Now I am very far from intending to imply that these American tests are good tests, or that there is no danger of tyranny becoming the temptation of America. I shall have something to say later on about that temptation or tendency. Nor do I say that they apply consistently this conception of a nation with the soul of a church, protected by religious and not racial selection. If they did apply that principle consistently, they would have to exclude pessimists and rich cynics who deny the democratic ideal; an excellent thing but a rather improbable one. What I say is that when we realise that this principle exists at all, we see the whole position in a totally different perspective. We say that the Americans are doing something heroic, or doing something insane, or doing it in an unworkable or unworthy fashion, instead of simply wondering what the devil they are doing.
When we realise the democratic design of such a cosmopolitan commonwealth, and compare it with our insular reliance or instincts, we see at once why such a thing has to be not only democratic but dogmatic. We see why in some points it tends to be inquisitive or intolerant. Any one can see the practical point by merely transferring into private life a problem like that of the two academic anarchists, who might by a coincidence be called the two Herberts. Suppose a man said, ‘Buffle, my old Oxford tutor, wants to meet you; I wish you’d ask him down for a day or two. He has the oddest opinions, but he’s very stimulating.’ It would not occur to us that the oddity of the Oxford don’s opinions would lead him to blow up the house; because the Oxford don is an English type. Suppose somebody said, ‘Do let me bring old Colonel Robinson down for the week-end; he’s a bit of a crank but quite interesting.’ We should not anticipate the colonel running amuck with a carving-knife and offering up human sacrifice in the garden; for these are not among the daily habits of an old English colonel; and because we know his habits, we do not care about his opinions. But suppose somebody offered to bring a person from the interior of Kamskatka to stay with us for a week or two, and added that his religion was a very extraordinary religion, we should feel a little more inquisitive about what kind of religion it was. If somebody wished to add a Hairy Ainu to the family party at Christmas, explaining that his point of view was so individual and interesting, we should want to know a little more about it and him. We should be tempted to draw up as fantastic an examination paper as that presented to the emigrant going to America. We should ask what a Hairy Ainu was, and how hairy he was, and above all what sort of Ainu he was. Would etiquette require us to ask him to bring his wife? And if we did ask him to bring his wife, how many wives would he bring? In short, as in the American formula, is he a polygamist? Merely as a point of housekeeping and accommodation the question is not irrelevant. Is the Hairy Ainu content with hair, or does he wear any clothes? If the police insist on his wearing clothes, will he recognise the authority of the police? In short, as in the American formula, is he an anarchist?
Of course this generalisation about America, like other historical things, is subject to all sorts of cross divisions and exceptions, to be considered in their place. The negroes are a special problem, because of what white men in the past did to them. The Japanese are a special problem, because of what men fear that they in the future may do to white men. The Jews are a special problem, because of what they and the Gentiles, in the past, present, and future, seem to have the habit of doing to each other. But the point is not that nothing exists in America except this idea; it is that nothing like this idea exists anywhere except in America. This idea is not internationalism; on the contrary it is decidedly nationalism. The Americans are very patriotic, and wish to make their new citizens patriotic Americans. But it is the idea of making a new nation literally out of any old nation that comes along. In a word, what is unique is not America but what is called Americanisation. We understand nothing till we understand the amazing ambition to Americanise the Kamskatkan and the Hairy Ainu. We are not trying to Anglicise thousands of French cooks or Italian organ-grinders. France is not trying to Gallicise thousands of English trippers or German prisoners of war. America is the one place in the world where this process, healthy or unhealthy, possible or impossible, is going on. And the process, as I have pointed out, is not internationalisation. It would be truer to say it is the nationalisation of the internationalised. It is making a home out of vagabonds and a nation out of exiles. This is what at once illuminates and softens the moral regulations which we may really think faddist or fanatical. They are abnormal; but in one sense this experiment of a home for the homeless is abnormal. In short, it has long been recognised that America was an asylum. It is only since Prohibition that it has looked a little like a lunatic asylum.
It was before sailing for America, as I have said, that I stood with the official paper in my hand and these thoughts in my head. It was while I stood on English soil that I passed through the two stages of smiling and then sympathising; of realising that my momentary amusement, at being asked if I were not an Anarchist, was partly due to the fact that I was not an American. And in truth I think there are some things a man ought to know about America before he sees it. What we know of a country beforehand may not affect what we see that it is; but it will vitally affect what we appreciate it for being, because it will vitally affect what we expect it to be. I can honestly say that I had never expected America to be what nine-tenths of the newspaper critics invariably assume it to be. I never thought it was a sort of Anglo-Saxon colony, knowing that it was more and more thronged with crowds of very different colonists. During the war I felt that the very worst propaganda for the Allies was the propaganda for the Anglo-Saxons. I tried to point out that in one way America is nearer to Europe than England is. If she is not nearer to Bulgaria, she is nearer to Bulgars; if she is not nearer to Bohemia, she is nearer to Bohemians. In my New York hotel the head waiter in the dining-room was a Bohemian; the head waiter in the grill-room was a Bulgar. Americans have nationalities at the end of the street which for us are at the ends of the earth. I did my best to persuade my countrymen not to appeal to the American as if he were a rather dowdy Englishman, who had been rusticating in the provinces and had not heard the latest news about the town. I shall record later some of those arresting realities which the traveller does not expect; and which, in some cases I fear, he actually does not see because he does not expect. I shall try to do justice to the psychology of what Mr. Belloc has called ‘Eye-Openers in Travel.’ But there are some things about America that a man ought to see even with his eyes shut. One is that a state that came into existence solely through its repudiation and abhorrence of the British Crown is not likely to be a respectful copy of the British Constitution. Another is that the chief mark of the Declaration of Independence is something that is not only absent from the British Constitution, but something which all our constitutionalists have invariably thanked God, with the jolliest boasting and bragging, that they had kept out of the British Constitution. It is the thing called abstraction or academic logic. It is the thing which such jolly people call theory; and which those who can practise it call thought. And the theory or thought is the very last to which English people are accustomed, either by their social structure or their traditional teaching. It is the theory of equality. It is the pure classic conception that no man must aspire to be anything more than a citizen, and that no man should endure to be anything less. It is by no means especially intelligible to an Englishman, who tends at his best to the virtues of the gentleman and at his worst to the vices of the snob. The idealism of England, or if you will the romance of England, has not been primarily the romance of the citizen. But the idealism of America, we may safely say, still revolves entirely round the citizen and his romance. The realities are quite another matter, and we shall consider in its place the question of whether the ideal will be able to shape the realities or will merely be beaten shapeless by them. The ideal is besieged by inequalities of the most towering and insane description in the industrial and economic field. It may be devoured by modern capitalism, perhaps the worst
inequality that ever existed among men. Of all that we shall speak later. But citizenship is still the American ideal; there is an army of actualities opposed to that ideal; but there is no ideal opposed to that ideal. American plutocracy has never got itself respected like English aristocracy. Citizenship is the American ideal; and it has never been the English ideal. But it is surely an ideal that may stir some imaginative generosity and respect in an Englishman, if he will condescend to be also a man. In this vision of moulding many peoples into the visible image of the citizen, he may see a spiritual adventure which he can admire from the outside, at least as much as he admires the valour of the Moslems and much more than he admires the virtues of the Middle Ages. He need not set himself to develop equality, but he need not set himself to misunderstand it. He may at least understand what Jefferson and Lincoln meant, and he may possibly find some assistance in this task by reading what they said. He may realise that equality is not some crude fairy tale about all men being equally tall or equally tricky; which we not only cannot believe but cannot believe in anybody believing. It is an absolute of morals by which all men have a value invariable and indestructible and a dignity as intangible as death. He may at least be a philosopher and see that equality is an idea; and not merely one of these soft-headed sceptics who, having risen by low tricks to high places, drink bad champagne in tawdry hotel lounges, and tell each other twenty times over, with unwearied iteration, that equality is an illusion.
In truth it is inequality that is the illusion. The extreme disproportion between men, that we seem to see in life, is a thing of changing lights and lengthening shadows, a twilight full of fancies and distortions. We find a man famous and cannot live long enough to find him forgotten; we see a race dominant and cannot linger to see it decay. It is the experience of men that always returns to the equality of men; it is the average that ultimately justifies the average man. It is when men have seen and suffered much and come at the end of more elaborate experiments, that they see men as men under an equal light of death and daily laughter; and none the less mysterious for being many. Nor is it in vain that these Western democrats have sought the blazonry of their flag in that great multitude of immortal lights that endure behind the fires we see, and gathered them into the corner of Old Glory whose ground is like the glittering night. For veritably, in the spirit as well as in the symbol, suns and moons and meteors pass and fill our skies with a fleeting and almost theatrical conflagration; and wherever the old shadow stoops upon the earth, the stars return.
A Meditation in a New York Hotel
ALL THIS MUST BEGIN with an apology and not an apologia. When I went wandering about the States disguised as a lecturer, I was well aware that I was not sufficiently well disguised to be a spy. I was even in the worst possible position to be a sight-seer. A lecturer to American audiences can hardly be in the holiday mood of a sight-seer. It is rather the audience that is sight-seeing; even if it is seeing a rather melancholy sight. Some say that people come to see the lecturer and not to hear him; in which case it seems rather a pity that he should disturb and distress their minds with a lecture. He might merely display himself on a stand or platform for a stipulated sum; or be exhibited like a monster in a menagerie. The circus elephant is not expected to make a speech. But it is equally true that the circus elephant is not allowed to write a book. His impressions of travel would be somewhat sketchy and perhaps a little over-specialised. In merely travelling from circus to circus he would, so to speak, move in rather narrow circles. Jumbo the great elephant (with whom I am hardly so ambitious as to compare myself), before he eventually went to the Barnum show, passed a considerable and I trust happy part of his life in Regent’s Park. But if he had written a book on England, founded on his impressions of the Zoo, it might have been a little disproportionate and even misleading in its version of the flora and fauna of that country. He might imagine that lions and leopards were commoner than they are in our hedgerows and country lanes, or that the head and neck of a giraffe was as native to our landscapes as a village spire. And that is why I apologise in anticipation for a probable lack of proportion in this work. Like the elephant, I may have seen too much of a special enclosure where a special sort of lions are gathered together. I may exaggerate the territorial, as distinct from the vertical space occupied by the spiritual giraffe; for the giraffe may surely be regarded as an example of Uplift, and is even, in a manner of speaking, a high-brow. Above all, I shall probably make generalisations that are much too general; and are insufficient through being exaggerative. To this sort of doubt all my impressions are subject; and among them the negative generalisation with which I shall begin this rambling meditation on American hotels.
In all my American wanderings I never saw such a thing as an inn. They may exist; but they do not arrest the traveller upon every road as they do in England and in Europe. The saloons no longer existed when I was there, owing to the recent reform which restricted intoxicants to the wealthier classes. But we feel that the saloons have been there; if one may so express it, their absence is still present. They remain in the structure of the street and the idiom of the language. But the saloons were not inns. If they had been inns, it would have been far harder even for the power of modern plutocracy to root them out. There will be a very different chase when the White Hart is hunted to the forests or when the Red Lion turns to bay. But people could not feel about the American saloon as they will feel about the English inns. They could not feel that the Prohibitionist, that vulgar chucker-out, was chucking Chaucer out of the Tabard and Shakespeare out of the Mermaid. In justice to the American Prohibitionists it must be realised that they were not doing quite such desecration; and that many of them felt the saloon a specially poisonous sort of place. They did feel that drinking-places were used only as drug-shops. So they have effected the great reconstruction, by which it will be necessary to use only drug-shops as drinking-places. But I am not dealing here with the problem of Prohibition except in so far as it is involved in the statement that the saloons were in no sense inns. Secondly, of course, there are the hotels. There are indeed. There are hotels toppling to the stars, hotels covering the acreage of villages, hotels in multitudinous number like a mob of Babylonian or Assyrian monuments; but the hotels also are not inns.
Broadly speaking, there is only one hotel in America. The pattern of it, which is a very rational pattern, is repeated in cities as remote from each other as the capitals of European empires. You may find that hotel rising among the red blooms of the warm spring woods of Nebraska, or whitened with Canadian snows near the eternal noise of Niagara. And before touching on this solid and simple pattern itself, I may remark that the same system of symmetry runs through all the details of the interior. As one hotel is like another hotel, so one hotel floor is like another hotel floor. If the passage outside your bedroom door, or hallway as it is called, contains, let us say, a small table with a green vase and a stuffed flamingo, or some trifle of the sort, you may be perfectly certain that there is exactly the same table, vase, and flamingo on every one of the thirty-two landings of that towering habitation. This is where it differs most perhaps from the crooked landings and unexpected levels of the old English inns, even when they call themselves hotels. To me there was something weird, like a magic multiplication, in the exquisite sameness of these suites. It seemed to suggest the still atmosphere of some eerie psychological story. I once myself entertained the notion of a story, in which a man was to be prevented from entering his house (the scene of some crime or calamity) by people who painted and furnished the next house to look exactly like it; the assimilation going to the most fantastic lengths, such as altering the numbering of houses in the street. I came to America and found an hotel fitted and upholstered throughout for the enactment of my phantasmal fraud. I offer the skeleton of my story with all humility to some of the admirable lady writers of detective stories in America, to Miss Carolyn Wells, or Miss Mary Roberts Rhinehart, or Mrs. A. K. Green of the unforgotten Leavenworth
Case. Surely it might be possible for the unsophisticated Nimrod K. Moose, of Yellow Dog Flat, to come to New York and be entangled somehow in this net of repetitions or recurrences. Surely something tells me that his beautiful daughter, the Rose of Red Murder Gulch, might seek for him in vain amid the apparently unmistakable surroundings of the thirty-second floor, while he was being quietly butchered by the floor-clerk on the thirty-third floor, an agent of the Green Claw (that formidable organisation); and all because the two floors looked exactly alike to the virginal Western eye. The original point of my own story was that the man to be entrapped walked into his own house after all, in spite of it being differently painted and numbered, simply because he was absent-minded and used to taking a certain number of mechanical steps. This would not work in the hotel; because a lift has no habits. It is typical of the real tameness of machinery, that even when we talk of a man turning mechanically we only talk metaphorically; for it is something that a mechanism cannot do. But I think there is only one real objection to my story of Mr. Moose in the New York hotel. And that is unfortunately a rather fatal one. It is that far away in the remote desolation of Yellow Dog, among those outlying and outlandish rocks that almost seem to rise beyond the sunset, there is undoubtedly an hotel of exactly the same sort, with all its floors exactly the same.
Anyhow the general plan of the American hotel is commonly the same, and, as I have said, it is a very sound one so far as it goes. When I first went into one of the big New York hotels, the first impression was certainly its bigness. It was called the Biltmore; and I wondered how many national humorists had made the obvious comment of wishing they had built less. But it was not merely the Babylonian size and scale of such things, it was the way in which they are used. They are used almost as public streets, or rather as public squares. My first impression was that I was in some sort of high street or market-place during a carnival or a revolution. True, the people looked rather rich for a revolution and rather grave for a carnival; but they were congested in great crowds that moved slowly like people passing through an overcrowded railway station. Even in the dizzy heights of such a sky-scraper there could not possibly be room for all those people to sleep in the hotel, or even to dine in it. And, as a matter of fact, they did nothing whatever except drift into it and drift out again. Most of them had no more to do with the hotel than I have with Buckingham Palace. I have never been in Buckingham Palace, and I have very seldom, thank God, been in the big hotels of this type that exist in London or Paris. But I cannot believe that mobs are perpetually pouring through the Hotel Cecil or the Savoy in this fashion, calmly coming in at one door and going out of the other. But this fact is part of the fundamental structure of the American hotel; it is built upon a compromise that makes it possible. The whole of the lower floor is thrown open to the public streets and treated as a public square. But above it and all round it runs another floor in the form of a sort of deep gallery, furnished more luxuriously and looking down on the moving mobs beneath. No one is allowed on this floor except the guests or clients of the hotel. As I have been one of them myself, I trust it is not unsympathetic to compare them to active anthropoids who can climb trees, and so look down in safety on the herds or packs of wilder animals wandering and prowling below. Of course there are modifications of this architectural plan, but they are generally approximations to it; it is the plan that seems to suit the social life of the American cities. There is generally something like a ground floor that is more public, a half-floor or gallery above that is more private, and above that the bulk of the block of bedrooms, the huge hive with its innumerable and identical cells.
What I Saw in America Page 2