Part 2 (1/2)
If there is one sign rather than another of religious possibility and spiritual worth in the men who do the world's work with machines to-day, it is that these men are never persuaded to attend a church that despises that work.
Symposiums on how to reach the ma.s.ses are pitiless irony. There is no need for symposiums. It is an open secret. It cries upon the house-tops. It calls above the world in the Sabbath bells. A church that believes less than the world believes shall lose its leaders.h.i.+p in the world. ”Why should I pay pew rent,” says the man who sings with his hands, ”to men who do not believe in me, to wors.h.i.+p, with men who do not believe in me, a G.o.d that does not believe in me?” If heaven itself (represented as a rich and idle place,--seats free in the evening) were opened to the true laboring man on the condition that he should despise his hands by holding palms in them, he would find some excuse for staying away. He feels in no wise different with regard to his present life. ”Unless your G.o.d,” says the man who sings with his hands, to those who pity him and do him good,--”unless your G.o.d is a G.o.d I can wors.h.i.+p in a factory, He is not a G.o.d I care to wors.h.i.+p in a church.”
Behold it is written: The church that does not delight in these men and in what these men are for, as much as the street delights in them, shall give way to the street. The street is more beautiful. If the street is not let into the church, it shall sweep over the church and sweep around it, shall pile the floors of its strength upon it, above it. From the roofs of labor--radiant and beautiful labor--shall men look down upon its towers. Only a church that believes more than the world believes shall lead the world. It always leads the world. It cannot help leading it. The religion that lives in a machine age, and that cannot see and feel, and make others see and feel, the meaning of that machine age, is a religion which is not worthy of us. It is not worthy of our machines. One of the machines we have made could make a better religion than this. Even now, almost everywhere in almost every town or city where one goes, if one will stop or look up or listen, one hears the chimneys teaching the steeples. It would be blind for more than a few years more to be discouraged about modern religion.
The telephone, the wireless telegraph, the X-rays, and all the other great believers are singing up around it. The very railroads are surrounding it and taking care of it. A few years more and the steeples will stop hesitating and tottering in the sight of all the people. They will no longer stand in fear before what the crowds of chimneys and railways and the miles of smokestacks sweeping past are saying to the people.
They will listen to what the smokestacks are saying to the people.
They will say it better.
In the meantime they are not listening.
Religion and art at the present moment, both blindfolded and both with their ears stopped, are being swept to the same irrevocable issue. By all poets and prophets the same danger signal shall be seen spreading before them both jogging along their old highways. It is the arm that reaches across the age.
RAILROAD CROSSING LOOK OUT FOR THE ENGINE!
PART II.
THE LANGUAGE OF THE MACHINES
I
AS GOOD AS OURS
One is always hearing it said that if a thing is to be called poetic it must have great ideas in it, and must successfully express them.
The idea that there is poetry in machinery, has to meet the objection that, while a machine may have great ideas in it, ”it does not look it.” The average machine not only fails to express the idea that it stands for, but it generally expresses something else. The language of the average machine, when one considers what it is for, what it is actually doing, is not merely irrelevant or feeble. It is often absurd. It is a rare machine which, when one looks for poetry in it, does not make itself ridiculous.
The only answer that can be made to this objection is that a steam-engine (when one thinks of it) really expresses itself as well as the rest of us. All language is irrelevant, feeble, and absurd. We live in an organically inexpressible world. The language of everything in it is absurd. Judged merely by its outer signs, the universe over our heads--with its cunning little stars in it--is the height of absurdity, as a self-expression. The sky laughs at us. We know it when we look in a telescope. Time and s.p.a.ce are G.o.d's jokes. Looked at strictly in its outer language, the whole visible world is a joke. To suppose that G.o.d has ever expressed Himself to us in it, or to suppose that He could express Himself in it, or that any one can express anything in it, is not to see the point of the joke.
We cannot even express ourselves to one another. The language of everything we use or touch is absurd. Nearly all of the tools we do our living with--even the things that human beings amuse themselves with--are inexpressive and foolish-looking. Golf and tennis and football have all been accused in turn, by people who do not know them from the inside, of being meaningless. A golf-stick does not convey anything to the uninitiated, but the bare sight of a golf-stick lying on a seat is a feeling to the one to whom it belongs, a play of sense and spirit to him, a subtle thrill in his arms. The same is true of a new fiery-red baby, which, considering the fuss that is made about it, to a comparative outsider like a small boy, has always been from the beginning of the world a ridiculous and inadequate object. A man could not possibly conceive, even if he gave all his time to it, of a more futile, reckless, hapless expression of or pointer to an immortal soul than a week-old baby wailing at time and s.p.a.ce. The idea of a baby may be all right, but in its outer form, at first, at least, a baby is a failure, and always has been. The same is true of our other musical instruments. A horn caricatures music. A flute is a man rubbing a black stick with his lips. A trombone player is a monster. We listen solemnly to the violin--the voice of an archangel with a board tucked under his chin--and to Girardi's 'cello--a whole human race laughing and crying and singing to us between a boy's legs. The eye-language of the violin has to be interpreted, and only people who are cultivated enough to suppress whole parts of themselves (rather useful and important parts elsewhere) can enjoy a great opera--a huge conspiracy of symbolism, every visible thing in it standing for something that can not be seen, beckoning at something that cannot be heard. Nothing could possibly be more grotesque, looked at from the outside or by a tourist from another planet or another religion, than the celebration of the Lord's Supper in a Protestant church. All things have their outer senses, and these outer senses have to be learned one at a time by being flashed through with inner ones. Except to people who have tried it, nothing could be more grotesque than kissing, as a form of human expression. A reception--a roomful of people shouting at each other three inches away--is comical enough. So is handshaking. Looked at from the outside, what could be more unimpressive than the spectacle of the greatest dignitary of the United States put in a vise in his own house for three hours, having his hand squeezed by long rows of people? And, taken as a whole, scurrying about in its din, what could possibly be more grotesque than a great city--a city looked at from almost any adequate, respectable place for an immortal soul to look from--a star, for instance, or a beautiful life?
Whether he is looked at by ants or by angels, every outer token that pertains to man is absurd and unfinished until some inner thing is put with it. Man himself is futile and comic-looking (to the other animals), rus.h.i.+ng empty about s.p.a.ce. New York is a spectacle for a squirrel to laugh at, and, from the point of view of a mouse, a man is a mere, stupid, sitting-down, skull-living, desk-infesting animal.
All these things being true of expression--both the expression of men and of G.o.d--the fact that machines which have poetry in them do not express it very well does not trouble me much. I do not forget the look of the first ocean-engine I ever saw--four or five stories of it; nor do I forget the look of the ocean-engine's engineer as in its mighty heart-beat he stood with his strange, happy, helpless ”Twelve thousand horse-power, sir!” upon his lips.
That first night with my first engineer still follows me. The time seems always coming back to me again when he brought me up from his whirl of wheels in the hold to the deck of stars, and left me--my new wonder all stumbling through me--alone with them and with my thoughts.
The engines breathe.
No sound but cinders on the sails And the ghostly heave, The voice the wind makes in the mast-- And dainty gales And fluffs of mist and smoking stars Floating past-- From night-lit funnels.
In the wild of the heart of G.o.d I stand.
Time and s.p.a.ce Wheel past my face.
Forever. Everywhere.