The Charity Fair, with its clerks and waiter girls and flower sellers called from the highest society, was a miniature picture of the actual every-day social life of Mizora. The one who ordered a dinner at their finest hotel, had it served to her by one who occupied the same social standing. Yet there was a difference; but it was the difference of mind.
The student in Sociology discovers that in all grades of society, congenial natures gravitate to a center. A differentiation of the highest mental quality was the result of this law in Mizora, and its co-ordinate part, their aristocracy.
The social organism did not need legislation to increase its benefits; it turned to Science, and, through Science, to Nature. The Laboratory of the Chemist was the focus that drew the attention of all minds. Mizora might be called a great school of Nature, whose pupils studied her every phase, and pried into her secrets with persistent activity, and obeyed her instructions as an imperative duty. They observed Nature to be an economist, and practiced economy with scrupulous exactness.
They had observed that in all grades of animal life, from the lowest form to the highest, wherever sociality had produced unity a leader was evolved, a superiority that differed in power according to the grade of development. In the earlier histories, the leaders were chosen for their prowess in arms. Great warriors became rulers, and soldiers were the aristocracy of the land. As civilization progressed and learning became more widely disseminated, the military retired before the more intellectual aristocracy of statemanship. Politics was the grand entrance to social eminence.
"But," said my friend, "we have arrived at a higher, nobler, grander age. The military and political supremacies lived out their usefulness and decayed. A new era arrived. The differentia of mind evolved an aristocracy."
Science has long been recognized as the greatest benefactor of our race. Its investigators and teachers are our only acknowledged superiors and leaders.
Generally the grandest intellects and those which retain their creative power the longest, are of exceptionally slow development. Precocity is short lived, and brilliant rather than strong. This I knew to be true of my own race.
In Mizora, a mind that developed late lost none of the opportunities that belong exclusively to the young of my own and other countries of the outer world. Their free schools and colleges were always open: always free. For this reason, it was no unusual thing for a person in Mizora to begin life at the very lowest grade and rise to its supreme height. Whenever the desire awakened, there was a helping hand extended on every side.
The distinction between the aristocracy and the lower class, or the great intellects and the less, was similar to the relative positions of teacher and pupil. I recognized in this social condition the great media of their marvelous approach to perfection. This aristocracy was never arrogant, never supercilious, never aggressive. It was what the philosophers of our world are: tolerant, humane, sublime.
In all communities of civilized nations marked musical talent will form social relations distinct from, but not superior to, other social relations. The leader of a musical club might also be the leader of another club devoted to exclusive literary pursuits; and both clubs possess equal social respect. Those who possess musical predilections, seek musical associations; those who are purely literary, seek their congenials. This is true of all other mental endowments or tastes; that which predominates will seek its affinity; be it in science, literature, politics, music, painting, or sculpture. Social organizations naturally grow out of other business pursuits and vocations of all grades and kinds. The society of Mizora was divided only by such distinctions. The scientific mind had precedence of all others. In the social world, they found more congenial pleasure in one another, and they mingled more frequently among themselves. Other professions and vocations followed their example for the same reason. Yet neither was barred by social caste from seeking society where she would. If the artisan sought social intercourse with a philosopher, she was expected to have prepared herself by mental training to be congenial. When a citizen of Mizora became ambitious to rise, she did not have to struggle with every species of opposition, and contend against rebuff and repulse. Correct language, refined tastes, dignified and graceful manners were the common acquirements of all. Mental culture of so high an order—I marveled that a lifetime should be long enough to acquire it in—was universal.