The Crow's Nest Part 9

The Man Who Knew G.o.ds

His case ill.u.s.trated the risks explorers run. Not the physical risks, which are overestimated, but the psychological dangers. For years he had lived among savages, observing their ways, and owing to this he had fallen into a completely detached mental habit. When he returned to civilization, he had become a confirmed looker-on. He couldn't get back into touch with us. He remained an outsider.

I met him but once myself. I was in the publis.h.i.+ng business at the time, and, hearing that this man was in New York, I thought I might as well see him about his next book. Telephoning him, therefore, at his hotel, I asked him to dine with me on the following Friday.

"Fri-day?" he replied. "What is 'Friday'?" (He spoke English perfectly.)

"It is the twenty-sixth," I answered.

He said: "The twenty-sixth what? Oh, I know," he continued; "Friday is a day of the week. Thank you very much, but I do not keep track of my dinners so carefully as that."

This rather odd answer I pa.s.sed over, at the moment, thinking I had misunderstood him; and we arranged that he would come some day to my office instead, after lunch.

The next that I heard, he had called there at a quarter to five, the hour at which I always leave. My secretary explained to him that I had gone.

He looked at my desk, on which lay some unfinished business, and said to my secretary, "Why?"

The man courteously responded, "Because it is a quarter to five."

The explorer thereat laughed weirdly and went off.

I now perceived I had to deal with a most eccentric character; but that being a necessary evil in the publis.h.i.+ng business, I went to his hotel at nine o'clock that evening. I found him down in the restaurant eating oatmeal and succotash, and we then and there had the following extravagant interview,--which I give without comment.

"The book _I_ mean to write," he said, staring at me, "is a study of actual religions. Other writers have told the world what men of all countries suppose their religions to be. I shall tell what they really are."

I said that our house would prefer an account of his travels; but he paid no attention.

"Men's real religions," he announced, "are unknown to themselves. You may have heard of the Waam Islanders," he leisurely continued. "They, for instance, would tell you that their deity was an idol called Bashwa, a large crumbling stone thing which stands in a copperwood forest. They wors.h.i.+p this idol most faithfully, on the first of each lunar month. No Waam Islander would ever acknowledge he had any other G.o.d but Bashwa.

"But a stranger soon notices that in every hut and cave in that country, hanging beside the water-jar, is a long sleeping mat, and on that mat a rough pattern is drawn, like a face. 'What is that?' I asked them. That?

oh, that's G'il,' they answered in an off-hand careless way, without any of the reverence they would have used if they had thought G'il a G.o.d.

But nevertheless I noted that everywhere, throughout that whole island, submissive remarks about G'il, were far more numerous than those about Bashwa. That made me begin collecting those references; and presently I found that most things of which that tribe approved were spoken of as being g'il, or very g'il, and things they didn't like were d.a.m.ned as na-g'il.

"It was a little difficult to understand their exact conception of G'il, but apparently it typified the hut, or the hut point of view. Marriage was g'il, and good manners and building materials, because they all made for hut-life. Inhospitality was na-g'il, and the infidelity of women, and earthquakes, and leaks.

"They sometimes personified G'il and talked of him as he. 'G'il loves not Wheesha' (the wind); 'G'il comforts the weary'; 'G'il says, "Get more children."' But all this was only in their fanciful moments. At other times G'il was merely the mat that they slept on. When I said to them, 'G'il is your real G.o.d,' they laughed at my stupidity--good humoredly, as though there were something, perhaps, in my idea, yet with a complacent a.s.surance that I was preposterous. I did not argue with them. One couldn't, you know. I simply continued my observations, corroborating my theory at every turn. To give you an instance: Bashwa is supposed to think highly of hunters and sailors, and the Waam-folk always profess to think highly of them too. That att.i.tude, however, is only official, not real. Very few of them actually become sailors. The life is na-g'il."

He came to a pause.

"I wonder whether we, too, have a G'il," I said, to humor him. "We shall have to ask some of your Waam-folk to come here and tell us."

The explorer looked me over as though he were "continuing his observations" of _my_ manners and customs. "Yes," he said, "there's a white man's G'il."

I regretted having mentioned it.

"Can't you guess what he is?" he inquired. "I say 'he' because, like the Waam G'il, he is sometimes personified. Come now! Apply the test. He doesn't typify the Waam Islander point of view: he isn't a mat. But examine your huts and your conversation, and you'll easily spot him. No, I'm not talking of money, or power, or success: you may bow down to these,--but not blindly. You at least know what you are doing. The wors.h.i.+p of a G'il is unconscious, and hence more insidious. Even when an explorer points it out, you won't see its importance. It will seem insignificant to you. And yet, while the Bashwa to whom you build temples is only occasionally deferred to, this G'il of yours sways you in all things. He is the first whom you think of when you rise, and the last when you go to bed. You speak of your G'il hourly or oftener, all day long. Those of you who heed him too little are disapproved of by everybody, while the American who succeeds in life is the man who is most careful of G'il.

"I have habits," he morosely continued, "of doing certain things,--eating my meals for instance,--at quite different hours from those that are prevalent here. I find that every one who hears of this is surprised at my ways. Their att.i.tude, while not openly intolerant, is distinctly disapproving. When I ask them why, I get no answer--no rational answer. They say simply, 'It's the wrong time.' Following up this clue I have noticed that not only is the time for performing an act supposed to be sometimes 'wrong' and sometimes 'right,' but that the idea of time governs all of you, like an absolute tyrant. Even your so-called free-thinkers, who lead a life without G.o.d, never dream of daring to live without a clock and a calendar. And just as the Waam-folk are unconsciously obsessed by their hut-thought, and see everything from that angle, so you have drifted into an exaggerated pre-occupation with time. No matter what you may want to do, you first look at the clock, to see if it is the right time for doing it: if it isn't, you wait. You feel that you 'ought' to.... And each caste among you has its own hours.

A difference of thirty minutes in the hour at which a family has dinner, marks a difference in their social scale. 'There isn't time,' you sigh, submissively, when you give up something you'd like to do. 'Time is money,' is one of your phrases. 'Give me time,' is your prayer. Your big books of maxims are full of the respect you feel toward him. 'The greatest crime is loss of time.' 'Time flies.' 'Time waits for no man.'

These are only small instances, but their total effect is not small, for it is life itself that you sacrifice to this fetish. Your G'il actually won't let you take good full draughts of existence--he keeps you so busy dividing it into months, days, and minutes. You imagine that it is because you lead crowded lives that you do it. But it is because you're always thinking of time that you lead crowded lives.

"You are smiling at me good humoredly, my friend. I see that, like the Waam Islanders, you think I am preposterous. It is the old story. You cannot view yourself from without. You will admit that considerations of time enter into all your acts, and yet--this seems trivial? And it is inconceivable to you that you are its slaves?"

"My dear sir," I interposed, "a strict observance of the laws of time enables a man to live a much fuller life."

"It is what all devotees say of all G.o.ds," he murmured.

"We are not its slaves," I continued. "That's absurd. We have only a sensible regard for it, as every one must."

"Ah! ah!" he cried. "But you do not say 'one must' when your Bashwa speaks.

"Your Bashwa thinks highly of those who do good works without ceasing.

You profess to think highly of them too; that is your official att.i.tude.

In reality, how very few of you lead that life. It happens to be na-g'il, you see. You haven't the time.

"Look about you if you would convince yourself. The concrete evidence alone is enough. On the b.r.e.a.s.t.s or the wrists of your women, and in every man's pocket you see a G'il amulet, a watch, to remind them of time every hour. What other G.o.d was ever so faithfully wors.h.i.+pped? In every hut in the land you will find his altar, and in your large huts you will find one in every princ.i.p.al room. No matter how free and unconventional their owners may be, no matter how those rooms may vary in their arrangement or furnis.h.i.+ngs, there stands always in the most prominent place the thing called the mantel; on it, ceremonially flanked by two candlesticks, or vases, sits G'il, the timepiece; and his is the face of all others you most frequently consult. Blind and idolatrous tribesman! time is your deity!"

Well, that's all there was to our interview, for at this point he came to a pause and I rose to leave, explaining to him, soothingly (though I must confess it had a strangely opposite effect) that I had to go because it was getting so late.

Annual Report of the League for Improving the Lives of the Rich

To begin with, there is one objection that is constantly made to the work of this League. Our critics do not understand why we do so much for the rich. They grant that many rich people are unhappy and lead miserable lives; but they argue that if they suffer from riches, it must be their own fault. n.o.body would have to stay rich, they say, if he would just make an effort: and if he has too much money and yet won't give it away, he must be a bad lot.

We believe these a.s.sertions are mistaken in every particular. The rich are not really a bad lot. We must not judge by appearances. If it weren't for their money they would be indistinguishable from the rest of us. But money brings out their weaknesses, naturally. Would it not bring out ours? A moderate addiction to money may not always be hurtful; but when taken in excess it is nearly always bad for the health, it limits one's chance of indulging in nice simple pleasures, and in many cases it lowers the whole moral tone. The rich admit this--of each other; but what can they do? Once a man has begun to acc.u.mulate money, it is unnatural to stop. He actually gets in a state where he wants more and more.

This may seem incomprehensible to those who have never suffered from affluence, and yet they would feel the same way, in a millionaire's place. A man begins by thinking that _he_ can have money without being its victim. He will admit that other men addicted to wealth find it hard to be moderate, but he always is convinced that he is different and has more self-control. But the growth of an appet.i.te is determined by nature, not men, and this is as true of getting money as of anything else. As soon as a man is used to a certain amount, no matter how large, his ideas of what is suitable expand. That is the way men are made.

Meanwhile the mere having of money has the effect on most men of insidiously making them more and more dependent on having it. Of course a man will hate to believe that this is true of himself, but sooner or later money affects him as drugs do a dope-fiend. It is not really much joy to him, but it scares him to think of giving it up. When you urge a rich man to pull himself together, to summon his manhood and try, only _try_, for a while to depend on himself, he tells you he'd like to, perhaps, but he hasn't the strength. He can't take life that way. He can't face the world even a month without money in the bank.

Even so, why should the rest of us feel it's our duty to help? Why not wait until the rich come to ask our advice, if they're troubled? Ah, but they wouldn't. They couldn't. The rich have their pride. Their unfortunate weakness for money may blacken their lives, but they suffer in silence. They try to conceal it all from us. Their feverish attempts to find some suns.h.i.+ne in life every evening, the desperate and futile migrations they make each few months, and the pathetic mental deadness of their gatherings, they try to keep private. We might never know to what straits many rich folk have come, were it not for the newspapers and their kindly society columns. Bless their n.o.ble insistence on showing us the lives of the rich, their portraying with such faithful care each detail of their ways!

It is no easy matter to reform these rich people offhand. Just to call at their houses and advise them, when you aren't too busy--that would be a kindness, of course, but quite far from a cure. Besides, they might even resent your little calls as intrusions. A good-hearted reformer would certainly endanger his comfort, and he might risk his life, trying to get in past rich people's butlers. Don't go in those districts at all, that is this League's advice. The drinking, bad language, the quarrels and shooting affrays, armed watchmen, fast motors--all these make those streets quite unsuited for decent folks' use.

What, then, shall we do? We can't just walk selfishly off and go mind our own business. The rich are our brothers. How can the rest of us let ourselves be truly happy when our brothers are suffering?

That's where this League steps forward. This League will provide ways in which any reformer can help.

(1) It plans to establish neighborhood houses in all the rich centers, where those who can stand it can go and live just like the rich. It will thus enable a few of us to mingle with them, day by day, and gradually brighten their outlook and better their standards.

(2) It will send trained welfare workers to inspect the most desperate cases and gently reform one by one their conditions of living.

(3) It will instruct volunteers in the best methods of rich relief work, especially methods of relieving the rich of their wealth.

The most common type we treat is the man who is making great efforts to keep other people from getting his money away from him. Such a man is always in a nervous, excitable state. In fact our statistics show that many died from this strain. The typical case gets a temperature daily, from what he sees in the papers, about the attacks which radical persons are constantly making on property. Inflammation sets in, and his outbursts grow more noisy and violent. He practically racks himself to pieces. It is a most painful end.