Crowds. Gerald Stanley Lee

were living now, he would probably slight for the time being his building bridges, and skimp his work on Mona Lisa, and write a book—an exultant book about common people. He would focus and express democracy as only the great and true aristocrat or genius or artist will ever do it. A great society must be expressed as a vision or expectation before men can see it together, and go to work on it together, and make it a fact. What makes a society great is that it is full of people who have something to live for and who know what it is. It is because nobody knows, now, that our present society is not great. The different kinds of people in it have not made up their minds what they are for, and some kinds have particularly failed to make up their minds what the other kinds are for.

      We are all making our particular contribution to the common vision, and some of us are able to say in one way and some in another what this vision is; but it is going to take a supreme catholic, summing-up individualist, a great man or artist—a man who is all of us in one—to express for Crowds, and for all of us together, where we want to go, what we think we are for, and what kind of a world we want.

      This will have to be done first in a book. The modern world is collecting its thoughts. It is trying to write its bible.

      The Bible of the Hebrews (which had to be borrowed by the rest of the world if they were to have one) is the one great outstanding fact and result of the Hebrew genius. They did not produce a civilization, but they produced a book for the rest of the world to make civilizations out of, a book which has made all other nations the moral passengers of the Hebrews for two thousand years.

      And the whole spirit and aim of this book, the thing about it that made it great, was that it was the sublimest, most persistent, most colossal, masterful attempt ever made by men to look forth upon the earth, to see all the men in it, like spirits hurrying past, and to answer the question, "WHERE ARE WE GOING?"

      I would not have any one suppose that in these present tracings and outlines of thought I am making an attempt to look upon the world and say where the people are going, and where they think they are going, and where they want to go. I have attempted to find out, and put down what might seem at first sight (at least it did to me) the answer to a very small and unimportant question—"Where is it that I really want to go myself?" "What kind of a world is it, all the facts about me being duly considered, I really want to be in?"

      No man living in a world as interesting as this ever writes a book if he can help it. If Mr. Bernard Shaw or Mr. Chesterton or Mr. Wells had been so good as to write a book for me in which they had given the answer to my question, in which they had said more or less authoritatively for me what kind of a world it is that I want to be in, this book would never have been written. The book is not put forward as an attempt to arrange a world, or as a system or a chart, or as a nation-machine, or even as an argument. The one thing that any one can fairly claim for this book is that one man's life has been saved with it. It is the record of one man fighting up through story after story of crowds and of crowds' machines to the great steel and iron floor on the top of the world, until he had found the manhole in it, and broken through and caught a breath of air and looked at the light. The book is merely a life-preserver—that is all; and one man's life-preserver. Perhaps the man is representative, and perhaps he is not. At all events, here it is. Anybody else who can use it is welcome to it.

      The first and most practical step in getting what one wants in this world is wanting it. One would think that the next step would be expressing what one wants. But it almost never is. It generally consists in wanting it still harder and still harder until one can express it.

      This is particularly true when the thing one wants is a new world. Here are all these other people who have to be asked. And until one wants it hard enough to say it, to get it outside one's self, possibly make it catching, nothing happens.

      If one were to point out one trait rather than another that makes Bernard Shaw, for so brilliant a man, so ineffective as a leader, or literary statesman, or social reformer, it would be his modesty. He has never wanted anything.

      If I could have found a book by Bernard Shaw in which Mr. Shaw had merely said what he wanted himself, it is quite possible this book would not have been written. Even if Mr. Shaw, without saying what he wanted, had ever shown in any corner of any book that one man's wanting something in this world amounted to anything, or could make any one else want it, or could make any difference in him, or in the world around him, perhaps I would not have written this book.

      Everywhere, as I have looked about me among the bookmen in America, in England, I have found, not the things that they wanted in their books, but always these same deadly lists or bleak inventories—these prairies of things that they did not want.

      Now, as a matter of fact, I knew already, with an almost despairing distinctness, nearly all these things I did not want and it has not helped me (with all due courtesy and admiration) having John Galsworthy out photographing them day after day, so that I merely did not want them harder. And Mr. Wells's measles and children's diseases, too. I knew already that I did not want them. And Mr. Shaw's entire, heroic, almost noble collection of things he does not want does not supply me—nor could it supply any other man with furniture to make a world with—even if it were not this real, big world, with rain and sunshine and wind and people in it, and were only that little, wonderful world a man lives within his own heart. There have been times, and there will be more of them, when I could not otherwise than speak as the champion of Bernard Shaw; but, after all, what single piece of furniture is there that George Bernard Shaw, living with his great attic of not-things all around him, is able to offer to furnish me for me single, little, warm, lighted room to keep my thoughts in? Nor has he furnished me with one thing with which I would care to sit down in my little room and think—looking into the cold, perfect hygienic ashes he has left upon my hearth. Even if I were a revolutionist, and not a mere, plain human being, loving life and wanting to live more abundantly, I am bound to say I do not see what there is in Mr. Galsworthy's photographs, or in Mr. Wells's rich, bottomless murk of humanity to make a revolution for. And Mr. Bernard Shaw, with all his bottles of disinfectants and shelves of sterilized truths, his hard well-being and his glittering comforts, has presented the vision of a world in which at the very best—even if it all comes out as he says it will—a man would merely have things without wanting them, and without wanting anything.

      And so it has seemed to me that even if he is quite unimportant, any man to-day who, in some public place, like a book, shall paint the picture of his heart's desire, who shall throw up, as upon a screen, where all men may see them, his most immediate and most pressing ideals, would perform an important service. If a man's sole interest were to find out what all men in the world want, the best way to do it would be for him to say quite definitely, so that we could all compare notes, what he wanted himself. Speaking for a planet has gone by, but possibly, if a few of us but speak for ourselves, the planet will talk back, and we shall find out at last what it really is that it wants.

      The thing that many of us want most in the present grayness and din of the world is some one to play with, or if the word "play" is not quite the right word, some one with whom we can work with freedom and self-expressiveness and joy. Nine men out of ten one meets to-day talk with one as it were with their watches in their hands. The people who are rich one sees everywhere, being run away with by their motor-cars; and the people who are poor one sees struggling pitifully and for their very souls, under great wheels and beneath machines.

      Of course, I can only speak for myself. I do not deny that a little while at a time I can sit by a brook in the woods and be happy; but if, as it happens, I would rather have other people about me—people who do not spoil things, I find that the machines about me everywhere have made most people very strange and pathetic in the woods. They cannot sit by brooks, many of them; and when they come out to the sky, it looks to them like some mere, big, blue lead roof up over their lives. Perhaps I am selfish about it, but I cannot bear to see people looking at the sky in this way. …

      So, as I have watched my fellow human beings, what I have come to want most of all in this world is the inspired employer—or what I have called the inspired millionaire or organizer; the man who can take the machines off the backs of the people and take the machines out of their wits, and make the machines free their bodies and serve their souls.

      If