H. L. Mencken

Sara (Haardt) Mencken

In 1930, Mencken married Sara Haardt, a German-American professor of English at Goucher College in Baltimore and an author eighteen years his junior. Haardt had led an unsuccessful effort in Alabama to ratify the 19th Amendment.[14][15] The two met in 1923, after Mencken delivered a lecture at Goucher; a seven-year courtship ensued. The marriage made national headlines, and many were surprised that Mencken, who once called marriage "the end of hope" and who was well known for mocking relations between the sexes, had gone to the altar. "The Holy Spirit informed and inspired me," Mencken said. "Like all other infidels, I am superstitious and always follow hunches: this one seemed to be a superb one."[16] Even more startling, he was marrying an Alabama native, despite his having written scathing essays about the American South. Haardt was in poor health from tuberculosis throughout their marriage and died in 1935 of meningitis, leaving Mencken grief-stricken.[17] He had always championed her writing and, after her death, had a collection of her short stories published under the title Southern Album.

Mencken photographed by Carl Van Vechten, 1932

During the Great Depression, Mencken did not support the New Deal, which cost him popularity, as did his strong reservations regarding U.S. participation in World War II, and his overt contempt for President Franklin D. Roosevelt. He ceased writing for The Baltimore Sun for several years, focusing on his memoirs and other projects as editor while he served as an adviser for the paper that had been his home for nearly his entire career. In 1948, he briefly returned to the political scene to cover the presidential election in which President Harry S. Truman faced Republican Thomas Dewey and Henry A. Wallace of the Progressive Party. His later work consisted of humorous, anecdotal, and nostalgic essays that were first published in The New Yorker and then collected in the books Happy Days, Newspaper Days, and Heathen Days.

On November 23, 1948, Mencken suffered a stroke, which left him aware and fully conscious but nearly unable to read or write and able to speak only with difficulty. After his stroke, Mencken enjoyed listening to classical music and, after some recovery of his ability to speak, talking with friends, but he sometimes referred to himself in the past tense, as if he were already dead. During the last year of his life, his friend and biographer William Manchester read to him daily.[18]

Mencken died in his sleep on January 29, 1956.[19] He was interred in Baltimore's Loudon Park Cemetery.[20]

Though it does not appear on his tombstone, Mencken, during his Smart Set days, wrote a joking epitaph for himself:

If, after I depart this vale, you ever remember me and have thought to please my ghost, forgive some sinner and wink your eye at some homely girl.[21]

A very small, short, and private service was held, in accordance with Mencken's wishes.[22]

Mencken was preoccupied with his legacy and kept his papers, letters, newspaper clippings, columns, and even grade school report cards. After his death, those materials were made available to scholars in stages in 1971, 1981, and 1991 and include hundreds of thousands of letters sent and received. The only omissions were strictly personal letters received from women.

In addition to his identification of races with castes, Mencken had views about the superior individual within communities. He believed that every community produced a few people of clear superiority. He considered groupings on a par with hierarchies, which led to a kind of natural elitism and natural aristocracy. "Superior" individuals, in Mencken's view, were those wrongly oppressed and disdained by their own communities but nevertheless distinguished by their will and personal achievement, not by race or birth.

External video
Booknotes interview with Charles Fecher on The Diary of H.L. Mencken, January 28, 1990, C-SPAN

In 1989, per his instructions, Alfred A. Knopf published Mencken's "secret diary" as The Diary of H. L. Mencken. According to an Associated Press story, Mencken's views shocked even the "sympathetic scholar who edited it," Charles A. Fecher of Baltimore.[3] A club in Baltimore, the Maryland Club, had one Jewish member. When that member died, Mencken said, "There is no other Jew in Baltimore who seems suitable." The diary also quoted him as saying of blacks, in September 1943, that "it is impossible to talk anything resembling discretion or judgment to a colored woman. They are all essentially child-like, and even hard experience does not teach them anything."

Mencken opposed lynching. For example, he had this to say about a Maryland incident:

Not a single bigwig came forward in the emergency, though the whole town knew what was afoot. Any one of a score of such bigwigs might have halted the crime, if only by threatening to denounce its perpetrators, but none spoke. So Williams was duly hanged, burned and mutilated.

Mencken also wrote:

I admit freely enough that, by careful breeding, supervision of environment and education, extending over many generations, it might be possible to make an appreciable improvement in the stock of the American Negro, for example, but I must maintain that this enterprise would be a ridiculous waste of energy, for there is a high-caste white stock ready at hand, and it is inconceivable that the Negro stock, however carefully it might be nurtured, could ever even remotely approach it. The educated Negro of today is a failure, not because he meets insuperable difficulties in life, but because he is a Negro. He is, in brief, a low-caste man, to the manner born, and 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.[41]

External video
Presentation by Terry Teachout on The Skeptic, November 11, 2002, C-SPAN

In a review of The Skeptic: A Life of H. L. Mencken, by Terry Teachout, journalist Christopher Hitchens described Mencken as a German nationalist, "an antihumanist as much as an atheist," who was "prone to the hyperbole and sensationalism he distrusted in others." Hitchens also criticized Mencken for writing a scathing critique of Franklin Roosevelt but nothing equally negative of Adolf Hitler.[42]

Larry S. Gibson argued that Mencken's views on race changed significantly between his early and later writings, attributing some of the changes in Mencken's views to his personal experiences of being treated as an outsider due to his German heritage during World War I. Gibson speculated that much of Mencken's language was intended to lure in readers by suggesting a shared negative view of other races, and then writing about their positive aspects. Describing Mencken as elitist rather than racist, he says Mencken ultimately believed that humans consisted of a small group of those of superior intelligence and a mass of inferior people, regardless of race.[4]

Mencken countered the arguments for Anglo-Saxon superiority prevalent in his time in a 1923 essay entitled "The Anglo-Saxon," which argued that if there was such a thing as a pure "Anglo-Saxon" race, it was defined by its inferiority and cowardice. "The normal American of the 'pure-blooded' majority goes to rest every night with an uneasy feeling that there is a burglar under the bed and he gets up every morning with a sickening fear that his underwear has been stolen."[43]

In the 1930 edition of Treatise on the Gods, Mencken wrote:

The Jews could be put down very plausibly as the most unpleasant race ever heard of. As commonly encountered, they lack many of the qualities that mark the civilized man: courage, dignity, incorruptibility, ease, confidence. They have vanity without pride, voluptuousness without taste, and learning without wisdom. Their fortitude, such as it is, is wasted upon puerile objects, and their charity is mainly a form of display.[44]

That passage was removed from subsequent editions at his express direction.[45]

Chaz Bufe, an admirer of Mencken, wrote that Mencken's various anti-Semitic statements should be understood in the context that Mencken made bombastic and over-the-top denunciations of almost any national, religious, and ethnic group. That said, Bufe still wrote that some of Mencken's statements were "odious", such as his claim in his 1918 introduction to Nietzsche's The Anti-Christ that "The case against the Jews is long and damning; it would justify ten thousand times as many pogroms as now go on in the world."[46]

Author Gore Vidal later deflected claims of anti-Semitism against Mencken:

Far from being an anti-Semite, Mencken was one of the first journalists to denounce the persecution of the Jews in Germany at a time when The New York Times, say, was notoriously reticent. On November 27, 1938, Mencken writes (The Baltimore Sun), "It is to be hoped that the poor Jews now being robbed and mauled in Germany will not take too seriously the plans of various politicians to rescue them." He then reviews the various schemes to "rescue" the Jews from the Nazis, who had not yet announced their own final solution.[47]

As Germany gradually conquered Europe, Mencken attacked Roosevelt for refusing to admit Jewish refugees into the United States and called for their wholesale admission:

There is only one way to help the fugitives, and that is to find places for them in a country in which they can really live. Why shouldn't the United States take in a couple hundred thousand of them, or even all of them?[47]

Democracy gives [the beatification of mediocrity] a certain appearance of objective and demonstrable truth. The mob man, functioning as citizen, gets a feeling that he is really important to the world—that he is genuinely running things. Out of his maudlin herding after rogues and mountebanks there comes to him a sense of vast and mysterious power—which is what makes archbishops, police sergeants, the grand goblins of the Ku Klux Klan and other such magnificoes happy. And out of it there comes, too, a conviction that he is somehow wise, that his views are taken seriously by his betters—which is what makes United States Senators, fortune tellers and Young Intellectuals happy. Finally, there comes out of it a glowing consciousness of a high duty triumphantly done which is what makes hangmen and husbands happy.

This sentiment is fairly consistent with Mencken's distaste for common notions and the philosophical outlook he unabashedly set down throughout his life as a writer (drawing on Friedrich Nietzsche and Herbert Spencer, among others).[48]

Mencken wrote as follows about the difficulties of good men reaching national office when such campaigns must necessarily be conducted remotely:

The larger the mob, the harder the test. In small areas, before small electorates, a first-rate man occasionally fights his way through, carrying even the mob with him by force of his personality. But when the field is nationwide, and the fight must be waged chiefly at second and third hand, and the force of personality cannot so readily make itself felt, then all the odds are on the man who is, intrinsically, the most devious and mediocre—the man who can most easily adeptly disperse the notion that his mind is a virtual vacuum. The Presidency tends, year by year, to go to such men. As democracy is perfected, the office represents, more and more closely, the inner soul of the people. We move toward a lofty ideal. On some great and glorious day the plain folks of the land will reach their heart's desire at last, and the White House will be adorned by a downright moron.[49]

Mencken defended the evolutionary views of Charles Darwin but spoke unfavorably of many prominent physicists and had little regard for pure mathematics. Regarding theoretical physics, he said to longtime editor Charles Angoff, "Imagine measuring infinity! That's a laugh."[50]

In response, Angoff said: "Well, without mathematics there wouldn't be any engineering, no chemistry, no physics." Mencken responded: "That's true, but it's reasonable mathematics. Addition, subtraction, multiplication, fractions, division, that's what real mathematics is. The rest is baloney. Astrology. Religion. All of our sciences still suffer from their former attachment to religion, and that is why there is so much metaphysics and astrology, the two are the same, in science."[50]

Elsewhere, he dismissed higher mathematics and probability theory as "nonsense", after he read Angoff's article for Charles S. Peirce in the American Mercury. "So you believe in that garbage, too—theories of knowledge, infinity, laws of probability. I can make no sense of it, and I don't believe you can either, and I don't think your god Peirce knew what he was talking about."[51]

Mencken repeated these opinions in articles for the American Mercury. He said mathematics is a fiction, compared with individual facts that make up science. In a review for Hans Vaihinger's The Philosophy of "As If," he said:

The human mind, at its present stage of development, cannot function without the aid of fictions, but neither can it function without the aid of facts—save, perhaps, when it is housed in the skull of a university professor of philosophy. Of the two, the facts are enormously the more important. In certain metaphysical fields, e.g. those of mathematics, law, theology, osteopathy and ethics—the fiction will probably hold out for many years, but elsewhere the fact slowly ousts it, and that ousting is what is called intellectual progress. Very few fictions remain in use in anatomy, or in plumbing and gas-fitting; they have even begun to disappear from economics.[52]

Mencken repeatedly identified mathematics with metaphysics and theology. According to Mencken, mathematics is necessarily infected with metaphysics. Mathematicians tend to engage in metaphysical speculation. In a review of Alfred North Whitehead's The Aims of Education, Mencken remarked that, although he agreed with Whitehead's thesis and admired his writing style, "Now and then he falls into mathematical jargon and pollutes his discourse with equations," and "[T]here are moments when he seems to be following some of his mathematical colleagues into the gaudy metaphysics which now entertains them."[53] For Mencken, theology was characterized by the fact that it uses correct reasoning from false premises. Mencken uses the term "theology" more generally to refer to the use of logic in science or any field of knowledge. In a review of Arthur Eddington's The Nature of the Physical World and Joseph Needham's Man a Machine, Mencken ridiculed the use of reasoning to establish any fact in science. Theologians happen to be masters of "logic" and yet are mental defectives:

Is there anything in the general thinking of theologians which makes their opinion on the point of any interest or value? What have they ever done in other fields to match the fact-finding of the biologists? I can find nothing in the record. Their processes of thought, taking one day with another, are so defective as to be preposterous. True enough, they are masters of logic, but they always start out from palpably false premises.[54]

Mencken wrote a review of Sir James Jeans's book, The Mysterious Universe, in which Mencken wrote that mathematics is not necessary for physics. Instead of mathematical "speculation" (such as quantum theory), Mencken believed physicists should directly look at individual facts in the laboratory, as do chemists:

If chemists were similarly given to fanciful and mystical guessing, they would have hatched a quantum theory forty years ago to account for the variations that they observed in atomic weights. But they kept on plugging away in their laboratories without calling in either mathematicians or theologians to aid them, and eventually they discovered the isotopes, and what had been chaos was reduced to the most exact sort of order.[55]

In the same article, which he re-printed in the Mencken Chrestomathy, Mencken primarily contrasts what real scientists do, which is to simply directly look at the existence of "shapes and forces" confronting them instead of (such as in statistics) attempting to speculate and use mathematical models. Physicists and especially astronomers are consequently not real scientists, because when looking at shapes or forces, they do not simply "patiently wait for further light," but resort to mathematical theory. There is no need for statistics in scientific physics, since one should simply look at the facts while statistics attempts to construct mathematical models. On the other hand, the really competent physicists do not bother with the "theology" or reasoning of mathematical theories (such as in quantum mechanics):

[Physicists] have, in late years, made a great deal of progress, though it has been accompanied by a considerable quackery. Some of the notions which they now try to foist upon the world, especially in the astronomical realm and about the atom, are obviously nonsensical, and will soon go the way of all unsupported speculations. But there is nothing intrinsically insoluble about the problems they mainly struggle with, and soon or late really competent physicists will arise to solve them. These really competent physicists, I predict, will be too busy in their laboratories to give any time to either metaphysics or theology. Both are eternal enemies of every variety of sound thinking, and no man can traffic with them without losing something of his good judgment.[55]

Mencken ridiculed Albert Einstein's theory of general relativity, believing that "in the long run his curved space may be classed with the psychosomatic bumps of [Franz Josef] Gall and [Johann] Spurzheim."[56] In his private letters, he said:

It is a well known fact that physicists are greatly given to the supernatural. Why this should be I don't know, but the fact is plain. One of the most absurd of all spiritualists is Sir Oliver Lodge. I have the suspicion that the cause may be that physics itself, as currently practised, is largely moonshine. Certainly there is a great deal of highly dubious stuff in the work of such men as Eddington.[57]

Mencken's home at 1524 Hollins Street in Baltimore's Union Square neighborhood, where he lived for 67 years, was bequeathed to the University of Maryland, Baltimore on the death of his younger brother, August, in 1967. The City of Baltimore acquired the property in 1983, and the H. L. Mencken House became part of the City Life Museums. It has been closed to general admission since 1997, but is opened for special events and group visits by arrangement.

Shortly after World War II, Mencken expressed his intention of bequeathing his books and papers to Baltimore's Enoch Pratt Free Library. At his death, it was in possession of most of the present large collection. As a result, his papers as well as much of his personal library, which includes many books inscribed by major authors, are held in the Library's Central Branch on Cathedral Street in Baltimore. The original third floor H. L. Mencken Room and Collection housing this collection was dedicated on April 17, 1956. The new Mencken Room, on the first floor of the Library's Annex, was opened in November 2003.

The collection contains Mencken's typescripts, newspaper and magazine contributions, published books, family documents and memorabilia, clipping books, large collection of presentation volumes, file of correspondence with prominent Marylanders, and the extensive material he collected while he was preparing The American Language.

Other Mencken related collections of note are at Dartmouth College, Harvard University, Princeton University, Johns Hopkins University, and Yale University. In 2007, Johns Hopkins acquired "nearly 6,000 books, photographs and letters by and about Mencken" from "the estate of an Ohio accountant."[58]

The Sara Haardt Mencken collection at Goucher College includes letters exchanged between Haardt and Mencken and condolences written after her death. Some of Mencken's vast literary correspondence is held at the New York Public Library. "Gift of HL Mencken 1929" is stamped on The Marriage of Heaven and Hell, Luce 1906 edition of William Blake, which shows up from the Library of Congress online version for reading. Mencken's letters to Louise (Lou) Wylie, a reporter and feature writer for New Orleans's The Times-Picayune newspaper, are archived at Loyola University New Orleans.[59]

• George Bernard Shaw: His Plays (1905)
• The Philosophy of Friedrich Nietzsche (1907)
• The Gist of Nietzsche (1910)
• What You Ought to Know about your Baby (Ghostwriter for Leonard K. Hirshberg; 1910)
• Men versus the Man: a Correspondence between Robert Rives La Monte, Socialist and H. L. Mencken, Individualist (1910)
• Europe After 8:15 (1914)
• A Book of Burlesques (1916)
• A Little Book in C Major (1916)
• A Book of Prefaces (1917)
• In Defense of Women (1918)
• Damn! A Book of Calumny (1918)
• The American Language (1919)
• Prejudices (1919–27)
  • First Series (1919)
  • Second Series (1920)
  • Third Series (1922)
  • Fourth Series (1924)
  • Fifth Series (1926)
  • Sixth Series (1927)
  • Selected Prejudices (1927)
• Heliogabalus (A Buffoonery in Three Acts) (1920)
• The American Credo (1920)
• Notes on Democracy (1926)
• Menckeneana: A Schimpflexikon (1928) – Editor
• Treatise on the Gods (1930)
• Making a President (1932)
• Treatise on Right and Wrong (1934)
• Happy Days, 1880–1892 (1940)
• Newspaper Days, 1899–1906 (1941)[60]
• A New Dictionary of Quotations on Historical Principles from Ancient and Modern Sources (1942)
• Heathen Days, 1890–1936 (1943)
• Christmas Story (1944)
• The American Language, Supplement I (1945)
• The American Language, Supplement II (1948)
• A Mencken Chrestomathy (1949) (edited by H.L. Mencken)

Posthumous collections

• Minority Report (1956)
• On Politics: A Carnival of Buncombe (1956)
• Cairns, Huntington, ed. (1965), The American Scene.
• The Bathtub Hoax and Other Blasts and Bravos from the Chicago Tribune (1958)
• Lippman, Theo Jr, ed. (1975), A Gang of Pecksniffs: And Other Comments on Newspaper Publishers, Editors and Reporters.
• Rodgers, Marion Elizabeth, ed. (1991), The Impossible H.L. Mencken: A Selection of His Best Newspaper Stories.
• Yardley, Jonathan, ed. (1992), My Life As Author and Editor.
• A Second Mencken Chrestomathy (1994) (edited by Terry Teachout)
• Thirty-five Years of Newspaper Work (1996)
• A Religious Orgy in Tennessee: A Reporter's Account of the Scopes Monkey Trial, Melville House Publishing, 2006.

• Ventures into Verse (1903)
• The Artist: A Drama Without Words (1912)
• The Creed of a Novelist (1916)
• Pistols for Two (1917)
• The Sahara of the Bozart (1920)
• Gamalielese (1921)
• "The Hills of Zion" (1925)
• The Libido for the Ugly (1927)
• The Penalty of Death[61]