“Well, now, is there any other sort of evidence,” I said, “that the educational system is inspired by Militarism? So far the case is ‘not proven.’”
“The cultivation of ‘the Meccanian spirit,’ which is one of the prime aims of all the teaching, points at any rate in the same direction.”
“But the Meccanian spirit is only another name for patriotism, is it not?” I said.
“Your scepticism,” remarked Villele, “wouldalmost make one suppose you were becoming a convert to Meccanianism.”
“Not at all,” I said. “I have tried to get firsthand information on these matters and I have failed. Here I am, listening to you who are avowedly, if I may say so in your presence, anti-Meccanians.” They both nodded assent. “Would it not be foolish of me to accept your views without at any rate sifting the evidence as fully as I am able? It has this advantage, I shall be much more likely to become convinced of the correctness of your opinions if I find that you meet the hypothetical objections I raise than if I merely listen to your views.”
“The Meccanian spirit is another name for patriotism,” said Johnson; “but it is Meccanian patriotism. Patriotism is not a substitute for Ethics in the rest of Europe, nor was it in Meccania two centuries ago. Absolute obedience to the State is definitely inculcated here. No form of resistance is possible. Resistance is never dreamt of; the Meccanian spirit implies active co-operation with the Super-State, not passive obedience only but reverence and devotion. And remember that the Super-State when you probe under the surfaceis the Second Class, the Military Caste.”
“But do not all States inculcate obedience to themselves?” I said.
“No,” replied Johnson bluntly. “They may inculcate obedience to the laws for the time being;it is only Churches claiming Divine inspiration that arrogate to themselves infallibility, and demand unconditional obedience. In the rest of Europe the State is one of the organs—a most necessary and important organ—of the community: here, the State or the Super-State is the Divinity in which society lives and moves and has its being. It is omnipresent, omniscient, omnipotent.”
“Admitting all you say about the deliberate policy of the Super-State,” I answered, “is it not strange that a hundred millions of people submit themselves to it, and that even outside Meccania there are many advocates of Meccanian principles?”
“Tyrannies have flourished in the world in every age,” replied Johnson, “because there is something even worse than Tyranny. To escape a plague a man will take refuge in a prison. Anarchy, such as that which broke out in Idiotica some fifty years ago, was a godsend to the rulers of Meccania. They persuaded the public that there was a choice only between the Super-State and Anarchy or Bolshevism as it was then called. We know that is false. Liberty may be attacked by an open enemy or by a secret and loathsome disease; but that is no reason for surrendering either to the one or the other.”
Itwas some days after this conversation with my friends at the hotel that I was present at a dinner-party given by the President of Mecco University. There were about thirty guests, so that at table a general conversation was almost impossible; I could hear only what was said by those close to me. I was seated between a member of the diplomatic corps and a general. General Wolf, a benevolent-looking old gentleman with a large, coarse face and a double chin, seemed rather disappointed that I could not discuss with him the Higher Mathematics. He deplored the neglect of Mathematics in Meccania. He admitted that unless a person had a mathematical brain it was useless to attempt to make him a mathematician; but he said the Eugenics section of the Health Department was not sufficiently alive to the importance of improving the mathematical stock. He railed very bitterly against a member of the Eugenics Board who had tried to get authority to improve the supply of artists. Happily the Board had turned down his proposals. Count Hardflogg,who wore the Mechow whisker and an eyeglass, and frowned fiercely at everything one said to him, was full of a recent report by the experts in the Industrial Psychology section of the Department of Industry and Commerce. It seems they had recommended a shortening of hours for the members of the Sixth and Fifth Classes in a number of provincial towns, to bring them more on a level with the same class of workers in Mecco itself. He said it was the thin end of the wedge; that they ought not to have reported until experiments had been made with a different diet: he blamed the Eugenics Section, too, for not being able to produce a tougher strain of workers. Reduction of working hours should not be resorted to, he maintained, until every other expedient had been tried: it was so very difficult to increase them afterwards. Besides, in the Strenuous Month, it had been proved over and over again that the men could easily stand a longer working day without physical injury.
“And what is the Strenuous Month?” I asked.
“Oh, of course,” he said, “you have not studied our industrial system as a factor of military organisation. There is a very good account of it in Mr. Kwang’sTriumphs of Meccanian Culture. Briefly it is this. Every year, but not always in the same month, the signal is given for the Strenuous Month to begin. The workmen then work at top speed, and for as many hours a day as the Industrial Psychologists determine, for thirty days consecutively.It is excellent training, and incidentally has a very good effect on the output for the other months of the year. The men are so glad when it is over that, unconsciously, they work better for the rest of the year.”
“But I should have thought they would be so fatigued that you would lose as much as you gain, or more perhaps,” I said.
“Oh no,” he answered; “they are allowed one day’s complete rest, which they must spend in bed; their diet is arranged, both during the time and for a month after. They must go to bed for two hours extra every night for the following month. The effect is most beneficial. They like it too, on the whole, for they get paid for all the extra product—that is to say, it is added to their pension fund.”
“But I thought the pension fund was so calculated,” I said, “that it tallies exactly with what is required for the support of each man from the time he ceases to be able to work.”
“Certainly,” he replied. “After fifty-five most of our men work an hour a day less every two years, with variations according to their capacity, as tested by the medical examinations.”
“Then how do they benefit,” I asked, “by the product of the strenuous month, if it is only added to their pension and not paid at the time?”
“If it is added to the pension fund,” he replied, “it is obvious that they must benefit.”
I did not pursue the matter further. He askedme if I had been to the Annual Medical Exhibition. I said I had not heard of it, and did not suppose I should receive permission to see it, as I was not altogether well qualified to understand it. He said it was most interesting. He was not a medical man himself, of course; but as an officer in the army he had had to get some acquaintance with physiology.
“The medical menagerie gets more interesting every year,” he said.
“The medical menagerie!” I exclaimed. “Whatever is that?”
“It is a wonderful collection of animals, not only domestic but wild animals too, upon which experiments have been carried out. There are goats with sheep’s legs. There are cows with horses’ hearts, and dogs with only hind-legs, and pigs without livers—oh, all sorts of things. The funniest is a pig with a tiger’s skin.”
“And what is the object of it all?” I said.
“Oh, just a regular part of medical research. The most valuable experiments are those with bacilli, of course; but only the experts can understand these, as a rule.”
“But it is not safe to infer that the results of experiments on animals will be applicable to human beings,” I said.
“Of course not, without further verification; but the Special Medical Board have ample powers to carry out research.”
“What, upon human beings?” I exclaimed.
“People do not always know when they are being experimented upon,” he remarked significantly. “Besides, if a man is already suffering from an incurable disease, what does it matter? Of course, we use anæsthetics, wherever possible at least; that goes without saying.”
After dinner we drank wine for a little time, seated in little groups after the manner of a custom in some of the colleges in Luniland. Here, instead of being placed with the two gentlemen who had been my neighbours at table, I was one of a group of four, the others being two professors and a high official in the Sociological Department. One of the professors was Secret Councillor Sikofantis-Sauer, an Economist; the other was Church Councillor Muhgubb-Slimey, a Theologian. We talked of indifferent matters for some time until the High Official left us, when the idea occurred to me to try whether the Economist would enlighten me upon the subject of the ultimate destination of the phenomenal production of the Meccanian economic organisation.
I remarked that I had never seen in any country so few signs of discontent as in Meccania, and I asked if this was due to the great wealth that must necessarily be produced by the efficiency of the methods of production. Professor Sikofantis-Sauer, the Economist, said that my question betrayed that I was not acquainted with the Meccanian System of Ethics. I wondered why the Professorof Economics should begin talking of Ethics. He went on, “Social discontent was never really due to lack of wealth. Properly speaking, it has no relation to material wealth at all. This has been proved up to the hilt—if it needed any proof—by our researches in Economic and Social History. In a nutshell the proof is this. What was called poverty in the early nineteenth century would have been considered affluence in, let us say, the fifth or even the tenth century. The whole idea of wealth is subjective. Now anyone knows that, where wealth is allowed to become the main objective of the social activities of the people, the desire for individual wealth is insatiable. The notion that you can ever reach a state of contentment, by increasing the wealth of the people, is one of the greatest fallacies that even the economists of Luniland ever entertained—and that is saying a good deal. Consequently, if we have succeeded in eradicating discontent, it has not been by pursuing the mirage of a popular El Dorado. No, you must replace the insane desire for the gratification of individual indulgence by a conception of a truer kind of well-being. If the individual once grasps the fact that in himself, and by himself, he is little better than an arboreal ape, and that all he possesses, all he can possess, is the gift of the State—which gives him nourishment, language, ideas, knowledge; which trains him to use his powers, such as they are—he will assume an entirely different attitude. Oursystem of education, far more than our system of production, is responsible for the eradication of social and of every other kind of discontent.”
“Then I suppose,” I said, “the lower classes, as we sometimes call them abroad—your Fifth and Sixth and Seventh Classes, for example—never inquire whether they receive what they consider a fair share of the national product?”
Professor Sauer laughed aloud. “Pardon me,” he said, “but you remind me of a story I used to hear when I was a boy, of a man who had slept in some cave or den for fifty years, or was it a century, and woke up to find a different world. Such a question belongs to the buried fossils of economic theory. Who can say what is a fair share? You might as well ask whether one musical composition is more just than another.”
“Well, perhaps you can tell me this,” I said. “Considering the superiority of your methods of production, I should have expected to find a much higher standard of individual wealth, or comfort, or leisure—you know what I mean—among not only the lower classes, but all classes. I cannot help wondering what becomes of all the surplus.”
“We have all enough for our needs,” he said, “and the requirements of the State are of far more importance than the gratification of the tastes of individuals.”
“May I put in a word?” said Professor Slimeythe Theologian. “In the modern world, the productive powers of man have outstripped his other powers. It is one of the mysteries of the ways of Providence. The discipline of labour is necessary for the development of the soul, but the devil has sought to seduce mankind by teaching him how to produce more than is good for him, in the hope that he will become corrupted by luxury. In other countries that corruption has already taken place. The strenuous life is the only life consistent with moral health. Under the Divine guidance our ruling classes—I am old-fashioned enough to use that expression, for in the eyes of God there are no First or Second Classes—have preserved the sense of duty; they are a discipline unto themselves. God’s blessings have been multiplied unto them, and they have not forgotten the Divine injunctions. We cannot expect that the masses of mankind can discipline themselves, and for them the only safety lies in well-regulated and well-directed labour. There can be no greater curse for a people than idleness and luxury. Fortunately, we have been able to preserve them from the evil effects of superabundant wealth.”
“I have sometimes wondered,” I said, “whether the requirements of the State in regard to what is called National Defence were so great as to account for the surplus product.”
“Undoubtedly the demands of the army are very considerable,” replied Sauer. “You must rememberthat we have to protect ourselves against the whole world, so to speak.”
“But no estimate has been made, I suppose, of what is required for such things?” I said.
“That is a matter of high policy,” replied Sauer. “It would be impossible to estimate for it as a separate item in National expenditure. There again you betray your Lunilandish conceptions of National finance. No doubt they keep up this practice still in Luniland, but such a notion belongs to a bygone age. The State must be able to mobilise all its resources; that is the only logical policy, if you mean to conduct the affairs of the nation successfully, not only in time of war but in time of peace. Your asking how much National wealth is devoted to Defence is like asking a man how much of his dinner is devoted to sustaining his religion.”
“But is it not important to be able to form some approximate idea, from the economic point of view?” I said. “For, in one sense, it represents so much waste.”
“So much waste?” exclaimed Professor Slimey indignantly; “to what nobler purpose could the energies of the people be directed than to the defence of their Emperor, their God and their Fatherland?”
“I did not mean that it might not be necessary,” I replied, “but it is like a man who has to build a dyke against floods. It may be necessary, but ifhe could be sure that the floods would not come, he could devote his energies to something more profitable.”
Professor Slimey shook his head solemnly. “No, no,” he said, “that is another of the fallacies current among foreign peoples. We should sink to their level if our people had not ever before them the duty of serving God by upholding the power of Meccania, his chosen nation. Indeed, I often think what a dispensation of Providence it is that it involves so much labour. Imagine the state of the common people if they could maintain themselves by the aid of a few hours’ work a day!”
“Would there not be so much more scope for the spread of your Culture?” I said. “In fact, I had been given to understand that your Culture had reached such a high level that you could easily dispense with the discipline of long hours of labour.”
“Our Culture,” he replied, speaking with authority, “is not an individual culture at all. It must be understood as a unity. It includes this very discipline of which you seem to think so lightly. It includes the discipline of all classes. The monks of the Middle Ages knew that idleness would undermine even their ideal of life, for they knew that life is a discipline. Our National Culture is the nearest approach to the Christian ideal that any nation has ever put into practice.”
“I cannot, of course, speak with confidence upon such a question,” I replied, “but I thought theChristian ideal was the development of the individual soul, whereas the Meccanian ideal—I speak under correction—implies the elimination of the individual soul: everything must be sacrificed to the realisation of the glory of the Super-State.”
“The Super-State,” answered Slimey, “is itself the Great Soul of Meccania; it includes all the individual souls. What you call the sacrifice of the individual soul is no real sacrifice; it is merely a losing oneself to find oneself in the larger soul of Meccania. And just as the individual soul may inflict suffering on itself for the sake of higher self-realisation, so the Super-Soul of Meccania may inflict suffering on the individual souls within itself for the sake of the higher self-realisation. The soul of Meccania is as wonderful in the spiritual world as the material manifestation of Meccania is in the material world.”
“I am sure you are right,” I said, “although it never struck me in that light before. The soul of Meccania is the most wonderful phenomenon in the history of the world.”
“No,” replied Professor Slimey, with his solemn air, “it is not phenomenon: it is the thing in itself.” Here he paused to drink a liqueur. Then he went on, “It is purely spiritual. It has existed from eternity and has become clothed and manifest through the outward and inward development of the Super-State. You foreigners see only theoutward forms, which are merely symbols. It is the Super-Soul of Meccania that is destined to absorb the world of spirit, as the Super-State is destined to conquer the material world.”
Professor Sikofantis-Sauer gazed with his fishy eyes, as if he had heard all this before. “Some day,” I said, “I should like to hear more of the Super-Soul, but while I have the privilege of talking to both of you I should like to learn some things which probably only a Professor of Economics can tell me. You, as Meccanians, will pardon me, I know, for seeking to acquire knowledge.” They nodded assent. “I know something of the economic ideas of other nations in Europe,” I said, “but your conditions are so different that I am quite at sea with regard to the economic doctrines of Meccania. What Economic Laws are there within the Super-State?”
“A very profound question,” answered Sauer, “and yet the answer is simple. What you have studied in other countries is merely the economics of free exchange, as carried on among peoples of a low culture. Our Economics have hardly anything in common. Some of the laws of large-scale production are similar, but beyond that, our science rests upon other principles. Our science is based upon Meccanian Ethics. The laws of demand have quite a different meaning with us. The State determines the whole character and volume of demand, and entirely upon ethical grounds.”
“And distribution too, I suppose?”
“Naturally. That is implied in the regulation of demand. The State determines what each class may spend, and in so doing determines both demand and distribution.”
“But I was under the impression that the well-to-do—the Third and higher classes generally—had much more latitude than the lower classes in these respects,” I said.
“Quite so. That again is part of our national ethical system. Just as our Economics are National Economics, so our Ethics are National Ethics. The higher functions discharged by the higher classes demand a higher degree and quality of consumption. You will find some most interesting researches upon this subject in the reports of the Sociological Department. Dr. Greasey’s monograph on theSociological Function of the Third Classis also a masterpiece in its way.”
“And the Second Class?” I said. “They will require still more latitude?”
“The Second Class, like the First,” replied Sauer, “stands outside and above the purely Economic aspect of Society. Their function is to determine what the National-Social Structure shall be. Our business as economists is to provide ways and means. No doubt they are unconsciously guided, or shall I say inspired, by the workings of the Meccanian spirit, of which they are the highest depositaries; and all the organs of the State are at their service,to give effect to their interpretation of the will of the Super-State.”
“You do not find any tendency on their part, I suppose, to make large demands for themselves in the shape of what we non-Meccanians persist in calling ‘wealth’?” I said.
“Such a question,” answered Sauer, “does not admit of any answer, because it involves a conception of wealth which we have entirely discarded. The Second Class—and with them, of course, I include the First Class, for they are indivisible in their functions and spirit—exists for the Super-State. Whatever they consume is consumed in the discharge of the highest duties of the State. Whatever is required by them is simply part of the necessary expenditure of the State. But although no limit is set—and who would presume to set any limit?—it is remarkable how little of this expenditure assumes the form of personal consumption. For the sake of the dignity of the State, their life must be conducted—collectively—on a magnificent scale. But, as you know, a dignitary like the Pope may live in the finest palace in Europe and yet be a man of simple tastes and habits; so our noble class—and no nobler class has ever existed—may represent the glory of the Super-State and yet be the embodiment of the purest virtues.”
“I would go further,” said Professor Slimey at this point. “Our noble Second Class—and of course I associate the First Class with them, forin reality they are all one—are the true Protectors of the State: they are the guardians of us all. Have you not noticed throughout all history that, after a successful war, the people are ready to bestow all manner of honours and benefits upon those who have saved their country? Well, I say those who have given us all the glory and honour, ay, and the spoils of victory too, without going to war, are as deserving of the rewards as if they had come back from a long campaign. We cannot honour them too much. Besides, it is good for the people to feel that there is a class upon whom they can bestow the natural warmth of their affection and their admiration. The desire to bow down in reverent admiration, the desire to do honour to the worthiest of our race, is a God-given impulse, and should be encouraged, not checked. Our people feel this. We do not bargain with them as to what share they shall have: we do not lay aside a tenth, or some such absurd proportion: we say, take our wealth, take whatever we can give, it is all yours, you are the fathers of the State, you are our saviours.”
“And you think this spirit prevails throughout Meccania?” I said.
“I am perfectly sure of it,” replied Slimey. “All our greatest artists offer their works freely to the members of the Second Class; all the most gifted scientists compete for places in the colleges for the training of the Military; the services of ourbest writers are at their disposal: we withhold nothing from them.”
“Then it is true, I gather, that the custom I have heard of, by which wives and daughters of other classes, if they are thought worthy by the Eugenics Board, are—shall I say—dedicated to the service of the Second Class, arouses no feeling of indignation?”
“Indignation!” exclaimed the Professor of Theology. “It is a duty and a privilege.”
“But is it not contrary to the principles of the Christian religion? I confess I speak with some hesitation, as I do not belong to the Christian communion; but I have been told by some of the strictest of the Christian sects in other countries that such a practice is a violation of the Christian code.”
Professor Slimey refreshed himself, and I could see another long speech was coming. “That is a sample of the uncharitable criticism which is constantly being aimed at us, by those who cloak their envy and spite under the name of Christian doctrine. Yet they are utterly inconsistent with themselves. They admit the Doctrine of Development, yet they deny its application, except to suit their own purposes. Take Usury, for example. Christian doctrine, as expounded by the Fathers, regarded usury as sinful. Yet usury is practised in all so-called Christian countries without protest. Why? Because their system of Economics cannotwork without it. I might give other illustrations, but that will suffice. Now Ethics must undergo development if there is to be progress in morals. The supreme well-being of the State gives the key to all progress in Ethics. If the custom you refer to were due to private concupiscence, we—and I speak for all Meccanian theologians—would be the first to denounce it. The sin of adultery is a spiritual sin, and exists only where carnal desire is the motive. Every theologian knows that the same physical act may be performed in conformity with the behests of the Mosaic law, or in direct disobedience of it. The one is a sacred duty, the other is sin. It is like the alleged obligation to speak the truth upon all occasions. There is no such obligation. We must look to the end in view. Where the supreme needs of the State demand concealment or even deception, the private ethical impulse to speak the truth to an enemy is superseded by the greater obligation to the State. The virtue of Chastity is not violated; it is raised, if I may say so, to its transcendent degree, by an act of sacrifice which implies the surrender of merely private virtue to the interests of the State; for you must remember that the State as developed by the Meccanian spirit is the highest embodiment of the will of God upon earth.”
“We seem to have been carried rather a long way from Meccanian Economics,” I remarked, turning to Professor Sauer by way of apology forhaving carried on the conversation for so long with Professor Slimey.
“Not at all,” he answered. “Meccanian Ethics and Meccanian Economics cannot be separated.”
“It must make the science of Economics much more difficult in one sense; but, on the other hand, what a relief it must be to have got rid of all those old troublesome theories of value!” I observed.
“We have not got rid of theories of value,” answered Sauer; “they too have only been developed. The basis of our theory of value is to be found in Meccanian Ethics.”
“In other words,” I said, laughing, “the value of a pair of boots in Meccania is determined by the theologians!”
“How do you mean?” asked Sauer.
“I mean that the remuneration of an artisan in the Fifth Class will purchase so many pairs of boots; and the remuneration of the artisan is determined by what the State thinks good for him; and what the State thinks good for him is determined by Meccanian Ethics; and I suppose the theologians determine the system of Meccanian Ethics.”
At that point our conversation was interrupted by an announcement that the toast of the evening would be drunk. This was the signal for the party to break up. We drank to the success of the Meccanian Empire and the confounding of all its enemies, and I went home to the hotel to find amessage from Kwang asking me to see him the following day. I spent the morning as usual with Lickrod, who was initiating me into the method of using the catalogues in the Great Library of Mecco. It was indeed a marvel of ‘librarianship.’ There was a bibliography upon every conceivable subject. There was a complete catalogue of every book according to author, and another according to subject. There was a complete catalogue of the books issued in each separate year for the last twenty-five years. There were courses of study with brief notes upon all the books. Lickrod was in his element. As we came away, about lunch-time, I said to him, “Suppose I want to take back with me, when I leave the country, a dozen books to read for pure pleasure, what would you recommend me to take?”
“Upon what subject?” he asked.
“Upon anything, no matter what. What I am thinking of are books which are just works of art in themselves, pieces of pure literature either in poetry or prose.”
“A book must be about something,” he said; “it must fall into some category or other.”
“Is there no imaginative literature?” I asked.
“Oh, certainly, we have scores of treatises on the imagination.”
“But I mean books that are the work of the imagination.”
“I see. You want them for your children,perhaps: they would be found in the juvenile departments; fables and parables, and that sort of thing.”
“No, I mean books without any serious purpose, but for grown-up people. I seem to remember such works in the old Meccanian literature.”
“How very odd,” answered Lickrod, “that you should express a wish to see works of that kind.”
“Why?” I asked, in some surprise.
“Because we find works of that kind in great demand in the asylums for the mentally afflicted. You see, we treat the inmates as humanely as possible, and our pathologists tell us that they cannot read the books by modern authors. We have to let them read for a few hours a day, and they beg, really rather piteously, for the old books. It is always old books they ask for. I suppose in a way they are cases of a kind of arrested development. At any rate, they have not been able to keep pace with the developments of our ideas. Doctor Barm reported only last year that the only books that seem to have a soothing effect on these patients are those written, oh, two hundred years ago, and of the very kind you probably have in mind.”
I wentto see Kwang in the afternoon, and found him in a state of suppressed excitement—at least I could not help having that impression. After a little time, when I had given him some brief account of my experience at the dinner-party, he said, “I told you the other day that I had some thoughts of returning home. I shall be off in a fortnight.”
“This is rather sudden,” I said; “have you received bad news from home?”
“No,” he said; “I told you I had practically completed my work. The fact is, that things are beginning to develop rather fast here. I see signs of preparation for a ‘forward move.’”
“Oh!” I said. “Not another war?”
“Not necessarily,” he replied. “Light your cigar and I will tell you all you need know.” I did so and waited.
“The next war,” he said, “will be a chemical war.”
“A chemical war? What on earth is that?” I said.
“They have been experimenting for thirty years and more, and they think they have discovered what they want. It may take them several years to perfect their arrangements; it will certainly take them a year or two, and may take six or seven. But one never knows. I suppose you never heard of the three days’ war, did you?”
“No,” I replied; “what was it?”
“The State of Lugrabia, with which the Meccanians are in permanent alliance, refused to ratify a new treaty that seemed unfavourable to them in some respects, and feeling ran so high that there was some talk in Lugrabia of putting an end to the alliance. Without any declaration of war the Meccanian Government dispatched a small fleet of air-vessels, planted about a dozen chemical ‘Distributors,’ as they are euphemistically called, and warned the Lugrabian State that, unless their terms were complied with, the twelve chief cities would be wiped out. The war was over in three days. And to this day the outside world has never heard of the event.”
“How can it have been kept secret?” I said.
“Ask rather how could it leak out,” replied Kwang.
“Anyhow,” he went on, “they think they have got something that will enable them to defeat any combination. There is no question in dispute with any foreign power. The political ‘horizon’is perfectly clear. But it is time for me to go home.”
“Do you think this idea of theirs is really dangerous?” I asked.
“Undoubtedly.”
“But can it not be counteracted in any way?”
“If it can’t it will be a bad look out for the rest of us,” he said.
“But do you see any means of meeting it?”
“There is, if I can get the Governments to act. But they are at a tremendous disadvantage.”
“Why?” I said.
“Because everything they do will be proclaimed from the housetops. However, what I wanted to do immediately was to arrange with you about leaving the country. Of course you will stay as long as you like, but I should advise you not to stay too long. I shall not announce that I am going away permanently, and I shall leave nearly all my things here to avoid suspicion; but within three months they will know that I am not likely to come back, and then they may want to lookyouup if you are still here.”
“I shall go as soon as you think it is advisable for me to go,” I said. “The only thing I wanted to make sure of was the thing you have apparently found out. Once or twice since I came I have felt sceptical about the Machiavellian designs attributed to the Meccanian Government by all these neighbours. Naturally they see a robber in every bush.I have sometimes been inclined to think the Meccanians like organising just for the love of it, but you are satisfied that there is more in it than that.”
“My dear child,” said Kwang, “there are some people who can’t see a stone wall till they knock their heads against it, and who can’t tell that a mad bull is dangerous till he tosses them in the air; and from what I learn you are almost as bad,” he said, laughing. “You have been here, how long? Four or five months at any rate. Well, you have a very unsuspicious mind. But I am going to give you an interesting experience. I am going to take you to see a friend of mine who has been a prisoner in an asylum for the mentally afflicted for the last fifteen years. I enjoy the privilege of talking to him alone, and I have permission to take you. I won’t stop to explain how I obtained the privilege, but it has been very useful.”
In another quarter of an hour we were rolling along in Kwang’s motor-car to a place about forty miles outside Mecco. The roads were as smooth as glass and the car made no noise, so we could converse without raising our voices. Kwang observed that if I wished to stay in Meccania there was only one way of getting behind the screen, and that was to become a convert. The rôle of a convert, however, was becoming more difficult to play. He had lately begun to suspect that he was being watched, or at any rate that one or two people at the Foreign Office were jealous of hisprivileges. Some years ago, the Head of the Foreign Office had given him practically the free run of the country, and had utilised him as a sort of missionary of Meccania. His books on theTriumphs of Meccanian Cultureand onMeccania’s World Missionhad been given the widest possible publicity, both in Meccania and abroad. He still enjoyed all his privileges, for Count Krafft was a powerful friend at the Foreign Office. Consequently the Police Department had orders not to interfere with him, and he had free passes for almost everything. But another Under-Secretary had lately begun to question the wisdom of his colleague, not openly but secretly, and was trying to get hold of evidence.
“They lie so wonderfully and so systematically themselves,” said Kwang, “that they naturally suspect everybody else of lying too. But this suspicion very often defeats its own object. Still, they can’t expect to have a monopoly of lying. I have seen official pamphlets for circulation in the departments, on the methods of testing thebona fidesof foreigners; and elaborate rules for finding out whether foreign Governments are trying to deceive them.”
“And you have satisfied all their tests?” I said.
“Absolutely,” replied Kwang, with a smile; “but I am not yet out of the country, and I don’t propose to risk it much longer, or I may not be able to get out. However,” he added, “there is not the slightest risk in taking you to visit the Asylum forZnednettlapseiwz. I have made a special study of these asylums, of which there are only about half a dozen in the whole country. I got permission some years ago. I had been discussing with Count Krafft the difficulty of dealing with a certain class of persons, to be found in every modern State, who act as a focus for all opposition. They cling obstinately to certain ethical and political doctrines quite out of harmony with those of the Super-State, and profess to regard Bureaucracy and Militarism as inconsistent with liberty. He told me a good deal about the methods employed, and suggested that I should visit one of these asylums. I did so and asked permission to make a study of a few individual cases. Eventually I wrote a monograph on the case of the very man we are going to see, and although it was never published Count Krafft was much pleased with it. The man we shall see, Mr. Stillman, represents a type that has almost entirely disappeared from Meccania. He has had a remarkable history. At one time, for two or three years, he was the chief political opponent of the great Prince Mechow. He belongs to an older generation altogether, a generation older than his contemporaries, if you understand what I mean. Nearly all his contemporaries are ‘Good Meccanians,’ but there are still the remnants of the opposition left. When Stillman was a boy there were left alive only a handful of men who had stood up to Prince Bludiron. Most of theseformer opponents had emigrated, some to Transatlantica, some to Luniland and elsewhere. The rest ultimately died out. Stillman attempted to create a new opposition, but it was a hopeless task. If you want to understand the political history of Meccania you cannot do better than get him to talk to you if he is in the mood.”
We approached the asylum, which stood upon a lonely moorland, far away from any village. The gates were guarded by a single sentinel. As we walked along the path, after leaving our car in a yard near the lodge, we passed little groups of men working upon patches of garden. They looked up eagerly as we passed, and then turned back to their tasks. I noticed they were dressed in ordinary black clothes. It struck me at once, because I had become so used to seeing everybody in the familiar colours of one of the classes. On my mentioning this to Kwang, he said, “That is perfectly in accordance with the Meccanian system. These men now belong to no class; they are shut off from the rest of the world, and their only chance of returning to it is for them to renounce, formally and absolutely, all the errors of which they have been guilty.”
“And do many of them ‘recant’?” I asked.
“Very few. Most of them do not want to return to the ordinary life of Meccania, but occasionally the desire to be with some member of their family proves too strong for them. They are nearly allold people here now. None of the younger generation are attacked by the disease, and the authorities hope”—he smiled sardonically—“that in a few years the disease will have disappeared entirely.”
We first went to call upon Hospital-Governor Canting. He was in his office, which was comfortably furnished in very characteristic Meccanian taste. The chairs were all adjustable, and covered with ‘Art’ tapestry. The large table had huge legs like swollen pillars—they were really made of thin cast-iron. There were the usual large portraits of the Emperor and Empress, and busts of Prince Mechow and Prince Bludiron. There was the usual large bookcase, full of volumes of reports bound in leather-substitute, and stamped with the arms of Meccania. Governor Canting wore the green uniform of the Fourth Class, with various silver facings and buttons, and a collar of the special kind worn by all the clergy of the Meccanian Church. He was writing at his table when we were shown in. He greeted Kwang almost effusively and bowed to me, with the usual Meccanian attitudes, as I was introduced.
“So you have brought your friend to see our system of treatment,” he said, smiling. “It is very unusual for us to receive visits at all,”—here he turned to me,—“but Mr. Kwang is quite a privileged person in Meccania. If only there were more people like Mr. Kwang we should not be so much misunderstood, and the victims of so muchenvy, malice and uncharitableness. Still, it is a sad experience for you.”
“Do many of the patients suffer acutely?” I asked, hardly knowing what was the right cue.
“Oh, I did not mean that. No, no,theydon’t suffer much. But it is sad to think that men who might have been worthy citizens, some of them as writers, some as teachers, some even as doctors—men who might have served the State in a hundred ways—are wasting their talents and hindering the spread of our Culture.”
“It must be a terrible affliction,” I said. “Do they not sometimes feel it themselves in their moments of clearness of mind?”
He looked at me, a little in doubt as to my meaning, but my face must have reassured him. “The strange thing about this disease,” he said, “is that the patients suffer no pain directly from it; and you must remember that in practically all cases—just as in alcoholism—it is self-induced. There may be some little hereditary tendency, but the disease itself is certainly not inherited, and can be counteracted in its early stages by prophylactic treatment, as we have now fully demonstrated. As I say, it is self-induced, and it is therefore very difficult, even for a Christian minister who realises his duties to the State as well as to the Church, always to feel charitably towards these patients. We cannot shut our eyes to the fact of moral responsibility, and when I think of the obstinacyof these men I am tempted to lose patience. And their conceit! To presume that they—a few hundreds of them at most—know better than all the wise and loyal statesmen of Meccania, better than all the experts, better than all the millions of loyal citizens. But it is when I see what a poor miserable handful of men they are after all that I can find in my heart to pity them.”
“And how is my special case?” asked Kwang, when he could get a word in.
“Just the same,” said Canting—“just the same. You will find him perhaps a little weaker. I will not go with you. You seem to succeed best with him by yourself; and no doubt you have instructed your friend as to the peculiar nature of his malady.”
“Yes,” said Kwang; “my friend has read my little monograph, and he thought the case so remarkable that with the consent and approval of Dr. Narrowman I brought him to see Patient Stillman in the flesh. I shall get him to talk a little.”
“Good,” replied Canting; “but you will never cure him. You were quite right in what you once said—Prevention is the only cure. If we had developed our prophylactic system earlier it might have saved him, but he is too old now.”
After some preliminary formalities we were taken by one of the warders, who was evidently acquainted with Kwang through his many previous visits, to a room at the end of a long corridor, where we found Mr. Stillman, who greeted uscordially but with old-fashioned dignity. His manner struck me as being very different from that of the modern Meccanians. Clearly he belonged to another generation. The room, which was about twenty feet by ten, was a bed-sitting-room, furnished with one of those contrivances which becomes a bed by night and a false cupboard by day. There was an easy chair with the usual mechanical adjustments, a table, two bedroom chairs, a small sideboard and cupboard, a few other articles of necessity and a shelf of books. There were no bolts or bars or chains—the room suggested a hospital rather than a prison. Mr. Stillman was a fine old man, and, although growing feeble in body, was still vigorous in mind. When seated he held his head erect, and looked us frankly in the face, but with a wistful expression. He had evidently been a good-looking man, but his face bore traces of long suffering. Except that he did not pace about his cell, he reminded me of a caged lion. One of the orderlies brought in a tray of tea for the three of us. Mr. Stillman said what a pleasure it was to see a human being now and then, and, turning to me, explained that, except to Mr. Kwang and the officials and the doctors, he had not spoken to anyone for five years. “Until five years ago,” he said, “I was able to do a little work in the gardens, and could converse with my fellow-prisoners—patients, I mean—but only about our work, and in the presence of a warder. Still, that was somerelief. Indeed, it was a great relief, for every one of the patients is a kind of brother—otherwise he would not be here. There are only a few hundreds of us left—perhaps a couple of thousands altogether—I don’t know. We have about two hundred here, and this is one of the largest hospitals, or prisons, in the country—so at least I was told.”
“But why is conversation not permitted?” I said. “To be deprived of conversation must surely aggravate any tendency to mental instability.”
“The theory is that communication with our fellow-patients would hinder our recovery,” he replied, with a significant smile.
“But what are you supposed to be suffering from?” I said.
“A mental disease known only to the Government of Meccania,” he answered. “You must have heard of it. Mr. Kwang knows all about it. The real name for it is ‘heresy,’ but they call itZnednettlapseiwz. I suffer very badly from it and am incurable—at least I hope so,” he added bitterly.
At this point Kwang announced that he wished to visit another patient, and that he would leave us together so that I might have a long talk undisturbed. It was evident that he occupied a privileged position, or he would never have been able to have such access to these patients. When he had left the room I did my best to get Mr. Stillman to talk, but I hardly knew how to induce him to tell me his story. I said, “I suppose you are not treated badly,apart from this prohibition about conversing with your fellow-sufferers?”
“We are fed with the exact amount of food we require,” he replied; “we are clothed—and thank God we do not wear any of the seven uniforms; and we are decently warm, except sometimes in winter when, I suppose, something goes wrong with the apparatus.”
“What?” I said. “Can any apparatus go wrong in Meccania?”
“Well,” he said, “perhaps the fact is that I want to be warmer than the experts think is necessary. Yes; that is probably the explanation.”
“And for the rest,” I said. “Have you no occupation? How do you spend the time?”
“In trying to preserve the last remains of my sanity,” he answered.
“And by what means?” I asked gently.
“Chiefly by prayer and meditation,” he replied after a short pause.
He used the old-fashioned expressions which I had not heard from the lips of any Meccanian before. “But it is difficult,” he went on, “to keep one’s faith, cut off from one’s fellow-believers.”
“But they allow you to attend religious services surely?” I said.
“The Meccanian State Church keeps a chaplain here, and holds a service every day which is attended by all the officials and a few of the patients; but you have heard the maximCujus regio ejus religio,have you not?” I nodded. “It has acquired a new significance during the last fifty years. I have not attended any of the services since they ceased to be compulsory about ten years ago.”
“That sounds very remarkable,” I said.
“What does?”
“It is the first time I have heard of anythingceasingto be compulsory in Meccania,” I said.
“The fact was that they discovered it had a very bad effect upon the disease. My chief relief now is reading, which is permitted for three hours a day.”
“And you are allowed to choose your own books?”
“As a concession to our mental infirmity,” he said, “we have been granted the privilege of reading some of the old authors. It came about in this way. Dr. Weakling, who is in charge of this hospital, is the son of one of my oldest friends—a man who spent several years in this place as a patient. He came in about the same time as I did, but his health gave way and he ‘recanted,’ or, as they say, he ‘recovered.’ But while he was here he begged to have a few of the old books to save him from going mad. The authorities refused to let him have any books except those specially provided, and I believe it was this that made him give way. Anyhow he used his influence with his son afterwards, for his son had become one of the leading medical specialists, to obtain for the older patients at any rate a number of the books of the old literaturewhich nobody else wanted to read. He only got the concession through on the ground that it was a psychological experiment. He has had to write a report on the experiment every year since its introduction. That is our greatest positive privilege, but we have a few negative privileges.”
“What do you mean exactly?” I said.
“We have no compulsory attendances; we have no forms to fill up; we are not required to keep a diary; we are not required to read theMonthly Gazette of Instructions, nor play any part in State ceremonies. Indeed, if I could talk to my friends who are here I should have little to complain of on the score of personal comfort.”
“Then why do you speak of the difficulty of preserving your sanity?” I said, rather thoughtlessly, I am afraid.
“Why do you think I am here at all?” he replied, for the first time speaking fiercely. “I could have my liberty to-day if I chose, could I not?” Then he went on, not angrily but more bitterly, “Did I say I could have my liberty? No; that is not true. I could go out of here tomorrow, but I should not be at liberty. I stay here, because here I am only a prisoner—outside I should be a slave. How long have you been in Meccania did you say?”
“About five months,” I said.
“And you are free to go back to your own country?”
“Certainly,” I said—“at least, I hope so.”
“Then go as soon as you can. This is no fit place for human beings. It is a community of slaves, who do not even know they are slaves because they have never tasted liberty, ruled over by a caste of super-criminals who have turned crime into a science.”
“I have not heard the ruling classes called criminals before,” I said. “I am not sure that I understand what you mean.”
“Then you must have been woefully taken in by all this hocus-pocus of law and constitution and patriotism. The whole place is one gigantic prison, and either the people themselves are criminals, or those who put them there must be. There is such a thing as legalised crime. Crime is not merely the breaking of a statute. Murder and rape are crimes, statute or no statute.”
“But what are the crimes these rulers of Meccania have committed?” I said.
“In all civilised countries,” he replied passionately, “if you steal from a man, if you violate his wife or his daughters, if you kidnap his children, you are a criminal and outlawed from all decent society. These rulers of ours have done worse than that. They have robbed us of everything; we have nothing of our own. They feed us, clothe us, house us—oh no, there is no poverty—every beast of burden in the country is provided with stall and fodder—ay, and harness too; they measureus, weigh us, doctor us, instruct us, drill us, breed from us, experiment on us, protect us, pension us and bury us. Nay, that is not the end; they dissect us and analyse us and use our carcasses for the benefit of Science and the Super-State. I called them a nation. They are not a nation; they are an ‘organism.’ You have been here five months, you say. You have seen a lot of spectacles, no doubt. You have seen buildings, institutions, organisations, systems, machinery for this and machinery for that, but you have not seen a single human being—unless you have visited our prisons and asylums. You have not been allowed to talk to anybody except ‘authorised persons.’ You have been instructed by officials. You have read books selected by the Super-State, and written by the Super-State. You have seen plays selected by the Super-State, and heard music selected by the Super-State, and seen pictures selected by the Super-State, and no doubt heard sermons preached by the Super-State.”
“Your friend tells me other nations are still free. What drives me to the verge of madness is to think that we, who once were free, are enslaved by bonds of our own making. Can you wonder, after what you have seen—a whole nation consenting to be slaves if only they may make other nations slaves too—that I ask myself sometimes whether this is a real lunatic asylum; whether I am here because I have these terrible hallucinations; whether all thatI think has happened this last fifty years is just a figment of my brain, and that really, if I could only see it, the world is just as it used to be when I was a boy?”
Presently he became calmer and began to tell me something of his life story.
“Until I was about twelve,” he said, “I lived with my parents in one of the old-fashioned parts of Meccania. My father was a well-to-do merchant who had travelled a good deal. He was something of a scholar too, and took interest in art and archæology, and as I, who was his youngest son, gave signs of similar tastes, he took me abroad with him several times. This made a break in my schooling, and although I probably learnt more from these travels, especially as I had the companionship of my father, it was not easy to fit me into the regular system again. So my father decided to send me to some relatives who had settled in Luniland, and a few years after, when I was ready to go to the University of Bridgeford, he and my mother came to live for a few years in Luniland.”
“Up to that time I had taken no interest in politics, but I can distinctly recall now how my father used to lament over the way things were tending. He said it was becoming almost impossible to remain a good citizen. He had always thought himself a sane and sober person, not given to quarrelling, but he found it impossible to attachhimself to any of the political parties or cliques in Meccania. He was not a follower of Spotts, who, he said, was a kind of inverted Bludiron, but he disliked still more the politicians and so-called statesmen who were preaching the Meccanian spirit as a new gospel. I think it was his growing uneasiness with politics that caused him to drift gradually into the position of a voluntary exile. But we were very happy. Every year or so I used to go over to Meccania, and in spite of my cosmopolitan education I retained a strong affection for the land of my birth. I was full of its old traditions, and not even the peaceful charms of Bridgeford—an island that seemed like a vision of Utopia—could stifle my passion for the pine forests of Bergerland, our old home in Meccania. When I had finished my course at Bridgeford I had to decide whether I would return to serve my two years in the army. It was a great worry to my mother that I had not, like my brothers, passed the Meccanian examination which reduced the time of service to one year, but I made light of the matter; and although, after my life in Luniland, it was very distasteful to me, I went through my two years as cheerfully as I could. I learnt a great deal from it. I was nicknamed ‘the Lunilander,’ and was unpopular because I did not share the silly enthusiasm and boasting which at that time was prevalent. I had got out of touch with the youthful life of Meccania, and these two years opened my eyes.But I will not dwell on that time. At the end of it I joined my father, who had remained in Luniland when he was not travelling. It was time to choose a career. I had little taste for business and I was determined that I would not become an official of any kind, and when I proposed to devote some years to following up the work that my father had planned for himself, but had never been able to carry out, he gave his consent. We had just planned a long archæological tour in Francaria when the great war broke out.”
“I shall never forget the state of agitation into which this catastrophe threw him. I was about to return to Meccania in obedience to the instruction I had received, when he begged me not to go back at any cost. He had spent two sleepless nights, and his agony of mind was terrible. What he had feared for years had come to pass. He had thought it would be somehow avoided. He had been watching events very closely for the few weeks before the crisis. The day that war was declared between Luniland and Meccania, he declared his intention of going back to Meccania; but not to join in the madness of his country. He could not do much; probably he would not be allowed to do anything, but at any rate he would fight for sanity and right. My mother was eager to go back, but for other reasons. She burst out into a frenzy of abuse of Luniland. She repeated all the lies that I had heard in Meccania about the country in whichshe had been perfectly happy for years. She called me a coward for not being with my brothers. She said she had always been against my having come to Luniland. I knew she was hysterical, but I could hardly believe my ears. My father stood firm. He insisted on my staying. He said he should regard himself as a murderer if he consented to my going to fight for what he knew to be a monstrous crime. What my mother had said, although of course it pained me, did more to convince me that my father was right than anything he could have said. I had seen already the accounts of the Meccanian crowds shouting for war in a frenzy of martial pride. I had seen also the streets of Lunopolis, full of serious faces, awed by the thought of war and yet never wavering a moment. I had heard my own countrymen jeering at the craven spirit of the Lunilanders. It was a cruel position to be in, and in the years that followed I was tempted sometimes to regret that I had not gone back and sought peace of mind in a soldier’s grave. But in my heart I was so revolted by the thought that all this horror was the work of my countrymen that I grew ashamed of being a Meccanian. For the first two years my father wrote to me constantly, and if I had had any doubts of the rightness of my conduct, what he said would have sustained me.
“But that is a long story. All I need say is that it was in those years of suffering and horror that Idiscovered where my duty lay, and took a vow to follow it. When the war ended I would go back, and if I were the only man left in Meccania I would fight for truth and liberty. It was a quixotic vow, but I was a young man of thirty.”
“Well, I came back. I had to wait three years, even after the war was over, until there was an amnesty for such as I. And when I did set foot here again, the cause I had come to fight for was already lost. But I did not know it.”
“My father had already spent two years in prison, and was only released in time to die. But through him I knew that there were still some left who felt as we did. The idea of Liberty had been lost. Although the war had been over three years, everybody was still under martial law. The military professed that the country was in danger of a revolution. The newspapers preached the necessity for everybody to be organised to repair the ravages of the war. The socialists said the economic revolution, so long predicted, was accomplishing itself. For a few years we could make no headway. Then things began to settle down a little. The fever seemed to be spending itself. That was the moment when Prince Mechow became Chief Minister of the Interior. Some semblance of constitutional government was restored, and we began to hope for better things. We started a newspaper, and established societies in all the big towns. What we were out for was, first and foremost,political liberty. We had three or four brilliant writers and speakers. But the only papers that would take our articles were a few of the socialist papers which wrote leaders criticising our ideas as ‘unscientific,’ and the only people who came to our meetings were socialists who used them to speechify about the economic revolution. Then Mechow’s reforms began. All education was completely controlled. The Press was bought up, and gradually suppressed. The right of public meeting was curtailed, till it disappeared altogether. The censorship of printing was made complete. New regulations accumulated year by year, and month by month. The seven classes were established. And all the time the socialists went on prating about the economic revolution. Prince Mechow was doing their work, they said. All they would have to do would be to step into his place when he had completed it. A few hundreds of us, scattered in various parts of the country, tried to keep up the struggle. We got into prison several times, but nobody cared a straw for our ‘Luniland’ party, as they called it. I fell ill, and then I tried to go abroad for a rest. I was arrested for an alleged plot, and sentenced to a term of imprisonment and degradation to the Fifth Class! After that I was forbidden to communicate with my children, for fear of infecting them. As they grew up in their teens, even they grew to look on me as an eccentric. Need I say more? The timecame when I had either to recant from all my convictions, or be treated as a person of unsound mind. I came here determined to hold out to the last. What I feared—and I think I feared nothing else—was that some of their diabolical medical experiments would undermine my will. Fortunately I was sent here, where after a time Dr. Weakling—who is at any rate not a scoundrel—has done his best to protect me. He represents a type we have in Meccania—perhaps the most common type of all—a man who conforms to the system because he finds himself in it and part of it, but who is not actively wicked, and who has some good nature left. He regards me and those like me as simple-minded fanatics who are harmless so long as we are only few in number.”
“So you think your cause is lost?” I said.
“No,” he said quickly, “our cause is not lost. It is Meccania that is lost.”
“But is there no hope even for Meccania?”
“There is no hope from within: hope can only come from without.”
“That is a hard saying. How can it come from without?”
“Fifty years ago our neighbours—not our enemies, our neighbours—fought for liberty: they set themselves free, but they did not set us free. They said they would make the world safe for democracy.”
“Well, did they not do so?” I asked.
He was quiet for a minute. “I wonder if they did,” he said. “I wonder if either Liberty or Democracy can be safe so long as there is a Super-State. If a tragedy like this can happen to one nation it can happen to the whole world. Meccania will never become free whilst the Meccanian Spirit remains alive; and Liberty will never be secure until the whole world is free.”
He sank back in his chair looking very tired after the excitement of our interview. At this moment a gong sounded. It was the signal for supper, and he got up mechanically to wash his hands in a bowl by the side of his bed-cupboard. Kwang then knocked at the door and came to bid good-bye. We left our ‘patient’ preparing to cross the quadrangle. It was growing dark, and we could see the lights in the great hall of the hospital. We were just about to walk back to the lodge when Kwang suddenly said, “Come with me.” I followed him through a long corridor, and he led the way to a door which opened into the great dining-hall. There we saw, seated at long tables, nearly two hundred old men. They had just begun their evening meal. There was a strange silence, oppressive and almost sinister. There were no servants to wait on them, but some of the more active men handed the dishes, while a couple of warders in green uniforms seemed to be patrolling the room for the purpose of checking all attempts at conversation. But there was not even a whisper. The men did not look sullen orrebellious. Perhaps they had got past that. I could see them interchanging looks of friendly greeting across the room, and no doubt from long practice they had learnt to convey some simple messages by a glance or a smile; but there was an air of quiet courtesy about them, so different from what I had learnt to know as the typical Meccanian manner. I looked at the faces of those nearest me. Many of them might have sat for the portraits of senators, or have served as models for some of those old-fashioned paintings of assemblies of statesmen and ambassadors of bygone centuries. The surroundings were not altogether wanting in dignity. The hall was large and lofty, and although bare—save for the inevitable Imperial portraits which greet one everywhere—was not unsightly. Indeed, the absence of ornament was a relief from the perpetual reminders of the latest phases of Meccanian Art. Governor Canting had apparently been present at the beginning of the meal and was going off to his own dinner. He joined us for a moment. “Do you notice,” he said, “how ungracious their expression is? One would think they had never come under the influence of the Meccanian spirit. Their whole bearing is characteristic of their attitude of studied disloyalty. They never even give the salute. It has not been insisted upon because—you know ...” and he tapped his forehead. “They would not meet with such consideration in many countries, but we haverespect for age and infirmity, no matter what provocation we receive.”
We left the hall and took our leave of Hospital Governor Canting. As we started on our journey it was dark, and a cool wind was blowing. We could see before us the dull glow of light from the great city in the distance. The road was perfect, and we passed few vehicles of any kind; but we were stopped three times by the police, to whom Kwang showed his pass. As we entered the outer ring we slowed down. Although we were passing along the main roadway only a few persons were to be seen. Here and there near the outer ring in the Business Quarter we passed a few groups of workmen marching in step on their way home. The trams were running, but there was no bustle and no excitement. No boisterous groups of young people filled the streets. No sound of laughter or merry-making fell on our ears. Where were the people? Where were those crowds that make the streets of all cities in the world a spectacle to move the heart of man? This might have been a plague-stricken town, a city of the dead. We passed the great station with its lofty dome, and the towering pile of the Time Department with the great clock above it. As we slowly swung through the great square, the colossal statue of Prince Mechow looked down on us like the grim and menacing image of this city of Power. Was he some evil Genius that had slain the souls of men, leaving their bodies onlyto inhabit the vast prison-house he had built for them with their own labour?