“Old Henley!”
“A man who died a little time ago.”
“I knew that man on earth. And he was in Utopia, too! He was a great red-faced man, with fiery hair, a noisy, intolerant maker of enemies, with a tender heart—and he was one of the samurai?”
“He defied the Rules.”
“He was a great man with wine. He wrote like wine; in our world he wrote wine; red wine with the light shining through.”
“He was on the Committee that revised our Canon. For the revising and bracing of our Canon is work for poietic as well as kinetic men. You knew him in your world?”
“I wish I had. But I have seen him. On earth he wrote a thing … it would run—
“Out of the night that covers me,
Black as the pit from pole to pole,
I thank whatever Gods may be,
For my unconquerable soul… .”
“We have that here. All good earthly things are in Utopia also. We put that in the Canon almost as soon as he died,” said my double.
5.
“We have now a double Canon, a very fine First Canon, and a Second Canon of work by living men and work of inferior quality, and a satisfactory knowledge of both of these is the fourth intellectual qualification for the samurai.”
“It must keep a sort of uniformity in your tone of thought.”
“The Canon pervades our whole world. As a matter of fact, very much of it is read and learnt in the schools… . Next to the intellectual qualification comes the physical, the man must be in sound health, free from certain foul, avoidable, and demoralising diseases, and in good training. We reject men who are fat, or thin and flabby, or whose nerves are shaky—we refer them back to training. And finally the man or woman must be fully adult.”
“Twenty-one? But you said twenty-five!”
“The age has varied. At first it was twenty-five or over; then the minimum became twenty-five for men and twenty-one for women. Now there is a feeling that it ought to be raised. We don't want to take advantage of mere boy and girl emotions—men of my way of thinking, at any rate, don't—we want to get our samurai with experiences, with a settled mature conviction. Our hygiene and regimen are rapidly pushing back old age and death, and keeping men hale and hearty to eighty and more. There's no need to hurry the young. Let them have a chance of wine, love, and song; let them feel the bite of full-bodied desire, and know what devils they have to reckon with.”
“But there is a certain fine sort of youth that knows the desirability of the better things at nineteen.”
“They may keep the Rule at any time—without its privileges. But a man who breaks the Rule after his adult adhesion at five-and-twenty is no more in the samurai for ever. Before that age he is free to break it and repent.”
“And now, what is forbidden?”
“We forbid a good deal. Many small pleasures do no great harm, but we think it well to forbid them, none the less, so that we can weed out the self-indulgent. We think that a constant resistance to little seductions is good for a man's quality. At any rate, it shows that a man is prepared to pay something for his honour and privileges. We prescribe a regimen of food, forbid tobacco, wine, or any alcoholic drink, all narcotic drugs―”
“Meat?”
“In all the round world of Utopia there is no meat. There used to be. But now we cannot stand the thought of slaughter-houses. And, in a population that is all educated, and at about the same level of physical refinement, it is practically impossible to find anyone who will hew a dead ox or pig. We never settled the hygienic question of meat-eating at all. This other aspect decided us. I can still remember, as a boy, the rejoicings over the closing of the last slaughter-house.”
“You eat fish.”
“It isn't a matter of logic. In our barbaric past horrible flayed carcases of brutes dripping blood, were hung for sale in the public streets.” He shrugged his shoulders.
“They do that still in London—in my world,” I said.
He looked again at my laxer, coarser face, and did not say whatever thought had passed across his mind.
“Originally the samurai were forbidden usury, that is to say the lending of money at fixed rates of interest. They are still under that interdiction, but since our commercial code practically prevents usury altogether, and our law will not recognise contracts for interest upon private accommodation loans to unprosperous borrowers, it is now scarcely necessary. The idea of a man growing richer by mere inaction and at the expense of an impoverishing debtor, is profoundly distasteful to Utopian ideas, and our State insists pretty effectually now upon the participation of the lender in the borrower's risks. This, however, is only one part of a series of limitations of the same character. It is felt that to buy simply in order to sell again brings out many unsocial human qualities; it makes a man seek to enhance profits and falsify values, and so the samurai are forbidden to buy to sell on their own account or for any employer save the State, unless some process of manufacture changes the nature of the commodity (a mere change in bulk or packing does not suffice), and they are forbidden salesmanship and all its arts. Consequently they cannot be hotel-keepers, or hotel proprietors, or hotel shareholders, and a doctor—all practising doctors must be samurai—cannot sell drugs except as a public servant of the municipality or the State.”
“That, of course, runs counter to all our current terrestrial ideas,” I said. “We are obsessed by the power of money. These rules will work out as a vow of moderate poverty, and if your samurai are an order of poor men―”
“They need not be. Samurai who have invented, organised, and developed new industries, have become rich men, and many men who have grown rich by brilliant and original trading have subsequently become samurai.”
“But these are exceptional cases. The bulk of your money-making business must be confined to men who are not samurai. You must have a class of rich, powerful outsiders―”
“Have we?”
“I don't see the evidences of them.”
“As a matter of fact, we have such people! There are rich traders, men who have made discoveries in the economy of distribution, or who have called attention by intelligent, truthful advertisement to the possibilities of neglected commodities, for example.”
“But aren't they a power?”
“Why should they be?”
“Wealth is power.”
I had to explain that phrase.
He protested.