occurred, and the stage of disintegration, which Mr.
Wells ought perhaps to have seen approaching even eleven
years ago, has clearly begun. But it will have
to go further before the need of such a society is
felt. The time may come when the educated classes,
and those who desire freedom to live as they think
right, will find themselves oppressed, not only in
their home-life by the tyranny of the trade-unions,
but in their souls by the pulpy and mawkish emotionalism
of herd-morality. Then a league for mutual protection
may be formed. If such a society ever comes into
being, the following principles are, I think, necessary
for its success. First, it must be on a religious
basis, since religion has a cohesive force greater
than any other bond. The religious basis will
be a blend of Christian Platonism and Christian Stoicism,
since it must be founded on that faith in absolute
spiritual values which is common to Christianity and
Platonism, with that sturdy defiance of tyranny and
popular folly which was the strength of Stoicism.
Next, it must not be affiliated to any religious organisation;
otherwise it will certainly be exploited in denominational
interests. Thirdly, it must include some purely
disciplinary asceticism, such as abstinence from alcohol
and tobacco for men, and from costly dresses and jewellery
for women. This is necessary, because it is more
important to keep out the half-hearted than to increase
the number of members. Fourthly, it must prescribe
a simple life of duty and discipline, since frugality
will be a condition of enjoying self-respect and freedom.
Fifthly, it will enjoin the choice of an open-air life
in the country, where possible. A whole group
of French writers, such as Proudhon, Delacroix, Leconte
de Lisle, Flaubert, Leblond, and Faguet agree in attributing
our social malaise to life in great towns.
The lower death-rates of country districts are a hint
from nature that they are right. Sixthly, every
member must pledge himself to give his best work.
As Dr. Jacks says, ’Producers of good articles
respect each other; producers of bad despise each
other and hate their work.’ It may be necessary
for those who recognise the right of the labourer to
preserve his self-respect, to combine in order to
satisfy each other’s needs in resistance to
the trade-unions. Seventhly, there must be provision
for community-life, like that of the old monasteries,
for both sexes. The members of the society should
be encouraged to spend some part of their lives in
these institutions, without retiring from the world
altogether. Temporary ‘retreats’
might be of great value. Intellectual work, including
scientific research, could be carried on under very
favourable conditions in these lay monasteries and
convents, which should contain good libraries and
laboratories. Lastly, a distinctive dress, not
merely a badge, would probably be essential for members
of both sexes.