Equality, Edward Bellamy [online e book reading .txt] 📗

mind or soul either way. If at the end of life his efforts had won him a little breathing space, it could be of no high use to him, for the spiritual and intellectual parts had become atrophied from disuse, and were no longer capable of responding to opportunity.

"And this apology for an existence," said the doctor, "was the life of those whom you counted most fortunate and most successful--of those who were reckoned to have won the prizes of life. Can you be surprised that we look back to the great Revolution as a sort of second creation of man, inasmuch as it added the conditions of an adequate mind and soul life to the bare physical existence under more or less agreeable conditions, which was about all the life the most of human being's, rich or poor, had up to that time known? The effect of the struggle for existence in arresting, with its engrossments, the intellectual development at the very threshold of adult life would have been disastrous enough had the character of the struggle been morally unobjectionable. It is when we come to consider that the struggle was one which not only prevented mental culture, but was utterly withering to the moral life, that we fully realize the unfortunate condition of the race before the Revolution. Youth is visited with noble aspirations and high dreams of duty and perfection. It sees the world as it should be, not as it is; and it is well for the race if the institutions of society are such as do not offend these moral enthusiasms, but rather tend to conserve and develop them through life. This, I think, we may fully claim the modern social order does. Thanks to an economic system which illustrates the highest ethical idea in all its workings, the youth going forth into the world finds it a practice school for all the moralities. He finds full room and scope in its duties and occupations for every generous enthusiasm, every unselfish aspiration he ever cherished. He can not possibly have formed a moral idea higher or completer than that which dominates our industrial and commercial order.

"Youth was as noble in your day as now, and dreamed the same great dreams of life's possibilities. But when the young man went forth into the world of practical life it was to find his dreams mocked and his ideals derided at every turn. He found himself compelled, whether he would or not, to take part in a fight for life, in which the first condition of success was to put his ethics on the shelf and cut the acquaintance of his conscience. You had various terms with which to describe the process whereby the young man, reluctantly laying aside his ideals, accepted the conditions of the sordid struggle. You described it as a 'learning to take the world as it is,' 'getting over romantic notions,' 'becoming practical,' and all that. In fact, it was nothing more nor less than the debauching of a soul. Is that too much to say?

"It is no more than the truth, and we all knew it," I answered.

"Thank God, that day is over forever! The father need now no longer instruct the son in cynicism lest he should fail in life, nor the mother her daughter in worldly wisdom as a protection from generous instinct. The parents are worthy of their children and fit to associate with them, as it seems to us they were not and could not be in your day. Life is all the way through as spacious and noble as it seems to the ardent child standing on the threshold. The ideals of perfection, the enthusiasms of self-devotion, honor, love, and duty, which thrill the boy and girl, no longer yield with advancing years to baser motives, but continue to animate life to the end. You remember what Wordsworth said:


"Heaven lies about us in our infancy.
Shades of the prison house begin to close
Upon the growing boy.


I think if he were a partaker of our life he would not have been moved to extol childhood at the expense of maturity, for life grows ever wider and higher to the last."


CHAPTER XXXI.


"NEITHER IN THIS MOUNTAIN NOR AT JERUSALEM."

The next morning, it being again necessary for Edith to report at her post of duty, I accompanied her to the railway station. While we stood waiting for the train my attention was drawn to a distinguished-looking man who alighted from an incoming car. He appeared by nineteenth-century standards about sixty years old, and was therefore presumably eighty or ninety, that being about the rate of allowance I have found it necessary to make in estimating the ages of my new contemporaries, owing to the slower advent of signs of age in these times. On speaking to Edith of this person I was much interested when she informed me that he was no other than Mr. Barton, whose sermon by telephone had so impressed me on the first Sunday of my new life, as set forth in Looking Backward. Edith had just time to introduce me before taking the train.

As we left the station together I said to my companion that if he would excuse the inquiry I should be interested to know what particular sect or religious body he represented.

"My dear Mr. West," was the reply, "your question suggests that my friend Dr. Leete has not probably said much to you about the modern way of regarding religious matters."

"Our conversation has turned but little on that subject," I answered, "but it will not surprise me to learn that your ideas and practices are quite different from those of my day. Indeed, religious ideas and ecclesiastical institutions were already at that time undergoing such rapid and radical decomposition that it was safe to predict if religion were to survive another century it would be under very different forms from any the past had known."

"You have suggested a topic," said my companion, "of the greatest possible interest to me. If you have nothing else to do, and would like to talk a little about it, nothing would give me more pleasure."

Upon receiving the assurance that I had absolutely no occupation except to pick up information about the twentieth century, Mr. Barton said:

"Let us then go into this old church, which you will no doubt have already recognized as a relic of your time. There we can sit comfortably while we talk, amid surroundings well fitted to our theme."

I then perceived that we stood before one of the last-century church buildings which have been preserved as historical monuments, and, moreover, as it oddly enough fell out, that this particular church was no other than the one my family had always attended, and I as well--that is, whenever I attended any church, which was not often.

"What an extraordinary coincidence!" exclaimed Mr. Barton, when I told him this; "who would have expected it? Naturally, when you revisit a spot so fraught with affecting associations, you will wish to be alone. You must pardon my involuntary indiscretion in proposing to turn in here."

"Really," I replied, "the coincidence is interesting merely, not at all affecting. Young men of my day did not, as a rule, take their church relations very seriously. I shall be interested to see how the old place looks. Let us go in, by all means."

The interior proved to be quite unchanged in essential particulars since the last time I had been within its walls, more than a century before. That last occasion, I well remembered, had been an Easter service, to which I had escorted some pretty country cousins who wanted to hear the music and see the flowers. No doubt the processes of decay had rendered necessary many restorations, but they had been carried out so as to preserve completely the original effects.

Leading the way down the main aisle, I paused in front of the family pew.

"This, Mr. Barton," I said, "is, or was, my pew. It is true that I am a little in arrears on pew rent, but I think I may venture to invite you to sit with me."

I had truly told Mr. Barton that there was very little sentiment connected with such church relations as I had maintained. They were indeed merely a matter of family tradition and social propriety. But in another way I found myself not a little moved, as, dropping into my accustomed place at the head of the pew, I looked about the dim and silent interior. As my eye roved from pew to pew, my imagination called back to life the men and women, the young men and maidens, who had been wont of a Sunday, a hundred years before, to sit in those places. As I recalled their various activities, ambitions, hopes, fears, envies, and intrigues, all dominated, as they had been, by the idea of money possessed, lost, or lusted after, I was impressed not so much with the personal death which had come to these my old acquaintances as by the thought of the completeness with which the whole social scheme in which they had lived and moved and had their being had passed away. Not only were they gone, but their world was gone, and its place knew it no more. How strange, how artificial, how grotesque that world had been!--and yet to them and to me, while I was one of them, it had seemed the only possible mode of existence.

Mr. Barton, with delicate respect for my absorption, waited for me to break the silence.

"No doubt," I said, "since you preserve our churches as curiosities, you must have better ones of your own for use?"

"In point of fact," my companion replied, "we have little or no use for churches at all."

"Ah, yes! I had forgotten for the moment that it was by telephone I heard your sermon. The telephone, in its present perfection, must indeed have quite dispensed with the necessity of the church as an audience room."

"In other words," replied Mr. Barton, "when we assemble now we need no longer bring our bodies with us. It is a curious paradox that while the telephone and electroscope, by abolishing distance as a hindrance to sight and hearing, have brought mankind into a closeness of sympathetic and intellectual rapport never before imagined, they have at the same time enabled individuals, although keeping in closest touch with everything going on in the world, to enjoy, if they choose, a physical privacy, such as one had to be a hermit to command in your day. Our advantages in this respect have so far spoiled us that being in a crowd, which was the matter-of-course penalty you had to pay for seeing or hearing anything interesting, would seem too dear a price to pay for almost any enjoyment."

"I can imagine," I said, "that ecclesiastical institutions must have been affected in other ways besides the disuse of church buildings, by the general adaptation of the telephone system to religious teaching. In my day, the fact that no speaker could reach by voice more than a small group of hearers made it necessary to have a veritable army of preachers--some fifty thousand, say, in the United States alone--in order to instruct the population. Of these, not one in many hundreds was a person who had anything to utter really worth hearing. For example, we will say that fifty thousand clergymen preached every Sunday as many sermons to as many congregations. Four fifths of these sermons were poor, half of the rest perhaps fair, some of the others good, and