Crane, Stephen
(Newark, N.J. 1871-1900 Badenweiler) : Schriftsteller
Subjects
Index of Names : Occident
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Literature : Occident : United States of America
Chronology Entries (3)
| # | Year | Text | Linked Data |
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| 1 | 1896 |
Crane, Stephen. Opium's varied dreams [ID D33581]. Opium smoking in this country is believed to be more particularly a pastime of the Chinese, but in truth the greater number of the smokers are white men and white women. Chinatown furnishes the pipe, lamp and yen-hock, but let a man once possess a "layout” and a common American drug store furnishes him with the opium, and afterward China is discernible only in the traditions that cling to the habit. There are 25,000 opium-smokers in the city of New York alone. At one time there were two great colonies, one in the Tenderloin, one of coursc in Chinatown. This was before the hammer of reform struck them. Now the two colonies are splintered into something less than 25,000 fragments. The smokers are disorganized, but they still exist. The Tenderloin district of New York fell an early victim to opium. That part of the population which is known as the sporting class adopted the habit quickly. Cheap actors, race track touts, gamblers and the different kinds of confidence men took to it generally. Opium raised its yellow banner over the Tenderloin, attaining the dignity of a common vice. Splendid "joints" were not uncommon then in New York. There was one on Forty-second street which would have been palatial if it were not for the bad taste of the decorations. An occasional man from fifth avenue or Madison avenue would there have his private "layout" an elegant equipment of silver, ivory, gold.The bunks which lined all sides of the two rooms were nightly crowded and some of the people owned names which are not altogether unknown to the pubhc. This place was raided because of sensational stories in the newspapers and the little wicket no longer opens to allow the anx- ious nend to enter. Upon the appearance of reform, opium retired to private flats. Here it now reigns and it will undoubtedly be an extremely long century before the police can root it from these little strongholds. Once, Billie Rostetter got drunk on whisky and emptied three scuttles of coal down the dumb-waiter shaft. This made a noise and Billie naturally was arrested. But opium is silent. These smokers do not rave. They lay and dream, or talk in low tones. The opium vice does not betray itself by heaving coal down dumb-waiter shafts. People who declare themselves able to pick out opium-smokers on the street are usually deluded. An opium-smoker may look like a deacon or a deacon may look like an opium-smoker. One case is as probable as the other. The "fiends" can easily conceal their vice They get up from the "layout", adjust their cravats, straighten their coat-tails and march off like ordinary people, and the best kind of an ex pert would not be willing to bet that they were or were not addicted to the habit. It would be very hard to say just exactly what constitutes a "habit". With the fiends it is an elastic word. Ask a smoker if he has a habit and he will deny it. Ask him if some one who smokes the same amount has a habit and he will gracefully admit it. Perhaps the ordinary smoker consumes 25 cents worth of opium each day. There are others who smoke $ 1 worth. This is rather extraordinary and in this case at least it is safe to say that it is a "habit". The $ 1 smokers usu ally indulge in "high hats", which is the term for a large pill. The ordinary smoker is satisfied with "pin-heads". "Pin-heads" are about fte size of a French pea. "Habit-smokers" have a contempt for the "sensation-smoker".This latter is a person who has been won by the false glamour which surrounds the vice and who goes about really pretending that he has a ravenous hunger for the pipe. There are more "sensation-smokers" than one would imagine. It is said to take one year of devotion to the pipe before one can contract a habit. As far as the writer's observation goes, he should say that it does not take any such long time. Sometimes an individual who has only smoked a few months will speak of nothing but pipe and when they "talk pipe" persistently it is a pretty sure sign that the drug has fastened its grip upon them so that at any rate they are not able to easily stop its use. When a man arises from his first trial of the pipe, the nausea that clutches him is something that can give cards and spades and big casino to seasickness. If he had swallowed a live chimney-sweep he could not feel more like dying. The room and everything in it whirls like the inside of an electric light plant. There appears a thirst, a great thirst, and this thirst is so sinister and so misleading that if the novice drank spirits to satisfy it he would presently be much worse. The one thing that will make him feel again that life may be a joy is a cup of strong black coffee. If there is a sentiment in the pipe for him he returns to it after this first unpleasant trial. Gradually, the power of the drug sinks into his heart. It absorbs his thought. He begins to lie with more and more grace to cover the shortcomings and little failures of his life. And then finally he may become a full-fledged "pipe fiend", a man with a "yen-yen". A "yen-yen", be it known, is the hunger, the craving. It comes to a "fiend" when he separates himself from his pipe and takes him by the heart strings. If indeed he will not buck through a brick wall to get to the pipe, he at least will become the most disagreeable, sour-tempered person on earth until he finds a way to satisfy his craving. When the victim arrives at the point where his soul calls for the drug, he usually learns to cook. The operation of rolling the pill and cooking it over the little lamp is a delicate task and it takes time to learn it. When a man can cook for himself and buys his own "layout", he is gone, probably. He has placed upon his shoulders an elephant which he may carry to the edge of forever. The Chinese have a preparation which they call a cure, but the first difficulty is to get the hop fiend to take the preparation, and the second difficulty is to cure anything with this cure. A "hop-fiend" will defend opium with eloquence and energy. He very seldom drinks spirits and so he gains an opportunity to make the most ferocious parallels between the effects of rum and the ef fects of opium. Ask him to free his mind and he will probably say- "Opium does not deprive you of your senses. It does not make a madman of you. But drink does! See? Who ever heard of a man com mitting murder when full of hop? Get him full of whisky and he might kill his father. I don't see why people kick so about opium smoking. If they knew anything about it they wouldn’t talk that way. Let anybody drink rum who cares to, but as for me I would rather be what I am." As before mentioned, there were at one time gorgeous opium dens in New York, but at the present time there is probably not one with any pretense to splendid decoration. The Chinamen will smoke in a cellar, bare, squalid, occupied by an odor that will float wooden chips. The police took the adornments from the vice and left noth¬ing but the pipe itself. Yet the pipe is sufficient for its slant-eyed lover. When prepared for smoking purposes, opium is a heavy liquid much like molasses. Ordinarily it is sold in hollow li-shi nuts or in little round tins resembling the old percussion cap-boxes. The pipe is a curious affair, particularly notable for the way in which it does not resemble the drawings of it that appear in print. The stem is of thick bamboo, the mouthpiece usually of ivory. The bowl crops out suddenly about four inches from the end of the stem. It is a heavy affair of clay or stone. The cavity is a mere hole, of the diameter of a lead pencil, drilled through the centre. The "yen-hock" is a sort of sharpened darning-needle. With it the cook takes the opium from the box. He twirls it dexterously with his thumb and forefinger until enough of the gummy substance adheres to the sharp point. Then he holds it over the tiny flame of the lamp which burns only peanut oil or sweet oil. The pill now exactly resembles boiling molasses. The clever fingers of the cook twirl it above the flame. Lying on his side comfortably, he takes the pipe in his left hand and transfers the cooked pill from the yen-hock to the bowl of the pipe where he again molds it with the yen-hock until it is a little button-like thing with a hole in the centre fitting squarely over the hole in the bowl. Dropping the yen-hock, the cook now uses two hands for the pipe. He extends the mouthpiece toward the one whose turn it is to smoke and as this latter leans forward in readiness, the cook draws the bowl toward the flame until the heat sets the pill to boiling. Whereupon, the smoker takes a long, deep draw at the pipe, the pill splutters and fries and a moment later the smoker sinks back tranquilly. An odor, heavy, aromatic, agreeable and yet disagreeable, hangs in the air and makes its way with peculiar powers of penetration. The group about the layout talk in low voices and watch the cook deftly molding another pill. The little flame casts a strong yellow light on their faces as they cuddle about the layout. As the pipe passes and passes around the circle, the voices drop to a mere indolent cooing, and the eyes that so lazily watch the cook at his work glisten and glisten from the influence of the drug until they resemble flashing bits of silver. There is a similarity in coloring and composition in a group of men about a midnight camp-fire in a forest and a group of smokers about the layout tray with its tiny light. Everything, of course, is on a smaller scale with the smoking. The flame is only an inch and a half perhaps in height and the smokers huddle closely in order that every person may smoke undisturbed. But there is something in the abandon of the poses, the wealth of light on the faces and the strong mystery of shadow at the backs of the people that bring the two scenes into some kind of artistic brotherhood. And just as the lazy eyes about a camp-fire fasten themselves dreamfully upon the blaze of logs so do the lazy eyes about an opium layout fasten themselves upon the little yellow flame. There is but one pipe, one lamp and one cook to each smoking layout. Pictures of nine or ten persons sitting in arm-chairs and smoking various kinds of curiously carved tobacco pipes probably serve well enough, but when they are named "nterior of an Opium Den" and that sort of thing, it is absurd. Opium could not be smoked like tobacco. A pill is good for one long draw. After that the cook molds another. A smoker would just as soon choose a gallows as an arm-chair for smoking purposes. He likes to curl down on a mattress placed on the floor in the quietest corner of a Tenderloin flat and smoke there with no light but the tiny yellow spear from the layout lamp. It is a curious fact that it is rather the custom to purchase for a layout tray one of those innocent black tin affairs which are supposed to be placed before baby as he takes his high chair for dinner. If a beginner expects to have dreams of an earth dotted with white porcelain towers and a sky of green silk, he will, from all accounts, be much mistaken. "The Opium Smoker's Dream" seems to be mostly a mistake. The influence of "dope" is evidently a fine languor, a complete mental rest. The problems of life no longer appear Existence is peace. The virtues of a man's friends, for instance, loom beautifully against his own sudden perfection. The universe is readjusted. Wrong departs, injustice vanishes; there is nothing but a quiet, a soothing harmony of all things—until the next morning And who should invade this momentary land of rest, this dream country, if not the people of the Tenderloin, they who are at once supersensitive and hopeless, the people who thmk more upon death and the mysteries of life, the chances of the hereafter, than any other class, educated or uneducated. Opium holds out to them its lie, and they embrace it eagerly, expecting to find a definition of peace, but they awake to find the formidable labors of life grown more formidable. And if the pipe should happen to ruin their lives they ding the more closely to it bccau.se then it stands between them and thought. |
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| 2 | 1897 |
Crane, Stephen. The third violet. (New York, N.Y. : D. Appleton and Co., 1897). http://www.gutenberg.org/files/19593/19593.txt. He lay back in the long grass and contemplated the clouds. "You should have been a Chinese soldier of fortune," she said… "I have always said that you should have been a Chinese soldier of fortune," she observed musingly. "Your daring and ingenuity would be prized by the Chinese." "There are innumerable tobacco jars in China," he said, measuring the advantages. "Moreover, there is no perspective. You don't have to walk two miles to see a friend… "No," she answered; "I had forgotten it completely. Did we ride behind your father's oxen?" After a moment he said: "That remark would be prized by the Chinese… |
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| 3 | 1898 |
Crane, Stephen. The blood of the martyr. In : New York Press magazine ; 3 April (1898). [Politische Satire]. Sekundärliteratur The playlet lamppons contemporary German imperialistic initiatives in China in which missionaries were used to further economic interests. The first act takes place in Kiachow, where China had isgned a trety with Germanty granting railway and mining rights as reparations for the murder of German missionaries. Prince Henry of Prussia, his squadron anchored in the bay, is eager to reap martyrs to that through gunboat diplomacy he can garner more railway concessions and ports. He is delighted to hear that the missionary in Yen Hock may be massacred (as Crane explains in Opium's varied dreams), a yen hock is a needle-like instrument used for cooking opium. In the second act, Prince Henry prematurely announces to a group of assembled mandarins that the missionary at Yen Hock has been murdered, and he demands reparations. They respond by offering Germany a monopoly of the Chinese reailway system, but in the third act, Prince Henry is disconcerted when the Yen Hock missionary suddenly appears in Kiachow. Although he remains unimpressed when told that the missionary's parishioners cut off one of his ears, burned off a foot, and sliced out one of his lungs, the missionary's claim that he was also garroted and flayed alive completely mollifies Prince Henry. The railway concessions are ensured. |
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Bibliography (9)
| # | Year | Bibliographical Data | Type / Abbreviation | Linked Data |
|---|---|---|---|---|
| 1 | 1896 | Crane, Stephen. Opium's varied dreams. In : McClure's magazine ; 17 May (1896). In : Writing New York : a literary anthology. Phillip Lopate, ed. (New York, N.Y.: Library of America, 1998). | Publication / CraS1 |
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| 2 | 1964 |
[Crane, Stephen]. Tie xue xiong shi. Shitifen Gelun zhu ; Hu Yan yi. (Xianggang : Jin ri shi jie she, 1964). (Meiguo wen ku). Übersetzung von Crane, Stephen. The red badge of courage. (New York, N.Y. : Modern Library, 1894). 鉄血雄師 |
Publication / CraS7 | |
| 3 | 1987 |
[Twain, Mark]. Hai shang pian zhou. Make Tuwen deng zhu ; Ye Yugao yi. (Taibei : Jin feng yin xing, 1987). (Xiu zhen xi lie ; 91). Übersetzung von Twain, Mark. Forty-three days in an open boat : compiled from personal diaries. In : Harper's new monthly magazine ; vol. 34, no 1999 (1866). Übersetzung von Crane, Stephen. The open boat. In : Scribner's magazine. Vol. 21, no. 6 (June 1897). 海上扁舟 |
Publication / Twa64 | |
| 4 | 1988 |
[Crane, Stephen]. Ying yong hong xun zhan. Shidifen Keilun ; rewritten by David Oliphant. (Taibei : Lu qiao wen hua shi ye you xian gong si, 1988). Übersetzung von Crane, Stephen. The red badge of courage. (New York, N.Y. : Modern Library, 1894). 英勇紅勳章 |
Publication / CraS8 | |
| 5 | 1991 |
Shi jie wen xue ming zhu jing cui. Zhong ying dui zhao. Vol. 1-72. (Taibei : Lu qiao, 1991). (Lu qiao er tong di san zuo tu shu guan). [Enthält] : Homer; Alexandre Dumas; Helen Keller; Mark Twain; Robert Louis Stevenson; Anthony Hope; Charles Dickens; Thomas Hardy; Edgar Allan Poe; Johanna Spyri; Arthur Conan Doyle, Sir; Jack London; Lew Wallace; Charlotte Bronte; Jules Verne; Emily Bronte; Miguel de Cervantes Saavedra; Emma Orczy; Richard Henry Dana; William Shakespeare; Rudyard Kipling; Herman Melville; Sir Walter Scott, bart.; Victor Hugo; James Fenimore Cooper; Johann David Wyss; Jane Austen; Henry James; Jonathan Swift; Stephen Crane; Anna Sewell; Nathaniel Hawthorne; Bram Stoker; Daniel Defoe; H G Wells; William Bligh; Mary Wallstonecraft Shelley; Fyodor Dostoyevsky; O. Henry [William Sydney Porter]; Joseph Conrad. 世界文學名著精粹 |
Publication / Shijie |
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| 6 | 1995 |
[Crane, Stephen]. Hong se de ying yong xun zhang. Sidifen Kelaien zhu ; Xu Qiping, Xue Chen yi. (Beijing : Zhongguo qing nian chu ban she, 1995). (Hong fan chuan cong shu. Qing shao nian you xiu wai guo wen xue du wu xi lie). Übersetzung von Crane, Stephen. The red badge of courage. (New York, N.Y. : Modern Library, 1894). 红色的英勇勋章 |
Publication / CraS5 | |
| 7 | 1996 |
[Crane, Stephen]. Hong se ying yong xun zhang. Sidifen Gelai'en zhu ; Mali Zhengni Bulao [Mary Jeanne Blough] gai xue ; Cheng Xiaotang, Cui Rongjia yi. (Beijing : Beijing shi fan da xue chu ban she, 1996). (Meiguo ying yu xi lie jie ti du wu). Übersetzung von Crane, Stephen. The red badge of courage. (New York, N.Y. : Modern Library, 1894). 红色英勇勋章 |
Publication / CraS4 | |
| 8 | 1998 |
[Crane, Stephen]. Hai shang pian zhou. Gelun zhu ; Nie Hualing yi. (Taibei : Hong fan, 1998). (Shi jie wen xue da shi sui shen du ; 30). Übersetzung von Crane, Stephen. The open boat. In : Scribner's magazine. Vol. 21, no. 6 (June 1897). 海上扁舟 |
Publication / CraS3 | |
| 9 | 2000 |
[Crane, Stephen]. Jie tou nü lang ma ji. Sidifen Kelaien zhu ; Sun Zhili yi. (Shenyang : Liaoning jiao yu chu ban she, 2000). (Yin shi ji wan you wen ku. Wai guo wen hua shu xi). Übersetzung von Crane, Stephen. Maggie : a girl of the streets. (New York, N.Y. : Newland press, 1892). 街头女郎玛吉 |
Publication / CraS6 |
Secondary Literature (1)
| # | Year | Bibliographical Data | Type / Abbreviation | Linked Data |
|---|---|---|---|---|
| 1 | 1997 | Wertheim, Stanley. A Stephen Crane encyclopedia. (Westport, Conn. : Greenwood Press, 1997). | Publication / CraS2 |
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