"Good!" said Elkinson honestly.

"I know them too well for that," said I, perhaps a bit scornfully.

"You know what it would signify for them, don't you? You can easily put yourself in their position. You defy public opinion for the sake of a woman, but you can't expect that your former friends should do it for your sake."

"If I had thought that they were friends, I should perhaps expect it.

But I know that they are not friends, only acquaintances, and I demand nothing of them."

The judge looked at me a while, not without kindliness. He seemed to feel a certain respect for my stoicism.

"Good!" he said again. "But what can I do for you then? What is your object in calling on me?"

"To make you happier than you are."

"That is indeed very generous. For after all I did not get the impression that I was the unhappier of us two. And if you would have me continue to believe in your mental balance, you must give me a more plausible reason."

"Is it so unlikely that I should increase my own happiness by means of yours?"

"Aha! Of what kind of happiness are we talking?"

"Of the most desirable, that can alone be attained by straining all our energies to their utmost capacity, their utmost efficiency."

"Ho capito! - accord! - now for the explanation. What slumbering qualities in me would you rouse to action?"

"Your qualities as a leader of men. The qualities that I lack."

"And which in yourself then?"

"Those of the thinker. Of the original thinker."

Elkinson glanced at me with a look, sharp, cold and penetrating as a dissecting-knife. He thought he understood what it was that he had to deal with.

"A system?" he asked gruffly.

"On the contrary - the release from a system. The shattering of inhuman, un-Christian morals. The breaking through a wall of horrible inst.i.tutions."

"Which?"

"First of all, that which everyone condemns and everyone nevertheless maintains - the remuneration of the rich simply because he is rich, even though he does nothing to deserve remuneration. The morally and lawfully tolerated unlimited squandering of the products of common labor by irresponsible persons. The exploiting of the weaker, approved and even accounted honorable, without control, by means of craft, through the agency of countless middle men. The tenant-farmer, the laborer; the property owner, the tenant-farmer. The manufactory, the factory hands; the share-holder, the manufacturer. The landlord, the lessee; the lessee, the sub-lessee; the sub-lessee, the lodger. The speculator again exploits all the others, while the waster of finance exploits the speculator, and thus ad infinitum. The system, in one word, of mutual ruthless exploitation and of irresponsible, no less ruthless, squandering. A system in which what each holds in view as the crowning ideal is to do nothing himself, to squander without measure or care, and to have as many as possible work for his own personal profit, without asking who they are and how they live. A system that slowly but surely must demoralize and impoverish every nation to the core, even the richest and the strongest. A system that gives peace to none and can bring none to the highest possible grade of development and happiness. A system by which at least ninety per cent of the national wealth is lost without a trace. A system under which no art, no science, no higher element in man can attain to perfect bloom. A system that is further removed from the original desires and sentiments of humanity than any other that has ever been maintained by large ma.s.ses of men - a system that no one with any consideration can approve or wish to preserve, that is only maintained because we know or believe in nothing better, and that is doomed to disappear because of its suicidal character. A system that can only be declared lasting and necessary by him who thinks that men are not capable of education and development and, with open eyes, shall ever seek their own ruin."

Elkinson remained silent a while after I had finished speaking. The expression in his eyes was serener now.

"As a criticism nothing new," he said, nodding his head. "But what new remedy do you propose? - Government aid?"

"First morals, then laws," said I; "no Government initiative; perhaps, if necessary, Government a.s.sistance. Begin with the most powerful public opinion, the group instinct."

"And how? - orations? - pamphlets? - meetings? and addresses? - That seems to me nothing exactly new either, nor has it proved effectual. Is one deformity like the social democracy not enough?"

"More than enough. The dead child with two heads has itself made its own name impossible. Use that name no more, for the mother who has borne the child is ashamed of it and will hear of it no more. Give the potion another label and another color if you would make men take it, or better, give it no color. And talk as little as possible, but do, act, carry out. Make of the deed your shepherd's staff and of facts your milestones and your guideposts. Let your shepherd dog not bark, but bite, and see to it that the flock find something to graze on."

"Clearer! clearer! - no Eastern metaphors, American facts."

"Very well! Judge Elkinson is acquainted with the psychology of the ma.s.s and he knows the individuals of which it is composed. He has governed a state, organized and conducted commercial undertakings, inst.i.tuted laws and seen them carried out. He knows thousands of individuals, their worth and their abilities. He enjoys the universal confidence, and possesses great influence. His name alone guarantees the help of thousands, and of the very best moreover. Let him form a group, with better group-ideas, with better group-ethics, better morals, better customs, and higher standards of right and wrong, good and evil, than the group in which he now lives and works."

"Clearer still and more concrete if you please. How do you imagine the beginning?"

"As every group began always. As every business man forms his business, every general his army. Select a staff of the most capable and tell them what is essential for them to know. Formulate the plan so that in the course marked out the chief idea cannot be missed, without frightening off any one of the great herd by peculiar, unusual or doubtful terms, theories or visions of the future. And then organize, practically, systematically, always aiming directly at the concrete reality without troubling yourself in the least about abstractions. And see that your herd is fed and sheltered and stabled as quickly as possible, and that it find gratification of its instincts in the course once marked out. And on the way - heed it well, on the way, not beforehand - teach them to comprehend the object of the fight and what they shall gain. Teach them first to follow and to find gratification in following, and then they will gradually go of their own accord, if it agrees with them, and be less and less in need of guidance. Promise as little as possible, but show and prove by the result, and predict nothing that you cannot immediately prove."

"Thus a non-political organization? An ethical corporation?"

"A business proposition, judge, a business proposition. But a great and holy business. A business for making money, for acc.u.mulating as much and as quickly as possible. The herd must eat, must have a good time, must have abundance and must have its future a.s.sured. What kind of business is indifferent. Every kind that is possible. If the group only learns that it can obtain enough and much more even than before - much greater wealth and much more happiness and content - by no longer pilfering one another and squandering, but by intelligent mutual agreement and by restriction of personal boundless liberty for the sake of the whole common welfare."

"And your own part in this affair? How do you imagine that?"

"As the part of a match at a forest fire. For myself full of profound satisfaction, for the outer world absolutely obscure. I shall come to talk with you now and then. Judge Elkinson is the man, the benefactor of his people, the liberator of mankind."

"And for you - nothing? No money, no glory, no honor?"

"This disinterestedness seems incredible to you. But it is a natural outcome of our different functions. Every different function involves different pa.s.sions and desires. Practical work involves a love of glory and honor. We are so organized that we find enjoyment only in what our own peculiar endowment can yield. A very sensible organization which you may take as an example. My work is contemplative, speculative and affords enjoyment through the satisfaction of correct discoveries and clear vision. In practical life I am unhappy, with money, honor, glory and all. But you, Judge Elkinson, have need of me for this very quality. Humanity must not only act organizedly but also think organizedly. No greater folly than to imagine that the safe way for the herd shall be found by its own blind instinct, or that as a ma.s.s it can itself think out what it must do. No greater nonsense than the work of these sages who sling a few formulas at the ma.s.ses, and then, with the aid of these uncomprehended and incorrectly interpreted terms and abstractions, would let them find the way alone. Humanity would and must think, and advance by the light of contemplation and reflection, but it must think organizedly, so that each in this great thinking process exercises his own peculiar function - the scholar, the business-man, the statesman, the artist, the poet. And only when this organization for the good of all is completed, is there a chance that every member of the herd will partic.i.p.ate more and more in the thinking functions, and thus also in the delights of the others, that we obtain a world of free men and majors, a truly mature and full-grown humanity, the flaming ideal in which the poor anarchistic moths now still scorch their wings."

"My dear Mr. Muralto, in a way I really feel that you are placing me in the position of Dr. Faustus, to whom every imaginable glory was held out, all that human ambition could desire, if he would but sign his name. You will pardon the comparison, I hope."

"Certainly, but you will probably have something more to do than sign your name. And I will gladly give you every occasion to search your deepest conscience whether I should be counted among the good or the bad demons."

"Until now, my friend, I considered myself capable of getting on without guiding spirits."

"But after all that was only an opinion, as all other opinions very open to criticism."

"That is possible! - At any rate I am very grateful to you for the most interesting conference. I hope that we may continue it another time."

"I gave you my address. I shall be at your disposal there at any moment."

"Much obliged! - I feel myself, honored by your confidence and by the high opinion you seem to entertain of me. Once more - many thanks."

With these ceremonious courtesies we parted from one another.

Then I went back to my little house where Elsje awaited me. I had the dissatisfied and well-nigh angry feeling of one who has not been able to do himself and his ideas justice. The process of realizing our ideas is always full of surprises and disappointments, like the performing of a play or the developing of a photograph.

Elsje awaited me, with everything in readiness that the little house could offer of comfort and of cheer - and best of all, with eager interest in that which stirred my heart so deeply. She knew that this was my first stroke in the campaign and she partic.i.p.ated in it, with all her soul, as I gratefully read by her looks and her att.i.tude when I came home.

"How was it?" she asked.

"So, so! dearest. - I did what I could. But I do not know whether I said just what I should have to make the most impression. It isn't enough to say the right thing, but one must say it in such a way and so often that it makes an impression and takes effect. You can never do that all at once. But nevertheless I am not dissatisfied with my first attack."

And I told her how my words had been received.

"You dear, good man! You do your best so faithfully. If only they knew what I know, how good you are, and how sincere your intentions."