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Concerning Freedoms

Section 1.

Now what sort of question would first occur to two men descending
upon the planet of a Modern Utopia? Probably grave solicitude about
their personal freedom. Towards the Stranger, as I have already
remarked, the Utopias of the past displayed their least amiable
aspect. Would this new sort of Utopian State, spread to the
dimensions of a world, be any less forbidding?

We should take comfort in the thought that universal Toleration is
certainly a modern idea, and it is upon modern ideas that this World
State rests. But even suppose we are tolerated and admitted to this
unavoidable citizenship, there will still remain a wide range of
possibility.... I think we should try to work the problem out from
an inquiry into first principles, and that we should follow the
trend of our time and kind by taking up the question as one of "Man
versus the State," and discussing the compromise of Liberty.

The idea of individual liberty is one that has grown in importance
and grows with every development of modern thought. To the classical
Utopists freedom was relatively trivial. Clearly they considered
virtue and happiness as entirely separable from liberty, and as
being altogether more important things. But the modern view, with
its deepening insistence upon individuality and upon the
significance of its uniqueness, steadily intensifies the value of
freedom, until at last we begin to see liberty as the very substance
of life, that indeed it is life, and that only the dead things, the
choiceless things, live in absolute obedience to law. To have free
play for one's individuality is, in the modern view, the subjective
triumph of existence, as survival in creative work and offspring is
its objective triumph. But for all men, since man is a social
creature, the play of will must fall short of absolute freedom.
Perfect human liberty is possible only to a despot who is absolutely
and universally obeyed. Then to will would be to command and
achieve, and within the limits of natural law we could at any moment
do exactly as it pleased us to do. All other liberty is a compromise
between our own freedom of will and the wills of those with whom we
come in contact. In an organised state each one of us has a more or
less elaborate code of what he may do to others and to himself, and
what others may do to him. He limits others by his rights, and is
limited by the rights of others, and by considerations affecting the
welfare of the community as a whole.

Individual liberty in a community is not, as mathematicians would
say, always of the same sign. To ignore this is the essential
fallacy of the cult called Individualism. But in truth, a general
prohibition in a state may increase the sum of liberty, and a
general permission may diminish it. It does not follow, as these
people would have us believe, that a man is more free where there is
least law and more restricted where there is most law. A socialism
or a communism is not necessarily a slavery, and there is no freedom
under Anarchy. Consider how much liberty we gain by the loss of the
common liberty to kill. Thereby one may go to and fro in all the
ordered parts of the earth, unencumbered by arms or armour, free of
the fear of playful poison, whimsical barbers, or hotel trap-doors.
Indeed, it means freedom from a thousand fears and precautions.
Suppose there existed even the limited freedom to kill in
vendetta, and think what would happen in our suburbs. Consider the
inconvenience of two households in a modern suburb estranged and
provided with modern weapons of precision, the inconvenience not
only to each other, but to the neutral pedestrian, the practical
loss of freedoms all about them. The butcher, if he came at all,
would have to come round in an armoured cart....

It follows, therefore, in a modern Utopia, which finds the
final hope of the world in the evolving interplay of unique
individualities, that the State will have effectually chipped away
just all those spendthrift liberties that waste liberty, and not
one liberty more, and so have attained the maximum general freedom.

There are two distinct and contrasting methods of limiting liberty;
the first is Prohibition, "thou shalt not," and the second Command,
"thou shalt." There is, however, a sort of prohibition that takes
the form of a conditional command, and this one needs to bear in
mind. It says if you do so-and-so, you must also do so-and-so; if,
for example, you go to sea with men you employ, you must go in a
seaworthy vessel. But the pure command is unconditional; it says,
whatever you have done or are doing or want to do, you are to
do this, as when the social system, working through the base
necessities of base parents and bad laws, sends a child of thirteen
into a factory. Prohibition takes one definite thing from the
indefinite liberty of a man, but it still leaves him an unbounded
choice of actions. He remains free, and you have merely taken a
bucketful from the sea of his freedom. But compulsion destroys
freedom altogether. In this Utopia of ours there may be many
prohibitions, but no indirect compulsions--if one may so contrive
it--and few or no commands. As far as I see it now, in this present
discussion, I think, indeed, there should be no positive compulsions
at all in Utopia, at any rate for the adult Utopian--unless they
fall upon him as penalties incurred.


Section 2.

What prohibitions should we be under, we two Uitlanders in this
Utopian world? We should certainly not be free to kill, assault, or
threaten anyone we met, and in that we earth-trained men would not
be likely to offend. And until we knew more exactly the Utopian
idea of property we should be very chary of touching anything that
might conceivably be appropriated. If it was not the property of
individuals it might be the property of the State. But beyond that
we might have our doubts. Are we right in wearing the strange
costumes we do, in choosing the path that pleases us athwart this
rock and turf, in coming striding with unfumigated rucksacks and
snow-wet hobnails into what is conceivably an extremely neat and
orderly world? We have passed our first Utopian now, with an
answered vague gesture, and have noted, with secret satisfaction,
there is no access of dismay; we have rounded a bend, and down the
valley in the distance we get a glimpse of what appears to be a
singularly well-kept road....

I submit that to the modern minded man it can be no sort of Utopia
worth desiring that does not give the utmost freedom of going to and
fro. Free movement is to many people one of the greatest of life's
privileges--to go wherever the spirit moves them, to wander and
see--and though they have every comfort, every security, every
virtuous discipline, they will still be unhappy if that is denied
them. Short of damage to things cherished and made, the Utopians
will surely have this right, so we may expect no unclimbable walls
and fences, nor the discovery of any laws we may transgress in
coming down these mountain places.

And yet, just as civil liberty itself is a compromise defended by
prohibitions, so this particular sort of liberty must also have its
qualifications. Carried to the absolute pitch the right of free
movement ceases to be distinguishable from the right of free
intrusion. We have already, in a comment on More's Utopia, hinted at
an agreement with Aristotle's argument against communism, that it
flings people into an intolerable continuity of contact.
Schopenhauer carried out Aristotle in the vein of his own bitterness
and with the truest of images when he likened human society to
hedgehogs clustering for warmth, and unhappy when either too closely
packed or too widely separated. Empedocles found no significance in
life whatever except as an unsteady play of love and hate, of
attraction and repulsion, of assimilation and the assertion of
difference. So long as we ignore difference, so long as we ignore
individuality, and that I hold has been the common sin of all
Utopias hitherto, we can make absolute statements, prescribe
communisms or individualisms, and all sorts of hard theoretic
arrangements. But in the world of reality, which--to modernise
Heraclitus and Empedocles--is nothing more nor less than the world
of individuality, there are no absolute rights and wrongs, there are
no qualitative questions at all, but only quantitative adjustments.
Equally strong in the normal civilised man is the desire for freedom
of movement and the desire for a certain privacy, for a corner
definitely his, and we have to consider where the line of
reconciliation comes.

The desire for absolute personal privacy is perhaps never a very
strong or persistent craving. In the great majority of human beings,
the gregarious instinct is sufficiently powerful to render any but
the most temporary isolations not simply disagreeable, but painful.
The savage has all the privacy he needs within the compass of his
skull; like dogs and timid women, he prefers ill-treatment to
desertion, and it is only a scarce and complex modern type that
finds comfort and refreshment in quite lonely places and quite
solitary occupations. Yet such there are, men who can neither sleep
well nor think well, nor attain to a full perception of beautiful
objects, who do not savour the best of existence until they are
securely alone, and for the sake of these even it would be
reasonable to draw some limits to the general right of free
movement. But their particular need is only a special and
exceptional aspect of an almost universal claim to privacy among
modern people, not so much for the sake of isolation as for
congenial companionship. We want to go apart from the great crowd,
not so much to be alone as to be with those who appeal to us
particularly and to whom we particularly appeal; we want to form
households and societies with them, to give our individualities play
in intercourse with them, and in the appointments and furnishings
of that intercourse. We want gardens and enclosures and exclusive
freedoms for our like and our choice, just as spacious as we can get
them--and it is only the multitudinous uncongenial, anxious also for
similar developments in some opposite direction, that checks this
expansive movement of personal selection and necessitates a
compromise on privacy.

Glancing back from our Utopian mountain side down which this
discourse marches, to the confusions of old earth, we may remark
that the need and desire for privacies there is exceptionally great
at the present time, that it was less in the past, that in the
future it may be less again, and that under the Utopian conditions
to which we shall come when presently we strike yonder road, it may
be reduced to quite manageable dimensions. But this is to be
effected not by the suppression of individualities to some common
pattern, [Footnote: More's Utopia. "Whoso will may go in, for there
is nothing within the houses that is private or anie man's owne."]
but by the broadening of public charity and the general amelioration
of mind and manners. It is not by assimilation, that is to say, but
by understanding that the modern Utopia achieves itself. The ideal
community of man's past was one with a common belief, with common
customs and common ceremonies, common manners and common formulae;
men of the same society dressed in the same fashion, each according
to his defined and understood grade, behaved in the same fashion,
loved, worshipped, and died in the same fashion. They did or felt
little that did not find a sympathetic publicity. The natural
disposition of all peoples, white, black, or brown, a natural
disposition that education seeks to destroy, is to insist upon
uniformity, to make publicity extremely unsympathetic to even the
most harmless departures from the code. To be dressed "odd," to
behave "oddly," to eat in a different manner or of different food,
to commit, indeed, any breach of the established convention is to
give offence and to incur hostility among unsophisticated men. But
the disposition of the more original and enterprising minds at all
times has been to make such innovations.

This is particularly in evidence in this present age. The almost
cataclysmal development of new machinery, the discovery of new
materials, and the appearance of new social possibilities through
the organised pursuit of material science, has given enormous and
unprecedented facilities to the spirit of innovation. The old local
order has been broken up or is now being broken up all over the
earth, and everywhere societies deliquesce, everywhere men are
afloat amidst the wreckage of their flooded conventions, and still
tremendously unaware of the thing that has happened. The old local
orthodoxies of behaviour, of precedence, the old accepted amusements
and employments, the old ritual of conduct in the important small
things of the daily life and the old ritual of thought in the
things that make discussion, are smashed up and scattered and mixed
discordantly together, one use with another, and no world-wide
culture of toleration, no courteous admission of differences, no
wider understanding has yet replaced them. And so publicity in the
modern earth has become confusedly unsympathetic for everyone.
Classes are intolerable to classes and sets to sets, contact
provokes aggressions, comparisons, persecutions and discomforts,
and the subtler people are excessively tormented by a sense of
observation, unsympathetic always and often hostile. To live without
some sort of segregation from the general mass is impossible in
exact proportion to one's individual distinction.

Of course things will be very different in Utopia. Utopia will
be saturated with consideration. To us, clad as we are in
mountain-soiled tweeds and with no money but British bank-notes
negotiable only at a practically infinite distance, this must needs
be a reassuring induction. And Utopian manners will not only be
tolerant, but almost universally tolerable. Endless things will be
understood perfectly and universally that on earth are understood
only by a scattered few; baseness of bearing, grossness of manner,
will be the distinctive mark of no section of the community
whatever. The coarser reasons for privacy, therefore, will not exist
here. And that savage sort of shyness, too, that makes so many
half-educated people on earth recluse and defensive, that too the
Utopians will have escaped by their more liberal breeding. In the
cultivated State we are assuming it will be ever so much easier for
people to eat in public, rest and amuse themselves in public, and
even work in public. Our present need for privacy in many things
marks, indeed, a phase of transition from an ease in public in the
past due to homogeneity, to an ease in public in the future due to
intelligence and good breeding, and in Utopia that transition will
be complete. We must bear that in mind throughout the consideration
of this question.

Yet, after this allowance has been made, there still remains a
considerable claim for privacy in Utopia. The room, or apartments,
or home, or mansion, whatever it may be a man or woman maintains,
must be private, and under his or her complete dominion; it seems
harsh and intrusive to forbid a central garden plot or peristyle,
such as one sees in Pompeii, within the house walls, and it is
almost as difficult to deny a little private territory beyond the
house. Yet if we concede that, it is clear that without some further
provision we concede the possibility that the poorer townsman (if
there are to be rich and poor in the world) will be forced to walk
through endless miles of high fenced villa gardens before he may
expand in his little scrap of reserved open country. Such is already
the poor Londoner's miserable fate.... Our Utopia will have, of
course, faultless roads and beautifully arranged inter-urban
communications, swift trains or motor services or what not, to
diffuse its population, and without some anticipatory provisions,
the prospect of the residential areas becoming a vast area of
defensively walled villa Edens is all too possible.

This is a quantitative question, be it remembered, and not to be
dismissed by any statement of principle. Our Utopians will meet it,
I presume, by detailed regulations, very probably varying locally
with local conditions. Privacy beyond the house might be made a
privilege to be paid for in proportion to the area occupied, and the
tax on these licences of privacy might increase as the square of the
area affected. A maximum fraction of private enclosure for each
urban and suburban square mile could be fixed. A distinction could
be drawn between an absolutely private garden and a garden private
and closed only for a day or a couple of days a week, and at other
times open to the well-behaved public. Who, in a really civilised
community, would grudge that measure of invasion? Walls could be
taxed by height and length, and the enclosure of really natural
beauties, of rapids, cascades, gorges, viewpoints, and so forth
made impossible. So a reasonable compromise between the vital and
conflicting claims of the freedom of movement and the freedom of
seclusion might be attained....

And as we argue thus we draw nearer and nearer to the road that goes
up and over the Gotthard crest and down the Val Tremola towards

What sort of road would that be?


Section 3.

Freedom of movement in a Utopia planned under modern conditions must
involve something more than unrestricted pedestrian wanderings, and
the very proposition of a world-state speaking one common tongue
carries with it the idea of a world population travelled and
travelling to an extent quite beyond anything our native earth has
seen. It is now our terrestrial experience that whenever economic
and political developments set a class free to travel, that class at
once begins to travel; in England, for example, above the five or
six hundred pounds a year level, it is hard to find anyone who is
not habitually migratory, who has not been frequently, as people
say, "abroad." In the Modern Utopia travel must be in the common
texture of life. To go into fresh climates and fresh scenery, to
meet a different complexion of humanity and a different type of home
and food and apparatus, to mark unfamiliar trees and plants and
flowers and beasts, to climb mountains, to see the snowy night of
the North and the blaze of the tropical midday, to follow great
rivers, to taste loneliness in desert places, to traverse the gloom
of tropical forests and to cross the high seas, will be an essential
part of the reward and adventure of life, even for the commonest
people.... This is a bright and pleasant particular in which a
modern Utopia must differ again, and differ diametrically, from its

We may conclude from what has been done in places upon our earth
that the whole Utopian world will be open and accessible and as safe
for the wayfarer as France or England is to-day. The peace of the
world will be established for ever, and everywhere, except in remote
and desolate places, there will be convenient inns, at least as
convenient and trustworthy as those of Switzerland to-day; the
touring clubs and hotel associations that have tariffed that country
and France so effectually will have had their fine Utopian
equivalents, and the whole world will be habituated to the coming
and going of strangers. The greater part of the world will be as
secure and cheaply and easily accessible to everyone as is Zermatt
or Lucerne to a Western European of the middle-class at the present

On this account alone no places will be so congested as these two
are now on earth. With freedom to go everywhere, with easy access
everywhere, with no dread of difficulties about language, coinage,
custom, or law, why should everyone continue to go to just a few
special places? Such congestions are merely the measure of the
general inaccessibility and insecurity and costliness of
contemporary life, an awkward transitory phase in the first
beginnings of the travel age of mankind.

No doubt the Utopian will travel in many ways. It is unlikely there
will be any smoke-disgorging steam railway trains in Utopia, they
are already doomed on earth, already threatened with that
obsolescence that will endear them to the Ruskins of to-morrow, but
a thin spider's web of inconspicuous special routes will cover the
land of the world, pierce the mountain masses and tunnel under the
seas. These may be double railways or monorails or what not--we are
no engineers to judge between such devices--but by means of them the
Utopian will travel about the earth from one chief point to another
at a speed of two or three hundred miles or more an hour. That
will abolish the greater distances.... One figures these main
communications as something after the manner of corridor trains,
smooth-running and roomy, open from end to end, with cars in which
one may sit and read, cars in which one may take refreshment, cars
into which the news of the day comes printing itself from the wires
beside the track; cars in which one may have privacy and sleep if
one is so disposed, bath-room cars, library cars; a train as
comfortable as a good club. There will be no distinctions of class
in such a train, because in a civilised world there would be no
offence between one kind of man and another, and for the good of the
whole world such travelling will be as cheap as it can be, and well
within the reach of any but the almost criminally poor.

Such great tramways as this will be used when the Utopians wish to
travel fast and far; thereby you will glide all over the land
surface of the planet; and feeding them and distributing from them,
innumerable minor systems, clean little electric tramways I picture
them, will spread out over the land in finer reticulations, growing
close and dense in the urban regions and thinning as the population
thins. And running beside these lighter railways, and spreading
beyond their range, will be the smooth minor high roads such as this
one we now approach, upon which independent vehicles, motor cars,
cycles, and what not, will go. I doubt if we shall see any horses
upon this fine, smooth, clean road; I doubt if there will be many
horses on the high roads of Utopia, and, indeed, if they will use
draught horses at all upon that planet. Why should they? Where the
world gives turf or sand, or along special tracts, the horse will
perhaps be ridden for exercise and pleasure, but that will be all
the use for him; and as for the other beasts of burthen, on the
remoter mountain tracks the mule will no doubt still be a
picturesque survival, in the desert men will still find a use for
the camel, and the elephant may linger to play a part in the pageant
of the East. But the burthen of the minor traffic, if not the whole
of it, will certainly be mechanical. This is what we shall see even
while the road is still remote, swift and shapely motor-cars going
past, cyclists, and in these agreeable mountain regions there will
also be pedestrians upon their way. Cycle tracks will abound in
Utopia, sometimes following beside the great high roads, but oftener
taking their own more agreeable line amidst woods and crops and
pastures; and there will be a rich variety of footpaths and minor
ways. There will be many footpaths in Utopia. There will be pleasant
ways over the scented needles of the mountain pinewoods,
primrose-strewn tracks amidst the budding thickets of the lower
country, paths running beside rushing streams, paths across the wide
spaces of the corn land, and, above all, paths through the flowery
garden spaces amidst which the houses in the towns will stand. And
everywhere about the world, on road and path, by sea and land, the
happy holiday Utopians will go.

The population of Utopia will be a migratory population beyond any
earthly precedent, not simply a travelling population, but
migratory. The old Utopias were all localised, as localised as a
parish councillor; but it is manifest that nowadays even quite
ordinary people live over areas that would have made a kingdom in
those former days, would have filled the Athenian of the Laws with
incredulous astonishment. Except for the habits of the very rich
during the Roman Empire, there was never the slightest precedent for
this modern detachment from place. It is nothing to us that we go
eighty or ninety miles from home to place of business, or take an
hour's spin of fifty miles to our week-end golf; every summer it has
become a fixed custom to travel wide and far. Only the clumsiness of
communications limit us now, and every facilitation of locomotion
widens not only our potential, but our habitual range. Not only
this, but we change our habitations with a growing frequency and
facility; to Sir Thomas More we should seem a breed of nomads. That
old fixity was of necessity and not of choice, it was a mere phase
in the development of civilisation, a trick of rooting man learnt
for a time from his new-found friends, the corn and the vine and
the hearth; the untamed spirit of the young has turned for ever to
wandering and the sea. The soul of man has never yet in any land
been willingly adscript to the glebe. Even Mr. Belloc, who preaches
the happiness of a peasant proprietary, is so much wiser than his
thoughts that he sails about the seas in a little yacht or goes
afoot from Belgium to Rome. We are winning our freedom again once
more, a freedom renewed and enlarged, and there is now neither
necessity nor advantage in a permanent life servitude to this place
or that. Men may settle down in our Modern Utopia for love and the
family at last, but first and most abundantly they will see the

And with this loosening of the fetters of locality from the feet of
men, necessarily there will be all sorts of fresh distributions of
the factors of life. On our own poor haphazard earth, wherever men
work, wherever there are things to be grown, minerals to be won,
power to be used, there, regardless of all the joys and decencies of
life, the households needs must cluster. But in Utopia there will be
wide stretches of cheerless or unhealthy or toilsome or dangerous
land with never a household; there will be regions of mining and
smelting, black with the smoke of furnaces and gashed and desolated
by mines, with a sort of weird inhospitable grandeur of industrial
desolation, and the men will come thither and work for a spell and
return to civilisation again, washing and changing their attire in
the swift gliding train. And by way of compensation there will be
beautiful regions of the earth specially set apart and favoured for
children; in them the presence of children will remit taxation,
while in other less wholesome places the presence of children will
be taxed; the lower passes and fore hills of these very Alps, for
example, will be populous with homes, serving the vast arable levels
of Upper Italy.

So we shall see, as we come down by our little lake in the lap of
Lucendro, and even before we reach the road, the first scattered
chalets and households in which these migrant people live, the upper
summer homes. With the coming of summer, as the snows on the high
Alps recede, a tide of households and schools, teachers and doctors,
and all such attendant services will flow up the mountain masses,
and ebb again when the September snows return. It is essential to
the modern ideal of life that the period of education and growth
should be prolonged to as late a period as possible and puberty
correspondingly retarded, and by wise regulation the statesmen of
Utopia will constantly adjust and readjust regulations and taxation
to diminish the proportion of children reared in hot and stimulating
conditions. These high mountains will, in the bright sweet summer,
be populous with youth. Even up towards this high place where the
snow is scarce gone until July, these households will extend, and
below, the whole long valley of Urseren will be a scattered summer

One figures one of the more urban highways, one of those along which
the light railways of the second order run, such as that in the
valley of Urseren, into which we should presently come. I figure it
as one would see it at night, a band a hundred yards perhaps in
width, the footpath on either side shaded with high trees and lit
softly with orange glowlights; while down the centre the tramway of
the road will go, with sometimes a nocturnal tram-car gliding, lit
and gay but almost noiselessly, past. Lantern-lit cyclists will flit
along the track like fireflies, and ever and again some humming
motor-car will hurry by, to or from the Rhoneland or the Rhineland
or Switzerland or Italy. Away on either side the lights of the
little country homes up the mountain slopes will glow.

I figure it at night, because so it is we should see it first.

We should come out from our mountain valley into the minor road that
runs down the lonely rock wilderness of the San Gotthard Pass, we
should descend that nine miles of winding route, and so arrive
towards twilight among the clustering homes and upland unenclosed
gardens of Realp and Hospenthal and Andermatt. Between Realp and
Andermatt, and down the Schoellenen gorge, the greater road would
run. By the time we reached it, we should be in the way of
understanding our adventure a little better. We should know already,
when we saw those two familiar clusters of chalets and hotels
replaced by a great dispersed multitude of houses--we should see
their window lights, but little else--that we were the victims of
some strange transition in space or time, and we should come down by
dimly-seen buildings into the part that would answer to Hospenthal,
wondering and perhaps a little afraid. We should come out into this
great main roadway--this roadway like an urban avenue--and look up
it and down, hesitating whether to go along the valley Furka-ward,
or down by Andermatt through the gorge that leads to Goschenen....

People would pass us in the twilight, and then more people; we
should see they walked well and wore a graceful, unfamiliar dress,
but more we should not distinguish.

"Good-night!" they would say to us in clear, fine voices. Their dim
faces would turn with a passing scrutiny towards us.

We should answer out of our perplexity: "Good-night!"--for by the
conventions established in the beginning of this book, we are given
the freedom of their tongue.


Section 4.

Were this a story, I should tell at length how much we were helped
by the good fortune of picking up a Utopian coin of gold, how at
last we adventured into the Utopian inn and found it all
marvellously easy. You see us the shyest and most watchful of
guests; but of the food they put before us and the furnishings of
the house, and all our entertainment, it will be better to speak
later. We are in a migratory world, we know, one greatly accustomed
to foreigners; our mountain clothes are not strange enough to
attract acute attention, though ill-made and shabby, no doubt, by
Utopian standards; we are dealt with as we might best wish to be
dealt with, that is to say as rather untidy, inconspicuous men. We
look about us and watch for hints and examples, and, indeed, get
through with the thing. And after our queer, yet not unpleasant,
dinner, in which we remark no meat figures, we go out of the house
for a breath of air and for quiet counsel one with another, and
there it is we discover those strange constellations overhead. It
comes to us then, clear and full, that our imagination has realised
itself; we dismiss quite finally a Rip-Van-Winkle fancy we have
entertained, all the unfamiliarities of our descent from the
mountain pass gather together into one fullness of conviction, and
we know, we know, we are in Utopia.

We wander under the trees by the main road, watching the dim
passers-by as though they were the phantoms of a dream. We say
little to one another. We turn aside into a little pathway and come
to a bridge over the turbulent Reuss, hurrying down towards the
Devil's Bridge in the gorge below. Far away over the Furka ridge a
pallid glow preludes the rising of the moon.

Two lovers pass us whispering, and we follow them with our eyes.
This Utopia has certainly preserved the fundamental freedom, to
love. And then a sweet-voiced bell from somewhere high up towards
Oberalp chimes two-and-twenty times.

I break the silence. "That might mean ten o'clock," I say.

My companion leans upon the bridge and looks down into the dim river
below. I become aware of the keen edge of the moon like a needle of
incandescent silver creeping over the crest, and suddenly the river
is alive with flashes.

He speaks, and astonishes me with the hidden course his thoughts
have taken.

"We two were boy and girl lovers like that," he says, and jerks a
head at the receding Utopians. "I loved her first, and I do not
think I have ever thought of loving anyone but her."

It is a curiously human thing, and, upon my honour, not one I had
designed, that when at last I stand in the twilight in the midst of
a Utopian township, when my whole being should be taken up with
speculative wonder, this man should be standing by my side, and
lugging my attention persistently towards himself, towards his
limited futile self. This thing perpetually happens to me, this
intrusion of something small and irrelevant and alive, upon my great
impressions. The time I first saw the Matterhorn, that Queen among
the Alpine summits, I was distracted beyond appreciation by the tale
of a man who could not eat sardines--always sardines did this with
him and that; and my first wanderings along the brown streets of
Pompeii, an experience I had anticipated with a strange intensity,
was shot with the most stupidly intelligent discourse on vehicular
tariffs in the chief capitals of Europe that it is possible to
imagine. And now this man, on my first night in Utopia, talks and
talks and talks of his poor little love affair.

It shapes itself as the most trite and feeble of tragedies, one of
those stories of effortless submission to chance and custom in which
Mr. Hardy or George Gissing might have found a theme. I do but half
listen at first--watching the black figures in the moonlit roadway
pacing to and fro. Yet--I cannot trace how he conveys the subtle
conviction to my mind--the woman he loves is beautiful.

They were boy and girl together, and afterwards they met again as
fellow students in a world of comfortable discretions. He seems to
have taken the decorums of life with a confiding good faith, to have
been shy and innocent in a suppressed sort of way, and of a mental
type not made for worldly successes; but he must have dreamt about
her and loved her well enough. How she felt for him I could never
gather; it seemed to be all of that fleshless friendliness into
which we train our girls. Then abruptly happened stresses. The man
who became her husband appeared, with a very evident passion. He was
a year or so older than either of them, and he had the habit and
quality of achieving his ends; he was already successful, and with
the promise of wealth, and I, at least, perceived, from my
botanist's phrasing, that his desire was for her beauty.

As my botanist talked I seemed to see the whole little drama, rather
clearer than his words gave it me, the actors all absurdly in
Hampstead middle-class raiment, meetings of a Sunday after church
(the men in silk hats, frock coats, and tightly-rolled umbrellas),
rare excursions into evening dress, the decorously vulgar fiction
read in their homes, its ambling sentimentalities of thought, the
amiably worldly mothers, the respectable fathers, the aunts, the
"people"--his "people" and her "people"--the piano music and the
song, and in this setting our friend, "quite clever" at botany and
"going in" for it "as a profession," and the girl, gratuitously
beautiful; so I figured the arranged and orderly environment into
which this claw of an elemental force had thrust itself to grip.

The stranger who had come in got what he wanted; the girl considered
that she thought she had never loved the botanist, had had only
friendship for him--though little she knew of the meaning of those
fine words--they parted a little incoherently and in tears, and it
had not occurred to the young man to imagine she was not going off
to conventional life in some other of the endless Frognals he
imagined as the cellular tissue of the world.

But she wasn't.

He had kept her photograph and her memory sweet, and if ever he had
strayed from the severest constancy, it seemed only in the end to
strengthen with the stuff of experience, to enhance by comparative
disappointment his imagination of what she might have meant to
him.... Then eight years afterwards they met again.

By the time he gets to this part of his story we have, at my
initiative, left the bridge and are walking towards the Utopian
guest house. The Utopian guest house! His voice rises and falls,
and sometimes he holds my arm. My attention comes and goes.
"Good-night," two sweet-voiced Utopians cry to us in their
universal tongue, and I answer them "Good-night."

"You see," he persists, "I saw her only a week ago. It was in
Lucerne, while I was waiting for you to come on from England. I
talked to her three or four times altogether. And her face--the
change in her! I can't get it out of my head--night or day. The
miserable waste of her...."

Before us, through the tall pine stems, shine the lights of our
Utopian inn.

He talks vaguely of ill-usage. "The husband is vain, boastful,
dishonest to the very confines of the law, and a drunkard. There
are scenes and insults----"

"She told you?"

"Not much, but someone else did. He brings other women almost into
her presence to spite her."

"And it's going on?" I interrupt.

"Yes. _Now_."

"Need it go on?"

"What do you mean?"

"Lady in trouble," I say. "Knight at hand. Why not stop this dismal
grizzling and carry her off?" (You figure the heroic sweep of the
arm that belongs to the Voice.) I positively forget for the moment
that we are in Utopia at all.

"You mean?"

"Take her away from him! What's all this emotion of yours worth if
it isn't equal to that!"

Positively he seems aghast at me.

"Do you mean elope with her?"

"It seems a most suitable case."

For a space he is silent, and we go on through the trees. A Utopian
tram-car passes and I see his face, poor bitted wretch! looking
pinched and scared in its trailing glow of light.

"That's all very well in a novel," he says. "But how could I go back
to my laboratory, mixed classes with young ladies, you know, after a
thing like that? How could we live and where could we live? We might
have a house in London, but who would call upon us? ... Besides, you
don't know her. She is not the sort of woman.... Don't think I'm
timid or conventional. Don't think I don't feel.... Feel! _You_
don't know what it is to feel in a case of this sort...."

He halts and then flies out viciously: "Ugh! There are times when I
could strangle him with my hands."

Which is nonsense.

He flings out his lean botanising hands in an impotent gesture.

"My dear Man!" I say, and say no more.

For a moment I forget we are in Utopia altogether.


Section 5.

Let us come back to Utopia. We were speaking of travel.

Besides roadways and railways and tramways, for those who go to and
fro in the earth the Modern Utopians will have very many other ways
of travelling. There will be rivers, for example, with a vast
variety of boats; canals with diverse sorts of haulage; there will
be lakes and lagoons; and when one comes at last to the borders of
the land, the pleasure craft will be there, coming and going, and
the swift great passenger vessels, very big and steady, doing thirty
knots an hour or more, will trace long wakes as they go dwindling
out athwart the restless vastness of the sea.

They will be just beginning to fly in Utopia. We owe much to M.
Santos Dumont; the world is immeasurably more disposed to believe
this wonder is coming, and coming nearly, than it was five years
ago. But unless we are to suppose Utopian scientific knowledge far
in advance of ours--and though that supposition was not proscribed
in our initial undertaking, it would be inconvenient for us and not
quite in the vein of the rest of our premises--they, too, will only
be in the same experimental stage as ourselves. In Utopia, however,
they will conduct research by the army corps while we conduct it--we
don't conduct it! We let it happen. Fools make researches and wise
men exploit them--that is our earthly way of dealing with the
question, and we thank Heaven for an assumed abundance of
financially impotent and sufficiently ingenious fools.

In Utopia, a great multitude of selected men, chosen volunteers,
will be collaborating upon this new step in man's struggle with the
elements. Bacon's visionary House of Saloman [Footnote: In The New
Atlantis.] will be a thing realised, and it will be humming with
this business. Every university in the world will be urgently
working for priority in this aspect of the problem or that. Reports
of experiments, as full and as prompt as the telegraphic reports of
cricket in our more sportive atmosphere, will go about the world.
All this will be passing, as it were, behind the act drop of our
first experience, behind this first picture of the urbanised Urseren
valley. The literature of the subject will be growing and developing
with the easy swiftness of an eagle's swoop as we come down the
hillside; unseen in that twilight, unthought of by us until this
moment, a thousand men at a thousand glowing desks, a busy
specialist press, will be perpetually sifting, criticising,
condensing, and clearing the ground for further speculation. Those
who are concerned with the problems of public locomotion will
be following these aeronautic investigations with a keen and
enterprising interest, and so will the physiologist and the
sociologist. That Utopian research will, I say, go like an eagle's
swoop in comparison with the blind-man's fumbling of our terrestrial
way. Even before our own brief Utopian journey is out, we may get a
glimpse of the swift ripening of all this activity that will be in
progress at our coming. To-morrow, perhaps, or in a day or so,
some silent, distant thing will come gliding into view over the
mountains, will turn and soar and pass again beyond our astonished


Section 6.

But my friend and his great trouble turn my mind from these
questions of locomotion and the freedoms that cluster about them. In
spite of myself I find myself framing his case. He is a lover, the
most conventional of Anglican lovers, with a heart that has had its
training, I should think, in the clean but limited schoolroom of
Mrs. Henry Wood....

In Utopia I think they will fly with stronger pinions, it will not
be in the superficialities of life merely that movement will be wide
and free, they will mount higher and swoop more steeply than he in
his cage can believe. What will their range be, their prohibitions?
what jars to our preconceptions will he and I receive here?

My mind flows with the free, thin flow that it has at the end of an
eventful day, and as we walk along in silence towards our inn I rove
from issue to issue, I find myself ranging amidst the fundamental
things of the individual life and all the perplexity of desires and
passions. I turn my questionings to the most difficult of all sets
of compromises, those mitigations of spontaneous freedom that
constitute the marriage laws, the mystery of balancing justice
against the good of the future, amidst these violent and elusive
passions. Where falls the balance of freedoms here? I pass for a
time from Utopianising altogether, to ask the question that, after
all, Schopenhauer failed completely to answer, why sometimes in the
case of hurtful, pointless, and destructive things we want so

I come back from this unavailing glance into the deeps to the
general question of freedoms in this new relation. I find myself far
adrift from the case of the Frognal botanist, and asking how far a
modern Utopia will deal with personal morals.

As Plato demonstrated long ago, the principles of the relation of
State control to personal morals may be best discussed in the case
of intoxication, the most isolated and least complicated of all this
group of problems. But Plato's treatment of this issue as a question
of who may or may not have the use of wine, though suitable enough
in considering a small State in which everybody was the effectual
inspector of everybody, is entirely beside the mark under modern
conditions, in which we are to have an extraordinarily higher
standard of individual privacy and an amplitude and quantity of
migration inconceivable to the Academic imagination. We may accept
his principle and put this particular freedom (of the use of wine)
among the distinctive privileges of maturity, and still find all
that a modern would think of as the Drink Question untouched.

That question in Utopia will differ perhaps in the proportion of its
factors, but in no other respect, from what it is upon earth. The
same desirable ends will be sought, the maintenance of public order
and decency, the reduction of inducements to form this bad and
wasteful habit to their lowest possible minimum, and the complete
protection of the immature. But the modern Utopians, having
systematised their sociology, will have given some attention to the
psychology of minor officials, a matter altogether too much
neglected by the social reformer on earth. They will not put into
the hands of a common policeman powers direct and indirect that
would be dangerous to the public in the hands of a judge. And they
will have avoided the immeasurable error of making their control of
the drink traffic a source of public revenue. Privacies they will
not invade, but they will certainly restrict the public consumption
of intoxicants to specified licensed places and the sale of them to
unmistakable adults, and they will make the temptation of the young
a grave offence. In so migratory a population as the Modern Utopian,
the licensing of inns and bars would be under the same control as
the railways and high roads. Inns exist for the stranger and not for
the locality, and we shall meet with nothing there to correspond
with our terrestrial absurdity of Local Option.

The Utopians will certainly control this trade, and as certainly
punish personal excesses. Public drunkenness (as distinguished from
the mere elation that follows a generous but controlled use of wine)
will be an offence against public decency, and will be dealt with in
some very drastic manner. It will, of course, be an aggravation of,
and not an excuse for, crime.

But I doubt whether the State will go beyond that. Whether an adult
shall use wine or beer or spirits, or not, seems to me entirely a
matter for his doctor and his own private conscience. I doubt if we
explorers shall meet any drunken men, and I doubt not we shall meet
many who have never availed themselves of their adult freedom in
this respect. The conditions of physical happiness will be better
understood in Utopia, it will be worth while to be well there, and
the intelligent citizen will watch himself closely. Half and more of
the drunkenness of earth is an attempt to lighten dull days and
hopelessly sordid and disagreeable lives, and in Utopia they do not
suffer these things. Assuredly Utopia will be temperate, not only
drinking, but eating with the soundest discretion. Yet I do not
think wine and good ale will be altogether wanting there, nor good,
mellow whisky, nor, upon occasion, the engaging various liqueur.
I do not think so. My botanist, who abstains altogether, is of
another opinion. We differ here and leave the question to the
earnest reader. I have the utmost respect for all Teetotalers,
Prohibitionists, and Haters and Persecutors of Innkeepers, their
energy of reform awakens responsive notes in me, and to their
species I look for a large part of the urgent repair of our earth;
yet for all that----

There is Burgundy, for example, a bottle of soft and kindly
Burgundy, taken to make a sunshine on one's lunch when four
strenuous hours of toil have left one on the further side of
appetite. Or ale, a foaming tankard of ale, ten miles of sturdy
tramping in the sleet and slush as a prelude, and then good bread
and good butter and a ripe hollow Stilton and celery and ale--ale
with a certain quantitative freedom. Or, again, where is the sin in
a glass of tawny port three or four times, or it may be five, a
year, when the walnuts come round in their season? If you drink no
port, then what are walnuts for? Such things I hold for the reward
of vast intervals of abstinence; they justify your wide, immaculate
margin, which is else a mere unmeaning blankness on the page of
palate God has given you! I write of these things as a fleshly man,
confessedly and knowingly fleshly, and more than usually aware of my
liability to err; I know myself for a gross creature more given to
sedentary world-mending than to brisk activities, and not one-tenth
as active as the dullest newspaper boy in London. Yet still I have
my uses, uses that vanish in monotony, and still I must ask why
should we bury the talent of these bright sensations altogether?
Under no circumstances can I think of my Utopians maintaining their
fine order of life on ginger ale and lemonade and the ale that is
Kops'. Those terrible Temperance Drinks, solutions of qualified
sugar mixed with vast volumes of gas, as, for example, soda,
seltzer, lemonade, and fire-extincteurs hand grenades--minerals,
they call such stuff in England--fill a man with wind and
self-righteousness. Indeed they do! Coffee destroys brain and
kidney, a fact now universally recognised and advertised throughout
America; and tea, except for a kind of green tea best used with
discretion in punch, tans the entrails and turns honest stomachs
into leather bags. Rather would I be Metchnikoffed [Footnote: See
The Nature of Man, by Professor Elie Metchnikoff.] at once and have
a clean, good stomach of German silver. No! If we are to have no ale
in Utopia, give me the one clean temperance drink that is worthy to
set beside wine, and that is simple water. Best it is when not quite
pure and with a trace of organic matter, for then it tastes and

My botanist would still argue.

Thank Heaven this is my book, and that the ultimate decision rests
with me. It is open to him to write his own Utopia and arrange that
everybody shall do nothing except by the consent of the savants of
the Republic, either in his eating, drinking, dressing or lodging,
even as Cabet proposed. It is open to him to try a News from Nowhere
Utopia with the wine left out. I have my short way with him here
quite effectually. I turn in the entrance of our inn to the civil
but by no means obsequious landlord, and with a careful ambiguity of
manner for the thing may be considered an outrage, and I try to make
it possible the idea is a jest--put my test demand....

"You see, my dear Teetotaler?--he sets before me tray and glass
and..." Here follows the necessary experiment and a deep sigh....
"Yes, a bottle of quite _excellent_ light beer! So there are also
cakes and ale in Utopia! Let us in this saner and more beautiful
world drink perdition to all earthly excesses. Let us drink more
particularly to the coming of the day when men beyond there will
learn to distinguish between qualitative and quantitative questions,
to temper good intentions with good intelligence, and righteousness
with wisdom. One of the darkest evils of our world is surely the
unteachable wildness of the Good."


Section 7.

So presently to bed and to sleep, but not at once to sleep. At first
my brain, like a dog in unfamiliar quarters, must turn itself round
for a time or so before it lies down. This strange mystery of a
world of which I have seen so little as yet--a mountain slope, a
twilit road, a traffic of ambiguous vehicles and dim shapes, the
window lights of many homes--fills me with curiosities. Figures and
incidents come and go, the people we have passed, our landlord,
quietly attentive and yet, I feel, with the keenest curiosity
peeping from his eyes, the unfamiliar forms of the house parts and
furnishings, the unfamiliar courses of the meal. Outside this little
bedroom is a world, a whole unimagined world. A thousand million
things lie outside in the darkness beyond this lit inn of ours,
unthought-of possibilities, overlooked considerations, surprises,
riddles, incommensurables, a whole monstrous intricate universe of
consequences that I have to do my best to unravel. I attempt
impossible recapitulations and mingle the weird quality of dream
stuff with my thoughts.

Athwart all this tumult of my memory goes this queer figure of my
unanticipated companion, so obsessed by himself and his own
egotistical love that this sudden change to another world seems only
a change of scene for his gnawing, uninvigorating passion. It occurs
to me that she also must have an equivalent in Utopia, and then that
idea and all ideas grow thin and vague, and are dissolved at last in
the rising tide of sleep....

H.G. Wells

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