In A Modern Utopia, two travelers fall into a space-warp and suddenly find themselves upon a Utopian Earth controlled by a single World Government.
- Penguin Publishing Group
- Publication date:
- Sales rank:
- Product dimensions:
- 5.10(w) x 7.79(h) x 0.73(d)
- Age Range:
- 18 Years
Read an Excerpt
A Modern Utopia
By H. G. Wells
Dover Publications, Inc.Copyright © 2016 H. G. Wells
All rights reserved.
The Utopia of a modern dreamer must needs differ in one fundamental aspect from the Nowheres and Utopias men planned before Darwin quickened the thought of the world. Those were all perfect and static States, a balance of happiness won for ever against the forces of unrest and disorder that inhere in things. One beheld a healthy and simple generation enjoying the fruits of the earth in an atmosphere of virtue and happiness, to be followed by other virtuous, happy, and entirely similar generations, until the Gods grew weary. Change and development were dammed back by invincible dams for ever. But the Modern Utopia must be not static but kinetic, must shape not as a permanent state but as a hopeful stage, leading to a long ascent of stages. Nowadays we do not resist and overcome the great stream of things, but rather float upon it. We build now not citadels, but ships of state. For one ordered arrangement of citizens rejoicing in an equality of happiness safe and assured to them and their children for ever, we have to plan "a flexible common compromise, in which a perpetually novel succession of individualities may converge most effectually upon a comprehensive onward development." That is the first, most generalised difference between a Utopia based upon modern conceptions and all the Utopias that were written in the former time.
Our business here is to be Utopian, to make vivid and credible, if we can, first this facet and then that, of an imaginary whole and happy world. Our deliberate intention is to be not, indeed, impossible, but most distinctly impracticable, by every scale that reaches only between today and to-morrow. We are to turn our backs for a space upon the insistent examination of the thing that is, and face towards the freer air, the ampler spaces of the thing that perhaps might be, to the projection of a State or city "worth while," to designing upon the sheet of our imaginations the picture of a life conceivably possible, and yet better worth living than our own. That is our present enterprise. We are going to lay down certain necessary starting propositions, and then we shall proceed to explore the sort of world these propositions give us....
It is no doubt an optimistic enterprise. But it is good for awhile to be free from the carping note that must needs be audible when we discuss our present imperfections, to release ourselves from practical difficulties and the tangle of ways and means. It is good to stop by the track for a space, put aside the knapsack, wipe the brows, and talk a little of the upper slopes of the mountain we think we are climbing, would but the trees let us see it.
There is to be no inquiry here of policy and method. This is to be a holiday from politics and movements and methods. But, for all that, we must needs define certain limitations. Were we free to have our untrammelled desire, I suppose we should follow Morris to his Nowhere, we should change the nature of man and the nature of things together ; we should make the whole race wise, tolerant, noble, perfect — wave our hands to a splendid anarchy, every man doing as it pleases him, and none pleased to do evil, in a world as good in its essential nature, as ripe and sunny, as the world before the Fall. But that golden age, that perfect world, comes out into the possibilities of space and time. In space and time the pervading Will to Live sustains for evermore a perpetuity of aggressions. Our proposal here is upon a more practical plane at least than that. We are to restrict ourselves first to the limitations of human possibility as we know them in the men and women of this world to-day, and then to all the inhumanity, all the insubordination of nature. We are to shape our state in a world of uncertain seasons, sudden catastrophes, antagonistic diseases, and inimical beasts and vermin, out of men and women with like passions, like uncertainties of mood and desire to our own. And, moreover, we are going to accept this world of conflict, to adopt no attitude of renunciation towards it, to face it in no ascetic spirit, but in the mood of the Western peoples, whose purpose is to survive and overcome. So much we adopt in common with those who deal not in Utopias, but in the world of Here and Now.
Certain liberties, however, following the best Utopian precedents, we may take with existing fact. We assume that the tone of public thought may be entirely different from what it is in the present world. We permit ourselves a free hand with the mental conflict of life, within the possibilities of the human mind as we know it. We permit ourselves also a free hand with all the apparatus of existence that man has, so to speak, made for himself, with houses, roads, clothing, canals, machinery, with laws, boundaries, conventions, and traditions, with schools, with literature and religious organisation, with creeds and customs, with everything, in fact, that it lies within man's power to alter. That, indeed, is the cardinal assumption of all Utopian speculations old and new ; the Republic and Laws of Plato, and More's Utopia, Howells' implicit Altruria, and Bellamy's future Boston, Comte's great Western Republic, Hertzka's Freeland, Cabet's Icaria, and Campanella's City of the Sun, are built, just as we shall build, upon that, upon the hypothesis of the complete emancipation of a community of men from tradition, from habits, from legal bonds, and that subtler servitude possessions entail. And much of the essential value of all such speculations lies in this assumption of emancipation, lies in that regard towards human freedom, in the undying interest of the human power of self-escape, the power to resist the causation of the past, and to evade, initiate, endeavour, and overcome.
There are very definite artistic limitations also.
There must always be a certain effect of hardness and thinness about Utopian speculations. Their common fault is to be comprehensively jejune. That which is the blood and warmth and reality of life is largely absent; there are no individualities, but only generalised people. In almost every Utopia — except, perhaps, Morris's "News from Nowhere" — one sees handsome but characterless buildings, symmetrical and perfect cultivations, and a multitude of people, healthy, happy, beautifully dressed, but without any personal distinction whatever. Too often the prospect resembles the key to one of those large pictures of coronations, royal weddings, parliaments, conferences, and gatherings so popular in Victorian times, in which, instead of a face, each figure bears a neat oval with its index number legibly inscribed. This burthens us with an incurable effect of unreality, and I do not see how it is altogether to be escaped. It is a disadvantage that has to be accepted. Whatever institution has existed or exists, however irrational, however preposterous, has, by virtue of its contact with individualities, an effect of realness and rightness no untried thing may share. It has ripened, it has been christened with blood, it has been stained and mellowed by handling, it has been rounded and dented to the softened contours that we associate with life ; it has been salted, maybe, in a brine of tears. But the thing that is merely proposed, the thing that is merely suggested, however rational, however necessary, seems strange and inhuman in its clear, hard, uncompromising lines, its unqualified angles and surfaces.
There is no help for it, there it is ! The Master suffers with the last and least of his successors. For all the humanity he wins to, through his dramatic device of dialogue, I doubt if anyone has ever been warmed to desire himself a citizen in the Republic of Plato ; I doubt if anyone could stand a month of the relentless publicity of virtue planned by More. ... No one wants to live in any community of intercourse really, save for the sake of the individualities he would meet there. The fertilising conflict of individualities is the ultimate meaning of the personal life, and all our Utopias no more than schemes for bettering that interplay. At least, that is how life shapes itself more and more to modern perceptions. Until you bring in individualities, nothing comes into being, and a Universe ceases when you shiver the mirror of the least of individual minds.
No less than a planet will serve the purpose of a modern Utopia. Time was when a mountain valley or an island seemed to promise sufficient isolation for a polity to maintain itself intact from outward force ; the Republic of Plato stood armed ready for defensive war, and the New Atlantis and the Utopia of More in theory, like China and Japan through many centuries of effectual practice, held themselves isolated from intruders. Such late instances as Butler's satirical "Erewhon," and Mr. Stead's queendom of inverted sexual conditions in Central Africa, found the Tibetan method of slaughtering the inquiring visitor a simple, sufficient rule. But the whole trend of modern thought is against the permanence of any such enclosures. We are acutely aware nowadays that, however subtly contrived a State may be, outside your boundary lines the epidemic, the breeding barbarian or the economic power, will gather its strength to overcome you. The swift march of invention is all for the invader. Now, perhaps you might still guard a rocky coast or a narrow pass; but what of that near tomorrow when the flying machine soars overhead, free to descend at this point or that ? A state powerful enough to keep isolated under modern conditions would be powerful enough to rule the world, would be, indeed, if not actively ruling, yet passively acquiescent in all other human organisations, and so responsible for them altogether. World-state, therefore, it must be.
That leaves no room for a modern Utopia in Central Africa, or in South America, or round about the pole, those last refuges of ideality. The floating isle of La Cité Morellyste no longer avails. We need a planet. Lord Erskine, the author of a Utopia ("Armata") that might have been inspired by Mr. Hewins, was the first of all Utopists to perceive this — he joined his twin planets pole to pole by a sort of umbilical cord. But the modern imagination, obsessed by physics, must travel further than that.
Out beyond Sirius, far in the deeps of space, beyond the flight of a cannon-ball flying for a billion years, beyond the range of unaided vision, blazes the star that is our Utopia's sun. To those who know where to look, with a good opera-glass aiding good eyes, it and three fellows that seem in a cluster with it — though they are incredible billions of miles nearer — make just the faintest speck of light. About it go planets, even as our planets, but weaving a different fate, and in its place among them is Utopia, with its sister mate, the Moon. It is a planet like our planet, the same continents, the same islands, the same oceans and seas, another Fuji-Yama is beautiful there dominating another Yokohama — and another Matterhorn overlooks the icy disorder of another Theodule. It is so like our planet that a terrestrial botanist might find his every species there, even to the meanest pondweed or the remotest Alpine blossom....
Only when he had gathered that last and turned about to find his inn again, perhaps he would not find his inn !
Suppose now that two of us were actually to turn about in just that fashion. Two, I think, for to face a strange planet, even though it be a wholly civilised one, without some other familiar backing, dashes the courage overmuch. Suppose that we were indeed so translated even as we stood. You figure us upon some high pass in the Alps, and though I — being one easily made giddy by stooping — am no botanist myself, if my companion were to have a specimen tin under his arm — so long as it is not painted that abominable popular Swiss apple green — I would make it no occasion for quarrel ! We have tramped and botanised and come to a rest, and, sitting among rocks, we have eaten our lunch and finished our bottle of Yvorne, and fallen into a talk of Utopias, and said such things as I have been saying. I could figure it myself upon that little neck of the Lucendro Pass, upon the shoulder of the Piz Lucendro, for there once I lunched and talked very pleasantly, and we are looking down upon the Val Bedretto, and Villa and Fontana and Airolo try to hide from us under the mountain side — three-quarters of a mile they are vertically below. (Lantern.) With that absurd nearness of effect one gets in the Alps, we see the little train a dozen miles away, running down the Biaschina to Italy, and the Lukmanier Pass beyond Piora left of us, and the San Giacomo right, mere footpaths under our feet....
And behold! in the twinkling of an eye we are in that other world!
We should scarcely note the change. Not a cloud would have gone from the sky. It might be the remote town below would take a different air, and my companion the botanist, with his educated observation, might almost see as much, and the train, perhaps, would be gone out of the picture, and the embanked straightness of the Ticino in the Ambri-Piotta meadows — that might be altered, but that would be all the visible change. Yet I have an idea that in some obscure manner we should come to feel at once a difference in things.
The botanist's glance would, under a subtle attraction, float back to Airolo. "It's queer," he would say quite idly, "but I never noticed that building there to the right before."
"That to the right — with a queer sort of thing----"
"I see now. Yes. Yes, it's certainly an odd-looking affair. ... And big, you know ! Handsome ! I wonder----"
That would interrupt our Utopian speculations. We should both discover that the little towns below had changed — but how, we should not have marked them well enough to know. It would be indefinable, a change in the quality of their grouping, a change in the quality of their remote, small shapes.
I should flick a few crumbs from my knee, perhaps. "It's odd," I should say, for the tenth or eleventh time, with a motion to rise, and we should get up and stretch ourselves, and, still a little puzzled, turn our faces towards the path that clambers down over the tumbled rocks and runs round by the still clear lake and down towards the Hospice of St. Gotthard — if perchance we could still find that path.
Long before we got to that, before even we got to the great high road, we should have hints from the stone cabin in the nape of the pass — it would be gone or wonderfully changed — from the very goats upon the rocks, from the little hut by the rough bridge of stone, that a mighty difference had come to the world of men.
And presently, amazed and amazing, we should happen on a man — no Swiss — dressed in unfamiliar clothing and speaking an unfamiliar speech....
Before nightfall we should be drenched in wonders, but still we should have wonder left for the thing my companion, with his scientific training, would no doubt be the first to see. He would glance up, with that proprietary eye of the man who knows his constellations down to the little Greek letters. I imagine his exclamation. He would at first doubt his eyes. I should inquire the cause of his consternation, and it would be hard to explain. He would ask me with a certain singularity of manner for "Orion," and I should not find him ; for the Great Bear, and it would have vanished. "Where ?" I should ask, and "where ?" seeking among that scattered starriness, and slowly I should acquire the wonder that possessed him.
Then, for the first time perhaps, we should realise from this unfamiliar heaven that not the world had changed, but ourselves — that we had come into the uttermost deeps of space.
We need suppose no linguistic impediments to intercourse. The whole world will surely have a common language, that is quite elementarily Utopian, and since we are free of the trammels of convincing story-telling, we may suppose that language to be sufficiently our own to understand. Indeed, should we be in Utopia at all, if we could not talk to everyone ? That accursed bar of language, that hostile inscription in the foreigner's eyes, "deaf and dumb to you, sir, and so — your enemy," is the very first of the defects and complications one has fled the earth to escape.
But what sort of language would we have the world speak, if we were told the miracle of Babel was presently to be reversed?
If I may take a daring image, a mediaeval liberty, I would suppose that in this lonely place the Spirit of Creation spoke to us on this matter. "You are wise men," that Spirit might say — and I, being a suspicious, touchy, over-earnest man for all my predisposition to plumpness, would instantly scent the irony (while my companion, I fancy, might even plume himself), "and to beget your wisdom is chiefly why the world was made. You are so good as to propose an acceleration of that tedious multitudinous evolution upon which I am engaged. I gather, a universal tongue would serve you there. While I sit here among these mountains — I have been filing away at them for this last aeon or so, just to attract your hotels, you know — will you be so kind----? A few hints----?"
Excerpted from A Modern Utopia by H. G. Wells. Copyright © 2016 H. G. Wells. Excerpted by permission of Dover Publications, Inc..
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.
Meet the Author
Herbert George Wells was born in Bromley, Kent, England, on September 21, 1866. His father was a professional cricketer and sometime shopkeeper, his mother a former lady’s maid. Although "Bertie" left school at fourteen to become a draper’s apprentice (a life he detested), he later won a scholarship to the Normal School of Science in London, where he studied with the famous Thomas Henry Huxley. He began to sell articles and short stories regularly in 1893. In 1895, his immediately successful novel rescued him from a life of penury on a schoolteacher’s salary. His other "scientific romances"—The Island of Dr. Moreau (1896), The Invisible Man (1897), The War of the Worlds (1898), The First Men in the Moon (1901), and The War in the Air (1908)—won him distinction as the father of science fiction.
Henry James saw in Wells the most gifted writer of the age, but Wells, having coined the phrase "the war that will end war" to describe World War I, became increasingly disillusioned and focused his attention on educating mankind with his bestselling Outline of History (1920) and his later utopian works. Living until 1946, Wells witnessed a world more terrible than any of his imaginative visions, and he bitterly observed: "Reality has taken a leaf from my book and set itself to supercede me."
Francis Wheen is a journalist, author, and broadcaster.
Gregory Claeys is a historian at the University of Royal Holloway, London.
Gregory Claeys is a historian at the University of Royal Holloway, London.
- Date of Birth:
- September 21, 1866
- Date of Death:
- August 13, 1946
- Place of Birth:
- Bromley, Kent, England
- Place of Death:
- London, England
- Normal School of Science, London, England
Most Helpful Customer Reviews
See all customer reviews
A wonderful book!
Wells is one of my favorite writers. This didn't disappoint. It was different.
This version is error free. The other compaints must be for another version. My copy has a picture of the red book on it. Anyway, I liked this book, it was another good one by Wells.
He gazed up at her, his eyes shining as he suckled.
Oh, um... yah..l gues......um.....bye