Astounding Stories of Super-Science September 1930 by Various (books to read romance .txt) 📕

conventional letter. Yet, it was Benda writing them: gruff little expressions of his, clear ways of looking at even the veriest trifles, little allusion to our common past: these things could neither have been written by anyone else, nor written under compulsion from without. Something had changed Benda.

I pondered on it a good deal, and could think of no hypothesis to account for it. In the meanwhile, New York City lost a third technical man to the Science Community. Donald Francisco, Commissioner of the Water Supply, a sanitary engineer of international standing, accepted a position in the Science Community as Water Director. I did not know whether to laugh and compare it to the National Baseball League's trafficking in "big names," or to hunt for some sinister danger sign in it. But, as a result of my ponderings, I decided to visit Benda at The Science Community.

I wrote him to that effect, and almost decided to change my mind about the visit because of the cold evasiveness of the reply I received from him. My first impulse on reading his indifferent, lackadaisical comment on my proposed visit was to feel offended, and determine to let him alone and never see him again. The average man would have done that, but my long years of training in psychological interpretation told me that a character and a friendship built during forty years does not change in six months, and that there must be some other explanation for this. I wrote him that I was coming. I found that the best way to reach the Science Community was to take a bus out from Washington. It involved a drive of about fifty miles northwest, through a picturesque section of the country. The latter part of the drive took me past settlements that looked as though they might be in about the same stage of progress as they had been during the American Revolution. The city of my destination was back in the hills, and very much isolated. During the last ten miles we met no traffic at all, and I was the only passenger left in the bus. Suddenly the vehicle stopped.

"Far as we go!" the driver shouted.

I looked about in consternation. All around were low, wild-looking hills. The road went on ahead through a narrow pass.

"They'll pick you up in a little bit," the driver said as he turned around and drove off, leaving me standing there with my bag, very much astonished at it all.

He was right. A small, neat-looking bus drove through the pass and stopped for me. As I got in, the driver mechanically turned around and drove into the hills again.

"They took up my ticket on the other bus," I said to the driver. "What do I owe you?"

"Nothing," he said curtly. "Fill that out." He handed me a card.

An impertinent thing, that card was. Besides asking for my name, address, nationality, vocation, and position, it requested that I state whom I was visiting in the Science Community, the purpose of my visit, the nature of my business, how long I intended to stay, did I have a place to stay arranged for, and if so, where and through whom. It looked for all the world as though they had something to conceal; Czarist Russia couldn't beat that for keeping track of people and prying into their business. Sign here, the card said.

It annoyed me, but I filled it out, and, by the time I was through, the bus was out of the hills, traveling up the valley of a small river; I am not familiar enough with northern Virginia to say which river it was. There was much machinery and a few people in the broad fields. In the distance ahead was a mass of chimneys and the cupolas of iron-works, but no smoke.[Pg 298]

There were power-line towers with high-tension insulators, and, far ahead, the masses of huge elevators and big, square buildings. Soon I came in sight of a veritable forest of huge windmills.

In a few moments, the huge buildings loomed up over me; the bus entered a street of the city abruptly from the country. One moment on a country road, the next moment among towering buildings. We sped along swiftly through a busy metropolis, bright, airy, efficient looking. The traffic was dense but quiet, and I was confident that most of the vehicles were electric; for there was no noise nor gasoline odor. Nor was there any smoke. Things looked airy, comfortable, efficient; but rather monotonous, dull. There was a total lack of architectural interest. The buildings were just square blocks, like neat rows of neat boxes. But, it all moved smoothly, quietly, with wonderful efficiency.

My first thought was to look closely at the people who swarmed the streets of this strange city. Their faces were solemn, and their clothes were solemn. All seemed intently busy, going somewhere, or doing something; there was no standing about, no idle sauntering. And look whichever way I might, everywhere there was the same blue serge, on men and women alike, in all directions, as far as I could see.

The bus stopped before a neat, square building of rather smaller size, and the next thing I knew, Benda was running down the steps to meet me. He was his old gruff, enthusiastic self.

"Glad to see you, Hagstrom, old socks!" he shouted, and gripped my hand with two of his. "I've arranged for a room for you, and we'll have a good old visit, and I'll show you around this town."

I looked at him closely. He looked healthy and well cared-for, all except for a couple of new lines of worry on his face. Undoubtedly that worn look meant some sort of trouble.

PART II The New Religion

(This part is interpolated by the author into Dr. Hagstrom's narrative.)

Every great religion has as its psychological reason for existence the mission of compensating for some crying, unsatisfied human need. Christianity spread and grew among people who were, at the time, persecuted subjects or slaves of Rome; and it flourished through the Middle Ages at a time when life held for the individual chiefly pain, uncertainty, and bereavement. Christianity kept the common man consoled and mentally balanced by minimizing the importance of life on earth and offering compensation afterwards and elsewhere.

A feeble nation of idle dreamers, torn by a chaos of intertribal feuds within, menaced by powerful, conquest-lusting nations from without, Arabia was enabled by Islam, the religion of her prophet Mohammed, to unite all her sons into an intense loyalty to one cause, and to turn her dream-stuff into reality by carrying her national pride and honor beyond her boundaries and spreading it over half the known world.

The ancient Greeks, in despair over the frailties of human emotion and the unbecomingness of worldly conduct, which their brilliant minds enabled them to recognize clearly but which they found themselves powerless to subdue, endowed the gods, whom they worshipped, with all of their own passions and weaknesses, and thus the foolish behavior of the gods consoled them for their own obvious shortcomings. So it goes throughout all of the world's religions.

In the middle of the twentieth century there were in the civilized world, millions of people in whose lives Christianity had ceased to play any part. Yet, psychically—remember, "psyche" means "soul"—they were just as sick and unbalanced, just as[Pg 299] much in need of some compensation as were the subjects of the early Roman empire, or the Arabs in the Middle Ages. They were forced to work at the strained and monotonous pace of machines; they were the slaves, body and soul, of machines; they lived with machines and lived like machines—they were expected to be machines. A mechanized mode of life set a relentless pace for them, while, just as in all the past ages, life and love, the breezes and the blue sky called to them; but they could not respond. They had to drive machines so that machines could serve them. Minds were cramped and emotions were starved, but hands must go on guiding levers and keeping machines in operation. Lives were reduced to such a mechanical routine that men wondered how long human minds and human bodies could stand the restraint. There is a good deal in the writings of the times to show that life was becoming almost unbearable for three-fourths of humanity.

It is only natural, therefore, that Rohan, the prophet of the new religion, found followers more rapidly than he could organize them. About ten years before the visit of Dr. Hagstrom to his friend Benda, Rohan and his new religion had been much in the newspapers. Rohan was a Slovak, apparently well educated in Europe. When he first attracted attention to himself, he was foreman in a steel plant at Birmingham, Alabama. He was popular as an orator, and drew unheard-of crowds to his lectures.

He preached of Science as God, an all-pervading, inexorably systematic Being, the true Center and Motive-Power of the Universe; a Being who saw men and pitied them because they could not help committing inaccuracies. The Science God was helping man become more perfect. Even now, men were much more accurate and systematic than they had been a hundred years ago; men's lives were ordered and rhythmic, like natural laws, not like the chaotic emotions of beasts and savages.

Somehow, he soon dropped out of the attention of the great mass of the public. Of course, he did so intentionally, when his ideas began to crystallize and his plans for his future organization began to form. At first he had a sort of church in Birmingham, called The Church of the Scientific God. There never was anything cheap nor blatant about him. When he moved his church from Birmingham to the Lovett Branch Valley in northern Virginia, he was hardly noticed. But with him went seven thousand people, to form the nucleus of the Science Community.

Since then, some feature writer for a metropolitan Sunday paper has occasionally written up the Science Community, both from its physical and its human aspects. From these reports, the outstanding bit of evidence is that Rohan believes intensely in his own religion, and that his followers are all loyal worshippers of the Science God. They conceive the earth to be a workshop in which men serve Science, their God, serving a sort of apprenticeship during which He perfects them to the state of ideal machines. To be a perfect machine, always accurate, with no distracting emotions, no getting off the track—that was the ideal which the Great God Science required of his worshippers. To be a perfect machine, or a perfect cog in a machine, to get rid of all individuality, all disturbing sentiment, that was their idea of supreme happiness. Despite the obvious narrowness it involved, there was something sublime in the conception of this religion. It certainly had nothing in common with the "Christian Science" that was in vogue during the early years of the twentieth Century; it towered with a noble grandeur above that feeble little sham.

The Science Community was organized like a machine: and all men played their parts, in government, in labor, in administration, in production, like per[Pg 300]fect cogs and accurate wheels, and the machine functioned perfectly. The devotees were described as fanatical, but happy. They certainly were well trained and efficient. The Science Community grew. In ten years it had a million people, and was a worldwide wonder of civic planning and organization; it contained so many astonishing developments in mechanical service to human welfare and comfort that it was considered as a sort of model of the future city. The common man there was provided with science-produced luxuries, in his daily life, that were in the rest of the world the privilege of the wealthy few—but he used his increased energy and leisure in serving the more devotedly, his God, Science, who had made machines. There was a great temple in the city, the shape of a huge dynamo-generator, whose interior was worked out in a scheme of mechanical devices, and with music, lights, and odors to help in the worship.

What the world knew the least about was that this religion was becoming militant. Its followers spoke of the heathen without, and were horrified at the prevalence of the sin of individualism. They were inspired with the mission that the message of God—scientific perfection—must be carried to the whole world. But, knowing that vested interests, governments, invested capital, and established religions would oppose them and render any real progress impossible, they waited. They studied the question, looking for some opportunity to spread the gospel of their beliefs, prepared to do so by