does it mean a mystery box and a box holding a somnambulist, but a kind of treasury of tiny twisted thoughts. There is not one line or conception in it on the grand scale, or even the grandiose. It is a devil's toy-house. One feels like a mouse in a mouse-trap so small one cannot turn around. In Intolerance, Griffith hurls nation at nation, race at race, century against century, and his camera is not only a telescope across the plains of Babylon, but across the ages. Griffith is, in Intolerance, the ungrammatical Byron of the films, but certainly as magnificent as Byron, and since he is the first of his kind I, for one, am willing to name him with Marlowe.

But for technical study for Art Schools, The Cabinet of Dr. Caligari is more profitable. It shows how masterpieces can be made, with the second-hand furniture of any attic. But I hope fairy-tales, not diabolical stories, will come from these attics. Fairy-tales are inherent in the genius of the motion picture and are a thousand times hinted at in the commercial films, though the commercial films are not willing to stop to tell them. Lillian Gish could be given wings and a wand if she only had directors and scenario writers who believed in fairies. And the same can most heartily be said of Mae Marsh.

Chapter XI—Architecture-in-Motion, being a continuation of the argument about the Splendor Pictures, in chapters five, six, and seven. This is an element constantly re-illustrated in a magnificent but fragmentary way by the News Films. Any picture of a seagull flying so close to the camera that it becomes as large as a flying machine, or any flying machine made by man and photographed in epic flight captures the eye because it is architecture and in motion, motion which is the mysterious fourth dimension of its grace and glory. So likewise, and in kind, any picture of a tossing ship. The most superb example of architecture-in-motion in the commercial history of the films is the march of the moving war-towers against the walls of Babylon in Griffith's Intolerance. But Griffith is the only person so far who has known how to put a fighting soul into a moving tower.

The only real war that has occurred in the films with the world's greatest war going on outside was Griffith's War Against Babylon. The rest was news.

Chapter XII—Thirty Differences between the Photoplays and the Stage. The argument of the whole of the 1915 edition has been accepted by the studios, the motion picture magazines, and the daily motion picture columns throughout the land. I have read hundreds of editorials and magazines, and scarcely one that differed from it in theory. Most of them read like paraphrases of this work. And of all arguments made, the one in this chapter is the one oftenest accepted in its entirety. The people who dominate the films are obviously those who grew up with them from the very beginning, and the merely stage actors who rushed in with the highest tide of prosperity now have to take second rank if they remain in the films. But most of these have gone back to the stage by this time, with their managers as well, and certainly this chapter is abundantly proved out.

Chapter XIII—Hieroglyphics. One of the implications of this chapter and the one preceding is that the fewer words printed on the screen the better, and that the ideal film has no words printed on it at all, but is one unbroken sheet of photography. This is admitted in theory in all the studios now, though the only film of the kind ever produced of general popular success was The Old Swimmin' Hole, acted by Charles Ray. If I remember, there was not one word on the screen, after the cast of characters was given. The whole story was clearly and beautifully told by Photoplay Hieroglyphics. For this feature alone, despite many defects of the film, it should be studied in every art school in America.

Meanwhile "Title writing" remains a commercial necessity. In this field there is but one person who has won distinction—Anita Loos. She is one of the four or five important and thoroughly artistic brains in the photoplay game. Among them is the distinguished John Emerson. In combination with John Emerson, director, producer, etc., she has done so many other things well, her talents as a title writer are incidental, but certainly to be mentioned in this place.

The outline we are discussing continues through

Book III—More Personal Speculations and Afterthoughts Not Brought Forward so Dogmatically.

Chapter XIV—The Orchestra, Conversation, and the Censorship. In this chapter, on page 189, I suggest suppressing the orchestra entirely and encouraging the audience to talk about the film. No photoplay people have risen to contradict this theory, but it is a chapter that once caused me great embarrassment. With Christopher Morley, the well-known author of Shandygaff and other temperance literature, I was trying to prove out this chapter. As soon as the orchestra stopped, while the show rolled on in glory, I talked about the main points in this book, illustrating it by the film before us. Almost everything that happened was a happy illustration of my ideas. But there were two shop girls in front of us awfully in love with a certain second-rate actor who insisted on kissing the heroine every so often, and with her apparent approval. Every time we talked about that those shop girls glared at us as though we were robbing them of their time and money. Finally one of them dragged the other out into the aisle, and dashed out of the house with her dear chum, saying, so all could hear: "Well, come on, Terasa, we might as well go, if these two talking pests are going to keep this up behind us." The poor girl's voice trembled. She was in tears. She was gone before we could apologize or offer flowers. So I say in applying this chapter, in our present stage of civilization, sit on the front seat, where no one can hear your whisperings but Mary Pickford on the screen. She is but a shadow there, and will not mind.

Chapter XV—The Substitute for the Saloon. I leave this argument as a monument, just as it was written, in 1914 and '15. It indicates a certain power of forecasting on the part of the writer. We drys have certainly won a great victory. Some of the photoplay people agree with this temperance sermon, and some of them do not. The wets make one mistake above all. They do not realize that the drys can still keep on voting dry, with intense conviction, and great battle cries, and still have a sense of humor.

Chapter XVI—California and America. This chapter was quoted and paraphrased almost bodily as the preface to my volume of verses, The Golden Whales of California. "I Know All This When Gipsy Fiddles Cry," a song of some length recently published in the New Republic and the London Nation, further expresses the sentiment of this chapter in what I hope is a fraternal way, and I hope suggests the day when California will have power over India, Asia, and all the world, and plant giant redwood trees of the spirit the world around.

Chapter XVII—Progress and Endowment. I allow this discourse, also, to stand as written in 1914 and '15. It shows the condition just before the war, better than any new words of mine could do it. The main change now is the growing hope of a backing, not only from Universities, but great Art Museums.

Chapter XVIII—Architects as Crusaders. The sermon in this chapter has been carried out on a limited scale, and as a result of the suggestion, or from pure American instinct, we now have handsome gasoline filling stations from one end of America to the other, and really gorgeous Ford garages. Our Union depots and our magazine stands in the leading hotels, and our big Soda fountains are more and more attractive all the time. Having recited of late about twice around the United States and, continuing the pilgrimage, I can testify that they are all alike from New York to San Francisco. One has to ask the hotel clerk to find out whether it is New York or ——. And the motion picture discipline of the American eye has had a deal to do with this increasing tendency to news-stand and architectural standardization and architectural thinking, such as it is. But I meant this suggestion to go further, and to be taken in a higher sense, so I ask these people to read this chapter again. I have carried out the idea, in a parable, perhaps more clearly in The Golden Book of Springfield, when I speak of the World's Fair of the University of Springfield, to be built one hundred years hence. And I would recommend to those who have already taken seriously chapter eighteen, to reread it in two towns, amply worth the car fare it costs to go to both of them. First, Santa Fe, New Mexico, at the end of the Santa Fe Trail, the oldest city in the United States, the richest in living traditions, and with the oldest and the newest architecture in the United States; not a stone or a stick of it standardized, a city with a soul, Jerusalem and Mecca and Benares and Thebes for any artist or any poet of America's future, or any one who would dream of great cities born of great architectural photoplays, or great photoplays born of great cities. And the other city, symbolized by The Golden Rain Tree in The Golden Book of Springfield, is New Harmony, Indiana. That was the Greenwich Village of America more than one hundred years ago, when it was yet in the heart of the wilderness, millions of miles from the sea. It has a tradition already as dusty and wonderful as Abydos and Gem Aten. And every stone is still eloquent of individualism, and standardization has not yet set its foot there. Is it not possible for the architects to brood in such places and then say to one another:—"Build from your hearts buildings and films which shall be your individual Hieroglyphics, each according to his own loves and fancies?"

Chapter XIX—On Coming Forth by Day. This is the second Egyptian chapter. It has its direct relation to the Hieroglyphic chapter, page 171. I note that I say here it costs a dime to go to the show. Well, now it costs around thirty cents to go to a good show in a respectable suburb, sometimes fifty cents. But we will let that dime remain there, as a matter of historic interest, and pass on, to higher themes.

Certainly the Hieroglyphic chapter is in words of one syllable and any kindergarten teacher can understand it. Chapter nineteen adds a bit to the idea. I do not know how warranted I am in displaying Egyptian learning. Newspaper reporters never tire of getting me to talk about hieroglyphics in their relation to the photoplays, and always give me respectful headlines on the theme. I can only say that up to this hour, every time I have toured art museums, I have begun with the Egyptian exhibit, and if my patient guest was willing, lectured on every period on to the present time, giving a little time to the principal exhibits in each room, but I have always found myself returning to Egypt as a standard. It seems my natural classic land of art. So when I took up hieroglyphics more seriously last summer, I found them extraordinarily easy as though I were looking at a "movie" in a book. I think Egyptian picture-writing came easy because I have analyzed so many hundreds of photoplay films, merely for recreation, and the same style of composition is in both. Any child who reads one can read the other. But of course the literal translation must be there at hand to correct all wrong guesses. I figure that in just one thousand years I can read hieroglyphics without a pony. But meanwhile, I tour museums and I ride Pharaoh's "horse," and suggest to all photoplay enthusiasts they do the same. I recommend these two books most heartily: Elementary Egyptian Grammar, by Margaret A. Murray, London, Bernard Quaritch, 11 Grafton Street, Bond Street, W., and the three volumes of the Book of the Dead, which are, indeed, the Papyrus of Ani, referred to in this chapter, pages 255-258. It is edited, translated, and reproduced in fac-simile by the keeper of the Egyptian and Assyrian Antiquities in the British Museum, Professor E.A. Wallis Budge; published by G.P. Putnam's Sons, New York, and Philip Lee Warner, London. This book is certainly the greatest motion picture I ever attended. I have gone through it several times, and it is the only book one can read twelve hours at a stretch, on the Pullman, when he is making thirty-six hour and forty-eight hour jumps from town to town.

American civilization grows more hieroglyphic every day. The cartoons of Darling, the advertisements in the back of the magazines and on the bill-boards and in the street-cars, the acres of photographs in the Sunday newspapers, make us into a hieroglyphic civilization far nearer to Egypt than to England. Let us then accept for our classic land, for our standard of form, the country naturally our own. Hieroglyphics are so much nearer to the American mood than the rest of the Egyptian legacy, that Americans seldom get as far as the Hieroglyphics to discover how congenial they are. Seeing the mummies, good Americans flee. But there is not a man in America writing advertisements or making cartoons or films but would find delightful the standard books of Hieroglyphics sent out by the British Museum, once he gave them a chance. They represent that very aspect of visual life which Europe understands so little in America, and which has been expanding so enormously even the last year. Hallowe'en, for instance, lasts a whole week now, with mummers on the streets every night, October 25-31.

Chapter XX—The Prophet-Wizard. Who do we mean by The Prophet-Wizard? We mean not only artists, such as are named in this chapter, but dreamers and workers like Johnny Appleseed, or Abraham Lincoln. The best account of Johnny Appleseed is in Harper's Monthly for November, 1871. People do not know Abraham Lincoln till they have visited the grave of Anne Rutledge, at Petersburg, Illinois, then New Old Salem a mile away. New Old Salem is a prophet's hill, on the edge of the Sangamon, with lovely woods all around. Here a brooding soul could be born, and here the dreamer Abraham Lincoln spent his real youth. I do not call him a dreamer in a cheap and sentimental effort to describe a man of aspiration. Lincoln told and interpreted his visions like Joseph and Daniel in the Old Testament, revealing them to the members of his cabinet, in great trials of the Civil War. People who do not see visions and dream dreams in the good Old Testament sense have no right to leadership in America. I would prefer photoplays filled with such visions and oracles to the state papers written by "practical men." As it is, we are ruled indirectly by photoplays owned and controlled by men who should be in the shoe-string and hook-and-eye trade. Apparently their digestions are good, they are in excellent health, and they keep out of jail.

Chapter XXI—The Acceptable Year of the Lord. If I may be pardoned for referring again to the same book, I assumed, in The Golden Book of Springfield, Illinois, that the Acceptable Year of the Lord would come for my city beginning November 1, 2018, and that up to that time, amid much of joy, there would also be much of thwarting and tribulation. But in the beginning of that mystic November, the Soul of My City, named Avanel, would become as much a part of the city as Pallas Athena was Athens, and indeed I wrote into the book much of the spirit of the photoplay outlined, pages 147 through 150. But in The Golden Book I changed the lady the city worshipped from a golden image into a living, breathing young girl, descendant of that great American, Daniel Boone, and her name, obviously, Avanel Boone. With her tribe she incarnates all the mystic ideals of the Boones of Kentucky.

All this but a prelude to saying that I have just passed through the city of Santa Fe, New Mexico. It is a Santa Fe full of the glory of the New Architecture of which I have spoken, and the issuing of a book of cowboy songs collected, and many of them written, by N. Howard Thorp, a citizen of Santa Fe, and thrilling with the issuing of a book of poems about the Glory of New Mexico. This book is called Red Earth. It is by Alice Corbin Henderson. And Santa Fe is full of the glory of a magnificent State Capitol that is an art gallery of the whole southwest, and the glories of the studio of William Penhallow Henderson, who has painted our New Arabia more splendidly than it was ever painted before, with the real character thereof, and no theatricals. This is just the kind of a town I hoped for when I wrote my first draft of The Art of the Moving Picture. Here now is literature and art. When they become one art as of old in Egypt, we will have New Mexico Hieroglyphics from the Hendersons and their kind, and their surrounding Indian pupils, a basis for the American Motion Picture more acceptable, and more patriotic, and more organic for us than the Egyptian.

And I come the same month to Denver, and find a New Art Museum projected, which I hope has much indeed to do with the Acceptable Year of the Lord, when films as vital as the Santa Fe songs and pictures and architecture can be made, and in common spirit with them, in this New Arabia. George W. Eggers, the director of the newly projected Denver Art Museum, assures me that a photoplay policy can be formulated, amid the problems of such an all around undertaking as building a great Art Museum in Denver. He expects to give the photoplay the attention a new art deserves, especially when it affects almost every person in the whole country. So I prophesy Denver to be the Museum and Art-school capital of New Arabia, as Santa Fe is the artistic, architectural, and song capital at this hour. And I hope it may become the motion picture capital of America from the standpoint of pure art, not manufacture.

What do I mean by New Arabia?

When I was in London in the fall of 1920 the editor of The Landmark, the organ of The English Speaking Union, asked me to draw my map of the United States. I marked out the various regions under various names. For instance I called the coast states, Washington, Oregon, and California, New Italy. The reasons may be found in the chapter in this book on California. Then I named the states just west of the Middle West, and east of New Italy, New Arabia. These states are New Mexico, Arizona, Utah, Colorado, Wyoming, Idaho, and Montana. These are the states which carry the Rocky Mountains north toward the Aurora Borealis, and south toward the tropics. Here individualism, Andrew Jacksonism, will forever prevail, and American standardization can never prevail. In cabins that cannot be reached by automobile and deserts that cannot be crossed by boulevards, the John the Baptists, the hermits and the prophets can strengthen their souls. Here are lonely places as sweet for the spirit as was little old New Salem, Illinois, one hundred years ago, or the wilderness in which walked Johnny Appleseed.

Now it is the independence of Spirit of this New Arabia that I hope the Denver Art Museum can interpret in its photoplay films, and send them on circuits to the Art Museums springing up all over America, where sculpture, architecture, and painting are now constantly sent on circuit. Let that already established convention—the "circuit-exhibition"—be applied to this new art.

And after Denver has shown the way, I devoutly hope that Great City of Los Angeles may follow her example. Consider, O Great City of Los Angeles, now almost the equal of New York in power and splendor, consider what it would do for the souls of all your film artists if you projected just such a museum as Denver is now projecting. Your fate is coming toward you. Denver is halfway between Chicago, with the greatest art institute in the country, and Los Angeles, the natural capital of the photoplay. The art museums of America should rule the universities, and the photoplay studios as well. In the art museums should be set the final standards of civic life, rather than in any musty libraries or routine classrooms. And the great weapon of the art museums of all the land should be the hieroglyphic of the future, the truly artistic photoplay.

And now for book two, at length. It is a detailed analysis of the films, first proclaimed in 1915, and never challenged or overthrown, and, for the most part, accepted intact by the photoplay people, and the critics and the theorists, as well.



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