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Gargoyles

<h2>11</h2> The city grows and keeps on growing. People vanish. Buildings spring up to take their places. The streets become full of vast, intricate activities. People have vanished but these activities keep on growing. The city shakes with noises. A cloud of noises rises from the street and bursts slowly into names. Everywhere one turns, doors and windows chatter with names. Names run up and down the faces of buildings. Gilt names slant downward, porcelain names curve like lopsided grins. Names fly from banners, hang from long wires, lean down from rooftops. The city is plastered with names. Tired men stop and blink. They mutter to themselves in the street, "Lets see, where am I?" Their eyes stare at an inanimate dance of names. Names fall out of the sky. An alphabet face with eyebrows, nose, lips and hair made of names winks and sticks out its tongue. These are not the names of people but of activities. As the city grows the names pile up and reach higher. Names of things to eat, wear, see, feel, smell, dream of and die for—they become too many to see and far too many to read. They drift up and down the faces of the buildings and scamper over the pavements like a lunatic writing. The vanished people no longer look at them. But the names continue to pile up and spread out. They are a city apart. They no longer offer clews to people. They are no longer advertisements yelping vividly out of the air, but a decoration. Inscrutable hieroglyphs that salute each other in the grave confusion of windows. They grimace with secret meanings at each other and keep each other company in the night sky. Like the people they too have become too many. As the city grows their meanings and purposes also vanish, leaving behind a comet's tail and a deaf and dumb good-bye. The city grows and devours itself and ceases to become articulate in names. It shakes and howls senselessly. No one understands where the noises come from or why. Windows become too many to count. Activities double on themselves and tangle themselves up in other activities until each activity becomes a mystery to itself. Business men buried in business pause to blink at their desks and mutter, "Let's see, where am I?" Underneath the activities and the comet's tail of names, the vanished ones crawl about their business of destinations. They have remained sedately unaware of their disappearance. They have barricaded themselves behind activities and for the most part they are silent. Their activities talk for them in a language easy to hear but difficult to understand. Furnaces, engines, factories, traffic—these talk. Their talk is very important. It is curious that for the simple business of keeping alive there should be so many activities necessary. It is also incomprehensible. Among themselves people offer each other informations and interpretations. But these informations and interpretations are not of their souls but of their activities which have nothing to do with them except to hide them. They talk of business enterprise, of success, progress, civic development, industrial achievement, political ideals; of money made and money spent. This talk sounds very important. It becomes an important part of the confusion of activities. Faces uncoiling in the streets, legs slanting against dark walls, suits of clothes—these are the vanished people. Masses of rich and poor moving on, everlastingly moving on through the whirl of years. Age like a tenacious pestilence shovels them off a treadmill. Yet they remain and increase and become hidden from each other by their too many selves, hidden from themselves by their too many activities. They grow confused and stop staring at each other. They walk listening to the shake of the city, blinking at the alphabet face above them. The city is a great bubble they have blown. It floats over their heads and grows greater and more dazzling. Slowly it sinks down and engulfs them. This bubble talks for them. Activities talk for them. It is easier that way. Activities say, "We, the people." This suffices. The vanished ones point with relief to the glitter of activities and repeat, "There are we." But activities grow too fast and too intricate to understand. The burst of names becomes too violent to grasp. Then the people lost in their bubble become an insupportable mystery to themselves. Buried beneath activities that grow by themselves, that seem to pulse with mathematical passions and to multiply like a devouring fungus, the vanished ones send up a clamor for whys and wherefores. An official clamor. Life has become an enigma deeper than death. The cry is no longer "Who is God? And where does He live?" But, "Who are We and what are We?" Surveying themselves they see nothing and demand explanations of this phenomenon. Baffled by their anonymity they demand identifications. They want to be assured that things are all right, that their burial is O. K. And thus new explainers and identifiers leap daily into existence. These are the bombinators, the dexterous geniuses able to translate the insupportable mystery of life. Life is a mumble mumble, a pointless delirium. People feel this and grow very serious. They feel life is a little breath, a whimsical zephyr capering for a moment through space. But these are insupportable feelings. It is easy for the fish in the sea to feel like that but in people there is a mania for direction. Out of this mania is born the necessity of illusion—the illusion of direction. There must be illusion. Life is not a mumble mumble but a clear voice teeming with precisions. Not a pointless delirium but a vast, orderly activity that has names—too many names to count. As children demand lights in the darkness, grown older they demand illusions in life. Their reasoning is simple. "We are so puny," they think. "There is hardly anything to us. We dare not dream or even think. Look what would happen if we allowed ourselves to dream. We would begin asking impossible questions of ourselves. Why are we? What lies under our senses? So we must put away dreams and thought. They're dangerous. But without them we become insufficient to ourselves. We become incomplete. So make us a part of something outside ourselves that we may remain unaware of our insufficiency. Make us a part of laws and ideas, Gods, systems and activities. We are frightened by what we do not know. And above the highest names on our buildings is a circle of unknowns. Dispel this circle so that we may be rid of our fear. Give us paths to traverse, goals to struggle toward and make these paths and goals outside ourselves. We dare not adventure inside ourselves because that way is inimical. Inspire us with great outward purposes so that the inward purposelessness of our lives that would devour us in enigmas will be obscured." The illusion-bringers arise—dexterous craftsmen able to fashion purposes, Gods, ideals. Their work is to create heroic destinations, to invent objectivity. These are the geniuses. They provide the sanities which are the vital solace for terror. They invent masters because masters are necessary since to have a master is to have an objective—servitude. The instinct for servitude is an old, unfailing friend. It represents the clamor for an outward purpose to conceal the inner purposelessness of the vanished ones. And the geniuses are those in whom the instinct for servitude inspires new visions of lovelier masters. Thus is progress made—by increasing and making more definite the demands of masters. Once the geniuses found their task simple. Now it grows difficult. Famous masters, famous illusions, famous objectives lose their value. Their capacity for solace dwindles. The illusion of God grows dim. The illusions that bore the names Zeus, Buddha, Moses, Jesus, Mohamet are fading. The knees of the race have stiffened with vanity and prayer grows difficult. The great Heavens overladen with their angel choirs and hierarchies tumble about the ears of people. Slowly the reservoirs of faith in consoling myths dry up. Epigrams have almost sponged away one of the immemorial deeps of the soul. The geniuses cast about inventing new masters, masters who will reward and punish and establish paths to traverse and goals to achieve. As the activities increase and as people vanish deeper under the self-growing fungus of finance, industry, government, they develop a paradoxical vanity. A vanity by which they seek to preserve themselves. A vanity becomes necessary that will save them from the knowledge of their inferiority to life.... Their age-old illusion of Gods on High drifts away. The new illusion slowly unfolds. Again the reasoning is simple. The race speaks.... "There is no longer a God or a Heaven of futures. The words eternity and infinity are bottomless and no longer hold us or guide us. But we must have a master, one who will enable us to dream of His recompense since we still dare not adventure in dreams of our own. And this master must assure us as our old master did—that there are great purposes in life, great rewards. We will make a minor change in our theology. Once it was our desire to think of ourselves as having been created in the image of God—a Superior. This was when we were strong, when we walked the earth and wore our destinies like gay feathers in our caps. Now we have grown diffused and weak. The world is no longer simple enough for us to understand and ignore. We dare not ignore our disappearance from life. Therefore in order to compensate for this disappearance we will create a God in our image and worship Him. The deeper we sink, the further we vanish, the higher, nobler and more powerful will we make our new God. Come, illusion mongers, we desire a new God. We desire a new Heaven. Make us a Heaven of quicksilver in which we may see not Jehovah who is a myth but our own image glorified, which is closer to reality, and which our dawning intelligence may more easily swallow. In this heaven let us see our civic virtues magnified. We want for a master an idealization of ourselves, whom we may serve in hope of rewards." Thus the vanished ones stare aloft and slowly the heavenly mirror spreads itself for them—a mirror of identifications and explanations. It is all clear—or at least it grows clear—in this mirror; who we are and what we are.... A beautiful image marches across its face. It is the image of the vanished ones, ennobled and deified—become a new illusion, become a God-like creature with flashing eyes. A marvelous, unsurpassable creature whose every gesture is perfection, whose every grimace is unsurpassable perfection. A reassuring God. Whatever their moods, their despairs, their manias—they have only to look up and see them ennobled and deified in the mirror-heaven. Gazing aloft the vanished ones raise their voices in a cheer of triumph. "We are confused. We have disappeared. Our activities have devoured us. But we are not afraid. For behold, whatever we do, we remain God. See our reflection. We are always and consistently perfect. Our stupidities, hysterias, bewilderments shine back at us out of this new Heaven as God-like attributes. Wisdom and victory smile at us eternally out of our mirror. Let the city devour itself and become a jungle of names. Let life lose itself in the labyrinth of activities. Let the buildings devour life until it becomes less than a tiny warmth under huge ribs of steel. These things are no longer insupportable. There is an answer always to 'Who are we and what are we?' We are God. By worshipping ourselves we may now dispel the dawning knowledge of our insufficiency. The old God is dead. He was an illusion. The new God alone now has the power to punish and reward. We will kneel with fanatical servitude before the image of our virtues and punish ourselves with a terrible justice in order to appear God-like in our own eyes." Slowly the new heaven above the city grows and the vanished ones with the eyes of Narcissus stare enchanted into its quicksilver depths. <hr style="width: 65%;" /> <div style="break-after:column;"></div>

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