In short, the American hotel is not America; but it is American. In some respects it is as American as the English inn is English. And it is symbolic of that society in this among other things: that it does tend too much to uniformity; but that that very uniformity disguises not a little natural dignity. The old Romans boasted that their republic was a nation of kings. If we really walked abroad in such a kingdom, we might very well grow tired of the sight of a crowd of kings, of every man with a gold crown on his head or an ivory sceptre in his hand. But it is arguable that we ought not to grow tired of the repetition of crowns and sceptres, any more than of the repetition of flowers and stars. The whole imaginative effort of Walt Whitman was really an effort to absorb and animate these multitudinous modern repetitions; and Walt Whitman would be quite capable of including in his lyric litany of optimism a list of the nine hundred and ninety-nine identical bathrooms. I do not sneer at the generous effort of the giant; though I think, when all is said, that it is a criticism of modern machinery that the effort should be gigantic as well as generous.
While there is so much repetition there is little repose. It is the pattern of a kaleidoscope rather than a wall-paper; a pattern of figures running and even leaping like the figures in a zoetrope. But even in the groups where there was no hustle there was often something of homelessness. I do not mean merely that they were not dining at home; but rather that they were not at home even when dining, and dining at their favourite hotel. They would frequently start up and dart from the room at a summons from the telephone. It may have been fanciful, but I could not help feeling a breath of home, as from a flap or flutter of St. George's Cross, when I first sat down in a Canadian hostelry, and read the announcement that no such telephonic or other summonses were allowed in the dining-room. It may have been a coincidence, and there may be American hotels with this merciful proviso and Canadian hotels without it; but the thing was symbolic even if it was not evidential. I felt as if I stood indeed upon English soil, in a place where people liked to have their meals in peace.
The process of the summons is called 'paging,' and consists of sending a little boy with a large voice through all the halls and corridors of the building, making them resound with a name. The custom is common, of course, in clubs and hotels even in England; but in England it is a mere whisper compared with the wail with which the American page repeats the formula of 'Calling Mr. So and So.' I remember a particularly crowded _parterre_ in the somewhat smoky and oppressive atmosphere of Pittsburg, through which wandered a youth with a voice the like of which I have never heard in the land of the living, a voice like the cry of a lost spirit, saying again and again for ever, 'Carling Mr. Anderson.' One felt that he never would find Mr. Anderson. Perhaps there never had been any Mr. Anderson to be found. Perhaps he and every one else wandered in an abyss of bottomless scepticism; and he was but the victim of one out of numberless nightmares of eternity, as he wandered a shadow with shadows and wailed by impassable streams. This is not exactly my philosophy, but I feel sure it was his. And it is a mood that may frequently visit the mind in the centres of highly active and successful industrial civilisation.
Such are the first idle impressions of the great American hotel, gained by sitting for the first time in its gallery and gazing on its drifting crowds with thoughts equally drifting. The first impression is of something enormous and rather unnatural, an impression that is gradually tempered by experience of the kindliness and even the tameness of so much of that social order. But I should not be recording the sensations with sincerity, if I did not touch in passing the note of something unearthly about that vast system to an insular traveller who sees it for the first time. It is as if he were wandering in another world among the fixed stars; or worse still, in an ideal Utopia of the future.
Yet I am not certain; and perhaps the best of all news is that nothing is really new. I sometimes have a fancy that many of these new things in new countries are but the resurrections of old things which have been wickedly killed or stupidly stunted in old countries. I have looked over the sea of little tables in some light and airy open-air caf; and my thoughts have gone back to the plain wooden bench and wooden table that stands solitary and weather-stained outside so many neglected English inns. We talk of experimenting in the French caf, as of some fresh and almost impudent innovation. But our fathers had the French caf, in the sense of the free-and-easy table in the sun and air. The only difference was that French democracy was allowed to develop its caf, or multiply its tables, while English plutocracy prevented any such popular growth. Perhaps there are other examples of old types and patterns, lost in the old oligarchy and saved in the new democracies. I am haunted with a hint that the new structures are not so very new; and that they remind me of something very old. As I look from the balcony floor the crowds seem to float away and the colours to soften and grow pale, and I know I am in one of the simplest and most ancestral of human habitations. I am looking down from the old wooden gallery upon the courtyard of an inn. This new architectural model, which I have described, is after all one of the oldest European models, now neglected in Europe and especially in England. It was the theatre in which were enacted innumerable picaresque comedies and romantic plays, with figures ranging from Sancho Panza to Sam Weller. It served as the apparatus, like some gigantic toy set up in bricks and timber, for the ancient and perhaps eternal game of tennis. The very terms of the original game were taken from the inn courtyard, and the players scored accordingly as they hit the buttery-hatch or the roof. Singular speculations hover in my mind as the scene darkens and the quadrangle below begins to empty in the last hours of night. Some day perhaps this huge structure will be found standing in a solitude like a skeleton; and it will be the skeleton of the Spotted Dog or the Blue Boar. It will wither and decay until it is worthy at last to be a tavern. I do not know whether men will play tennis on its ground floor, with various scores and prizes for hitting the electric fan, or the lift, or the head waiter. Perhaps the very words will only remain as part of some such rustic game. Perhaps the electric fan will no longer be electric and the elevator will no longer elevate, and the waiter will only wait to be hit. But at least it is only by the decay of modern plutocracy, which seems already to have begun, that the secret of the structure even of this plutocratic palace can stand revealed. And after long years, when its lights are extinguished and only the long shadows inhabit its halls and vestibules, there may come a new noise like thunder; of D'Artagnan knocking at the door.
_A Meditation in Broadway_
When I had looked at the lights of Broadway by night, I made to my American friends an innocent remark that seemed for some reason to amuse them. I had looked, not without joy, at that long kaleidoscope of coloured lights arranged in large letters and sprawling trade-marks, advertising everything, from pork to pianos, through the agency of the two most vivid and most mystical of the gifts of God; colour and fire. I said to them, in my simplicity, 'What a glorious garden of wonders this would be, to any one who was lucky enough to be unable to read.'
Here it is but a text for a further suggestion. But let us suppose that there does walk down this flaming avenue a peasant, of the sort called scornfully an illiterate peasant; by those who think that insisting on people reading and writing is the best way to keep out the spies who read in all languages and the forgers who write in all hands. On this principle indeed, a peasant merely acquainted with things of little practical use to mankind, such as ploughing, cutting wood, or growing vegetables, would very probably be excluded; and it is not for us to criticise from the outside the philosophy of those who would keep out the farmer and let in the forger. But let us suppose, if only for the sake of argument, that the peasant is walking under the artificial suns and stars of this tremendous thoroughfare; that he has escaped to the land of liberty upon some general rumour and romance of the story of its liberation, but without being yet able to understand the arbitrary signs of its alphabet. The soul of such a man would surely soar higher than the sk
y-scrapers, and embrace a brotherhood broader than Broadway. Realising that he had arrived on an evening of exceptional festivity, worthy to be blazoned with all this burning heraldry, he would please himself by guessing what great proclamation or principle of the Republic hung in the sky like a constellation or rippled across the street like a comet. He would be shrewd enough to guess that the three festoons fringed with fiery words of somewhat similar pattern stood for 'Government of the People, For the People, By the People'; for it must obviously be that, unless it were 'Liberty, Equality, Fraternity.' His shrewdness would perhaps be a little shaken if he knew that the triad stood for 'Tang Tonic To-day; Tang Tonic To-morrow; Tang Tonic All the Time.' He will soon identify a restless ribbon of red lettering, red hot and rebellious, as the saying, 'Give me liberty or give me death.' He will fail to identify it as the equally famous saying, 'Skyoline Has Gout Beaten to a Frazzle.' Therefore it was that I desired the peasant to walk down that grove of fiery trees, under all that golden foliage, and fruits like monstrous jewels, as innocent as Adam before the Fall. He would see sights almost as fine as the flaming sword or the purple and peacock plumage of the seraphim; so long as he did not go near the Tree of Knowledge.
In other words, if once he went to school it would be all up; and indeed I fear in any case he would soon discover his error. If he stood wildly waving his hat for liberty in the middle of the road as Chunk Chutney picked itself out in ruby stars upon the sky, he would impede the excellent but extremely rigid traffic system of New York. If he fell on his knees before a sapphire splendour, and began saying an Ave Maria under a mistaken association, he would be conducted kindly but firmly by an Irish policeman to a more authentic shrine. But though the foreign simplicity might not long survive in New York, it is quite a mistake to suppose that such foreign simplicity cannot enter New York. He may be excluded for being illiterate, but he cannot be excluded for being ignorant, nor for being innocent. Least of all can he be excluded for being wiser in his innocence than the world in its knowledge. There is here indeed more than one distinction to be made. New York is a cosmopolitan city; but it is not a city of cosmopolitans. Most of the masses in New York have a nation, whether or no it be the nation to which New York belongs. Those who are Americanised are American, and very patriotically American. Those who are not thus nationalised are not in the least internationalised. They simply continue to be themselves; the Irish are Irish; the Jews are Jewish; and all sorts of other tribes carry on the traditions of remote European valleys almost untouched. In short, there is a sort of slender bridge between their old country and their new, which they either cross or do not cross, but which they seldom simply occupy. They are exiles or they are citizens; there is no moment when they are cosmopolitans. But very often the exiles bring with them not only rooted traditions, but rooted truths.
Indeed it is to a great extent the thought of these strange souls in crude American garb that gives a meaning to the masquerade of New York. In the hotel where I stayed the head waiter in one room was a Bohemian; and I am glad to say that he called himself a Bohemian. I have already protested sufficiently, before American audiences, against the pedantry of perpetually talking about Czecho-Slovakia. I suggested to my American friends that the abandonment of the word Bohemian in its historical sense might well extend to its literary and figurative sense. We might be expected to say, 'I'm afraid Henry has got into very Czecho-Slovakian habits lately,' or 'Don't bother to dress; it's quite a Czecho-Slovakian affair.' Anyhow my Bohemian would have nothing to do with such nonsense; he called himself a son of Bohemia, and spoke as such in his criticisms of America, which were both favourable and unfavourable. He was a squat man, with a sturdy figure and a steady smile; and his eyes were like dark pools in the depth of a darker forest, but I do not think he had ever been deceived by the lights of Broadway.
But I found something like my real innocent abroad, my real peasant among the sky-signs, in another part of the same establishment. He was a much leaner man, equally dark, with a hook nose, hungry face, and fierce black moustaches. He also was a waiter, and was in the costume of a waiter, which is a smarter edition of the costume of a lecturer. As he was serving me with clam chowder or some such thing, I fell into speech with him and he told me he was a Bulgar. I said something like, 'I'm afraid I don't know as much as I ought to about Bulgaria. I suppose most of your people are agricultural, aren't they?' He did not stir an inch from his regular attitude, but he slightly lowered his low voice and said, 'Yes. From the earth we come and to the earth we return; when people get away from that they are lost.'
To hear such a thing said by the waiter was alone an epoch in the life of an unfortunate writer of fantastic novels. To see him clear away the clam chowder like an automaton, and bring me more iced water like an automaton or like nothing on earth except an American waiter (for piling up ice is the cold passion of their lives), and all this after having uttered something so dark and deep, so starkly incongruous and so startlingly true, was an indescribable thing, but very like the picture of the peasant admiring Broadway. So he passed, with his artificial clothes and manners, lit up with all the ghastly artificial light of the hotel, and all the ghastly artificial life of the city; and his heart was like his own remote and rocky valley, where those unchanging words were carved as on a rock.
I do not profess to discuss here at all adequately the question this raises about the Americanisation of the Bulgar. It has many aspects, of some of which most Englishmen and even some Americans are rather unconscious. For one thing, a man with so rugged a loyalty to land could not be Americanised in New York; but it is not so certain that he could not be Americanised in America. We might almost say that a peasantry is hidden in the heart of America. So far as our impressions go, it is a secret. It is rather an open secret; covering only some thousand square miles of open prairie. But for most of our countrymen it is something invisible, unimagined, and unvisited; the simple truth that where all those acres are there is agriculture, and where all that agriculture is there is considerable tendency towards distributive or decently equalised property, as in a peasantry. On the other hand, there are those who say that the Bulgar will never be Americanised, that he only comes to be a waiter in America that he may afford to return to be a peasant in Bulgaria. I cannot decide this issue, and indeed I did not introduce it to this end. I was led to it by a certain line of reflection that runs along the Great White Way, and I will continue to follow it. The criticism, if we could put it rightly, not only covers more than New York but more than the whole New World. Any argument against it is quite as valid against the largest and richest cities of the Old World, against London or Liverpool or Frankfort or Belfast. But it is in New York that we see the argument most clearly, because we see the thing thus towering into its own turrets and breaking into its own fireworks.
I disagree with the aesthetic condemnation of the modern city with its sky-scrapers and sky-signs. I mean that which laments the loss of beauty and its sacrifice to utility. It seems to me the very reverse of the truth. Years ago, when people used to say the Salvation Army doubtless had good intentions, but we must all deplore its methods, I pointed out that the very contrary is the case. Its method, the method of drums and democratic appeal, is that of the Franciscans or any other march of the Church Militant. It was precisely its aims that were dubious, with their dissenting morality and despotic finance. It is somewhat the same with things like the sky-signs in Broadway. The aesthete must not ask me to mingle my tears with his, because these things are merely useful and ugly. For I am not specially inclined to think them ugly; but I am strongly inclined to think them useless. As a matter of art for art's sake, they seem to me rather artistic. As a form of practical social work they seem to me stark stupid waste. If Mr. Bilge is rich enough to build a tower four hundred feet high and give it a crown of golden crescents and crimson stars, in order to draw attention to his manufacture of the Paradise Tooth Paste or The Seventh Heaven Cigar, I do not feel the least disposition to thank him fo
r any serious form of social service. I have never tried the Seventh Heaven Cigar; indeed a premonition moves me towards the belief that I shall go down to the dust without trying it. I have every reason to doubt whether it does any particular good to those who smoke it, or any good to anybody except those who sell it. In short Mr. Bilge's usefulness consists in being useful to Mr. Bilge, and all the rest is illusion and sentimentalism. But because I know that Bilge is only Bilge, shall I stoop to the profanity of saying that fire is only fire? Shall I blaspheme crimson stars any more than crimson sunsets, or deny that those moons are golden any more than that this grass is green? If a child saw these coloured lights, he would dance with as much delight as at any other coloured toys; and it is the duty of every poet, and even of every critic, to dance in respectful imitation of the child. Indeed I am in a mood of so much sympathy with the fairy lights of this pantomime city, that I should be almost sorry to see social sanity and a sense of proportion return to extinguish them. I fear the day is breaking, and the broad daylight of tradition and ancient truth is coming to end all this delightful nightmare of New York at night. Peasants and priests and all sorts of practical and sensible people are coming back into power, and their stern realism may wither all these beautiful, unsubstantial, useless things. They will not believe in the Seventh Heaven Cigar, even when they see it shining as with stars in the seventh heaven. They will not be affected by advertisements, any more than the priests and peasants of the Middle Ages would have been affected by advertisements. Only a very soft-headed, sentimental, and rather servile generation of men could possibly be affected by advertisements at all. People who are a little more hard-headed, humorous, and intellectually independent, see the rather simple joke; and are not impressed by this or any other form of self-praise. Almost any other men in almost any other age would have seen the joke. If you had said to a man in the Stone Age, 'Ugg says Ugg makes the best stone hatchets,' he would have perceived a lack of detachment and disinterestedness about the testimonial. If you had said to a medieval peasant, 'Robert the Bowyer proclaims, with three blasts of a horn, that he makes good bows,' the peasant would have said, 'Well, of course he does,' and thought about something more important. It is only among people whose minds have been weakened by a sort of mesmerism that so transparent a trick as that of advertisement could ever have been tried at all. And if ever we have again, as for other reasons I cannot but hope we shall, a more democratic distribution of property and a more agricultural basis of national life, it would seem at first sight only too likely that all this beautiful superstition will perish, and the fairyland of Broadway with all its varied rainbows fade away. For such people the Seventh Heaven Cigar, like the nineteenth-century city, will have ended in smoke. And even the smoke of it will have vanished.
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