The Future in America: A Search After Realities

by H. G. Wells

Let me by way of illustration give a specimen American mind. It is not the mind of a writer or philosopher, it is just a plain successful business-man who exposes himself, and makes it clear that this want of any sense of the state of any large duty of constructive loyalty, is not an idiosyncrasy, but the quality of all his circle, his friends, his religious teacher....

I found my specimen in a book called With John Bull and Jonathan. It contains the rather rambling reminiscences of Mr. J. Morgan Richards, the wealthy and successful London agent of a great number of well-advertised American proprietary articles, and I read it first, I will confess, chiefly in search of such delightful phrases as the one "mammoth in character" I have already quoted. But there were few to equal that first moment's bright discovery. What I got from it finally wasn't so much that sort of thing as this realization of Mr. Richards's peculiar quality, this acute sense of all that he hadn't got. Mr. Richards told of advertising enterprises, of contracts and journeyings, of his great friendship with the late Dr. Parker, of his domestic affairs, and all the changes in the world that had struck him, and of a remarkable dining club, called (paradoxically) the Sphinx, in which the giants (or are they the mammoths?) of the world of advertisement foregather. He gave his portrait, and the end-paper presented him playfully as the jolly president of the Sphinx Club, champagne-bottle crowned, but else an Egyptian monarch; and on the cover are two gilt hands clasped across a gilt ripple of sea ("hands across the sea"), under intertwining English and American flags. From the book one got an effect, garrulous perhaps, but on the whole not unpleasing, of an elderly but still active business personality quite satisfied by his achievements, and representative of I know not what proportion, but at any rate a considerable proportion, of his fellow-countrymen. And one got an effect of a being not simply indifferent to the health and vigor and growth of the community of which he was a part, but unaware of its existence.

He displays this irresponsibility of the commercial mind so illuminatingly because he does in a way attempt to tell something more than his personal story. He notes the changes in the world about him, how this has improved and that progressed, which contrasts between England and America struck upon his mind. That he himself is responsible amid these changes never seems to dawn upon him. His freedom from any sense of duty to the world as a whole, of any subordination of trading to great ideas, is naïve and fundamental. He tells of how he arranged with the authorities in charge of the Independence Day celebrations on Boston Common to display "three large pieces" containing the name of a certain "bitters," which they did, and how this no doubt very desirable commodity was first largely advertised throughout the United States in the fall of 1861, and rapidly became the success of the day, because of the enormous amount of placarding given to the cabalistic characters 'S-T-1860-X.' Those strange letters and figures stared upon people from wall and fence and tree, in every leading town throughout the United States. They were painted on the rocks of the Hudson River to such an extent that the attention of the Legislature was drawn to the fact, and a law was passed to prevent the further disfigurement of river scenery.

He calls this "cute." He tells, too, of his educational work upon the English press, how he won it over to "display" advertisements, and devised "the first sixteen-sheet double-demy poster ever seen in England in connection with a proprietary article." He introduced the smoking of cigarettes into England against great opposition. Mr. Richards finds no incongruity, but apparently a very delightful association, in the fact that this great victory for the adolescent's cigarette was won on the site of Strudwick's house, wherein John Bunyan died, and hard by the path of the Smithfield martyrs to their fiery sacrifice. Both they and Mr. Richards "lit such a candle in England—"

Well, my business is not to tell of the feats by which Mr. Richards grew wealthy and important as a tree may grow and flourish amid the masonry it helps to disintegrate. My business is purely with his insensibility to the state as an aspect of his personal life. It is insensibility—not disregard or hostility. One gets an impression from this book that if Mr. Richards had lived in a different culture, he would have been a generous giver of himself. In spite of his curious incapacity to appreciate any issues larger than large enterprises in selling, he is very evidently a religious man. He sat under the late Dr. Parker of the rich and prosperous City Temple, and that reverend gentleman's leonine visage adorns the book. Its really the light one gets on Dr. Parker and his teaching that appeals to me most in this volume. For this gentleman Mr. Richards seems to have entertained a feeling approaching reverence. He notes such details as:

"At the conclusion of an invocation or prayer, his habit always was to make a pause of a few seconds before pronouncing 'Amen.' This was most impressive....

"He spoke such words as 'God,' 'Jesus Christ,' 'No,' 'Yes,' 'Nothing,' in a way to give more value to each word than any speaker I have ever heard."

They became great friends, rarely a week passed without their meeting, and, says Mr. Richards, he "was pleased, in the course of time, to honor me with his confidence in a marked degree, as though he recognized in me some quality which satisfied his judgment, that I could be trusted in business questions quite apart from those relating to his church. He was not only a born preacher, but possessed a marvellous grasp of sound, practical knowledge upon the affairs of the day. I often consulted with him regarding my own affairs, always getting the most practical help."

When Dr. Parker came to America, the two friends corresponded warmly, and several of the letters are quoted. Even "£5000 a year easily made" could not tempt him from London and the modest opulence of the City Temple....

But my business now is not to dwell on these characteristic details, but to point out that Mr. Richards does not stand alone in the entire detachment, not only of his worldly achievements, but of his spiritual life, from any creative solicitude for the state. If he was merely an isolated "character" I should have no concern with him. His association with Dr. Parker shows most luminously that he presents a whole cult of English and American rich traders, who in America "sat under" such men as the Rev. Henry Ward Beecher, for example, who evidently stand for much more in America than in England, and who, so far as the state and political and social work go, are scarcely of more use, are probably more hindrance, than any organization of selfish voluptuaries of equal wealth and numbers. It is a cult, it has its teachers and its books. I have had a glimpse of one of its manuals. I find Mr. Richards quoting with approval Dr. Parker's "Ten General Commandments for Men of Business," commandments which strike me as not only State-blind, but utterly God-blind, which are, indeed, no more than shrewd counsels for "getting on." It is really quite horrible stuff morally. "Thou shalt not hobnob with idle persons," parodies Dr. Parker in commandment V., so glossing richly upon the teachings of Him who ate with publicans and sinners, and (no doubt to instil the advisability of keeping one's more delicate business procedure in one's own hands), "Thou shalt not forget that a servant who can tell lies for thee, may one day tell lies to thee."...