LITMIR.BIZ

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and made the North African littoral the loveliest land in the world. The productivity of mankind was now advancing by leaps and bounds, in spite of the severe restraint presently put upon the introduction of fresh labour-saving devices; and yet these Puritans were consumed by an overwhelming fear of leisure both for themselves and others. They found it morally necessary to keep going and to keep everybody else going. They INVENTED work for the Fellowship and all the world. Earth became an ant-hill under their dominion clean and orderly but needlessly “busy”. So harshly had they reacted against the weaknesses of their seniors and so unable were they to mitigate their own self-imposed severities.

      Let us cast up the good mankind can attribute to this strange phase of sternness and grim repression. For all the faint masochist and sadistic flavour of its closing years, the good was beyond all measure greater than the evil. “The obliteration of out-of-date moral values” (the phrase is Antoine Ayala’s) “and the complete establishment of a code of rigorous and critical self-control, of habitual service, creative activity, cooperation, of public as well as private good manners, and invariable truthfulness, were achieved for all time. We grow up so easily now into one free, abundant, and happy world that we do not realize the effort still needed even in the year 2000 to keep life going upon what seem now to us the most natural and simple lines possible. We find it almost impossible to imagine the temptations to slacken at work, loiter, do nothing, ‘look for trouble’, seek ‘amusement’, feel bored and take to trivial or mischievous ‘time-killing’ occupations, that pursued the ill-trained under-vitalized, objectless common citizen before 2000 C.E. Still more difficult is it to realize how subtly these temptations were diffused through the mass and how hard they made a well-directed life. We have to trust the psychological experts about that.”

      The New Puritans “disinfected” the old literature, for example. It is hard to see that now as an urgent necessity. These old stories, plays, and poems seem to us to convey the quaintest and most inexplicable systems of motivation conceivable, and we cannot imagine people being deflected by them; they might as easily be led astray by the figures on a Chinese screen or an Hellenic sarcophagus; but before the persecution those books were, as one censor called them, “fever rags”. They stood then for “real life”. They provided patterns for behaviour and general conduct. That queer clowning with insults and repartees, that insincerely sympathetic mocking of inferiors, that denigration of superiors, which constituted “humour” in the old days, strikes us as either fatuous or malicious. We cannot understand, for instance, the joy our ancestors found in the little blunders and misconceptions of ill-educated people. But then they also laughed at the cripples who still abounded in the world! Equally distasteful now is most of their “romance” with its false stresses, its unnecessary sacrifices and desperations. “Romance”, says Paul Hennessey, “is essentially the violent and miserable reaction of weak spirits to prohibitions they cannot fairly overcome.”

      We find the books glorifying war and massacre, and the tangled masses of suggestion that elaborated the innate hostility and excitement caused by difference of racial type, so unconvincing that it is difficult to believe that they ever gripped. But they did grip and compel. They drove innumerable men to murders, lynchings, deliberate torture. They dressed the foulest and cruellest of crimes in heroic colours. There had to be a break with these traditions before they could be seen as we see them now. It needed the heroic “priggishness” of the Air Dictatorship, putting away the old literature and drama for a time, suppressing the suggestion systems of the old religions and superstitions, jailing and segregating men and women for “hate incitement”, ruthlessly eliminating sexual incitation from the lives of the immature and insisting upon a universal frank sexual hygiene, to cleanse the human mind for good and all and inaugurate the unconstrained civilization of to-day. There was no other way to Renaissance.

      Joseph Koreniovsky has called the Puritan Tyranny “the cold bath that braced up mankind after the awakening”. Man, he says, was still “frowsty-minded” and “half asleep” in the early twenty-first century, still in urgent danger of a relapse into the confused nightmare living of the Age of Frustration. You may call it a tyranny, but it was in fact a release; it did not suppress men, but obsessions. None of us now can fully realize the value of that “disentanglement from tradition”, because now we are all disentangled.

      And next to this ruthless “mental disinfection” of the world, and indeed inseparable from it, we must put the physical disinfection of mankind to the credit of the Air Dictatorship. Between 2000 and 2040 every domicile in the world was either destroyed and replaced, or reconditioned and exhaustively disinfected. There was an immense loss of “picturesqueness” in that process, and we shiver nowadays when we look at pictures of the white bare streets, the mobile rural living-boxes, the bleakly “cheerful” public buildings, the plain cold interiors with their metallic furniture, which everywhere replaced the huts, hovels, creeper-clad cottages and houses, old decaying stone and brick town halls, market houses, churches, mosques, factories and railway stations in which our tough if ill-proportioned and undersized forefathers assembled about their various archaic businesses.

      But between the same years the following diseases, the names of which abound in the old histories, and the nature of which we can hardly imagine, vanish from the human records: catarrh, influenza, whooping cough, sleeping sickness, cholera, typhus, typhoid, bubonic plague, measles, and a score of other infectious scourges. (Only yellow fever remained as a serious infection after 2050. That demanded the special effort of 2079 for its extirpation.) Syphilis and indeed all those diseases known as venereal, were stamped out completely in two generations; they were afflictions so horrible and disgusting that their description is not now considered suitable for the general reader. There was a similar world-wide attack on plant diseases and distortions, but of that the student will learn in his Botanical History.

      The psychologists who are rewriting human history have still many open questions to settle about the training and early influences that gave the world this peculiar group of rulers, and so the account of its hardening and deterioration remains incomplete. They admit that the Tyranny was in essence a liberation, but they insist that it left vitally important desires in the human make-up unsatisfied. Old traditions and mischievous obsessions were rooted in these desires, and the Tyranny had not been content with an eradication of the old traditions. It had denied the desires. It had pulled up the soil with the weeds. It had exalted incessant, even if pointless, activity above everything else in life.

      Overwork, a strained strenuousness, has been a common characteristic of the rulers of mankind in the past. It shows through the Edicts of Asoka, for example, and particularly in Rock Edict VI (Asoka, D. R. Bhandarkar, 1932, Classical Historical Studies, 21-118). “I am never satisfied,” runs the Edict, “with the exertion or with dispatch of business. The welfare of the whole world is an esteemed duty with me. And the root of that, again, is this, namely, exertion and dispatch of business.” A great majority of the successful Cæsars and Autocrats from Shi-Hwang-Ti to Hitler have the same strenuousness — Alexander the Great perhaps was the chief exception, but then his father had done the work before him. Mussolini, the realizer of Italian Fascismo, in his Talks to Ludwig (Historical Documents Series 100, 319) betrays an equal disposition for single-handed accomplishment and an equal disinclination to relinquish responsibility.

      All the chief figures of the Air Dictatorship betray, upon scrutiny, signs of the same drive to do too much and still to do more. They display all the traits of a collective weary conqueror, unable to desist and think and adapt himself. They went on ruling and fighting when their victory was won. They had tidied up the world for ever and still they went on tidying. After their first real successes they manifest an extreme reluctance to bring new blood into the responsible administrative task. They had arisen to power as a group by their usefulness, because they were unavoidably necessary to those original founders of the World-State whom they first served and then by sheer insistence upon performance pushed out of authority and replaced. The three virtues in a ruler according to Han H’su were punctuality, precision, and persistence. But it was a dictum of Paidrick Lynd’s that “indolence is the mother of organization”. They had none of that blessed gift of indolence. When the legacy of work that the first world revolution had left them was exhausted, they brought things at last to the necessity for a final revolution through their sheer inability to organize a direct succession to themselves or to invent fresh undertakings.

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