London, of course, is always full of Movements. Essentially they are absorbents of superfluous feminine energy. They have a common flavor of progress and revolutionary purpose, and common features in abundant meetings, officials, and organization generally. Few are expensive and still fewer produce any tangible results in the world. They direct themselves at the most various ends: the poor, that favorite butt, either as a whole or in such typical sections as the indigent invalid or the indigent aged, the young, public health, the woman's cause, the prevention of animal food, anti-vivisection, the gratuitous advertisement of Shakespeare (that neglected poet), novel but genteel modifications of medical or religious practice, dress reform, the politer aspects of socialism, the encouragement of aeronautics, universal military service, garden suburbs, domestic arts, proportional representation, duodecimal arithmetic, and the liberation of the drama. They range in size and importance from campaigns on a Plessingtonian scale to sober little intellectual Beckingham things that arrange to meet half yearly and die quietly before the second assembly. If Heaven by some miracle suddenly gave every Movement in London all it professed to want, our world would be standing on its head and everything would be extremely unfamiliar and disconcerting. But, as Mr. Roosevelt once remarked, the justifying thing about life is the effort and not the goal, and few Movements involve any real and impassioned struggle to get to the ostensible object. They exist as an occupation; they exercise the intellectual and moral activities without undue disturbance of the normal routines of life. In the days when everybody was bicycling an ingenious mechanism called Hacker's home bicycle used to be advertised. Hacker's home bicycle was a stand bearing small rubber wheels, upon which one placed one's bicycle (properly equipped with a cyclometer) in such a way that it could be mounted and ridden without any sensible forward movement whatever. In bad weather, or when the state of the roads made cycling abroad disagreeable, Hacker's home bicycle could be placed in front of an open window and ridden furiously for any length of time. Whenever the rider tired, he could descend—comfortably at home again—and examine the cyclometer to see how far he had been. In exactly the same way the ordinary London Movement gives scope for the restless and progressive impulse in human nature without the risk of personal entanglements or any inconvenient disturbance of the milieu.[11]
To accomplish a cure, or at least to obtain a diagnosis of the evil, Mr. Wells resorts to a curious expedient which he suggested first in his "Modern Utopia", where he laid down as one of the rules of his new order of Samurai that a man who aspired to be a leader of men should for a week every year go off into the desert and live absolutely alone, without books or other distractions to keep him from thinking. But in "Marriage" Mr. Wells improves upon this plan, for Trafford and his wife go into the wilds of Labrador together. "How sweet is solitude," as the Irishman said, "when you have your sweetheart with you." So, indeed, they found it, and in their fight with cold, starvation, and wild beasts they learned how to found their love upon mutual comprehension and respect, and made of their marriage a true union. The change of heart which Trafford experiences is not altogether unlike what Christians call conversion. His line of argument, or, more properly speaking, development of thought, finds expression in fragmentary sentences muttered in the delirium of fever, a Freudian emergence of fundamental feelings, as in the following passage:
"Of course," he said, "I said it—or somebody said it—about this collective mind being mixed with other things. It's something arising out of life—not the common stuff of life. An exhalation. ... It's like the little tongues of fire that came at Pentecost.... Queer how one comes drifting back to these images. Perhaps I shall die a Christian yet.... The other Christians won't like me if I do. What was I saying?... It's what I reach up to, what I desire shall pervade me, not what I am. Just as far as I give myself purely to knowledge, to making feeling and thought clear in my mind and words, to the understanding and expression of the realities and relations of life, just so far do I achieve salvation.... Salvation!...
"I wonder is salvation the same for every one? Perhaps for one man salvation is research and thought, and for another expression in art, and for another nursing lepers. Provided he does it in the spirit. He has to do it in the spirit....
"This flame that arises out of life, that redeems life from purposeless triviality, isn't life. Let me get hold of that. That's a point. That's a very important point."
This passage from "Marriage" showed that in 1912 Wells's thought was entering upon a new phase, considerably in advance of that revealed in his "First and Last Things." He seemed to be working toward some sort of belief in God, a Bergsonian God, struggling upward in spite of and by means of inert matter and recalcitrant humanity. It would indeed be queer to find Wells not only among the prophets, but among the Christian prophets, and, as he intimates, some of the other Christians would not like it.
Wells's catholicity of sympathy recognizes no limitations of race. He has an abhorrence for race prejudice of every kind. The greatest blot he found upon American civilization was our ill treatment of the negro.[12]
In his article on "Race Prejudice" he puts it foremost among the evils of the age but even his "anticipations" could not conceive of such an insensate revival of racial animosity between civilized nations as the Great War has, brought about:
Knight errantry is as much a part of a wholesome human being as falling in love or self-assertion, and therein lies one's hope for mankind. Nearly every one, I believe—I've detected the tendency in old cheats even and disreputable people of all sorts—is ready to put in a little time and effort in dragon-slaying now and then, and if any one wants a creditable dragon to write against, talk against, study against, subscribe against, work against, I am convinced they can find no better one—that is to say, no worse one—than Race Prejudice. I am convinced myself that there is no more evil thing in this present world than Race Prejudice; none at all. I write deliberately—it is the worst single thing in life now. It justifies and holds together more baseness, cruelty and abomination than any other sort of error in the world. Through its body runs the black blood of coarse lust, suspicion, jealousy and persecution and all the darkest poisons of the human soul. It is this much like the dragons of old, that it devours youth, spoils life, holds beautiful people in shame and servitude, and desolates wide regions. It is a monster begotten of natural instincts and intellectual confusion, to be fought against by all men of good intent, each in our own dispersed modern manner doing his fragmentary, inestimable share.
The abolition of hatred between castes and classes and countries, the growth of toleration and extension of coöperation, the improvement of education, and the advancement of science, are what will lead toward his ideal. And his ideal is that of an evolutionist, the opportunity for continuous growth. He has exp rest it best, perhaps, in "The Food of the Gods," in the speech of one of the new race of giants, of supermen, to his fellows as they are about to give battle to the community of ordinary people determined to destroy them:
It is not that we would oust the little people from the world in order that we, who are no more than one step upward from their littleness, may hold their world forever. It is the step we fight for and not ourselves.... We are here, Brothers, to what end? To serve the spirit and the purpose that has been breathed into our lives. We fight not for ourselves—for we are but the momentary hands and eyes of the Life of the World. Through us and through the little folk the Spirit looks and learns. From us by word and birth and act it must pass—to still greater lives. This earth is no resting place; this earth is no playing place, else indeed we might put our throats to the little people's knife, having no greater right to live than they. And they in their turn might yield to the ants and vermin. We fight not for ourselves but for growth, growth that goes on forever. To-morrow, whether we live or die, growth will conquer through us. That is the law of the spirit forevermore. To grow according to the will of God! To grow out of these cracks and crannies, out of these shadows and darknesses, into greatness and the light! Greater, he said, speaking with slow deliberation, greater, my Brothers! And then—still greater. To grow and again—to grow. To grow at last into the fellowship and understanding of God.
The Great War has inspired or at least instigated many works of fiction already, but the best of these, in my opinion, is Wells's "Mr. Britling Sees It Through." It does not deal much with the fighting at the front. The author is chiefly concerned with another aspect of the war, its effect upon the psychology of the Englishman. The book is divided into two parts; the first half is light, carefree and amusing after the manner of Wells's earlier romances; the other half is darkened by the war cloud and is written with more emotional power than he has hitherto shown.