The whole tendency of our age has been away from hand-made goods, away from the sort of life which produced the great art of the past. That is too big a subject to treat of here. But certainly a sort of feverish impatience has possessed us all, America not least. It may be said that this will be increased by the war. I think the opposite. Hard spiritual experience and contact with the old world will deepen the American character and cool its fevers, and Americans will be more thorough, less impatient, will give themselves to art and to the sort of life which fosters art, more than they have ever yet given themselves. Great artists, like Whistler and Henry James, will no longer seek their quiet environments in Europe. I believe that this war will be for America the beginning of a great art age; I hope so with all my heart. For art will need a kind home and a new lease of life.
A certain humble and yet patient and enduring belief in himself and his own vision is necessary to the artist. I think that Americans have only just begun to believe in themselves as artists, but that this belief is now destined to grow quickly. America has a tremendous atmosphere of her own, a wonderful life, a wonderful country, but so far she has been skating over its surface. The time has come when she will strike down, think less in terms of material success and machine-made perfections. The time has come when she will brood, and interpret more and more the underlying truths, and body forth an art which shall be a spiritual guide, shed light, and show the meaning of her multiple existence. It will reveal dark things, but also those quiet heights to which man's spirit turns for rest and faith in this bewildering maze of a world. And to this art about to come—art inevitably moves slowly—into its own, to American drama, poetry, fiction, music, painting, sculpture—sincerity, an unswerving fidelity to self, alone will bring the dignity worthy of a great and free people.
1913–1917.
SPECULATIONS[D]
"When we survey the world around, the wondrous things which there abound"—especially the developments of these last years—there must come to some of us a doubt whether this civilisation of ours is to have a future. Mr. Lowes Dickenson, in an able book, "The Choice Before Us," has outlined the alternate paths which the world may tread after the war—"National Militarism" or "International Pacifism." He has pointed out with force the terrible dangers on the first of these two paths, the ruinous strain and ultimate destruction which a journey down it will inflict on every nation. But, holding a brief for International Pacifism, he was not, in that book, at all events, concerned to point out the dangers which beset Peace. When, in the words of President Wilson, we have made the world safe for democracy, it will be high time to set about making it safe against civilisation itself.
The first thing, naturally, is to ensure a good long spell of peace. If we do not, we need not trouble ourselves for a moment over the future of civilisation—there will be none. But a long spell of peace is probable; for, though human nature is never uniform, and never as one man shall we get salvation; sheer exhaustion, and disgust with its present bed-fellows—suffering, sacrifice, and sudden death—will almost surely force the world into international quietude. For the first time in history organised justice, such as for many centuries has ruled the relations between individuals, may begin to rule those between States, and free us from menace of war for a period which may be almost indefinitely prolonged. To perpetuate this great change in the life of nations is very much an affair of getting men used to that change; of setting up a Tribunal which they can see and pin their faith to, which works, and proves its utility, which they would miss if it were dissolved. States are proverbially cynical, but if an International Court of Justice, backed by international force, made good in the settlement of two or three serious disputes, allayed two or three crises, it would with each success gain prestige, be firmer and more difficult to uproot, till it might at last become as much a matter of course in the eyes of the cynical States as our Law Courts are in the eyes of our enlightened selves.
Making, then, the large but by no means hopeless assumption that such a change may come, how is our present civilisation going to "pan out"?
In Samuel Butler's imagined country, "Erewhon," the inhabitants had broken up all machinery, abandoned the use of money, and lived in a strange elysium of health and beauty. I often wonder how, without something of the sort, modern man is to be prevented from falling into the trombone he blows so loudly, from being destroyed by the very machines he has devised for his benefit. The problem before modern man is clearly that of becoming master, instead of slave, of his own civilisation. The history of the last hundred and fifty years, especially in England, is surely one long story of ceaseless banquet and acute indigestion. Certain Roman Emperors are popularly supposed to have taken drastic measures during their feasts to regain their appetites; we have not their "slim" wisdom; we do not mind going on eating when we have had too much.