The Salvaging of Civilization

by H. G. Wells

IV

THE BIBLE OF CIVILIZATION

Part One

§ 1

In my next two papers I am going to discuss and—what shall I say?—experiment with an old but neglected idea, an idea that was first broached I believe about the time when the State of Connecticut was coming into existence and while New York was still the Dutch city of New Amsterdam.

The man who propounded this idea was a certain great Bohemian, Komensky, who is perhaps better known in our western world by his Latinized name Comenius. He professed himself the pupil of Bacon. He was the friend of Milton. He travelled from one European country to another with his political and educational ideas. For a time he thought of coming to America. It is a great pity that he never came. And his idea, the particular idea of his we are going to discuss, was the idea of a common book, a book of history, science and wisdom, which should form the basis and framework for the thoughts and imaginations of every citizen in the world.

In many ways the thinkers and writers of the early seventeenth century seem more akin to us and more sympathetic with the world of to-day, than any intervening group of literary figures. They strike us as having a longer vision than the men of the eighteenth century, and as being bolder—and, how shall I put it?—more desperate in their thinking than the nineteenth century minds. And this closer affinity to our own time arises, I should think, directly and naturally, out of the closer resemblance of their circumstances. Between 1640 and 1650, just as in our present age, the world was tremendously unsettled and distressed. A century and more of expansion and prosperity had given place to a phase of conflict, exhaustion and entire political unsettlement. Britain was involved in the bitter political struggle that culminated in the execution of King Charles I. Ireland was a land of massacre and counter-massacre. The Thirty Years War in Central Europe was in its closing, most dreadful stages of famine and plunder. In France the crown and the nobles were striving desperately for ascendancy in the War of the Fronde. The Turk threatened Vienna. Nowhere in Western Europe did there remain any secure and settled political arrangements. Everywhere there was disorder, everywhere it seemed that anything might happen, and it is just those disordered and indeterminate times that are most fruitful of bold religious and social and political and educational speculations and initiatives.

This was the period that produced the Quakers and a number of the most vigorous developments of Puritanism, in which the foundations of modern republicanism were laid, and in which the project of a world league of nations—or rather of a world state—received wide attention. And the student of Comenius will find in him an active and sensitive mind responding with a most interesting similarity to our own responses, to the similar conditions of his time. He has been distressed and dismayed—as most of us have been distressed and dismayed—by a rapid development of violence, by a great release of cruelty and suffering in human affairs. He felt none of the security that was felt in the eighteenth and nineteenth centuries of the certainty of progress. He realized as we do that the outlook for humanity is a very dark and uncertain one unless human effort is stimulated and organized. He traced the evils of his time to human discords and divisions, to our political divisions, and the mutual misconceptions due to our diversity of languages and leading ideas. In all that he might be writing and thinking in 1921. And his proposed remedies find an echo in a number of our contemporary movements. He wanted to bring all nations to form one single state. He wanted to have a universal language as the common medium of instruction and discussion, and he wanted to create a common Book of Necessary Knowledge, a sort of common basis of wisdom, for all educated men in the world.

Now this last is the idea I would like to develop now. I would like to discuss whether our education—which nowadays in our modern states reaches everyone—whether our education can include and ought to include such a Book of Necessary Knowledge and Wisdom; and (having attempted to answer that enquiry in the affirmative) I shall then attempt a sketch of such a book.

But to begin with perhaps I may meet an objection that is likely to arise. I have called this hypothetical book of ours the Bible of Civilization, and it may be that someone will say: Yes, but you have a sufficient book of that sort already; you have the Bible itself and that is all you need. Well, I am taking the Bible as my model. I am taking it because twice in history—first as the Old Testament and then again as the Old and New Testament together—it has formed a culture, and unified and kept together through many generations great masses of people. It has been the basis of the Jewish and Christian civilizations alike. And even in the New World the State of Connecticut did, I believe, in its earliest beginnings take the Bible as its only law. Nevertheless, I hope I shall not offend any reader if I point out that the Bible is not all that we need to-day, and that also in some respects it is redundant. Its very virtues created its limitations. It served men so well that they made a Canon of it and refused to alter it further. Throughout the most vital phases of Hebrew history, throughout the most living years of Christian development the Bible changed and grew. Then its growth ceased and its text became fixed. But the world went on growing and discovering new needs and new necessities.