What I Saw in America Read online

  It might be said symbolically that Americans have a taste for rocking-horses, as they certainly have a taste for rocking-chairs. A flippant critic might suggest that they select rocking-chairs so that, even when they are sitting down, they need not be sitting still. Something of this restlessness in the race may really be involved in the matter; but I think the deeper significance of the rocking-chair may still be found in the deeper symbolism of the rocking-horse. I think there is behind all this fresh and facile use of wood a certain spirit that is childish in the good sense of the word; something that is innocent, and easily pleased. It is not altogether untrue, still less is it unfriendly, to say that the landscape seems to be dotted with dolls’ houses. It is the true tragedy of every fallen son of Adam that he has grown too big to live in a doll’s house. These things seem somehow to escape the irony of time by not even challenging it; they are too temporary even to be merely temporal. These people are not building tombs; they are not, as in the fine image of Mrs. Meynell’s poem, merely building ruins. It is not easy to imagine the ruins of a doll’s house; and that is why a doll’s house is an everlasting habitation. How far it promises a political permanence is a matter for further discussion; I am only describing the mood of discovery; in which all these cottages built of lath, like the palaces of a pantomime, really seemed coloured like the clouds of morning; which are both fugitive and eternal.

  There is also in all this an atmosphere that comes in another sense from the nursery. We hear much of Americans being educated on English literature; but I think few Americans realise how much English children have been educated on American literature. It is true, and it is inevitable, that they can only be educated on rather old-fashioned American literature. Mr. Bernard Shaw, in one of his plays, noted truly the limitations of the young American millionaire, and especially the staleness of his English culture; but there is necessarily another side to it. If the American talked more of Macaulay than of Nietzsche, we should probably talk more of Emerson than of Ezra Pound. Whether this staleness is necessarily a disadvantage is, of course, a different question. But, in any case, it is true that the old American books were often the books of our childhood, even in the literal sense of the books of our nursery. I know few men in England who have not left their boyhood to some extent lost and entangled in the forests of Huckleberry Finn. I know few women in England, from the most revolutionary Suffragette to the most carefully preserved Early Victorian, who will not confess to having passed a happy childhood with the Little Women of Miss Alcott. Helen’s Babies was the first and by far the best book in the modern scriptures of baby-worship. And about all this old-fashioned American literature there was an undefinable savour that satisfied, and even fed, our growing minds. Perhaps it was the smell of growing things; but I am far from certain that it was not simply the smell of wood. Now that all the memory comes back to me, it seems to come back heavy in a hundred forms with the fragrance and the touch of timber. There was the perpetual reference to the wood-pile, the perpetual background of the woods. There was something crude and clean about everything; something fresh and strange about those far-off houses, to which I could not then have put a name. Indeed, many things become clear in this wilderness of wood, which could only be expressed in symbol and even in fantasy. I will not go so far as to say that it shortened the transition from Log Cabin to White House; as if the White House were itself made of white wood (as Oliver Wendell Holmes said), ‘that cuts like cheese, but lasts like iron for things like these.’ But I will say that the experience illuminates some other lines by Holmes himself:—

  Little I ask, my wants are few,

  I only ask a hut of stone.

  I should not have known, in England, that he was already asking for a good deal even in asking for that. In the presence of this wooden world the very combination of words seems almost a contradiction, like a hut of marble, or a hovel of gold.

  It was therefore with an almost infantile pleasure that I looked at all this promising expansion of fresh-cut timber and thought of the housing shortage at home. I know not by what incongruous movement of the mind there swept across me, at the same moment, the thought of things ancestral and hoary with the light of ancient dawns. The last war brought back body-armour; the next war may bring back bows and arrows. And I suddenly had a memory of old wooden houses in London; and a model of Shakespeare’s town.

  It is possible indeed that such Elizabethan memories may receive a check or a chill when the traveller comes, as he sometimes does, to the outskirts of one of these strange hamlets of new frame-houses, and is confronted with a placard inscribed in enormous letters, ‘Watch Us Grow.’ He can always imagine that he sees the timbers swelling before his eyes like pumpkins in some super-tropical summer. But he may have formed the conviction that no such proclamation could be found outside Shakespeare’s town. And indeed there is a serious criticism here, to any one who knows history; since the things that grow are not always the things that remain; and pumpkins of that expansiveness have a tendency to burst. I was always told that Americans were harsh, hustling, rather rude and perhaps vulgar; but they were very practical and the future belonged to them. I confess I felt a fine shade of difference; I liked the Americans; I thought they were sympathetic, imaginative, and full of fine enthusiasms; the one thing I could not always feel clear about was their future. I believe they were happier in their frame-houses than most people in most houses; having democracy, good education, and a hobby of work; the one doubt that did float across me was something like, ‘Will all this be here at all in two hundred years?’ That was the first impression produced by the wooden houses that seemed like the waggons of gipsies; it is a serious impression, but there is an answer to it. It is an answer that opens on the traveller more and more as he goes westward, and finds the little towns dotted about the vast central prairies. And the answer is agriculture. Wooden houses may or may not last; but farms will last; and farming will always last.

  The houses may look like gipsy caravans on a heath or common; but they are not on a heath or common. They are on the most productive and prosperous land, perhaps, in the modern world. The houses might fall down like shanties, but the fields would remain; and whoever tills those fields will count for a great deal in the affairs of humanity. They are already counting for a great deal, and possibly for too much, in the affairs of America. The real criticism of the Middle West is concerned with two facts, neither of which has been yet adequately appreciated by the educated class in England. The first is that the turn of the world has come, and the turn of the agricultural countries with it. That is the meaning of the resurrection of Ireland; that is the meaning of the practical surrender of the Bolshevist Jews to the Russian peasants. The other is that in most places these peasant societies carry on what may be called the Catholic tradition. The Middle West is perhaps the one considerable place where they still carry on the Puritan tradition. But the Puritan tradition was originally a tradition of the town; and the second truth about the Middle West turns largely on its moral relation to the town. As I shall suggest presently, there is much in common between this agricultural society of America and the great agricultural societies of Europe. It tends, as the agricultural society nearly always does, to some decent degree of democracy. The agricultural society tends to the agrarian law. But in Puritan America there is an additional problem, which I can hardly explain without a periphrasis.

  There was a time when the progress of the cities seemed to mock the decay of the country. It is more and more true, I think, to-day that it is rather the decay of the cities that seems to poison the progress and promise of the countryside. The cinema boasts of being a substitute for the tavern, but I think it a very bad substitute. I think so quite apart from the question about fermented liquor. Nobody enjoys cinemas more than I, but to enjoy them a man has only to look and not even to listen, and in a tavern he has to talk. Occasionally, I admit, he has to fight; but he need never move at the movies. Thus in the real village inn a
re the real village politics, while in the other are only the remote and unreal metropolitan politics. And those central city politics are not only cosmopolitan politics but corrupt politics. They corrupt everything that they reach, and this is the real point about many perplexing questions.

  For instance, so far as I am concerned, it is the whole point about feminism and the factory. It is very largely the point about feminism and many other callings, apparently more cultured than the factory, such as the law court and the political platform. When I see women so wildly anxious to tie themselves to all this machinery of the modern city my first feeling is not indignation, but that dark and ominous sort of pity with which we should see a crowd rushing to embark in a leaking ship under a lowering storm. When I see wives and mothers going in for business government I not only regard it as a bad business but as a bankrupt business. It seems to me very much as if the peasant women, just before the French Revolution, had insisted on being made duchesses or (as is quite as logical and likely) on being made dukes.

  It is as if those ragged women, instead of crying out for bread, had cried out for powder and patches. By the time they were wearing them they would be the only people wearing them. For powder and patches soon went out of fashion, but bread does not go out of fashion. In the same way, if women desert the family for the factory, they may find they have only done it for a deserted factory. It would have been very unwise of the lower orders to claim all the privileges of the higher orders in the last days of the French monarchy. It would have been very laborious to learn the science of heraldry or the tables of precedence when all such things were at once most complicated and most moribund. It would be tiresome to be taught all those tricks just when the whole bag of tricks was coming to an end. A French satirist might have written a fine apologue about Jacques Bonhomme coming up to Paris in his wooden shoes and demanding to be made Gold Stick in Waiting in the name of Liberty, Equality, and Fraternity; but I fear the stick in waiting would be waiting still.

  One of the first topics on which I heard conversation turning in America was that of a very interesting book called Main Street, which involves many of these questions of the modern industrial and the eternal feminine. It is simply the story, or perhaps rather the study than the story, of a young married woman in one of the multitudinous little towns on the great central plains of America; and of a sort of struggle between her own more restless culture and the provincial prosperity of her neighbours. There are a number of true and telling suggestions in the book, but the one touch which I found tingling in the memory of many readers was the last sentence, in which the master of the house, with unshaken simplicity, merely asks for the whereabouts of some domestic implement; I think it was a screw-driver. It seems to me a harmless request, but from the way people talked about it one might suppose he had asked for a screw-driver to screw down the wife in her coffin. And a great many advanced persons would tell us that wooden house in which she lived really was like a wooden coffin. But this appears to me to be taking a somewhat funereal view of the life of humanity.

  For, after all, on the face of it at any rate, this is merely the life of humanity, and even the life which all humanitarians have striven to give to humanity. Revolutionists have treated it not only as the normal but even as the ideal. Revolutionary wars have been waged to establish this; revolutionary heroes have fought, and revolutionary martyrs have died, only to build such a wooden house for such a worthy family. Men have taken the sword and perished by the sword in order that the poor gentleman might have liberty to look for his screw-driver. For there is here a fact about America that is almost entirely unknown in England. The English have not in the least realised the real strength of America. We in England hear a great deal, we hear far too much, about the economic energy of industrial America, about the money of Mr. Morgan, or the machinery of Mr. Edison. We never realise that while we in England suffer from the same sort of successes in capitalism and clockwork, we have not got what the Americans have got; something at least to balance it in the way of a free agriculture, a vast field of free farms dotted with small freeholders. For the reason I shall mention in a moment, they are not perhaps in the fullest and finest sense a peasantry. But they are in the practical and political sense a pure peasantry, in that their comparative equality is a true counterweight to the toppling injustice of the towns.

  And, even in places like that described as Main Street, that comparative equality can immediately be felt. The men may be provincials, but they are certainly citizens; they consult on a common basis. And I repeat that in this, after all, they do achieve what many prophets and righteous men have died to achieve. This plain village, fairly prosperous, fairly equal, untaxed by tyrants and untroubled by wars, is after all the place which reformers have regarded as their aim; whenever reformers have used their wits sufficiently to have any aim. The march to Utopia, the march to the Earthly Paradise, the march to the New Jerusalem, has been very largely the march to Main Street. And the latest modern sensation is a book written to show how wretched it is to live there.

  All this is true, and I think the lady might be more contented in her coffin, which is more comfortably furnished than most of the coffins where her fellow creatures live. Nevertheless, there is an answer to this, or at least a modification of it. There is a case for the lady and a case against the gentleman and the screw-driver. And when we have noted what it really is, we have noted the real disadvantage in a situation like that of modern America, and especially the Middle West. And with that we come back to the truth with which I started this speculation; the truth that few have yet realised, but of which I, for one, am more and more convinced—that industrialism is spreading because it is decaying; that only the dust and ashes of its dissolution are choking up the growth of natural things everywhere and turning the green world grey.

  In this relative agricultural equality the Americans of the Middle West are far in advance of the English of the twentieth century. It is not their fault if they are still some centuries behind the English of the twelfth century. But the defect by which they fall short of being a true peasantry is that they do not produce their own spiritual food, in the same sense as their own material food. They do not, like some peasantries, create other kinds of culture besides the kind called agriculture. Their culture comes from the great cities; and that is where all the evil comes from.

  If a man had gone across England in the Middle Ages, or even across Europe in more recent times, he would have found a culture which showed its vitality by its variety. We know the adventures of the three brothers in the old fairy tales who passed across the endless plain from city to city, and found one kingdom ruled by a wizard and another wasted by a dragon, one people living in castles of crystal and another sitting by fountains of wine. These are but legendary enlargements of the real adventures of a traveller passing from one patch of peasantry to another, and finding women wearing strange head-dresses and men singing new songs.

  A traveller in America would be somewhat surprised if he found the people in the city of St. Louis all wearing crowns and crusading armour in honour of their patron saint. He might even feel some faint surprise if he found all the citizens of Philadelphia clad in a composite costume, combining that of a Quaker with that of a Red Indian, in honour of the noble treaty of William Penn. Yet these are the sort of local and traditional things that would really be found giving variety to the valleys of mediaeval Europe. I myself felt a perfectly genuine and generous exhilaration of freedom and fresh enterprise in new places like Oklahoma. But you would hardly find in Oklahoma what was found in Oberammergau. What goes to Oklahoma is not the peasant play, but the cinema. And the objection to the cinema is not so much that it goes to Oklahoma as that it does not come from Oklahoma. In other words, these people have on the economic side a much closer approach than we have to economic freedom. It is not for us, who have allowed our land to be stolen by squires and then vulgarised by sham squires, to sneer at such colonists as merely
crude and prosaic. They at least have really kept something of the simplicity and, therefore, the dignity of democracy; and that democracy may yet save their country even from the calamities of wealth and science.

  But, while these farmers do not need to become industrial in order to become industrious, they do tend to become industrial in so far as they become intellectual. Their culture, and to some great extent their creed, do come along the railroads from the great modern urban centres, and bring with them a blast of death and a reek of rotting things. It is that influence that alone prevents the Middle West from progressing towards the Middle Ages.

  For, after all, linked up in a hundred legends of the Middle Ages, may be found a symbolic pattern of hammers and nails and saws; and there is no reason why they should not have also sanctified screw-drivers. There is no reason why the screw-driver that seemed such a trifle to the author should not have been borne in triumph down Main Street like a sword of state, in some pageant of the Guild of St. Joseph of the Carpenters or St. Dunstan of the Smiths. It was the Catholic poetry and piety that filled common life with something that is lacking in the worthy and virile democracy of the West. Nor are Americans of intelligence so ignorant of this as some may suppose. There is an admirable society called the Mediaevalists in Chicago; whose name and address will strike many as suggesting a certain struggle of the soul against the environment. With the national heartiness they blazon their note-paper with heraldry and the hues of Gothic windows; with the national high spirits they assume the fancy dress of friars; but any one who should essay to laugh at them instead of with them would find out his mistake. For many of them do really know a great deal about mediaevalism; much more than I do, or most other men brought up on an island that is crowded with its cathedrals. Something of the same spirit may be seen in the beautiful new plans and buildings of Yale, deliberately modelled not on classical harmony but on Gothic irregularity and surprise. The grace and energy of the mediaeval architecture resurrected by a man like Mr. R. A. Cram of Boston has behind it not merely artistic but historical and ethical enthusiasm; an enthusiasm for the Catholic creed which made mediaeval civilisation. Even on the huge Puritan plains of the Middle West the influence strays in the strangest fashion. And it is notable that among the pessimistic epitaphs of the Spoon River Anthology, in that churchyard compared with which most churchyards are cheery, among the suicides and secret drinkers and monomaniacs and hideous hypocrites of that happy village, almost the only record of respect and a recognition of wider hopes is dedicated to the Catholic priest.