First and Last Things, H. G. Wells [classic romance novels .TXT] 📗

in common. I will follow that a little, though it takes me away from my main line of thought. It seems to me that such an association might be found in many cases a practicable way of easing the conflict that so many men and women experience, between their individual public service and their duty to their own families. Many people of exceptional gifts, whose gifts are not necessarily remunerative, are forced by these personal considerations to direct them more or less askew, to divert them from their best application to some inferior but money-making use; and many more are given the disagreeable alternative of evading parentage or losing the freedom of mind needed for socially beneficial work. This is particularly the case with many scientific investigators, many sociological and philosophical workers, many artists, teachers and the like. Even when such people are fairly prosperous personally they do not care to incur the obligation to keep prosperous at any cost to their work that a family in our competitive system involves. It gives great ease of mind to any sort of artistic or intellectual worker to feel free to become poor. I do not see why a group of such people should not attempt a merger of their family anxieties and family adventures, insure all its members, and while each retains a sufficient personal independence for freedom of word and movement, pool their family solicitudes and resources, organize a collective school and a common maintenance fund for all the children born of members of the association. I do not see why they should not in fact develop a permanent trust to maintain, educate and send out all their children into the world, a trust to which their childless friends and associates could contribute by gift and bequest, and to which the irregular good fortune that is not uncommon in the careers of these exceptional types could be devoted. I do not mean any s rt of charity but an enlarged family basis.

Such an idea passes very readily into the form of a Eugenic association. It would be quite possible and very interesting for prosperous people interested in Eugenics to create a trust for the offspring of a selected band of beneficiaries, and with increasing resources to admit new members and so build up within the present social system a special strain of chosen people. So far people with eugenic ideas and people with conceptions of associated and consolidated families have been too various and too dispersed for such associations to be practicable, but as such views of life become more common, the chance of a number of sufficiently homogeneous and congenial people working out the method of such a grouping increases steadily.

Moreover, I can imagine no reason to prevent any women who are in agreement with the moral standards of the “Woman who Did” (standards I will not discuss at this present point but defer for a later section) combining for mutual protection and social support and the welfare of such children as they may bear. Then certainly, to the extent that this succeeds, the objections that arise from the evil effects upon the children of social isolation disappear. This isolation would be at worst a group isolation, and there can be no doubt that my friend is right in pointing out that there is much more social toleration for an act committed under the sanction of a group than for an isolated act that may be merely impulsive misbehaviour masquerading as high principle.

It seems to me remarkable that, to the best of my knowledge, so obvious a form of combination has never yet been put in practice. It is remarkable but not inexplicable. The first people to develop novel ideas, more particularly of this type, are usually people in isolated circumstances and temperamentally incapable of disciplined cooperation.

 

3.11. OF AN ORGANIZED BROTHERHOOD.

The idea of organizing the progressive elements in the social chaos into a regular developing force is one that has had a great attraction for me. I have written upon it elsewhere, and I make no apology for returning to it here and examining it in the light of various afterthoughts and with fresh suggestions.

I first broached this idea in a book called “Anticipations,” wherein I described a possible development of thought and concerted action which I called the New Republicanism, and afterwards I redrew the thing rather more elaborately in my “Modern Utopia.” I had been struck by the apparently chaotic and wasteful character of most contemporary reform movements, and it seemed reasonable to suppose that those who aimed at organizing society and replacing chaos and waste by wise arrangements, might very well begin by producing a more effective organization for their own efforts. These complexities of good intention made me impatient, and I sought industriously in my mind for a short cut through them. In doing so I think I overlooked altogether too much how heterogeneous all progressive thought and progressive people must be.

In my “Modern Utopia” I turned this idea of an organized brotherhood about very thoroughly and looked at it from this point and that; I let it loose as it were, and gave it its fullest development, and so produced a sort of secular Order of governing men and women. In a spirit entirely journalistic I called this the Order of the Samurai, for at the time I wrote there was much interest in Bushido because of the capacity for hardship and self-sacrifice this chivalrous culture appears to have developed in the Japanese. These Samurai of mine were a sort of voluntary nobility who supplied the administrative and organizing forces that held my Utopian world together. They were the “New Republicans” of my “Anticipations” and “Mankind in the Making,” much developed and supposed triumphant and ruling the world.

I sought of course to set out these ideas as attractively as possible in my books, and they have as a matter of fact proved very attractive to a certain number of people. Quite a number have wanted to go on with them. Several little organizations of Utopians and Samurai and the like have sprung up and informed me of themselves, and some survive; and young men do still at times drop into my world “personally or by letter” declaring themselves New Republicans.

All this has been very helpful and at times a little embarrassing to me. It has given me an opportunity of seeing the ideals I flung into the distance beyond Sirius and among the mountain snows coming home partially incarnate in girls and young men. It has made me look into individualized human aspirations, human impatience, human vanity and a certain human need of fellowship, at close quarters. It has illuminated subtle and fine traits; it has displayed nobilities, and it has brought out aspects of human absurdity to which only the pencil of Mr. George Morrow could do adequate justice. The thing I have had to explain most generally is that my New Republicans and Samurai are but figures of suggestion, figures to think over and use in planning disciplines, but by no means copies to follow. I have had to go over again, as though it had never been raised before in any previous writings, the difference between the spirit and the letter.

These responses have on the whole confirmed my main idea that there is a real need, a need that many people, and especially adolescent people, feel very strongly, for some sort of constructive brotherhood of a closer type than mere political association, to co-ordinate and partly guide their loose chaotic efforts to get hold of life—but they have also convinced me that no wide and comprehensive organization can supply that want.

My New Republicans were presented as in many respects harsh and overbearing people, “a sort of outspoken secret society” for the organization of the world. They were not so much an ideal order as the Samurai of the later book, being rather deduced as a possible outcome of certain forces and tendencies in contemporary life (A.D. 1900) than, as literary people say, “created.” They were to be drawn from among engineers, doctors, scientific business organizers and the like, and I found that it is to energetic young men of the more responsible classes that this particular ideal appeals. Their organization was quite informal, a common purpose held them together.

Most of the people who have written to me to call themselves New Republicans are I find also Imperialists and Tariff Reformers, and I suppose that among the prominent political figures of to-day the nearest approach to my New Republicans is Lord Milner and the Socialist-Unionists of his group. It is a type harshly constructive, inclined to an unscrupulous pose and slipping readily into a Kiplingesque brutality.

The Samurai on the other hand were more picturesque figures, with a much more elaborated organization.

I may perhaps recapitulate the points about that Order here.

In the “Modern Utopia” the visitor from earth remarks:—

“These Samurai form the real body of the State. All this time that I have spent going to and fro in this planet, it has been growing upon me that this order of men and women, wearing such a uniform as you wear, and with faces strengthened by discipline and touched with devotion, is the Utopian reality; that but for them the whole fabric of these fair appearances would crumble and tarnish, shrink and shrivel, until at last, back I should be amidst the grime and disorders of the life of earth. Tell me about these Samurai, who remind me of Plato’s guardians, who look like Knight Templars, who bear a name that recalls the swordsmen of Japan. What are they? Are they an hereditary cast, a specially educated order, an elected class? For, certainly, this world turns upon them as a door upon its hinges.”

His informant explains:—

“Practically the whole of the responsible rule of the world is in their hands; all our head teachers and disciplinary heads of colleges, our judges, barristers, employers of labour beyond a certain limit, practising medical men, legislators, must be Samurai, and all the executive committees and so forth, that play so large a part in our affairs, are drawn by lot exclusively from them. The order is not hereditary—we know just enough of biology and the uncertainties of inheritance to know how silly that would be—and it does not require an early consecration or novitiate or ceremonies and initiations of that sort. The Samurai are, in fact, volunteers. Any intelligent adult in a reasonably healthy and efficient state may, at any age after five and twenty, become one of the Samurai and take a hand in the universal control.”

“Provided he follows the Rule.”

“Precisely—provided he follows the Rule.”

“I have heard the phrase, ‘voluntary nobility.’”

“That was the idea of our Founders. They made a noble and privileged order—open to the whole world. No one could complain of an unjust exclusion, for the only thing that could exclude them from the order was unwillingness or inability to follow the Rule.

“The Rule aims to exclude the dull and base altogether, to discipline the impulses and emotions, to develop a moral habit and sustain a man in periods of stress, fatigue and temptation, to produce the maximum cooperation of all men of good-intent, and in fact to keep all the Samurai in a state of moral and bodily health and efficiency. It does as much of this as well as it can, but of course, like all general propositions, it does not do it in any case with absolute precision. AT FIRST IN THE MILITANT DAYS, IT WAS A TRIFLE HARD AND UNCOMPROMISING; IT HAD RATHER TOO STRONG AN APPEAL TO THE MORAL PRIG AND THE HARSHLY RIGHTEOUS MAN, but it has undergone, and still undergoes, revision and expansion, and every year it becomes a little better adapted to the need of a general rule of life that all