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 perfect 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 force, finding their justification in their belief that millions of sufferers needed the comforts that their religion had given them. Meanwhile their numbers grew.

Rohan was Chief Engineer, which position was equal in honor and dignity to that of Prophet or High Priest. He was a busy, hard-worked man, black haired and gaunt, small of stature and fiery eyed; he looked rather like an overworked department-store manager rather than like a prophet. He was finding his hands more full every day, both because of the extraordinary fertility of his own plans and ideas, and because the Science Community was growing so rapidly. Among this heterogenous mass of proselyte strangers that poured into the city and was efficiently absorbed into the machine, it was yet difficult to find executives, leaders, men to put in charge of big things. And he needed constantly more and more of such men.

That was why Rohan went to Benda, and subsequently to others like Benda. Rohan had a deep knowledge of human nature. He did not approach Benda with the offer of a magnanimous salary, but came into Benda's office asking for a consultation on some of the puzzling communication problems of the Science Community. Benda became interested, and on his own initiative offered to visit the Science Community, saying that he had to be in Washington anyway in a few days. When he saw what the conditions were in the Science Community, he became fascinated by its advantages over New York; a new system to plan from the ground up; no obsolete installation to wrestle with; an absolutely free hand for the engineer in charge; no politics to play; no concessions to antiquated city construction, nor to feeble-minded city administration—just a dream of an opportunity. He almost asked for the job himself, but Rohan was tactful enough to offer it, and the salary, though princely, was hardly given a thought.

For many weeks Benda was absorbed in his job, to the exclusion of all else. He sent his money to his New York bank and had his family move in and live with him. He was happy in his communication problems.

"Give me a problem in communication and you make me happy," he wrote to Hagstrom in one of his early letters.

He had completed a certain division of his work on the Science Community's communication system, and it occurred to him that a few days' relaxation would do him good. A run up to New York would be just the thing.

To his amazement, he was not permitted to board the outbound bus.

"You'll need orders from the Chief Engineer's office," the driver said.

Benda went to Rohan.

"Am I a prisoner?" he demanded with his characteristic directness.

"An embarassing situation," the suave Rohan admitted, very calmly and at his ease. "You see, I'm nothing like a dictator here. I have no arbitrary power. Everything runs by system, and you're a sort