Maxwell Brown adds a vivid illustration to this passage. It is the facsimile of the first draft by Peter Raut, the American progressive leader, of the Revolutionary Manifesto of 1937. It was indisputably a very inspiring document in its time and Raut gave the last proof of loyalty to the best in his mind, by a courageous martyrdom. But in the margin of this draft one’s attention is caught by a maze of little figures; little sums in multiplication and addition. By his almost inspired gift for evidence and through the industry of his group of research assistants, Maxwell Brown has been able to demonstrate exactly what these sums were. They show that even while Raut, so far as his foresight permitted, was planning our new world, his thoughts were not wholly fixed on that end. They wandered. For a time the manifesto was neglected while he did these sums. He was gambling in industrial equities, and a large and active portion of his brain was considering whether the time had arrived to sell.
3. The Accumulating Disproportions of the Old Order
Let us consider some of the main appearances that disposed many minds to expect a world community in the early twentieth century. In the first place a very considerable financial unity had been achieved. The credit of the City of London ran to the ends of the earth and the gold sovereign was for all practical purposes a world coin, exchangeable locally for local expenditure within relatively slight fluctuations. Economic life was becoming very generalized. Over great areas trade moved with but small impediments, and the British still hoped to see their cosmopolitan conception of Free Trade accepted by the whole world. The International Institute of Agriculture in Rome was developing an annual census of staple production and reaching out towards a world control of commodity transport. Considerable movements and readjustments of population were going on, unimpeded by any government interference. Swarms of Russian Poles, for instance, drifted into Eastern Germany for the harvest work and returned; hundreds of thousands of Italians went to work in the United States for a few years and then came back with their earnings to their native villages. An ordinary traveller might go all over the more settled parts of the earth and never be asked for a passport unless he wanted to obtain a registered letter at a post office or otherwise prove his identity.
A number of minor but significant federal services had also come into existence and had a sound legal standing throughout the world, the Postal Union for example. Before 1914 C.E. a written document was delivered into the hands of the addressee at almost every point upon the planet, almost as surely as, if less swiftly than, it is to-day. (The Historical Documents Board has recently reprinted a small book, International Government, prepared for the little old Fabian Society during the Great War period by L. S. Woolf, which gives a summary of such arrangements. He lists twenty-three important world unions dealing at that time with trade, industry, finance, communications, health, science, art, literature, drugs, brothels, criminals, emigration and immigration and minor political affairs.) These world-wide cooperations seemed — more particularly to the English-speaking peoples — to presage a direct and comparatively smooth transition from the political patchwork of the nineteenth century, as the divisions of the patchwork grew insensibly fainter, to a stable confederation of mankind. The idea of a coming World-State was quite familiar at the time — one finds it, for instance, as early as Lord Tennyson’s Locksley Hall (published in 1842); but there was no effort whatever to achieve it, and indeed no sense of the need of such effort. The World-State was expected to come about automatically by the inherent forces in things.
That belief in some underlying benevolence in uncontrolled events was a common error, one might almost say THE common error, of the time. It affected every school of thought. In exactly the same fashion the followers of Marx (before the invigorating advent of Lenin and the Bolshevist reconstruction of Communism) regarded their dream of world communism as inevitable, and the disciples of Herbert Spencer found a benevolent Providence in “free competition”. “Trust Evolution”, said the extreme Socialist and the extreme Individualist, as piously as the Christians put their trust in God. It was the Bolshevik movement in the twentieth century which put will into Communism. The thought of the nineteenth century revolutionary and reactionary alike was saturated with that confident irresponsible laziness. As Professor K. Chandra Sen has remarked, hope in the Victorian period was not a stimulant but an opiate.
We who live in a disciplined order, the chastened victors of a hard-fought battle, understand how superficial and unsubstantial were all those hopeful appearances. The great processes of mechanical invention, which have been described in our general account of the release of experimental science from deductive intellectualism, were increasing the power and range of every operating material force quite irrespective of its fitness or unfitness for the new occasions of mankind. With an equal impartiality they were bringing world-wide understanding and world-wide massacre into the range of human possibility.
It was through no fault of these inventors and investigators that the new opportunities they created were misused. That was outside their range. They had as yet no common culture of their own. Nor, since each worked in his own field, were they responsible for the fragmentary irregularity of their discoveries. Biological and especially social invention were lagging far behind the practical advances of the exacter, simpler sciences. Their application was more difficult; the matters they affected were so much more deeply embedded in ordinary use and wont, variation was more intimate, novelties could not be inserted with the same freedom. It was easy to supplant the coach and horses on the macadamized road by the steam-engine or the railway, because it was not necessary to do anything to the road or the coach and horses to bring about the change. They were just left alone to run themselves out as the railroad (and later the automobile on the rubber-glass track) superseded them. But men cannot set up new social institutions, new social and political and industrial relationships, side by side with the old in that fashion. It must be an altogether tougher and slower job. It is a question not of ousting but of reconstruction. The old must be converted into the new without ceasing for a moment to be a going concern. The over-running of the biologically old by the mechanically new, due to these differences in timing, was inevitable, and it reached its maximum in the twentieth century.
A pathological analogy may be useful here. In the past, before the correlation of development in living organisms began to be studied, people used to suffer helplessly and often very dreadfully from all sorts of irregularities of growth in their bodies. The medical services of the time, such as they were, were quite unable to control them. One of these, due to what is called the Nurmi ratios in the blood, was a great overproduction of bone, either locally or generally. The suffered gradually underwent distortion into a clumsy caricature of his former self; his features became coarse and massive, his skull bones underwent a monstrous expansion; the proportions of his limbs altered, and the leverage of his muscles went askew. He was made to look grotesque; he was crippled and at last killed. Something strictly parallel happened to human society in the hundred years before the Great War. Under the stimulus of mechanical invention and experimental physics it achieved, to pursue our metaphor, a hypertrophy of bone, muscle and stomach, without any corresponding enlargement of its nervous controls.
Long before the Great War this progressive disproportion had been dimly recognized by many observers. The favourite formula was to declare that “spiritual” — for the naïve primordial opposition of spirit and matter was still accepted in those days — had not kept pace with “material” advance. This was usually said with an air of moral superiority to the world at large. Mostly there was a vague implication that if these other people would only refrain from using modern inventions so briskly, or go to church more, or marry earlier and artlessly, or read a more “spiritual” type of literature, or refrain from mixed bathing, or work harder and accept lower wages, or be more respectful and obedient to constituted authority, all might yet be well.