For this aspect of America is rather neglected in the talk about electricity and headlines. Needless to say, the modern vulgarity of avarice and advertisement sprawls all over Philadelphia or Boston; but so it does over Winchester or Canterbury. But most people know that there is something else to be found in Canterbury or Winchester; many people know that it is rather more interesting; and some people know that Alfred can still walk in Winchester and that St. Thomas at Canterbury was killed but did not die. It is at least as possible for a Philadelphian to feel the presence of Penn and Franklin as for an Englishman to see the ghosts of Alfred and of Becket. Tradition does not mean a dead town; it does not mean that the living are dead but that the dead are alive. It means that it still matters what Penn did two hundred years ago or what Franklin did a hundred years ago; I never could feel in New York that it mattered what anybody did an hour ago. And these things did and do matter. Quakerism is not my favourite creed; but on that day when William Penn stood unarmed upon that spot and made his treaty with the Red Indians, his creed of humanity did have a triumph and a triumph that has not turned back. The praise given to him is not a priggish fiction of our conventional history, though such fictions have illogically curtailed it. The Nonconformists have been rather unfair to Penn even in picking their praises; and they generally forget that toleration cuts both ways and that an open mind is open on all sides. Those who deify him for consenting to bargain with the savages cannot forgive him for consenting to bargain with the Stuarts. And the same is true of the other city, yet more closely connected with the tolerant experiment of the Stuarts. The state of Maryland was the first experiment in religious freedom in human history. Lord Baltimore and his Catholics were a long march ahead of William Penn and his Quakers on what is now called the path of progress. That the first religious toleration ever granted in the world was granted by Roman Catholics is one of those little informing details with which our Victorian histories did not exactly teem. But when I went into my hotel at Baltimore and found two priests waiting to see me, I was moved in a new fashion, for I felt that I touched the end of a living chain. Nor was the impression accidental; it will always remain with me with a mixture of gratitude and grief, for they brought a message of welcome from a great American whose name I had known from childhood and whose career was drawing to its close; for it was but a few days after I left the city that I learned that Cardinal Gibbons was dead.
On the top of a hill on one side of the town stood the first monument raised after the Revolution to Washington. Beyond it was a new monument saluting in the name of Lafayette the American soldiers who fell fighting in France in the Great War. Between them were steps and stone seats, and I sat down on one of them and talked to two children who were clambering about the bases of the monument. I felt a profound and radiant peace in the thought that they at any rate were not going to my lecture. It made me happy that in that talk neither they nor I had any names. I was full of that indescribable waking vision of the strangeness of life, and especially of the strangeness of locality; of how we find places and lose them; and see faces for a moment in a far-off land, and it is equally mysterious if we remember and mysterious if we forget. I had even stirring in my head the suggestion of some verses that I shall never finish—
If I ever go back to Baltimore
The city of Maryland.
But the poem would have to contain far too much; for I was thinking of a thousand things at once; and wondering what the children would be like twenty years after and whether they would travel in white goods or be interested in oil, and I was not untouched (it may be said) by the fact that a neighbouring shop had provided the only sample of the substance called ‘tea’ ever found on the American continent; and in front of me soared up into the sky on wings of stone the column of all those high hopes of humanity a hundred years ago; and beyond there were lighted candles in the chapels and prayers in the ante-chambers, where perhaps already a Prince of the Church was dying. Only on a later page can I even attempt to comb out such a tangle of contrasts, which is indeed the tangle of America and this mortal life; but sitting there on that stone seat under that quiet sky, I had some experience of the thronging thousands of living thoughts and things, noisy and numberless as birds, that give its everlasting vivacity and vitality to a dead town.
Two other cities I visited which have this particular type of traditional character, the one being typical of the North and the other of the South. At least I may take as convenient anti-types the towns of Boston and St. Louis; and we might add Nashville as being a shade more truly southern than St. Louis. To the extreme South, in the sense of what is called the Black Belt, I never went at all. Now English travellers expect the South to be somewhat traditional; but they are not prepared for the aspects of Boston in the North which are even more so. If we wished only for an antic of antithesis, we might say that on one side the places are more prosaic than the names and on the other the names are more prosaic than the places. St. Louis is a fine town, and we recognise a fine instinct of the imagination that set on the hill overlooking the river the statue of that holy horseman who has christened the city. But the city is not as beautiful as its name; it could not be. Indeed these titles set up a standard to which the most splendid spires and turrets could not rise, and below which the commercial chimneys and sky-signs conspicuously sink. We should think it odd if Belfast had borne the name of Joan of Arc. We should be slightly shocked if the town of Johannesburg happened to be called Jesus Christ. But few have noted a blasphemy, or even a somewhat challenging benediction, to be found in the very name of San Francisco.
But on the other hand a place like Boston is much more beautiful than its name. And, as I have suggested, an Englishman’s general information, or lack of information, leaves him in some ignorance of the type of beauty that turns up in that type of place. He has heard so much about the purely commercial North as against the agricultural and aristocratic South, and the traditions of Boston and Philadelphia are rather too tenuous and delicate to be seen from across the Atlantic. But here also there are traditions and a great deal of traditionalism. The circle of old families, which still meets with a certain exclusiveness in Philadelphia, is the sort of thing that we in England should expect to find rather in New Orleans. The academic aristocracy of Boston, which Oliver Wendell Holmes called the Brahmins, is still a reality though it was always a minority and is now a very small minority. An epigram, invented by Yale at the expense of Harvard, describes it as very small indeed:—
Here is to jolly old Boston, the home of the bean and the cod,
Where Cabots speak only to Lowells, and Lowells speak only to God.
But an aristocracy must be a minority, and it is arguable that the smaller it is the better. I am bound to say, however, that the distinguished Dr. Cabot, the present representative of the family, broke through any taboo that may tie his affections to his Creator and to Miss Amy Lowell, and broadened his sympathies so indiscriminately as to show kindness and hospitality to so lost a being as an English lecturer. But if the thing is hardly a limit it is very living as a memory; and Boston on this side is very much a place of memories. It would be paying it a very poor compliment merely to say that parts of it reminded me of England; for indeed they reminded me of English things that have largely vanished from England. There are old brown houses in the corners of squares and streets that are like glimpses of a man’s forgotten childhood; and when I saw the long path with posts where the Autocrat may be supposed to have walked with the schoolmistress, I felt I had come to the land where old tales come true.
I pause in this place upon this particular aspect of America because it is very much missed in a mere contrast with England. I need not say that if I felt it even about slight figures of fiction, I felt it even more about solid figures of history. Such ghosts seemed particularly solid in the Southern States, precisely because of the comparative quietude and leisure of the atmosphere of the South. It was never more vivid to me than
when coming in, at a quiet hour of the night, into the comparatively quiet hotel at Nashville in Tennessee, and mounting to a dim and deserted upper floor where I found myself before a faded picture; and from the dark canvas looked forth the face of Andrew Jackson, watchful like a white eagle.
At that moment, perhaps, I was in more than one sense alone. Most Englishmen know a good deal of American fiction, and nothing whatever of American history. They know more about the autocrat of the breakfast-table than about the autocrat of the army and the people, the one great democratic despot of modern times; the Napoleon of the New World. The only notion the English public ever got about American politics they got from a novel, Uncle Tom’s Cabin; and to say the least of it, it was no exception to the prevalence of fiction over fact. Hundreds of us have heard of Tom Sawyer for one who has heard of Charles Sumner; and it is probable that most of us could pass a more detailed examination about Toddy and Budge than about Lincoln and Lee. But in the case of Andrew Jackson it may be that I felt a special sense of individual isolation; for I believe that there are even fewer among Englishmen than among Americans who realise that the energy of that great man was largely directed towards saving us from the chief evil which destroys the nations to-day. He sought to cut down, as with a sword of simplicity, the new and nameless enormity of finance; and he must have known, as by a lightning flash, that the people were behind him, because all the politicians were against him. The end of that struggle is not yet; but if the bank is stronger than the sword or the sceptre of popular sovereignty, the end will be the end of democracy. It will have to choose between accepting an acknowledged dictator and accepting dictation which it dare not acknowledge. The process will have begun by giving power to people and refusing to give them their titles; and it will have ended by giving the power to people who refuse to give us their names.
But I have a special reason for ending this chapter on the name of the great popular dictator who made war on the politicians and the financiers. This chapter does not profess to touch on one in twenty of the interesting cities of America, even in this particular aspect of their relation to the history of America, which is so much neglected in England. If that were so, there would be a great deal to say even about the newest of them; Chicago, for instance, is certainly something more than the mere pork-packing yard that English tradition suggests; and it has been building a boulevard not unworthy of its splendid position on its splendid lake. But all these cities are defiled and even diseased with industrialism. It is due to the Americans to remember that they have deliberately preserved one of their cities from such defilement and such disease. And that is the presidential city, which stands in the American mind for the same ideal as the President; the idea of the Republic that rises above modern money-getting and endures. There has really been an effort to keep the White House white. No factories are allowed in that town; no more than the necessary shops are tolerated. It is a beautiful city; and really retains something of that classical serenity of the eighteenth century in which the Fathers of the Republic moved. With all respect to the colonial place of that name, I do not suppose that Wellington is particularly like Wellington. But Washington really is like Washington.
In this, as in so many things, there is no harm in our criticising foreigners, if only we would also criticise ourselves. In other words, the world might need even less of its new charity, if it had a little more of the old humility. When we complain of American individualism, we forget that we have fostered it by ourselves having far less of this impersonal ideal of the Republic or commonwealth as a whole. When we complain, very justly, for instance, of great pictures passing into the possession of American magnates, we ought to remember that we paved the way for it by allowing them all to accumulate in the possession of English magnates. It is bad that a public treasure should be in the possession of a private man in America, but we took the first step in lightly letting it disappear into the private collection of a man in England. I know all about the genuine national tradition which treated the aristocracy as constituting the state; but these very foreign purchases go to prove that we ought to have had a state independent of the aristocracy. It is true that rich Americans do sometimes covet the monuments of our culture in a fashion that rightly revolts us as vulgar and irrational. They are said sometimes to want to take whole buildings away with them; and too many of such buildings are private and for sale. There were wilder stories of a millionaire wishing to transplant Glastonbury Abbey and similar buildings as if they were portable shrubs in pots. It is obvious that it is nonsense as well as vandalism to separate Glastonbury Abbey from Glastonbury. I can understand a man venerating it as a ruin; and I can understand a man despising it as a rubbish-heap. But it is senseless to insult a thing in order to idolatrise it; it is meaningless to desecrate the shrine in order to worship the stones. That sort of thing is the bad side of American appetite and ambition; and we are perfectly right to see it not only as a deliberate blasphemy but as an unconscious buffoonery. But there is another side to the American tradition, which is really too much lacking in our own tradition. And it is illustrated in this idea of preserving Washington as a sort of paradise of impersonal politics without personal commerce. Nobody could buy the White House or the Washington Monument; it may be hinted (as by an inhabitant of Glastonbury) that nobody wants to; but nobody could if he did want to. There is really a certain air of serenity and security about the place, lacking in every other American town. It is increased, of course, by the clear blue skies of that half-southern province, from which smoke has been banished. The effect is not so much in the mere buildings, though they are classical and often beautiful. But whatever else they have built, they have built a great blue dome, the largest dome in the world. And the place does express something in the inconsistent idealism of this strange people; and here at least they have lifted it higher than all the sky-scrapers, and set it in a stainless sky.
In the American Country
THE SHARPEST PLEASURE OF a traveller is in finding the things which he did not expect, but which he might have expected to expect. I mean the things that are at once so strange and so obvious that they must have been noticed, yet somehow they have not been noted. Thus I had heard a thousand things about Jerusalem before I ever saw it; I had heard rhapsodies and disparagements of every description. Modern rationalistic critics, with characteristic consistency, had blamed it for its accumulated rubbish and its modern restoration, for its antiquated superstition and its up-to-date vulgarity. But somehow the one impression that had never pierced through their description was the simple and single impression of a city on a hill, with walls coming to the very edge of slopes that were almost as steep as walls; the turreted city which crowns a cone-shaped hill in so many mediaeval landscapes. One would suppose that this was at once the plainest and most picturesque of all the facts; yet somehow, in my reading, I had always lost it amid a mass of minor facts that were merely details. We know that a city that is set upon a hill cannot be hid; and yet it would seem that it is exactly the hill that is hid; though perhaps it is only hid from the wise and the understanding. I had a similar and simple impression when I discovered America. I cannot avoid the phrase; for it would really seem that each man discovers it for himself.
Thus I had heard a great deal, before I saw them, about the tall and dominant buildings of New York. I agree that they have an instant effect on the imagination; which I think is increased by the situation in which they stand, and out of which they arose. They are all the more impressive because the building, while it is vertically so vast, is horizontally almost narrow. New York is an island, and has all the intensive romance of an island. It is a thing of almost infinite height upon very finite foundations. It is almost like a lofty lighthouse upon a lonely rock. But this story of the sky-scrapers, which I had often heard, would by itself give a curiously false impression of the freshest and most curious characteristic of American architecture. Told only in terms of these great towers of stone and brick in the bi
g industrial cities, the story would tend too much to an impression of something cold and colossal like the monuments of Asia. It would suggest a modern Babylon altogether too Babylonian. It would imply that a man of the new world was a sort of new Pharaoh, who built not so much a pyramid as a pagoda of pyramids. It would suggest houses built by mammoths out of mountains; the cities reared by elephants in their own elephantine school of architecture. And New York does recall the most famous of all sky-scrapers—the tower of Babel. She recalls it none the less because there is no doubt about the confusion of tongues. But in truth the very reverse is true of most of the buildings in America. I had no sooner passed out into the suburbs of New York on the way to Boston than I began to see something else quite contrary and far more curious. I saw forests upon forests of small houses stretching away to the horizon as literal forests do; villages and towns and cities. And they were, in another sense, literally like forests. They were all made of wood. It was almost as fantastic to an English eye as if they had been all made of cardboard. I had long outlived the silly old joke that referred to Americans as if they all lived in the backwoods. But, in a sense, if they do not live in the woods, they are not yet out of the wood.
I do not say this in any sense as a criticism. As it happens, I am particularly fond of wood. Of all the superstitions which our fathers took lightly enough to love, the most natural seems to me the notion it is lucky to touch wood. Some of them affect me the less as superstitions, because I feel them as symbols. If humanity had really thought Friday unlucky it would have talked about bad Friday instead of good Friday. And while I feel the thrill of thirteen at a table, I am not so sure that it is the most miserable of all human fates to fill the places of the Twelve Apostles. But the idea that there was something cleansing or wholesome about the touching of wood seems to me one of those ideas which are truly popular, because they are truly poetic. It is probable enough that the conception came originally from the healing of the wood of the Cross; but that only clinches the divine coincidence. It is like that other divine coincidence that the Victim was a carpenter, who might almost have made His own cross. Whether we take the mystical or the mythical explanation, there is obviously a very deep connection between the human working in wood and such plain and pathetic mysticism. It gives something like a touch of the holy childishness to the tale, as if that terrible engine could be a toy. In the same fashion a child fancies that mysterious and sinister horse, which was the downfall of Troy, as something plain and staring, and perhaps spotted, like his own rocking-horse in the nursery.
What I Saw in America Page 7
