H G Wells Omnibus, page 814
My sense of loneliness is increased during this interlude by the better social success of the botanist. I find him presently falling into conversation with two women who are accustomed to sit at a table near our own. They wear the loose, coloured robes of soft material that are the usual wear of common adult Utopian women; they are both dark and sallow, and they affect amber and crimson in their garments. Their faces strike me as a little unintelligent, and there is a faint touch of middle-aged coquetry in their bearing that I do not like. Yet on earth we should consider them women of exceptional refinement. But the botanist evidently sees in this direction scope for the feelings that have wilted a little under my inattention, and he begins that petty intercourse of a word, of a slight civility, of vague enquiries and comparisons that leads at last to associations and confidences. Such superficial confidences, that is to say, as he finds satisfactory.
This throws me back upon my private observations.
The general effect of a Utopian population is vigour. Everyone one meets seems to be not only in good health but in training; one rarely meets fat people, bald people, or bent or grey. People who would be obese or bent and obviously aged on earth are here in good repair, and as a consequence the whole effect of a crowd is livelier and more invigorating than on earth. The dress is varied and graceful; that of the women reminds one most of the Italian fifteenth century; they have an abundance of soft and beautifully-coloured stuffs, and the clothes, even of the poorest, fit admirably. Their hair is very simply but very carefully and beautifully dressed, and except in very sunny weather they do not wear hats or bonnets. There is little difference in deportment between one class and another; they all are graceful and bear themselves with quiet dignity, and among a group of them a European woman of fashion in her lace and feathers, her hat and metal ornaments, her mixed accumulations of “trimmings,” would look like a barbarian tricked out with the miscellaneous plunder of a museum. Boys and girls wear much the same sort of costume—brown leather shoes, then a sort of combination of hose and close-fitting trousers that reaches from toe to waist, and over this a beltless jacket fitting very well, or a belted tunic. Many slender women wear the same sort of costume. We should see them in it very often in such a place as Lucerne, as they returned from expeditions in the mountains. The older men would wear long robes very frequently, but the greater proportion of the men would go in variations of much the same costume as the children. There would certainly be hooded cloaks and umbrellas for rainy weather, high boots for mud and snow, and cloaks and coats and furry robes for the winter. There would be no doubt a freer use of colour than terrestrial Europe sees in these days, but the costume of the women at least would be soberer and more practical, and (in harmony with our discussion in the previous chapter) less differentiated from the men’s.
But these, of course, are generalisations. These are the mere translation of the social facts we have hypotheticated into the language of costume. There will be a great variety of costume and no compulsions. The doubles of people who are naturally foppish on earth will be foppish in Utopia, and people who have no natural taste on earth will have inartistic equivalents. Everyone will not be quiet in tone, or harmonious, or beautiful. Occasionally, as I go through the streets to my work, I shall turn round to glance again at some robe shot with gold embroidery, some slashing of the sleeves, some eccentricity of cut, or some discord or untidiness. But these will be but transient flashes in a general flow of harmonious graciousness; dress will have scarcely any of that effect of disorderly conflict, of self-assertion qualified by the fear of ridicule, that it has in the crudely competitive civilisations of earth.
I shall have the seeker’s attitude of mind during those few days at Lucerne. I shall become a student of faces. I shall be, as it were, looking for someone. I shall see heavy faces, dull faces, faces with an uncongenial animation, alien faces, and among these some with an immediate quality of appeal. I should see desirable men approaching me, and I should think; “Now, if I were to speak to you?” Many of these latter I should note wore the same clothing as the man who spoke to us at Wassen; I should begin to think of it as a sort of uniform… .
Then I should see grave-faced girls, girls of that budding age when their bearing becomes delusively wise, and the old deception of my youth will recur to me; “Could you and I but talk together?” I should think. Women will pass me lightly, women with open and inviting faces, but they will not attract me, and there will come beautiful women, women with that touch of claustral preoccupation which forbids the thought of any near approach. They are private and secret, and I may not enter, I know, into their thoughts… .
I go as often as I can to the seat by the end of old Kapelbrucke, and watch the people passing over.
I shall find a quality of dissatisfaction throughout all these days. I shall come to see this period more and more distinctly as a pause, as a waiting interlude, and the idea of an encounter with my double, which came at first as if it were a witticism, as something verbal and surprising, begins to take substance. The idea grows in my mind that after all this is the “someone” I am seeking, this Utopian self of mine. I had at first an idea of a grotesque encounter, as of something happening in a looking glass, but presently it dawns on me that my Utopian self must be a very different person from me. His training will be different, his mental content different. But between us there will be a strange link of essential identity, a sympathy, an understanding. I find the thing rising suddenly to a preponderance in my mind. I find the interest of details dwindling to the vanishing point. That I have come to Utopia is the lesser thing now; the greater is that I have come to meet myself.
I spend hours trying to imagine the encounter, inventing little dialogues. I go alone to the Bureau to find if any news has come to hand from the Great Index in Paris, but I am told to wait another twenty-four hours. I cease absolutely to be interested in anything else, except so far as it leads towards intercourse with this being who is to be at once so strangely alien and so totally mine.
4.
Wrapped up in these preoccupations as I am, it will certainly be the botanist who will notice the comparative absence of animals about us.
He will put it in the form of a temperate objection to the Utopian planet.
He is a professed lover of dogs and there are none. We have seen no horses and only one or two mules on the day of our arrival, and there seems not a cat in the world. I bring my mind round to his suggestion. “This follows,” I say.
It is only reluctantly that I allow myself to be drawn from my secret musings into a discussion of Utopian pets.
I try to explain that a phase in the world’s development is inevitable when a systematic world-wide attempt will be made to destroy for ever a great number of contagious and infectious diseases, and that this will involve, for a time at any rate, a stringent suppression of the free movement of familiar animals. Utopian houses, streets and drains will be planned and built to make rats, mice, and such-like house parasites impossible; the race of cats and dogs—providing, as it does, living fastnesses to which such diseases as plague, influenza, catarrhs and the like, can retreat to sally forth again—must pass for a time out of freedom, and the filth made by horses and the other brutes of the highway vanish from the face of the earth. These things make an old story to me, and perhaps explicitness suffers through my brevity.
My botanist fails altogether to grasp what the disappearance of diseases means. His mind has no imaginative organ of that compass. As I talk his mind rests on one fixed image. This presents what the botanist would probably call a “dear old doggie”—which the botanist would make believe did not possess any sensible odour—and it has faithful brown eyes and understands everything you say. The botanist would make believe it understood him mystically, and I figure his long white hand—which seems to me, in my more jaundiced moments, to exist entirely for picking things and holding a lens—patting its head, while the brute looked things unspeakable… .
The botanist shakes his head after my explanation and says quietly, “I do not like your Utopia, if there are to be no dogs.”
Perhaps that makes me a little malicious. Indeed I do not hate dogs, but I care ten thousand times more for a man than for all the brutes on the earth, and I can see, what the botanist I think cannot, that a life spent in the delightful atmosphere of many pet animals may have too dear a price… .
I find myself back again at the comparison of the botanist and myself. There is a profound difference in our imaginations, and I wonder whether it is the consequence of innate character or of training and whether he is really the human type or I. I am not altogether without imagination, but what imagination I have has the most insistent disposition to square itself with every fact in the universe. It hypothesises very boldly, but on the other hand it will not gravely make believe. Now the botanist’s imagination is always busy with the most impossible make-believe. That is the way with all children I know. But it seems to me one ought to pass out of it. It isn’t as though the world was an untidy nursery; it is a place of splendours indescribable for all who will lift its veils. It may be he is essentially different from me, but I am much more inclined to think he is simply more childish. Always it is make-believe. He believes that horses are beautiful creatures for example, dogs are beautiful creatures, that some women are inexpressibly lovely, and he makes believe that this is always so. Never a word of criticism of horse or dog or woman! Never a word of criticism of his impeccable friends! Then there is his botany. He makes believe that all the vegetable kingdom is mystically perfect and exemplary, that all flowers smell deliciously and are exquisitely beautiful, that Drosera does not hurt flies very much, and that onions do not smell. Most of the universe does not interest this nature lover at all. But I know, and I am querulously incapable of understanding why everyone else does not know, that a horse is beautiful in one way and quite ugly in another, that everything has this shot-silk quality, and is all the finer for that. When people talk of a horse as an ugly animal I think of its beautiful moments, but when I hear a flow of indiscriminate praise of its beauty I think of such an aspect as one gets for example from a dog-cart, the fiddle-shaped back, and that distressing blade of the neck, the narrow clumsy place between the ears, and the ugly glimpse of cheek. There is, indeed, no beauty whatever save that transitory thing that comes and comes again; all beauty is really the beauty of expression, is really kinetic and momentary. That is true even of those triumphs of static endeavour achieved by Greece. The Greek temple, for example, is a barn with a face that at a certain angle of vision and in a certain light has a great calm beauty.
But where are we drifting? All such things, I hold, are cases of more and less, and of the right moment and the right aspect, even the things I most esteem. There is no perfection, there is no enduring treasure. This pet dog’s beautiful affection, I say, or this other sensuous or imaginative delight, is no doubt good, but it can be put aside if it is incompatible with some other and wider good. You cannot focus all good things together.
All right action and all wise action is surely sound judgment and courageous abandonment in the matter of such incompatibilities. If I cannot imagine thoughts and feelings in a dog’s brain that cannot possibly be there, at least I can imagine things in the future of men that might be there had we the will to demand them… .
“I don’t like this Utopia,” the botanist repeats. “You don’t understand about dogs. To me they’re human beings—and more! There used to be such a jolly old dog at my aunt’s at Frognal when I was a boy―”
But I do not heed his anecdote. Something—something of the nature of conscience—has suddenly jerked back the memory of that beer I drank at Hospenthal, and puts an accusing finger on the memory.
I never have had a pet animal, I confess, though I have been fairly popular with kittens. But with regard to a certain petting of myself―?
Perhaps I was premature about that beer. I have had no pet animals, but I perceive if the Modern Utopia is going to demand the sacrifice of the love of animals, which is, in its way, a very fine thing indeed, so much the more readily may it demand the sacrifice of many other indulgences, some of which are not even fine in the lowest degree.
It is curious this haunting insistence upon sacrifice and discipline!
It is slowly becoming my dominant thought that the sort of people whose will this Utopia embodies must be people a little heedless of small pleasures. You cannot focus all good things at the same time. That is my chief discovery in these meditations at Lucerne. Much of the rest of this Utopia I had in a sort of way anticipated, but not this. I wonder if I shall see my Utopian self for long and be able to talk to him freely… .
We lie in the petal-strewn grass under some Judas trees beside the lake shore, as I meander among these thoughts, and each of us, disregardful of his companion, follows his own associations.
“Very remarkable,” I say, discovering that the botanist has come to an end with his story of that Frognal dog.
“You’d wonder how he knew,” he says.
“You would.”
I nibble a green blade.
“Do you realise quite,” I ask, “that within a week we shall face our Utopian selves and measure something of what we might have been?”
The botanist’s face clouds. He rolls over, sits up abruptly and puts his lean hands about his knees.
“I don’t like to think about it,” he says. “What is the good of reckoning … might have beens?”
5.
It is pleasant to think of one’s puzzling the organised wisdom of so superior a planet as this Utopia, this moral monster State my Frankenstein of reasoning has made, and to that pitch we have come. When we are next in the presence of our Lucerne official, he has the bearing of a man who faces a mystification beyond his powers, an incredible disarrangement of the order of Nature. Here, for the first time in the records of Utopian science, are two cases—not simply one but two, and these in each other’s company!—of duplicated thumb-marks. This, coupled with a cock-and-bull story of an instantaneous transfer from some planet unknown to Utopian astronomy. That he and all his world exists only upon a hypothesis that would explain everyone of these difficulties absolutely, is scarcely likely to occur to his obviously unphilosophic mind.
The official eye is more eloquent than the official lips and asks almost urgently, “What in this immeasurable universe have you managed to do to your thumbs? And why?” But he is only a very inferior sort of official indeed, a mere clerk of the post, and he has all the guarded reserve of your thoroughly unoriginal man. “You are not the two persons I ascertained you were,” he says, with the note of one resigned to communion with unreason; “because you”—he indicates me—“are evidently at your residence in London.” I smile. “That gentleman”—he points a pen at the botanist in a manner that is intended to dismiss my smile once for all—“will be in London next week. He will be returning next Friday from a special mission to investigate the fungoid parasites that have been attacking the cinchona trees in Ceylon.”
The botanist blesses his heart.
“Consequently”—the official sighs at the burthen of such nonsense, “you will have to go and consult with—the people you ought to be.”
I betray a faint amusement.
“You will have to end by believing in our planet,” I say.
He waggles a negation with his head. He would intimate his position is too responsible a one for jesting, and both of us in our several ways enjoy the pleasure we poor humans have in meeting with intellectual inferiority. “The Standing Committee of Identification,” he says, with an eye on a memorandum, “has remitted your case to the Research Professor of Anthropology in the University of London, and they want you to go there, if you will, and talk to him.”
“What else can we do?” says the botanist.
“There’s no positive compulsion,” he remarks, “but your work here will probably cease. Here―” he pushed the neat slips of paper towards us—“are your tickets for London, and a small but sufficient supply of money,”—he indicates two piles of coins and paper on either hand of him—“for a day or so there.” He proceeds in the same dry manner to inform us we are invited to call at our earliest convenience upon our doubles, and upon the Professor, who is to investigate our case.
“And then?”
He pulls down the corners of his mouth in a wry deprecatory smile, eyes us obliquely under a crumpled brow, shrugs his shoulders, and shows us the palms of his hands.
On earth, where there is nationality, this would have been a Frenchman—the inferior sort of Frenchman—the sort whose only happiness is in the routine security of Government employment.
6.
London will be the first Utopian city centre we shall see.
We shall find ourselves there with not a little amazement. It will be our first experience of the swift long distance travel of Utopia, and I have an idea—I know not why—that we should make the journey by night. Perhaps I think so because the ideal of long-distance travel is surely a restful translation less suitable for the active hours.
We shall dine and gossip and drink coffee at the pretty little tables under the lantern-lit trees, we shall visit the theatre, and decide to sup in the train, and so come at last to the station. There we shall find pleasant rooms with seats and books—luggage all neatly elsewhere—and doors that we shall imagine give upon a platform. Our cloaks and hats and such-like outdoor impedimenta will be taken in the hall and neatly labelled for London, we shall exchange our shoes for slippers there, and we shall sit down like men in a club. An officious little bell will presently call our attention to a label “London” on the doorway, and an excellent phonograph will enforce that notice with infinite civility. The doors will open, and we shall walk through into an equally comfortable gallery.
