The World Set Free

by H. G. Wells

‘Ah!’ said the judge, ‘now why couldn’t you say that when counsel put the question? . . .’

An entry in Holsten’s diary-autobiography, dated five days later, runs: ‘Still amazed. The law is the most dangerous thing in this country. It is hundreds of years old. It hasn’t an idea. The oldest of old bottles and this new wine, the most explosive wine. Something will overtake them.’

Section 4

There was a certain truth in Holsten’s assertion that the law was ‘hundreds of years old.’ It was, in relation to current thought and widely accepted ideas, an archaic thing. While almost all the material and methods of life had been changing rapidly and were now changing still more rapidly, the law-courts and the legislatures of the world were struggling desperately to meet modern demands with devices and procedures, conceptions of rights and property and authority and obligation that dated from the rude compromises of relatively barbaric times. The horse-hair wigs and antic dresses of the British judges, their musty courts and overbearing manners, were indeed only the outward and visible intimations of profounder anachronisms. The legal and political organisation of the earth in the middle twentieth century was indeed everywhere like a complicated garment, outworn yet strong, that now fettered the governing body that once it had protected.

Yet that same spirit of free-thinking and outspoken publication that in the field of natural science had been the beginning of the conquest of nature, was at work throughout all the eighteenth and nineteenth centuries preparing the spirit of the new world within the degenerating body of the old. The idea of a greater subordination of individual interests and established institutions to the collective future, is traceable more and more clearly in the literature of those times, and movement after movement fretted itself away in criticism of and opposition to first this aspect and then that of the legal, social, and political order. Already in the early nineteenth century Shelley, with no scrap of alternative, is denouncing the established rulers of the world as Anarchs, and the entire system of ideas and suggestions that was known as Socialism, and more particularly its international side, feeble as it was in creative proposals or any method of transition, still witnesses to the growth of a conception of a modernised system of inter-relationships that should supplant the existing tangle of proprietary legal ideas.

The word ‘Sociology’ was invented by Herbert Spencer, a popular writer upon philosophical subjects, who flourished about the middle of the nineteenth century, but the idea of a state, planned as an electric-traction system is planned, without reference to pre-existing apparatus, upon scientific lines, did not take a very strong hold upon the popular imagination of the world until the twentieth century. Then, the growing impatience of the American people with the monstrous and socially paralysing party systems that had sprung out of their absurd electoral arrangements, led to the appearance of what came to be called the ‘Modern State’ movement, and a galaxy of brilliant writers, in America, Europe, and the East, stirred up the world to the thought of bolder rearrangements of social interaction, property, employment, education, and government, than had ever been contemplated before. No doubt these Modern State ideas were very largely the reflection upon social and political thought of the vast revolution in material things that had been in progress for two hundred years, but for a long time they seemed to be having no more influence upon existing institutions than the writings of Rousseau and Voltaire seemed to have had at the time of the death of the latter. They were fermenting in men’s minds, and it needed only just such social and political stresses as the coming of the atomic mechanisms brought about, to thrust them forward abruptly into crude and startling realisation.

Section 5

Frederick Barnet’s Wander Jahre is one of those autobiographical novels that were popular throughout the third and fourth decades of the twentieth century. It was published in 1970, and one must understand Wander Jahre rather in a spiritual and intellectual than in a literal sense. It is indeed an allusive title, carrying the world back to the Wilhelm Meister of Goethe, a century and a half earlier.

Its author, Frederick Barnet, gives a minute and curious history of his life and ideas between his nineteenth and his twenty-third birthdays. He was neither a very original nor a very brilliant man, but he had a trick of circumstantial writing; and though no authentic portrait was to survive for the information of posterity, he betrays by a score of casual phrases that he was short, sturdy, inclined to be plump, with a ‘rather blobby’ face, and full, rather projecting blue eyes. He belonged until the financial débâcle of 1956 to the class of fairly prosperous people, he was a student in London, he aeroplaned to Italy and then had a pedestrian tour from Genoa to Rome, crossed in the air to Greece and Egypt, and came back over the Balkans and Germany. His family fortunes, which were largely invested in bank shares, coal mines, and house property, were destroyed. Reduced to penury, he sought to earn a living. He suffered great hardship, and was then caught up by the war and had a year of soldiering, first as an officer in the English infantry and then in the army of pacification. His book tells all these things so simply and at the same time so explicitly, that it remains, as it were, an eye by which future generations may have at least one man’s vision of the years of the Great Change.

And he was, he tells us, a ‘Modern State’ man ‘by instinct’ from the beginning. He breathed in these ideas in the class rooms and laboratories of the Carnegie Foundation school that rose, a long and delicately beautiful facade, along the South Bank of the Thames opposite the ancient dignity of Somerset House. Such thought was interwoven with the very fabric of that pioneer school in the educational renascence in England. After the customary exchange years in Heidelberg and Paris, he went into the classical school of London University. The older so-called ‘classical’ education of the British pedagogues, probably the most paralysing, ineffective, and foolish routine that ever wasted human life, had already been swept out of this great institution in favour of modern methods; and he learnt Greek and Latin as well as he had learnt German, Spanish, and French, so that he wrote and spoke them freely, and used them with an unconscious ease in his study of the foundation civilisations of the European system to which they were the key. (This change was still so recent that he mentions an encounter in Rome with an ‘Oxford don’ who ‘spoke Latin with a Wiltshire accent and manifest discomfort, wrote Greek letters with his tongue out, and seemed to think a Greek sentence a charm when it was a quotation and an impropriety when it wasn’t.’)