III THE HOLIDAY OF THE SLAVE

I have sometimes suggested that industrialism of the American type, with its machinery and mechanical hustle, will some day be preserved on a truly American model; I mean in the manner of the Red Indian Reservation. As we leave a patch of forest for savages to hunt and fish in, so a higher civilization might leave a patch of factories for those who are still at such a stage of intellectual infancy as really to want to see the wheels go round. And as the Red Indians could still, I suppose, tell their quaint old legends of a red god who smoked a pipe or a red hero who stole the sun and moon, so the simple folk in the industrial enclosure could go on talking of their own Outline of History and discussing the evolution of ethics, while all around them a more mature civilization was dealing with real history and serious philosophy. I hesitate to repeat this fancy here; for, after all, machinery is their religion, or at any rate superstition, and they do not like it to be treated with levity. But I do think there is something to be said for the notion of which this fancy might stand as a sort of symbol; for the idea that a wiser society would eventually treat machines as it treats weapons, as something special and dangerous and perhaps more directly under a central control. But however this may be, I do think the wildest fancy of a manufacturer kept at bay like a painted barbarian is much more sane than a serious scientific alternative now often put before us. I mean what its friends call the Leisure State, in which everything is to be done by machinery. It is only right to say a word about this suggestion in comparison with our own.

In practice we already know what is meant by a holiday in a world of machinery and mass production. It means that a man, when he has done turning a handle, has a choice of certain pleasures offered to him. He can, if he likes, read a newspaper and discover with interest how the Crown Prince of Fontarabia landed from the magnificent yacht Atlantis amid a cheering crowd; how certain great American millionaires are making great financial consolidations; how the Modern Girl is a delightful creature, in spite of (or because of) having shingled hair or short skirts; and how the true religion, for which we all look to the Churches, consists of sympathy and social progress and marrying, divorcing, or burying everybody without reference to the precise meaning of the ceremony. On the other hand, if he prefers some other amusement, he may go to the Cinema, where he will see a very vivid and animated scene of the crowds cheering the Crown Prince of Fontarabia after the arrival of the yacht Atlantis; where he will see an American film featuring the features of American millionaires, with all those resolute contortions of visage which accompany their making of great financial consolidations; where there will not be lacking a charming and vivacious heroine, recognizable as a Modern Girl by her short hair and short skirts; and possibly a kind and good clergyman (if any) who explains in dumb show, with the aid of a few printed sentences, that true religion is social sympathy and progress and marrying and burying people at random. But supposing the man's tastes to be detached from the drama and from the kindred arts, he may prefer the reading of fiction; and he will have no difficulty in finding a popular novel about the doubts and difficulties of a good and kind clergyman slowly discovering that true religion consists of progress and social sympathy, with the assistance of a Modern Girl whose shingled hair and short skirts proclaim her indifference to all fine distinctions about who should be buried and who divorced; nor, probably, will the story fail to contain an American millionaire making vast financial consolidations, and certainly a yacht and possibly a Crown Prince. But there are yet other tastes that are catered for under the conditions of modern publicity and pleasure-seeking. There is the great institution of wireless or broadcasting; and the holiday-maker, turning away from fiction, journalism, and film drama, may prefer to "listen-in" to a programme that will contain the very latest news of great financial consolidations made by American millionaires; which will most probably contain little lectures on how the Modern Girl can crop her hair or abbreviate her skirts; in which he can hear the very accents of some great popular preacher proclaiming to the world that revelation of true religion which consists of sympathy and social progress rather than of dogma and creed; and in which he will certainly hear the very thunder of cheering which welcomes His Royal Highness the Crown Prince of Fontarabia when he lands from the magnificent yacht Atlantis. There is thus indeed a very elaborate and well-ordered choice placed before him, in the matter of the means of entertainment.

But even the rich variety of method and approach unfolded before us in this alternative seems to some to cover a certain secret and subtle element of monotony. Even here the pleasure-seeker may have that weird psychological sensation of having known the same thing before. There seems to be something recurrent about the type of topic; suggestive of something rigid about the type of mind. Now I think it very doubtful whether it is really a superior mind. If the pleasure-seeker himself were really a pleasure-maker for himself, if he were forced to amuse himself instead of being amused, if he were, in short, obliged to sit down in an old tavern and talk I am really very doubtful about whether he would confine his conversation entirely to the Crown Prince of Fontarabia, the shingling of hair, the greatness of certain rich Yankees, and so on; and then begin the same round of subjects all over again. His interests might be more local, but they would be more lively; his experience of men more personal but more mixed; his likes and dislikes more capricious but not quite so easily satisfied. To take a parallel, modern children are made to play public-school games, and will doubtless soon be made to listen to the praise of the millionaires on the wireless and in the newspaper. But children left to themselves almost invariably invent games of their own, dramas of their own, often whole imaginary kingdoms and commonwealths of their own. In other words, they produce; until the competition of monopoly kills their production. The boy playing at robbers is not liberated but stunted by learning about American crooks, all of one pattern less picturesque than his own. He is psychologically undercut, undersold, dumped upon, frozen out, flooded, swamped, and ruined; but not emancipated.

Inventions have destroyed invention. The big modern machines are like big guns dominating and terrorizing a whole stretch of country, within the range of which nothing can raise its head. There is far more inventiveness to the square yard of mankind than can ever appear under that monopolist terror. The minds of men are not so much alike as the motor-cars of men, or the morning papers of men, or the mechanical manufacture of the coats and hats of men. In other words, we are not getting the best out of men. We are certainly not getting the most individual or the most interesting qualities out of men. And it is doubtful whether we ever shall, until we shut off this deafening din of megaphones that drowns their voices, this deathly glare of limelight which kills the colours of their complexions, this plangent yell of platitudes which stuns and stops their minds. All this sort of thing is killing thoughts as they grow, as a great white death-ray might kill plants as they grow. When, therefore, people tell me that making a great part of England rustic and self-supporting would mean making it rude and senseless, I do not agree with them; and I do not think they understand the alternative or the problem. Nobody wants all men to be rustics even in normal times; it is very tenable that some of the most intelligent would turn to the towns even in normal times. But I say the towns themselves are the foes of intelligence, in these times; I say the rustics themselves would have more variety and vivacity than is really encouraged by these towns. I say it is only by shutting off this unnatural noise and light that men's minds can begin again to move and to grow. Just as we spread paving-stones over different soils without reference to the different crops that might grow there, so we spread programmes of platitudinous plutocracy over souls that God made various, and simpler societies have made free.

If by machinery saving labour, and therefore producing leisure, be meant the machinery that now achieves what is called mass production, I cannot see any vital value in the leisure; because there is in that leisure nothing of liberty. The man may only work for an hour with his machine-made tools, but he can only run away and play for twenty-three hours with machine-made toys. Everything he handles has to come from a huge machine that he cannot handle. Everything must come from something to which, in the current capitalist phrase, he can only lend "a hand." Now as this would apply to intellectual and artistic toys as well as to merely material toys, it seems to me that the machine would dominate him for a much longer time than his hand had to turn the handle. It is practically admitted that much fewer men are needed to work the machine. The answer of the mechanical collectivists is that though the machine might give work to the few, it could give food to the many. But it could only give food to the many by an operation that had to be presided over by the few. Or even if we suppose that some work, subdivided into small sections, were given to the many, that system of rotation would have to be ruled by a responsible few; and some fixed authority would be needed to distribute the work as much as to distribute the food. In other words, the officials would very decidedly be permanent officials. In a sense all the rest of us might be intermittent or occasional officials. But the general character of the system would remain; and whatever else it is like, nothing can make it like a population pottering about in its own several fields or practising small creative crafts in its own little workshops. The man who has helped to produce a machine-made article may indeed leave off working, in the sense of leaving off turning one particular wheel. He may have an opportunity to do as he likes, in so far as he likes using what the system likes producing. He may have a power of choicein the sense that he may choose between one thing it produces and another thing it produces. He may choose to pass his leisure hours in sitting in a machine-made chair or lying on a machine-made bed or resting in a machine-made hammock or swinging on a machine-made trapeze. But he will not be in the same position as a man who carves his own hobby-horse out of his own wood or his own hobby out of his own will. For that introduces another principle or purpose; which there is no warrant for supposing will coexist with the principle or purpose of using all the wood so as to save labour or simplifying all the wills so as to save leisure. If our ideal is to produce things as rapidly and easily as possible, we must have a definite number of things that we desire to produce. If we desire to produce them as freely and variously as possible, we must not at the same time try to produce them as quickly as possible. I think it most probable that the result of saving labour by machinery would be then what it is now, only more so: the limitation of the type of thing produced; standardization.

Now it may be that some of the supporters of the Leisure State have in mind some system of distributed machinery, which shall really make each man the master of his machine; and in that case I agree that the problem becomes different and that a great part of the problem is resolved. There would still remain the question of whether a man with a free soul would want to use a machine upon about three-quarters of the things for which machines are now used. In other words, there would remain the whole problem of the craftsman in the sense of the creator. But I should agree that if the small man found his small mechanical plant helpful to the preservation of his small property, its claim would be very considerable. But it is necessary to make it clear, that if the holidays provided for the mechanic are provided as mechanically as at present, and with the merely mechanical alternative offered at present, I think that even the slavery of his labour would be light compared to the grinding slavery of his leisure.

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IV THE FREE MAN AND THE FORD CAR

I am not a fanatic; and I think that machines may be of considerable use in destroying machinery. I should generously accord them a considerable value in the work of exterminating all that they represent. But to put the truth in those terms is to talk in terms of the remote conclusion of our slow and reasonable revolution. In the immediate situation the same truth may be stated in a more moderate way. Towards all typical things of our time we should have a rational charity. Machinery is not wrong; it is only absurd. Perhaps we should say it is merely childish, and can even be taken in the right spirit by a child. If, therefore, we find that some machine enables us to escape from an inferno of machinery, we cannot be committing a sin though we may be cutting a silly figure, like a dragoon rejoining his regiment on an old bicycle. What is essential is to realize that there is something ridiculous about the present position, something wilder than any Utopia. For instance, I shall have occasion here to note the proposal of centralized electricity, and we could justify the use of it so long as we see the joke of it. But, in fact, we do not even see the joke of the waterworks and the water company. It is almost too broadly comic that an essential of life like water should be pumped to us from nobody knows where, by nobody knows whom, sometimes nearly a hundred miles away. It is every bit as funny as if air were pumped to us from miles away, and we all walked about like divers at the bottom of the sea. The only reasonable person is the peasant who owns his own well. But we have a long way to go before we begin to think about being reasonable.

There are at present some examples of centralization of which the effects may work for decentralization. An obvious case is that recently discussed in connection with a common plant of electricity. I think it is broadly true that if electricity could be cheapened, the chances of a very large number of small independent shops, especially workshops, would be greatly improved. At the same time, there is no doubt at all that such dependence for essential power on a central plant is a real dependence, and is therefore a defect in any complete scheme of independence. On this point I imagine that many Distributists might differ considerably; but, speaking for myself, I am inclined to follow the more moderate and provisional policy that I have suggested more than once in this place. I think the first necessity is to make sure of any small properties obtaining any success in any decisive or determining degree. Above all, I think it is vital to create the experience of small property, the psychology of small property, the sort of man who is a small proprietor. When once men of that sort exist, they will decide, in a manner very different from any modern mob, how far the central power-house is to dominate their own private house, or whether it need dominate at all. They will perhaps discover the way of breaking up and individualizing that power. They will sacrifice, if there is any need to sacrifice, even the help of science to the hunger for possession. So that I am disposed at the moment to accept any help that science and machinery can give in creating small property, without in the least bowing down to such superstitions where they only destroy it. But we must keep in mind the peasant ideal as the motive and the goal; and most of those who offer us mechanical help seem to be blankly ignorant of what we regard it as helping. A well-known name will illustrate both the thing being done and the man being ignorant of what he is doing.

The other day I found myself in a Ford car, like that in which I remember riding over Palestine, and in which, (I suppose) Mr. Ford would enjoy riding over Palestinians. Anyhow, it reminded me of Mr. Ford, and that reminded me of Mr. Penty and his views upon equality and mechanical civilization. The Ford car (if I may venture on one of those new ideas urged upon us in newspapers) is a typical product of the age. The best thing about it is the thing for which it is despised; that it is small. The worst thing about it is the thing for which it is praised; that it is standardized. Its smallness is, of course, the subject of endless American jokes, about a man catching a Ford like a fly or possibly a flea. But nobody seems to notice how this popularization of motoring (however wrong in motive or in method) really is a complete contradiction to the fatalistic talk about inevitable combination and concentration. The railway is fading before our eyesbirds nesting, as it were, in the railway signals, and wolves howling, so to speak, in the waiting-room. And the railway really was a communal and concentrated mode of travel like that in a Utopia of the Socialists. The free and solitary traveller is returning before our very eyes; not always (it is true) equipped with scrip or scallop, but having recovered to some extent the freedom of the King's highway in the manner of Merry England. Nor is this the only ancient thing such travel has revived. While Mugby Junction neglected its refreshment-rooms, Hugby-in-the-Hole has revived its inns. To that limited extent the Ford motor is already a reversion to the free man. If he has not three acres and a cow, he has the very inadequate substitute of three hundred miles and a car. I do not mean that this development satisfies my theories. But I do say that it destroys other people's theories; all the theories about the collective thing as a thing of the future and the individual thing as a thing of the past. Even in their own special and stinking way of science and machinery, the facts are very largely going against their theories.

Yet I have never seen Mr. Ford and his little car really and intelligently praised for this. I have often, of course, seen him praised for all the conveniences of what is called standardization. The argument seems to be more or less to this effect. When your car breaks down with a loud crash in the middle of Salisbury Plain, though it is not very likely that any fragments of other ruined motor cars will be lying about amid the ruins of Stonehenge, yet if they are, it is a great advantage to think that they will probably be of the same pattern, and you can take them to mend your own car. The same principle applies to persons motoring in Tibet, and exulting in the reflection that if another motorist from the United States did happen to come along, it would be possible to exchange wheels or footbrakes in token of amity. I may not have got the details of the argument quite correct; but the general point of it is that if anything goes wrong with parts of a machine, they can be replaced with identical machinery. And anyhow the argument could be carried much further; and used to explain a great many other things. I am not sure that it is not the clue to many mysteries of the age. I begin to understand, for instance, why magazine stories are all exactly alike; it is ordered so that when you have left one magazine in a railway carriage in the middle of a story called "Pansy Eyes," you may go on with exactly the same story in another magazine under the title of "Dandelion Locks." It explains why all leading articles on The Future of the Churches are exactly the same; so that we may begin reading the article in the Daily Chronicle and finish it in the Daily Express. It explains why all the public utterances urging us to prefer new things to old never by any chance say anything new; they mean that we should go to a new paper-stall and read it in a new newspaper. This is why all American caricatures repeat themselves like a mathematical pattern; it means that when we have torn off a part of the picture to wrap up sandwiches, we can tear off a bit of another picture and it will always fit in. And this is also why American millionaires all look exactly alike; so that when the bright, resolute expression of one of them has led us to do serious damage to his face with a heavy blow of the fist, it is always possible to mend it with noses and jaw-bones taken from other millionaires, who are exactly similarly constituted.

Such are the advantages of standardization; but, as may be suspected, I think the advantages are exaggerated; and I agree with Mr. Penty in doubting whether all this repetition really corresponds to human nature. But a very interesting question was raised by Mr. Ford's remarks on the difference between men and men; and his suggestion that most men preferred mechanical action or were only fitted for it. About all those arguments affecting human equality, I myself always have one feeling, which finds expression in a little test of my own. I shall begin to take seriously those classifications of superiority and inferiority, when I find a man classifying himself as inferior. It will be noted that Mr. Ford does not say that he is only fitted to mind machines; he confesses frankly that he is too fine and free and fastidious a being for such tasks. I shall believe the doctrine when I hear somebody say: "I have only got the wits to turn a wheel." That would be real, that would be realistic, that would be scientific. That would be independent testimony that could not easily be disputed. It is exactly the same, of course, with all the other superiorities and denials of human equality that are so specially characteristic of a scientific age. It is so with the men who talk about superior and inferior races; I never heard a man say: "Anthropology shows that I belong to an inferior race." If he did, he might be talking like an anthropologist; as it is, he is talking like a man, and not unfrequently like a fool. I have long hoped that I might some day hear a man explaining on scientific principles his own unfitness for any important post or privilege, say: "The world should belong to the free and fighting races, and not to persons of that servile disposition that you will notice in myself; the intelligent will know how to form opinions, but the weakness of intellect from which I so obviously suffer renders my opinions manifestly absurd on the face of them: there are indeed stately and godlike racesbut look at me! Observe my shapeless and fourth-rate features! Gaze, if you can bear it, on my commonplace and repulsive face!" If I heard a man making a scientific demonstration in that style, I might admit that he was really scientific. But as it invariably happens, by a curious coincidence, that the superior race is his own race, the superior type is his own type, and the superior preference for work the sort of work he happens to preferI have come to the conclusion that there is a simpler explanation.

Now Mr. Ford is a good man, so far as it is consistent with being a good millionaire. But he himself will very well illustrate where the fallacy of his argument lies. It is probably quite true that, in the making of motors, there are a hundred men who can work a motor and only one man who can design a motor. But of the hundred men who could work a motor, it is very probable that one could design a garden, another design a charade, another design a practical joke or a derisive picture of Mr. Ford. I do not mean, of course, in anything I say here, to deny differences of intelligence, or to suggest that equality (a thing wholly religious) depends on any such impossible denial. But I do mean that men are nearer to a level than anybody will discover by setting them all to make one particular kind of run-about clock. Now Mr. Ford himself is a man of defiant limitations. He is so indifferent to history, for example, that he calmly admitted in the witness-box that he had never heard of Benedict Arnold. An American who has never heard of Benedict Arnold is like a Christian who has never heard of Judas Iscariot. He is rare. I believe that Mr. Ford indicated in a general way that he thought Benedict Arnold was the same as Arnold Bennett. Not only is this not the case, but it is an error to suppose that there is no importance in such an error. If he were to find himself, in the heat of some controversy, accusing Mr. Arnold Bennett of having betrayed the American President and ravaged the South with an Anti-American army, Mr. Bennett might bring an action. If Mr. Ford were to suppose that the lady who recently wrote revelations in the Daily Express was old enough to be the widow of Benedict Arnold, the lady might bring an action. Now it is not impossible that among the workmen whom Mr. Ford perceives (probably quite truly) to be only suited to the mechanical part of the construction of mechanical things, there might be a man who was fond of reading all the history he could lay his hands on; and who had advanced step by step, by painful efforts of self-education, until the difference between Benedict Arnold and Arnold Bennett was quite clear in his mind. If his employer did not care about the difference, of course, he would not consult him about the difference, and the man would remain to all appearance a mere cog in the machine; there would be no reason for finding out that he was a rather cogitating cog. Anybody who knows anything of modern business knows that there are any number of such men who remain in subordinate and obscure positions because their private tastes and talents have no relation to the very stupid business in which they are engaged. If Mr. Ford extends his business over the Solar System, and gives cars to the Martians and the Man in the Moon, he will not be an inch nearer to the mind of the man who is working his machine for him, and thinking about something more sensible. Now all human things are imperfect; but the condition in which such hobbies and secondary talents do to some extent come out is the condition of small independence. The peasant almost always runs two or three sideshows and lives on a variety of crafts and expedients. The village shopkeeper will shave travellers and stuff weasels and grow cabbages and do half a dozen such things, keeping a sort of balance in his life like the balance of sanity in the soul. The method is not perfect; but it is more intelligent than turning him into a machine in order to find out whether he has a soul above machinery.

Upon this point of immediate compromise with machinery, therefore, I am inclined to conclude that it is quite right to use the existing machines in so far as they do create a psychology that can despise machines; but not if they create a psychology that respects them. The Ford car is an excellent illustration of the question; even better than the other illustration I have given of an electrical supply for small workshops. If possessing a Ford car means rejoicing in a Ford car, it is melancholy enough; it does not bring us much farther than Tooting or rejoicing in a Tooting tramcar. But if possessing a Ford car means rejoicing in a field of corn or clover, in a fresh landscape and a free atmosphere, it may be the beginning of many thingsand even the end of many things. It may be, for instance, the end of the car and the beginning of the cottage. Thus we might almost say that the final triumph of Mr. Ford is not when the man gets into the car, but when he enthusiastically falls out of the car. It is when he finds somewhere, in remote and rural corners that he could not normally have reached, that perfect poise and combination of hedge and tree and meadow in the presence of which any modern machine seems suddenly to look an absurdity; yes, even an antiquated absurdity. Probably that happy man, having found the place of his true home, will proceed joyfully to break up the car with a large hammer, putting its iron fragments for the first time to some real use, as kitchen utensils or garden tools. That is using a scientific instrument in the proper way; for it is using it as an instrument. The man has used modern machinery to escape from modern society; and the reason and rectitude of such a course commends itself instantly to the mind. It is not so with the weaker brethren who are not content to trust Mr. Ford's car, but also trust Mr. Ford's creed. If accepting the car means accepting the philosophy I have just criticized, the notion that some men are born to make cars, or rather small bits of cars, then it will be far more worthy of a philosopher to say frankly that men never needed to have cars at all. It is only because the man had been sent into exile in a railway-train that he has to be brought back home in a motor-car. It is only because all machinery has been used to put things wrong that some machinery may now rightly be used to put things right. But I conclude upon the whole that it may so be used; and my reason is that which I considered on a previous page under the heading of "The Chance of Recovery." I pointed out that our ideal is so sane and simple, so much in accord with the ancient and general instincts of men, that when once it is given a chance anywhere it will improve that chance by its own inner vitality because there is some reaction towards health whenever disease is removed. The man who has used his car to find his farm will be more interested in the farm than in the car; certainly more interested than in the shop where he once bought the car. Nor will Mr. Ford always woo him back to that shop, even by telling him tenderly that he is not fitted to be a lord of land, a rider of horses, or a ruler of cattle; since his deficient intellect and degraded anthropological type fit him only for mean and mechanical operations. If anyone will try saying this (tenderly, of course) to any considerable number of large farmers, who have lived for some time on their own farms with their own families, he will discover the defects of the approach.

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