H G Wells Omnibus, page 807
(They argued on, these two, as I worried my brains with riddles. It was like a fight between a cock sparrow and a tortoise; they both went on in their own way, regardless of each other’s proceedings. The encounter had an air of being extremely lively, and the moments of contact were few. “But you mistake my point,” the blond man was saying, disordering his hair—which had become unruffled in the preoccupation of dispute—with a hasty movement of his hand, “you don’t appreciate the position I take up.”)
“Ugh!” said I privately, and lighted another cigarette and went away into my own thoughts with that.
The position he takes up! That’s the way of your intellectual fool, the Universe over. He takes up a position, and he’s going to be the most brilliant, delightful, engaging and invincible of gay delicious creatures defending that position you can possibly imagine. And even when the case is not so bad as that, there still remains the quality. We “take up our positions,” silly little contentious creatures that we are, we will not see the right in one another, we will not patiently state and restate, and honestly accommodate and plan, and so we remain at sixes and sevens. We’ve all a touch of Gladstone in us, and try to the last moment to deny we have made a turn. And so our poor broken-springed world jolts athwart its trackless destiny. Try to win into line with some fellow weakling, and see the little host of suspicions, aggressions, misrepresentations, your approach will stir—like summer flies on a high road—the way he will try to score a point and claim you as a convert to what he has always said, his fear lest the point should be scored to you.
It is not only such gross and palpable cases as our blond and tenoring friend. I could find the thing negligible were it only that. But when one sees the same thread woven into men who are leaders, men who sway vast multitudes, who are indeed great and powerful men; when one sees how unfair they can be, how unteachable, the great blind areas in their eyes also, their want of generosity, then one’s doubts gather like mists across this Utopian valley, its vistas pale, its people become unsubstantial phantoms, all its order and its happiness dim and recede… .
If we are to have any Utopia at all, we must have a clear common purpose, and a great and steadfast movement of will to override all these incurably egotistical dissentients. Something is needed wide and deep enough to float the worst of egotisms away. The world is not to be made right by acclamation and in a day, and then for ever more trusted to run alone. It is manifest this Utopia could not come about by chance and anarchy, but by co-ordinated effort and a community of design, and to tell of just land laws and wise government, a wisely balanced economic system, and wise social arrangements without telling how it was brought about, and how it is sustained against the vanity and self-indulgence, the moody fluctuations and uncertain imaginations, the heat and aptitude for partisanship that lurk, even when they do not flourish, in the texture of every man alive, is to build a palace without either door or staircase.
I had not this in mind when I began.
Somewhere in the Modern Utopia there must be adequate men, men the very antithesis of our friend, capable of self-devotion, of intentional courage, of honest thought, and steady endeavour. There must be a literature to embody their common idea, of which this Modern Utopia is merely the material form; there must be some organisation, however slight, to keep them in touch one with the other.
Who will these men be? Will they be a caste? a race? an organisation in the nature of a Church? … And there came into my mind the words of our acquaintance, that he was not one of these “voluntary noblemen.”
At first that phrase struck me as being merely queer, and then I began to realise certain possibilities that were wrapped up in it.
The animus of our chance friend, at any rate, went to suggest that here was his antithesis. Evidently what he is not, will be the class to contain what is needed here. Evidently.
4.
I was recalled from my meditations by the hand of the blond-haired man upon my arm.
I looked up to discover the botanist had gone into the inn.
The blond-haired man was for a moment almost stripped of pose.
“I say,” he said. “Weren’t you listening to me?”
“No,” I said bluntly.
His surprise was manifest. But by an effort he recalled what he had meant to say.
“Your friend,” he said, “has been telling me, in spite of my sustained interruptions, a most incredible story.”
I wondered how the botanist managed to get it in. “About that woman?” I said.
“About a man and a woman who hate each other and can’t get away from each other.”
“I know,” I said.
“It sounds absurd.”
“It is.”
“Why can’t they get away? What is there to keep them together? It’s ridiculous. I―”
“Quite.”
“He would tell it to me.”
“It’s his way.”
“He interrupted me. And there’s no point in it. Is he―” he hesitated, “mad?”
“There’s a whole world of people mad with him,” I answered after a pause.
The perplexed expression of the blond-haired man intensified. It is vain to deny that he enlarged the scope of his inquiry, visibly if not verbally. “Dear me!” he said, and took up something he had nearly forgotten. “And you found yourselves suddenly on a mountain side?… I thought you were joking.”
I turned round upon him with a sudden access of earnestness. At least I meant my manner to be earnest, but to him it may have seemed wild.
“You,” I said, “are an original sort of man. Do not be alarmed. Perhaps you will understand… . We were not joking.”
“But, my dear fellow!”
“I mean it! We come from an inferior world! Like this, but out of order.”
“No world could be more out of order―”
“You play at that and have your fun. But there’s no limit to the extent to which a world of men may get out of gear. In our world―”
He nodded, but his eye had ceased to be friendly.
“Men die of starvation; people die by the hundred thousand needlessly and painfully; men and women are lashed together to make hell for each other; children are born—abominably, and reared in cruelty and folly; there is a thing called war, a horror of blood and vileness. The whole thing seems to me at times a cruel and wasteful wilderness of muddle. You in this decent world have no means of understanding―”
“No?” he said, and would have begun, but I went on too quickly.
“No! When I see you dandering through this excellent and hopeful world, objecting, obstructing, and breaking the law, displaying your wit on science and order, on the men who toil so ingloriously to swell and use the knowledge that is salvation, this salvation for which our poor world cries to heaven―”
“You don’t mean to say,” he said, “that you really come from some other world where things are different and worse?”
“I do.”
“And you want to talk to me about it instead of listening to me?”
“Yes.”
“Oh, nonsense!” he said abruptly. “You can’t do it—really. I can assure you this present world touches the nadir of imbecility. You and your friend, with his love for the lady who’s so mysteriously tied—you’re romancing! People could not possibly do such things. It’s—if you’ll excuse me—ridiculous. He began—he would begin. A most tiresome story—simply bore me down. We’d been talking very agreeably before that, or rather I had, about the absurdity of marriage laws, the interference with a free and natural life, and so on, and suddenly he burst like a dam. No!” He paused. “It’s really impossible. You behave perfectly well for a time, and then you begin to interrupt… . And such a childish story, too!”
He spun round upon his chair, got up, glanced at me over his shoulder, and walked out of the arbour. He stepped aside hastily to avoid too close an approach to the returning botanist. “Impossible,” I heard him say. He was evidently deeply aggrieved by us. I saw him presently a little way off in the garden, talking to the landlord of our inn, and looking towards us as he talked—they both looked towards us—and after that, without the ceremony of a farewell, he disappeared, and we saw him no more. We waited for him a little while, and then I expounded the situation to the botanist… .
“We are going to have a very considerable amount of trouble explaining ourselves,” I said in conclusion. “We are here by an act of the imagination, and that is just one of those metaphysical operations that are so difficult to make credible. We are, by the standard of bearing and clothing I remark about us, unattractive in dress and deportment. We have nothing to produce to explain our presence here, no bit of a flying machine or a space travelling sphere or any of the apparatus customary on these occasions. We have no means beyond a dwindling amount of small change out of a gold coin, upon which I suppose in ethics and the law some native Utopian had a better claim. We may already have got ourselves into trouble with the authorities with that confounded number of yours!”
“You did one too!”
“All the more bother, perhaps, when the thing is brought home to us. There’s no need for recriminations. The thing of moment is that we find ourselves in the position—not to put too fine a point upon it—of tramps in this admirable world. The question of all others of importance to us at present is what do they do with their tramps? Because sooner or later, and the balance of probability seems to incline to sooner, whatever they do with their tramps that they will do with us.”
“Unless we can get some work.”
“Exactly—unless we can get some work.”
“Get work!”
The botanist leant forward on his arms and looked out of the arbour with an expression of despondent discovery. “I say,” he remarked; “this is a strange world—quite strange and new. I’m only beginning to realise just what it means for us. The mountains there are the same, the old Bristenstock and all the rest of it; but these houses, you know, and that roadway, and the costumes, and that machine that is licking up the grass there—only… .”
He sought expression. “Who knows what will come in sight round the bend of the valley there? Who knows what may happen to us anywhere? We don’t know who rules over us even … we don’t know that!”
“No,” I echoed, “we don’t know that.”
Chapter 5
Failure in a Modern Utopia
1.
The old Utopias—save for the breeding schemes of Plato and Campanella—ignored that reproductive competition among individualities which is the substance of life, and dealt essentially with its incidentals. The endless variety of men, their endless gradation of quality, over which the hand of selection plays, and to which we owe the unmanageable complication of real life, is tacitly set aside. The real world is a vast disorder of accidents and incalculable forces in which men survive or fail. A Modern Utopia, unlike its predecessors, dare not pretend to change the last condition; it may order and humanise the conflict, but men must still survive or fail.
Most Utopias present themselves as going concerns, as happiness in being; they make it an essential condition that a happy land can have no history, and all the citizens one is permitted to see are well looking and upright and mentally and morally in tune. But we are under the dominion of a logic that obliges us to take over the actual population of the world with only such moral and mental and physical improvements as lie within their inherent possibilities, and it is our business to ask what Utopia will do with its congenital invalids, its idiots and madmen, its drunkards and men of vicious mind, its cruel and furtive souls, its stupid people, too stupid to be of use to the community, its lumpish, unteachable and unimaginative people? And what will it do with the man who is “poor” all round, the rather spiritless, rather incompetent low-grade man who on earth sits in the den of the sweater, tramps the streets under the banner of the unemployed, or trembles—in another man’s cast-off clothing, and with an infinity of hat-touching—on the verge of rural employment?
These people will have to be in the descendant phase, the species must be engaged in eliminating them; there is no escape from that, and conversely the people of exceptional quality must be ascendant. The better sort of people, so far as they can be distinguished, must have the fullest freedom of public service, and the fullest opportunity of parentage. And it must be open to every man to approve himself worthy of ascendency.
The way of Nature in this process is to kill the weaker and the sillier, to crush them, to starve them, to overwhelm them, using the stronger and more cunning as her weapon. But man is the unnatural animal, the rebel child of Nature, and more and more does he turn himself against the harsh and fitful hand that reared him. He sees with a growing resentment the multitude of suffering ineffectual lives over which his species tramples in its ascent. In the Modern Utopia he will have set himself to change the ancient law. No longer will it be that failures must suffer and perish lest their breed increase, but the breed of failure must not increase, lest they suffer and perish, and the race with them.
Now we need not argue here to prove that the resources of the world and the energy of mankind, were they organised sanely, are amply sufficient to supply every material need of every living human being. And if it can be so contrived that every human being shall live in a state of reasonable physical and mental comfort, without the reproduction of inferior types, there is no reason whatever why that should not be secured. But there must be a competition in life of some sort to determine who are to be pushed to the edge, and who are to prevail and multiply. Whatever we do, man will remain a competitive creature, and though moral and intellectual training may vary and enlarge his conception of success and fortify him with refinements and consolations, no Utopia will ever save him completely from the emotional drama of struggle, from exultations and humiliations, from pride and prostration and shame. He lives in success and failure just as inevitably as he lives in space and time.
But we may do much to make the margin of failure endurable. On earth, for all the extravagance of charity, the struggle for the mass of men at the bottom resolves itself into a struggle, and often a very foul and ugly struggle, for food, shelter, and clothing. Deaths outright from exposure and starvation are now perhaps uncommon, but for the multitude there are only miserable houses, uncomfortable clothes, and bad and insufficient food; fractional starvation and exposure, that is to say. A Utopia planned upon modern lines will certainly have put an end to that. It will insist upon every citizen being being properly housed, well nourished, and in good health, reasonably clean and clothed healthily, and upon that insistence its labour laws will be founded. In a phrasing that will be familiar to everyone interested in social reform, it will maintain a standard of life. Any house, unless it be a public monument, that does not come up to its rising standard of healthiness and convenience, the Utopian State will incontinently pull down, and pile the material and charge the owner for the labour; any house unduly crowded or dirty, it must in some effectual manner, directly or indirectly, confiscate and clear and clean. And any citizen indecently dressed, or ragged and dirty, or publicly unhealthy, or sleeping abroad homeless, or in any way neglected or derelict, must come under its care. It will find him work if he can and will work, it will take him to it, it will register him and lend him the money wherewith to lead a comely life until work can be found or made for him, and it will give him credit and shelter him and strengthen him if he is ill. In default of private enterprises it will provide inns for him and food, and it will—by itself acting as the reserve employer—maintain a minimum wage which will cover the cost of a decent life. The State will stand at the back of the economic struggle as the reserve employer of labour. This most excellent idea does, as a matter of fact, underlie the British institution of the workhouse, but it is jumbled up with the relief of old age and infirmity, it is administered parochially and on the supposition that all population is static and localised whereas every year it becomes more migratory; it is administered without any regard to the rising standards of comfort and self-respect in a progressive civilisation, and it is administered grudgingly. The thing that is done is done as unwilling charity by administrators who are often, in the rural districts at least, competing for low-priced labour, and who regard want of employment as a crime. But if it were possible for any citizen in need of money to resort to a place of public employment as a right, and there work for a week or month without degradation upon certain minimum terms, it seems fairly certain that no one would work, except as the victim of some quite exceptional and temporary accident, for less.
The work publicly provided would have to be toilsome, but not cruel or incapacitating. A choice of occupations would need to be afforded, occupations adapted to different types of training and capacity, with some residual employment of a purely laborious and mechanical sort for those who were incapable of doing the things that required intelligence. Necessarily this employment by the State would be a relief of economic pressure, but it would not be considered a charity done to the individual, but a public service. It need not pay, any more than the police need pay, but it could probably be done at a small margin of loss. There is a number of durable things bound finally to be useful that could be made and stored whenever the tide of more highly paid employment ebbed and labour sank to its minimum, bricks, iron from inferior ores, shaped and preserved timber, pins, nails, plain fabrics of cotton and linen, paper, sheet glass, artificial fuel, and so on; new roads could be made and public buildings reconstructed, inconveniences of all sorts removed, until under the stimulus of accumulating material, accumulating investments or other circumstances, the tide of private enterprise flowed again.
