"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 h.e.l.l 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 a.s.sure 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 s.p.a.ce 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 gra.s.s 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 THE FIFTH

Failure in a Modern Utopia

Section 1

The old Utopias--save for the breeding schemes of Plato and Campanella--ignored that reproductive compet.i.tion 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 mult.i.tude 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 compet.i.tion 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 compet.i.tive 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 s.p.a.ce and time.