Chapter XV—The Substitute for the Saloon. I leave this argument as a monument, just as it was written, in 1914 and '15. It indicates a certain power of forecasting on the part of the writer. We drys have certainly won a great victory. Some of the photoplay people agree with this temperance sermon, and some of them do not. The wets make one mistake above all. They do not realize that the drys can still keep on voting dry, with intense conviction, and great battle cries, and still have a sense of humor.
Chapter XVI—California and America. This chapter was quoted and paraphrased almost bodily as the preface to my volume of verses, The Golden Whales of California. "I Know All This When Gipsy Fiddles Cry," a song of some length recently published in the New Republic and the London Nation, further expresses the sentiment of this chapter in what I hope is a fraternal way, and I hope suggests the day when California will have power over India, Asia, and all the world, and plant giant redwood trees of the spirit the world around.
Chapter XVII—Progress and Endowment. I allow this discourse, also, to stand as written in 1914 and '15. It shows the condition just before the war, better than any new words of mine could do it. The main change now is the growing hope of a backing, not only from Universities, but great Art Museums.
Chapter XVIII—Architects as Crusaders. The sermon in this chapter has been carried out on a limited scale, and as a result of the suggestion, or from pure American instinct, we now have handsome gasoline filling stations from one end of America to the other, and really gorgeous Ford garages. Our Union depots and our magazine stands in the leading hotels, and our big Soda fountains are more and more attractive all the time. Having recited of late about twice around the United States and, continuing the pilgrimage, I can testify that they are all alike from New York to San Francisco. One has to ask the hotel clerk to find out whether it is New York or——. And the motion picture discipline of the American eye has had a deal to do with this increasing tendency to news-stand and architectural standardization and architectural thinking, such as it is. But I meant this suggestion to go further, and to be taken in a higher sense, so I ask these people to read this chapter again. I have carried out the idea, in a parable, perhaps more clearly in The Golden Book of Springfield, when I speak of the World's Fair of the University of Springfield, to be built one hundred years hence. And I would recommend to those who have already taken seriously chapter eighteen, to reread it in two towns, amply worth the car fare it costs to go to both of them. First, Santa Fe, New Mexico, at the end of the Santa Fe Trail, the oldest city in the United States, the richest in living traditions, and with the oldest and the newest architecture in the United States; not a stone or a stick of it standardized, a city with a soul, Jerusalem and Mecca and Benares and Thebes for any artist or any poet of America's future, or any one who would dream of great cities born of great architectural photoplays, or great photoplays born of great cities. And the other city, symbolized by The Golden Rain Tree in The Golden Book of Springfield, is New Harmony, Indiana. That was the Greenwich Village of America more than one hundred years ago, when it was yet in the heart of the wilderness, millions of miles from the sea. It has a tradition already as dusty and wonderful as Abydos and Gem Aten. And every stone is still eloquent of individualism, and standardization has not yet set its foot there. Is it not possible for the architects to brood in such places and then say to one another:—"Build from your hearts buildings and films which shall be your individual Hieroglyphics, each according to his own loves and fancies?"
Chapter XIX—On Coming Forth by Day. This is the second Egyptian chapter. It has its direct relation to the Hieroglyphic chapter, page 171. I note that I say here it costs a dime to go to the show. Well, now it costs around thirty cents to go to a good show in a respectable suburb, sometimes fifty cents. But we will let that dime remain there, as a matter of historic interest, and pass on, to higher themes.
Certainly the Hieroglyphic chapter is in words of one syllable and any kindergarten teacher can understand it. Chapter nineteen adds a bit to the idea. I do not know how warranted I am in displaying Egyptian learning. Newspaper reporters never tire of getting me to talk about hieroglyphics in their relation to the photoplays, and always give me respectful headlines on the theme. I can only say that up to this hour, every time I have toured art museums, I have begun with the Egyptian exhibit, and if my patient guest was willing, lectured on every period on to the present time, giving a little time to the principal exhibits in each room, but I have always found myself returning to Egypt as a standard. It seems my natural classic land of art. So when I took up hieroglyphics more seriously last summer, I found them extraordinarily easy as though I were looking at a "movie" in a book. I think Egyptian picture-writing came easy because I have analyzed so many hundreds of photoplay films, merely for recreation, and the same style of composition is in both. Any child who reads one can read the other. But of course the literal translation must be there at hand to correct all wrong guesses. I figure that in just one thousand years I can read hieroglyphics without a pony. But meanwhile, I tour museums and I ride Pharaoh's "horse," and suggest to all photoplay enthusiasts they do the same. I recommend these two books most heartily: Elementary Egyptian Grammar, by Margaret A. Murray, London, Bernard Quaritch, 11 Grafton Street, Bond Street, W., and the three volumes of the Book of the Dead, which are, indeed, the Papyrus of Ani, referred to in this chapter, pages 255–258. It is edited, translated, and reproduced in fac-simile by the keeper of the Egyptian and Assyrian Antiquities in the British Museum, Professor E.A. Wallis Budge; published by G.P. Putnam's Sons, New York, and Philip Lee Warner, London. This book is certainly the greatest motion picture I ever attended. I have gone through it several times, and it is the only book one can read twelve hours at a stretch, on the Pullman, when he is making thirty-six hour and forty-eight hour jumps from town to town.
American civilization grows more hieroglyphic every day. The cartoons of Darling, the advertisements in the back of the magazines and on the bill-boards and in the street-cars, the acres of photographs in the Sunday newspapers, make us into a hieroglyphic civilization far nearer to Egypt than to England. Let us then accept for our classic land, for our standard of form, the country naturally our own. Hieroglyphics are so much nearer to the American mood than the rest of the Egyptian legacy, that Americans seldom get as far as the Hieroglyphics to discover how congenial they are. Seeing the mummies, good Americans flee. But there is not a man in America writing advertisements or making cartoons or films but would find delightful the standard books of Hieroglyphics sent out by the British Museum, once he gave them a chance. They represent that very aspect of visual life which Europe understands so little in America, and which has been expanding so enormously even the last year. Hallowe'en, for instance, lasts a whole week now, with mummers on the streets every night, October 25–31.
Chapter XX—The Prophet-Wizard. Who do we mean by The Prophet-Wizard? We mean not only artists, such as are named in this chapter, but dreamers and workers like Johnny Appleseed, or Abraham Lincoln. The best account of Johnny Appleseed is in Harper's Monthly for November, 1871. People do not know Abraham Lincoln till they have visited the grave of Anne Rutledge, at Petersburg, Illinois, then New Old Salem a mile away. New Old Salem is a prophet's hill, on the edge of the Sangamon, with lovely woods all around. Here a brooding soul could be born, and here the dreamer Abraham Lincoln spent his real youth. I do not call him a dreamer in a cheap and sentimental effort to describe a man of aspiration. Lincoln told and interpreted his visions like Joseph and Daniel in the Old Testament, revealing them to the members of his cabinet, in great trials of the Civil War. People who do not see visions and dream dreams in the good Old Testament sense have no right to leadership in America. I would prefer photoplays filled with such visions and oracles to the state papers written by "practical men." As it is,