ne evening last autumn, I sat long hours with a European acquaintance while he expounded a politico-economic doctrine which seemed sound as a nut and in which I could find no defect. At the end, he said with great earnestness: “I have a mission to the masses. I feel that I am called to get the ear of the people. I shall devote the rest of my life to spreading my doctrine far and wide among the populace. What do you think?”
An embarrassing question in any case, and doubly so under the circumstances, because my acquaintance is a very learned man, one of the three or four really first-class minds that Europe produced in his generation; and naturally I, as one of the unlearned, was inclined to regard his lightest word with reverence amounting to awe. . . .
I referred him to the story of the prophet Isaiah. . . . I shall paraphrase the story in our common speech since it has to be pieced out of various sources. . . .
The prophet’s career began at the end of King Uzziah’s reign, say about 740 B.C. This reign was uncommonly long, almost half a century, and apparently prosperous. It was one of those prosperous reigns, however – like the reign of Marcus Aurelius at Rome, or the administration of Eubulus at Athens, or of Mr. Coolidge at Washington – where at the end the prosperity suddenly peters out and things go by the board with a resounding crash.
In the year of Uzziah’s death, the Lord commissioned a prophet to go out and warn the people of the wrath to come. “Tell them what a worthless lot they are,” He said. “Tell them what is wrong, and why, and what’s going to happen unless they have a change of heart and straighten up. Don’t mince matters. Make it clear that they are positively down to their last chance. Give it to them good and strong and keep on giving it to them. I suppose perhaps I ought to tell you,” He added, “that it won’t do any good. The official class and their intelligentsia will turn up their noses at you, and the masses will not even listen. They will all keep on in their own ways until they carry everything down to destruction, and you will probably be lucky if you get out with your life.”
Isaiah had been very willing to take on the job – in fact, he had asked for it – but the prospect put a new face on the situation. It raised the obvious question: Why, if all that were so – if the enterprise were to be a failure from the start – was there any sense in starting it?
“Ah,” the Lord said, “you do not get the point. There is a Remnant that you know nothing about. They are obscure, unorganized, inarticulate, each one rubbing along as best he can. They need to be encouraged and braced up because when everything has gone completely to the dogs, they are the ones who will come back and build up a new society; and, meanwhile, your preaching will reassure them and keep them hanging on. Your job is to take care of the Remnant, so be off now and set about it.” . . .
What do we mean by the masses, and what by the Remnant?
As the word masses is commonly used, it suggests agglomerations of poor and underprivileged people, laboring people, proletarians. But it means nothing like that; it means simply the majority. The mass-man is one who has neither the force of intellect to apprehend the principles issuing in what we know as the humane life, nor the force of character to adhere to those principles steadily and strictly as laws of conduct; and because such people make up the great, the overwhelming majority of mankind, they are called collectively the masses. The line of differentiation between the masses and the Remnant is set invariably by quality, not circumstance. The Remnant are those who by force of intellect are able to apprehend these principles, and by force of character are able, at least measurably, to cleave to them. The masses are those who are unable to do either.
The picture which Isaiah presents of the Judean masses is most unfavorable. In his view, the mass-man – be he high or be he lowly, rich or poor, prince or pauper – gets off very badly. He appears as not only weak-minded and weak-willed, but by consequence knavish, arrogant, grasping, dissipated, unprincipled, unscrupulous. . . .
As things now stand, Isaiah’s job seems rather to go begging. Everyone with a message nowadays is, like my venerable European friend, eager to take it to the masses. His first, and only thought is of mass-acceptance and mass-approval. His great care is to put his doctrine in such shape as will capture the masses’ attention and interest. . . .
The main trouble with this [mass-man approach] is its reaction on the mission itself. It necessitates an opportunist sophistication of one’s doctrine, which profoundly alters its character and reduces it to a mere placebo. If, say, you are a preacher, you wish to attract as large a congregation as you can, which means an appeal to the masses, and this, in turn, means adapting the terms of your message to the order of intellect and character that the masses exhibit. If you are an educator, say with a college on your hands, you wish to get as many students as possible, and you whittle down your requirements accordingly. If a writer, you aim at getting many readers; if a publisher, many purchasers; if a philosopher, many disciples; if a reformer; many converts; if a musician, many auditors; and so on. But as we see on all sides, in the realization of these several desires the prophetic message is so heavily adulterated with trivialities, in every instance, that its effect on the masses is merely to harden them in their sins. Meanwhile, the Remnant, aware of this adulteration and of the desires that prompt it, turn their backs on the prophet and will have nothing to do with him or his message.
Isaiah, on the other hand, worked under no such disabilities. He preached to the masses only in the sense that he preached publicly. Anyone who liked might listen; anyone who liked might pass by. He knew the Remnant would listen. . . .
The Remnant only want the best you have, whatever that may be. Give them that, and they are satisfied; you have nothing more to worry about. . . .
In a sense, nevertheless, as I have said, it is not a rewarding job. . . . A prophet of the Remnant will not grow purse-proud on the financial returns from his work, nor is it likely he will get any great renown out of it. Isaiah’s case was exceptional to the second rule, and there are others – but not many.
It may be thought, then, that while taking care of the Remnant is no doubt a good job, it is not an especially interesting job because it is as a rule so poorly paid. I have my doubts about this. There are other compensations to be got out of a job besides money and notoriety, and some of them seem substantial enough to be attractive. Many jobs which do not pay well are yet profoundly interesting, as, for instance, the job of research student in the sciences is said to be; and the job of looking after the Remnant seems to me, as I have surveyed it for many years from my seat in the grandstand, to be as interesting as any that can be found in the world.
What chiefly makes it so, I think, is that in any given society the Remnant are always so largely an unknown quantity. You do not know, and will never know, more than two things about them. You can be sure of those – dead sure, as our phrase is – but you will never be able to make even a respectable guess at anything else. You do not know, and will never know, who the Remnant are, nor where they are, nor how many of them there are, nor what they are doing or will do. Two things you know, and no more: first, that they exist; second, that they will find you. Except for these two certainties, working for the Remnant means working in impenetrable darkness; and this, I should say, is just the condition calculated most effectively to pique the interest of any prophet who is properly gifted with the imagination, insight, and intellectual curiosity necessary to a successful pursuit of his trade.
The fascination – as well as the despair – of the historian, as he looks upon Isaiah’s Jewry, upon Plato’s Athens, or upon Rome of the Antonines, is the hope of discovering and laying bare the “substratum of right-thinking and well-doing” which he knows must have existed somewhere in those societies because no kind of collective life can possibly go on without it. . . .
Concerning all this, too, the prophet of the present knows precisely as much and as little as the historian of the future; and that, I repeat, is what makes his job seem to me so profoundly interesting. One of the most suggestive episodes recounted in the Bible is that of a prophet’s attempt – the only attempt of the kind on record, I believe – to count up the Remnant. Elijah had fled from persecution into the desert, where the Lord presently overhauled him and asked what he was doing so far away from his job. He said that he was running away, not because he was a coward, but because all the Remnant had been killed off except himself. He had got away only by the skin of his teeth, and, he being now all the Remnant there was, if he were killed the True Faith would go flat. The Lord replied that he need not worry about that, for even without him the True Faith could probably manage to squeeze along somehow if it had to; “and for your figures on the Remnant,” He said, “O don’t mind telling you that there are seven thousand of them back there in Israel whom it seems you have not heard of, but you may take My word for it that there they are.”
At the time, probably the population of Israel could not have run much more than a million or so; and a Remnant of seven thousand out of a million is a highly encouraging percentage for any prophet. With seven thousand of the boys on his side, there was no great reason for Elijah to feel lonesome; and incidentally, that would be something for the modern prophet of the Remnant to think about when he has a touch of the blues. But the main point is that if Elijah the Prophet could not make a closer guess on the number of the Remnant than he made when he missed it by seven thousand, anyone else who has tackled the problem would only waste his time.
The other certainty which the prophet of the Remnant may always have is that the Remnant will find him. He may rely on that with absolute assurance. They will find him without his doing anything about it; in fact, if he tries to do anything about it, he is pretty sure to put them off. He does not need to advertise for them nor resort to any schemes of publicity to get their attention. If he is a preacher or a public speaker, for example, he may be quite indifferent to going on show at receptions, getting his picture printed in newspapers, or furnishing autobiographical material for publication on the side of “human interest.” If a writer, he need not make a point of attending any pink teas, autographing books oat wholesale, nor entering into any specious freemasonry with reviewers.
All of this and more of the same order lies in the regular and necessary routine laid down for the prophet of the masses. It is, and must be, part of the great general technique of getting the mass-man’s ear – or as our vigorous and excellent publicist, Mr. H.L. Mencken, put sit, the technique of boob-bumping. The prophet of the Remnant is not bound to this technique. He may be quite sure that the Remnant will make their own way to him without any adventitious aids; and not only so, but if they find him employing such aids, as I said, it is ten to one that they will smell a rat in them and will sheer off.
The certainty that the Remnant will find him, however, leaves the prophet as much in the dark as ever, as helpless as ever in the matter of putting any estimate of any kind upon the Remnant; for, as appears on the case of Elijah, he remains ignorant of who they are that have found him or where they are or how many. They do not write in and tell him about it, after the manner of those who admire the vedettes of Hollywood, nor yet do they seek him out and attach themselves to his person. They are not that kind. They take the message much as drivers take the directions on a roadside signboard – that is, with very little thought about the signboard, beyond being gratefully glad that it happened to be there, but with very serious though about the directions.
The impersonal attitude of the Remnant wonderfully enhances the interest of the imaginative prophet’s job. Once in a while, just about often enough to keep his intellectual curiosity in good working order, he will quite accidentally come upon some distinct reflection of his own message in an unsuspected quarter. This enables him to entertain himself in his leisure moments with agreeable speculations about the course his message may have taken in reaching that particular quarter, and about what came of it after it got there. Most interesting of all those instances, if only one could run them down (but one may always speculate about them), where the recipient himself no longer knows where nor when nor from whom he got the message – or even where, as sometimes happens, he has forgotten that he got it anywhere and imagines that it is all a self-sprung idea of his own.
Such instances as these are probably not infrequent, for, without presuming to enroll ourselves among the Remnant, we can all no doubt remember having found ourselves suddenly under the influence of an idea, the source of which we cannot identify. “It came to us afterward,” as we say; that is, we are aware of it only after it has shot up full-grown in our minds, leaving us quite ignorant of how and when and by what agency it was planted there and left to germinate. It seems highly probable that the prophet’s message often takes some such course with the Remnant.
If, for example, you are a writer or speaker or a preacher, you put forth the idea which lodges in the Unbewusstsein of a casual member of the Remnant and sticks fast there. For some time it is inert; then it begins to fret and fester until presently it invades the man’s conscious mind and, as one might say, corrupts it. Meanwhile he has quite forgotten how he came by the idea in the first instance, and even perhaps thinks he has invented it; and in those circumstances, the most interesting thing of all is that you never know what the pressure of that idea will make him do.
Albert Jay Nock (1870-1945) was editor of the Freeman (1920-1924) and author of Jefferson: Our Enemy the State, and many other books on the philosophy of government and human freedom. Isaiah’s Job is extracted from Chapter 13 of his book, Free Speech and Plain Language (William Morrow & Co., NY).